{"id":1962,"date":"2009-10-12T23:00:12","date_gmt":"2009-10-12T21:00:12","guid":{"rendered":"http:\/\/egophobia.ro\/?p=1962"},"modified":"2009-10-12T20:49:51","modified_gmt":"2009-10-12T18:49:51","slug":"o-prezenta-absenta-poietul","status":"publish","type":"post","link":"https:\/\/egophobia.ro\/?p=1962","title":{"rendered":"O prezen\u0163\u0103 absent\u0103, Po(i)etul"},"content":{"rendered":"

[Introducere \u00een lirica pneumatic\u0103 a lui Traianus]<\/strong><\/p>\n

de Igor Ursenco<\/p>\n

MEMENTO:
\n\u201eCe-i invizibil e m\u0103re\u0163,
\nS\u0103 nu ui\u0163i, doamn\u0103 Poezie,
\nCin\u2019te cite\u015fte nu te \u015ftie,
\nCine te uit\u0103 \u2013 n-are pre\u0163\u201d
\n[Traianus, \u201eC\u00eentec de padi\u015eah\u201d]<\/p>\n

\nS-a \u00eent\u00eemplat \u00een activitatea mea de critic\u0103 literar\u0103 de \u00eent\u00eempinare, ca la un moment dat \u2013 solicitat de circumstan\u0163e p\u00een\u0103 atunci str\u0103ine mie \u2013 s\u0103 apelez la dimensiunile circumscrise \u201cdimensiunii psalmotice\u201d<\/em>, prea pu\u0163in explorate \u00een literatura rom\u00e2n\u0103: spa\u0163iu pe care \u00eel fundamentam sumar (\u00een \u201cEntuziasmul \u015fi con\u015ftiin\u0163a post-senzorial\u0103\u201d din volumul \u201cTeo-e-retikon, Eseuri trans-culturale & glose meta-semantice\u201d) ca demers pentru o liric\u0103 pneumatic\u0103 <\/em>peren\u0103. Ceea ce la acea or\u0103 \u00eemi p\u0103rea a fi un interes complementar literaturii \u201claice\u201d (atunci c\u00eend nu era o deturnare a aten\u0163iei de la divergen\u0163ele iscate \u00eentre optzeci\u015fti \u015fi nou\u0103zeci\u015fti privind presupusa \u201eagresivitate juvenil\u0103\u201d \u015fi absen\u0163a unor \u201eprograme estetice \u015fi a teoreticienilor ivi\u0163i chiar din r\u00eendurile\u201d ultimilor, vezi \u201cZiua literar\u0103\u201d, nr. 42, 24 februarie 2003), mai t\u00eerziu s-a constituit \u00eentr-o preocupare permanent\u0103 pentru muta\u0163iile ontologice<\/em> serioase \u00een mentalitatea modern\u0103 care, cu impresia clar\u0103 pe care mi-o ofer\u0103 convingerea, vor trebui luate \u00een calcul de orice Istorie complex\u0103 a literaturii rom\u00e2ne de acum \u00eencolo. Un exemplu dinafara cadrului na\u0163ional \u00eel poate servi o anumit\u0103 func\u0163ionalitate derivat\u0103 din poetica antimodern\u0103, tratat\u0103 \u00een modul cel mai coerent de c\u0103tre Antoine Compagnon drept o \u201cestetic\u0103 a reac\u0163iunii\u201d la ceea ce se impune \u00een con\u015ftiin\u0163a literar\u0103 ca fiind dogm\u0103 a mentalit\u0103\u0163ii oficiale.<\/p>\n

\nNo\u0163iunea de \u201cRefiin\u0163are\u201d pe care poetul chi\u015fin\u0103uean Traianus o dezbate \u00een textul omonim \u2013 cu v\u0103dite resorturi polemice la paradigma oficial\u0103 a literarit\u0103\u0163ii \u2013 e chiar anticipa\u0163ia intuitiv\u0103 a Pleromei<\/em> (plenitudinea spiritual\u0103 a lumii divine) ca alternativ\u0103 la poetica \u015faizecist\u0103 \u015fi complementar\u0103 canonului genera\u0163iei 2000. Dezbaterea interesant\u0103 din revista \u201cCuv\u00eentul\u201d (nr. 7, iulie 2005) releveaz\u0103 \u00een cazul primilor un corp (\u201erespins sau refulat\u201d, \u201emonstruos sau amputat\u201d), \u00een timp ce ultima genera\u0163ie literar\u0103 trece \u201ede la conotarea metafizic\u0103 a corpului la inventarea unei utopii senzitive\u201d, ambele av\u00eend \u00een vedere adesea o form\u0103 sever\u0103 de \u201ealienare\u201d.<\/p>\n

