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Creative writing about pain
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In his works, Hopkins presents a dichotomy between a religious piety found uniquely in nature and a state of separation from God, one that results in the loss of religious self. In his early works, Hopkins portrays this religious reverence and penetrating insight into the divine and pure. Through a spate of visual imagery reminiscent of the lush and varied nature, Hopkins attracts attention to the physical beauty. Moreover, it is through verticality metaphors and plays on sound patterns that Hopkins translates natural beauty to a spiritual oneness, a deep regard for God. Yet, in his later stages of life, Hopkins shifts to a more aimless state, one in which the repetition and verticality change from connection to separation and only enhance the hapless mood and feeling of desolation. In his earlier works, Hopkins presents a state of renewal that bridges the outer beauty and the inner inscape, a dominant characteristic only to be enhanced by the unity of imagery. In “Spring,” Hopkins employs much seemingly varied and “lush” visual imagery from the bottom “little low heavens” to the ascending, aural imagery of “echoing timber,” until the final “bloom” in the leaves, ending in the more profound “descending blue.” What initially develops into an imagery laden description only serves to present a full inscape, or as a unique form resembling God’s work (Chevingy 142), of the senses (as the auditory and visual senses combine to form an emergent bridge from physical to symbolic). Such sublime experience in the reverence to God is only furthered by the third person omniscient point of view, as the speaker is detached and able to revere the physical and spiritual beauty. Moreover, while remaining detached, Hopkins employs the verticality... ... middle of paper ... ...physical structure of the poem and the symbolic patterns that it portends. In this case it refers to the resurfacing of the Sun, or symbol of god’s radiant presence, after the speaker’s horrid description of man’s misery and “toil” (a direct result of the loss of devoutness), what is supposed to represent the temporary lack of god’s radiance and thus a symbolic night. Word Count: 2,000 Works Cited Chevigny, Bell. "Instress and Devotion in the Poetry of Gerard Manley Hopkins." Victorian Poetry 9.2 (1965): 141-153. Print. Salmon, Richard. "Prayers of Praise and Prayers of Petition: Simultaneity in the Sonnet World of Gerard Manley Hopkins." Victorian Poetry 22.4 (1984): 383-406. Print. Wolfe, Patricia. "The Paradox of Self: A Study of Hopkins' Spiritual Conflict in the "Terrible" Sonnets." Victorian Poetry 6.2 (1968): 85-103. Print.
The assimilation of human feeling with nature impacted the writings of Edna St. Vincent Millay throughout the entirety of her career. At an early age, on the coast of Maine, Millay had a quasi-religious experience while nearly drowning, that when written down ten years later became the foundation of one of her most staggering works, “Renascence.” The way in which Millay confronts and interacts with nature, namely the sky, is unnerving, raw, and beautiful. She transcends time and is enabled to take part in an empathetic experience with the entirety of what she perceives around her. This poem serves as a precursor to later poems that deal with the human and its counterpart in existence, nature. Over the course of her work, Millay was constantly reconfiguring her notion of God, humanity, and nature and how they were interrelated. This examination and understanding of a oneness with things is the theme found throughout her writing. In addition to “Renascence”, it is found in “Spring” as well as “Epitaph for the Race of Man.” The constant it seems is her communion with that around her in the natural world. Her offerings of interpretations and meditations on the earthly goods of nature and humanity showcase a pantheistic view of the world, in which everything equals God.
We have spent a good deal of this semester concentrating on the sublime. We have asked what (in nature) is sublime, how is the sublime described and how do different writers interpret the sublime. A sublime experience is recognizable by key words such as 'awe', 'astonishment' and 'terror', feelings of insignificance, fractured syntax and the general inability to describe what is being experienced. Perception and interpretation of the sublime are directly linked to personal circumstance and suffering, to spiritual beliefs and even expectation (consider Wordsworth's disappointment at Mont Blanc). It has become evident that there is a transition space between what a traveler experiences and what he writes; a place wherein words often fail but the experience is intensified, even understood by the traveler. This space, as I have understood it, is the imagination. In his quest for spiritual identity Thomas Merton offers the above quotation to illustrate what he calls 'interpenetration' between the self and the world. As travel writers engage nature through their imagination, Merton's description of the 'inner ground' is an appropriate one for the Romantic conception of the imagination. ...
