Spirituality is a broad term; it can mean religion, it can mean a belief in spiritual entities such as angels, or pursuing paranormal abilities; to many it also simply implies personal growth and trying to understand life.To me, the term mysticism is more defined, meaning a human being is able to enter into direct personal communion with the subtle fabric of reality — the quantum matrix that constitutes existence. In this manner, one enters into contact with the laws of nature (i.e. the principles of life). One experiences the principles of reality on a very intimate and personal level, rather than merely on the level of abstract ideas. In Old Souls: Compelling Evidence from Children Who Remember Past Lives author Tom Shroder discusses the work of late Professor Dr. Ian Stevenson, who has spent thirty-seven years researching the phenomenon of reincarnation and past-life recall. Since childhood, I have been spiritually gifted. This allows me to reintegrate the mystical cultivation of my previous lifetimes, with an emphasis on the mysticism of the Taoist mystic. Taoism is an ancient form of Chinese mysticism that pursues a direct, personal communion with the laws and harmonies of nature, using this as a basis for self-improvement. Writing poetry was an intrinsic part of my Taoist mystical cultivation; in this article I would like to explain how the art of poetic penmanship can be experienced mystically.
First, I would like to explain how a Taoist mystic makes contact with the subtle workings of reality. For this I must introduce a principle that I like to call transcendental empathy. To a Taoist, the transcendental Tao is not only the divine source of life, but naturally also the universal essence of all things. A mountain, a tree, a river, a lifeform; all of these things share the same universal essence, the Tao Not only do these commonplace things share in this universal essence but also more abstract things, such as the laws of nature — the principles of life. The meaning of empathy is that one is able to understand another person by being able to place oneself in his or her position. By living in attunement with Tao, one places oneself in the universal essence of all things, thereby attaining an empathic relationship with the myriad facets of existence, including the laws and harmonizing dynamics of nature. This allows a Taoist to become wise and enter into a state of harmony. One cultivates the Tao by living in a state of mindfulness and stillness. This stabilizes one’s lifeforce, which can thence be directed unto Tao by holding the transcendental principle in the mind.
To me, the most defining quality of poetry is that its phraseology is founded upon patterns of phonological harmony. In other words, the sentence structure is guided by a sense of harmony in terms of sound. Phonetic harmony is the poet’s grammar, artistically defying the territory of the grammarian purist. The ancient Taoists always wrote in this manner, for these patterns of phonological harmony in speech had a deep mystical meaning to them. The ancient Taoists were so at one with nature, that they were able to perceive that nature began in a state of (quantum) chaos while gradually evolving unto a state of order and harmony. We now understand this primordial chaos as the Big Bang.
Quantum physics tells us that all things are actually patterns of vibrational, quantum energy. The clothes that you wear, the chair upon which you sit, the air that you breathe, your body, your thoughts — all these things in truth but consist out of patterns of vibrational energy. The way nature seeks to harmonize and stabilize her original chaos energies is by causing coherence between them. This means the myriad quantum energies of existence bond, connect and resonate with each other. We perceive these harmonious energetic coherences as graceful, for when we look at the beautiful forms of nature, we in truth behold these patterns of quantum energetic harmony. One who cultivates the Tao inevitably unifies himself with this evolutionary principle. Because he unifies and actualizes nature her laws and principles within himself, he too attains a state of higher energetic harmony. Not only do these patterns of higher energetic harmony manifest in all his facets and daily efforts, but also in his athletic, scientific and artistic pursuits. When a Taoist mystic is given to the art of penmanship, he manifests the patterns of energetic harmony experienced in his deeper mystical self-realization into patterns of phonological harmony in speech. This means that the Taoist mystic employs the grammar of nature herself, thereby inevitably becoming a poet. Should people be sensitive enough, these patterns of phonological harmony hold the potential to inspire the Taoist’s audience into feeling the mystic’s state of being. In this manner a subtle spiritual transmission takes place that unifies people with truth on a deeper level, without necessarily needing to talk about truth conceptually. This can be compared to how the sheer physiognomy of a person can transmit the principle of dignity or honour, without needing to talk about dignity or honour conceptually. You see it in the person’s sheer mode of conduct, or even the tone (phonetic quality) of his or her voice. When a poet mystic notices he fails to produce phonetic harmony in his sentence structures, it alerts him that he needs to reflect upon his state of being. Why is he not in harmony enough with nature? What has disrupted the needed stillness? Is he not patient enough? Is his faith in life not adequate? Is there a lack of confidence? Is there resentment in his heart? In this manner, the art of poetic penmanship acts as a mirror and a teacher to the mystic, guiding him in his self-cultivation and unification with truth.
Your humble poet,
Though I care about freedom and sharing, I would like to humbly place copyright on this text in case I want to use it later on for professional purposes.