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THE CONCEPT OF GODHOOD IN POETS: HOW POETS BECOME GODS an essay by Aremu Adams Adebisi

There is something about poets that makes them gods. It is not the relativism of their works or their verisimilitude. It is not the aptitude of their word usage or the striking semblance of a symbolism. I tell you certainly, it is not metaphorism and other categorical comparatives. It is apparently the mystics manifested in their ability to achieve a state of panentheism. A meeting of immanence and spiritualism.

Immanence is a stage where a poet is said to be fully present in the physical world and thus accessible to creatures in various ways. A poet becomes operative as a being, inherent to his environment.

We see these poets everyday in their thorough physical features. They make contacts with us. They walk in human forms and shamble upon the boulevards of life. Their feet make the clack clack sound as ours. Their blood runs and their sweats form beads round their jawlines. What then possibly could have differentiated them from us?

How could they have been gods? We ask.

Spiritualism? Reasoning. Sensibility. This is where a poet is made established from the physical laws as he is equated with external forces. It could be as a result of prayer, seance, meditation or paranormal visions. Many poets exercise this with the power of meditation.

So, basically, what differentiates a poet from another and from ordinary men is his tendency to be more meditative than the others.

Although this may be heightened by experiences, emotions and other elemental abstracts. Many poets who are at this stage usually find their bodies disjointed from their minds as they become unaware of their telepathic state. They only are calm when the words have been put down after an exhaustive session of hallucinations and solitudinal madness.

But then a poet can only transcend only when he has attained a state of Panentheism.

That is, the meeting of Immanence and Spiritualism. I mean, when the physical forces are made aligned with the spiritual forces. It is a stage that means a poet has pervaded the human mind and also has extended beyond time, space and comprehension.

This is in fact transcendence.

Here it is expected that a poet’s body is not disjointed from his mind and the emergence of an almost non-existent side effect of spiritualism. Say hallucinations and other madness. Yet the output would be the same or even more than one who suffers the effects or is torched by the moonlight of meditative ascensions.

There is the concept of pandeism in a poet which says a poet is everything he does. Everything ranging from his personal lives to his private lives. From his thoughts, deeds, to his preferences and tastes. And then there is Deism which believes a poet has established a form of spiritualism and then has left the output to its forces. Here we deem a poet as a spiritual clockmaker who assembled his clock, wound it up, and is now letting it run down on its own.

Both do not mean transcendence.

Still and all, how poets are gods is not necessitated by their appearance or by the physical and emotional camouflage of their individual portraitures. These poets are punctuated and made distinguished by the extent at which their mind can run without their body being overwhelmed into unfortunate soul-penetrating circumstances.

However it takes an eternity to make this known to a layman that a poet being called a god is not as a consequence of his human wastes or benefits but that he is one of the privileged to have been granted a state of transcendence irrespective of his flaws. Transcendence knows no man, knows no thief, knows no graft.

He who has penetrated the mind of life without leaving his body behind has transcended.

Author: Aremu Adams Adebisi

Aremu Adams Adebisi is a poeticist, a realist and author of the book Transcendence.

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