The night is a symbol for dark moments of solitude during the speaker’s life. Through being “acquainted with the night” (line 1), the speaker is saying that he is familiar with darkness, proving how symbolism brings out a detached tone with the help of diction, saying that isolated darkness is something the speaker experiences regularly. The exertion of the night as symbolism creates an image for readers to realize that Frost did not actually mean nighttime in his poem; he used the night as symbolism to provide deeper insight and bring the image of our own dark times to describe as “the night”(line 1) just as the speaker of “Acquainted With the Night” did. Symbolism goes on to present itself in line 2, the “rain” is used as a symbol for tears and melancholy. The rain was not meant to be read literally, but rather symbolically as tears, or times of mourning over the harsh struggles in life, just as the speaker did when he “walked out in rain and back in rain” (line 2) meaning he walked into and out of life’s struggles. If the weather is cold and rainy, no one goes outside because of the gloomy clouds and cold rain. Similarly, no one reached out to the speaker in “Acquainted With the Night” during his gloomy periods of “rain”(line 2) or sadness, which expresses
The Spleen by Anne Finch, the Countess of Winchelsea, presents an interesting poetic illustration of depression in the spleen. The spleen for Finch is an enigma, it is mysterious, shape-shifting, and melancholic. Melancholy leads the subject to flashes of a grander, terrifying emotion: the sublime. The subject of Finch’s Pindaric ode experiences the sublime, and yet has the uncanny ability to reflect and reason on the feeling with acuity--even though the subject suffers from depression, which in effect dulls sensory information. The fact that she intensely perceives the sublime suggests a paradox where dulled senses can produce a penetrative emotional episode. To understand the paradox, the theory of the sublime and Finch’s engagement with the sublime in The Spleen must be traced to conceive the state of the dulled mind in the thrall of an infinite, and transcendent wave of emotion. The focus of this essay is that Finch understands that Dullness, as a by-product of depression, enables rational thought during a sublime experience. Furthermore, she thus illustrates her experience through images where she emphasizes her sensory information and her feelings, which were supposedly numbed by depression. Her feelings, indicated in The Spleen, are the crux to how Finch is able to simultaneously feel numb, and process the sublime.
The relationship of the speaker to his surroundings is introduced into the main narrative in the opening of the poem, and is specific to when this occurrence is taking place, “At midnight, in the month of June”. June is the month in which the summer solstice takes place, in the Pagan culture of this time “Midsummer was thought to be a time of magic, when evil spirits were said to appear. The pagans often wore protective garlands of herbs and flowers.” (chiff.com) Today this concoction is used by modern herbalists as a mood stabilizer. Midnight is also known as the witching hour when ghosts are considered to have their most power. Black magic is also thought to be infallible at this hour as well. The speaker of the poem describes himself as standing beneath the moon, this sublunary expulsion is pertinent to the narrative of the poem, and he is admitting his mortality in this line. The moon is personified in the fourth line “Exhales from her out her golden rim”, which is ...
There is even more imagery in this poem, like the “Highborn Kinsmen”, the sepulchre, the angel/seraphs, and the moon and the stars. All of these play an important part in this poem. For instance, the moon and the stars play an important part because these bring Annabel Lee back to our narrator every night. That allows the reader to see the image of our narrator looking at the stars and moon and being able to see the twinkle in his Annabel Lee’s eyes and
Stephen's villanelle, as evidenced especially by its repeated rejection of ardor and enchantment, allows the protagonist to remove from his imagination two nagging distractions as he begins to work toward the religionless, asexual soul of an artist "refined out of existence, indifferent, paring his fingernails" (483).
The first stanza states that we are “charged with the grandeur of God”, or the direct quality of God’s being. This statement begins to express the overall feel or idea of a lecture by stating that society will be held accountable for its actions. Hopkins exhibits his lack of faith in humanity by stating that God’s quality will “flame out” on the account of mankind. He feels mankind will be “crushed” while attempting to bear this burden. He then asks why mankind is not attentive to God’s right to rule. The question proposed, changes the final tone of the last stanza from judgment to curiosity.
In this lyrical poem, dedicated to the Franciscan nuns’ lives, Hopkins expresses his reactions to the wreck of the Deutschland , which sparked powerful emotions in him. Although Hopkins is a devoted Catholic, he encounters critical difficulties in understanding God’s ways and seeks in his poem to resolve them. “The Wreck of the Deutschland” is, therefore, a theodicy (an attempt to reconcile the existence of tragedy and suffering with belief in a God who is both loving and powerful), set out to justify the ways of God to man. In Part the First, Hopkins confesses his innermost t...
Hopkins' "God's Grandeur" is a poem that reflects his Christian beliefs and thoughts about humanity's negligence in tending to the word of the lord and realizing the extent of his love and compassion for his children.
In many aspect human and Divine relationships are very obscure, since it is often difficult to remain faithful when God does not appear to be apparent in every day life. Hopkins realizes this, but compels the reader to take a closer look at the splendor of God which surrounds us every day, “The world is charged with the grandeur of God'; (Hopkins). Everything around is full of God’s glory, but one needs to realize that, “God’s glory is hidden except to the inquiring eye or on special occasions'; (MacKenzie, 1981, p. 63). This is represented by the comparison of God’s glory to the shaking of gold foil. Gold foil when viewed from only one angle appears to be dull, but when shaken gives of radiant light, much like lightning. If we limit ourselves to looking for God only on the surface we may actually miss His true radiance because we are unwilling to explore other venues to discover Him. Much like lightning, God’s display of glory can be dangerous and powerful: “The electrical images convey danger as well as power, but their display is rare'; (MacKenzie, 1981, p. 63). The glory of God is present but at the same time is obscure and irregular, we must therefore, strive to see it in our everyday life. Yeats also uses these images of power to portray the obscure nature of the Divine: “A sudden blow: the great wings beating still'; (Yeats).
Marvell, Andrew. “On a Drop of Dew.” “To His Coy Mistress” and Other Poems. Ed. Paul
The poem begins by painting a hopeless and cold portrait of the environment experienced by the speaker. It is winter time and the frost is “specter gray” (2), implying filthy snow, probably from the pollution due to the new factories created in industrialization and urbanization. Not the beautiful white snow they were used to. Nothing had a glimpse of hope or beauty anymore, not even the bine of the plants; the speaker describes them as “strings of broken lyres” (6). Lyres are often associated with Greek gods or angels. However in the poem he illustrates the destruction of the land using this metaphor of the broken strings, something use to be beautiful. The streets are bare and “all mankind” (7) has retreat back home and “sought their household fire” (8).
The various critics of Hopkins' "The Windhover" find woven throughout its diverse levels expressions of Hopkins' central theme: all toil and painful things work together for good to those who sacrificially love God. The research of Alfred Thomas provides an interesting place to begin a study of the major critical approaches to the dominant theme in "The Windhover. " Thomas chooses to view the poem's theme through what he feels are its sources, citing as the major source Hopkin's life as a Jesuit. Thomas' articulation of the central paradox of the poem, then, is in the terms of the ascetic life which the Jesuit poet would have experienced: Hopkins, the priest, desires to obtain spiritual glory/gain through sacrificing a secular life for one of religious tasks.
After witnessing the scene around him, the speaker uses lines 9-12 of the poem to describe the relationship that was shared with the deceased. The deceased was the speaker’s every direction and every waking moment. Even the pattern of speech down to the speaker’s very mood was influenced by the lost love; however , in line 12, the speaker realizes that the love that was supposed to “last forever” is over. This line leads into the final lines that describe objects of affection that the speaker now find worthless due to lost love. The stars, moon and the sun have all lost their beauty, so they must all go away to match the speaker’s emotional standpoint. Feeling that love will never be recovered, the speaker ends by saying “nothing now can ever come to any good” (“Overview”). The entire poem is about totality of love and the effects of death