\nContrapunerea epidermic\u0103 a celor dou\u0103 direc\u0163ii \u00een literatura rom\u00e2n\u0103, le identific\u0103 totodat\u0103 \u015fi neb\u0103nuitul filon comun, pierdut \u00een interminabilele discu\u0163ii, dar care nu se poate sustrage ontologiei constante a Gestaltului psihologic la care ambele (\u00eenc\u0103) apeleaz\u0103. Partea bun\u0103 e c\u0103 deja exist\u0103 un \u201eManualul al autorului\u201d (Cartea Rom\u00e2neasc\u0103, 2004), pornind de la ideea salvatoare a lui Bogdan Ghiu de a \u201eumple spa\u0163iul cu lucruri \/\/ fa\u0163\u0103 de care s\u0103 pot fi orb\u201d: \u201eCe bine \/\/ c\u0103 poemele apar \u015fi exist\u0103 \/\/ \u00een afara trupului. \/\/ (chiar dac\u0103) ele \/\/ continu\u0103 s\u0103 aib\u0103 \/\/ forma organelor noastre. \/\/ Ce bine \/\/ c\u0103 ele nu dau na\u015ftere \/\/ la oameni\u201d (\u201ePoem\u201d).<\/p>\n

\nAcestei \u201clumii\u201d secundare \u2013 configurate ca \u201cdogm\u0103 de argint\u201d populat\u0103 de imagini mincinoase \u00een materialitatea lumii senzoriale reprezentate prin Kenoma<\/em> \u2013 poetul liricii pneumatice <\/em>trebui s\u0103 \u00eei opun\u0103 o alt\u0103 \u201crealitate\u201d, intangibil\u0103: \u015fansa plauzibil\u0103 de a face \u201edin sufletu-mi rebotezat: Psaltire\u201d (\u201cRug\u0103 la Cer\u201d). De unde \u015fi \u00eendemnul adresat Semnificatului ce coincide ideal (\u00een \u201ePsalmul sfin\u0163iei\u201d, de exemplu) cu Semnificantul: \u201eg\u00eende\u015fte-te pe tine, Poezie, \/\/ \u015fi-nvinge-te mereu prin rug\u0103ciune\u201d.<\/p>\n

\nChiar dac\u0103 \u201ccredin\u0163a niciodat\u0103 nu este identic\u0103 cu pietatea\u201d (Karl Barth), poetul Traianus \u00ee\u015fi traseaz\u0103 metodic, \u00eentr-o memorabil\u0103 \u201cRug\u0103 la Cer\u201d, o abordare religioas\u0103 diferit\u0103 oarecum de \u201cevangheli\u015ftii Noului Testament liric teologic\u201d (Tutor Arghezi \u015fi Vasile Voiculescu, de exemplu), r\u0103spunz\u00eend, mai cur\u00eend, la apelul de \u201cevanghelist al Vechiului Testament liric teologic\u201d: al\u0103turi de Radu Gyr \u015fi de poezia religioas\u0103 pe care am teoretizat-o \u00een crea\u0163ia poe\u0163ilor Dorin Ploscaru sau Marina Angela Glodici.<\/p>\n

\nOdat\u0103 stabilit\u0103 perspectiva pneumatik\u0103<\/em> (a corpului spiritual, duhovnicesc), ea converge \u015fi spre una programatic\u0103:<\/p>\n

\u201eAzimi stelare d\u0103-mi \u015fi dor nemult,
\nSchivnic, ad\u0103poste\u015fte-m\u0103-n cuvinte…\u201d.<\/p>\n

\nDe notat c\u0103 lipsa hranei (a energiei<\/em> degajat\u0103 prin descompunerea materiei) \u015fi a stimulilor senzoriali nu face din corpul<\/em> poetului religios, localizat \u00een pustiile pneumatice (\u201ee-un Ierusalim \u00een cer\u201d, \u201eSurp\u0103rile Fiin\u0163ei\u201d), un o\u015ftean cu mai pu\u0163in\u0103 combativitate opera\u0163ional\u0103 sau discern\u0103m\u00eent existen\u0163ial: \u201cS\u00eent \u00eemplinit: la iad n-am vreo restan\u0163\u0103, \/\/ Dar am un vis etern: r\u00eevnesc mereu \/\/ Nemoartea s\u0103-mi petrec \u00een Dumnezeu\u201d (\u201cAlai poetic\u201d). Pus la ad\u0103postul <\/em>securizant al lui pneumatikos<\/em> ce dep\u0103\u015fe\u015fte nivelul fizic-gravita\u0163ional \u00een care e antrenat phihikos<\/em>, poetul \u00ee\u015fi stabile\u015fte alte priorit\u0103\u0163i (\u201eCu adev\u0103rat s\u0103 mori \/\/ ca s\u0103 zbori din muritori\u201d) \u00eencep\u00eend prin a aboli \u201cnegativitatea \u00een interiorul divinit\u0103\u0163ii ca modalitate de eliberare de istoricitate, vorbire \u015fi dorin\u0163e obscure\u201d, la care se referea Jacques Derrida \u00een devenita deja canonic\u0103 pentru scriitorii centrifugi \u015fi logolatri \u201cScriitur\u0103 \u015fi diferan\u0163\u0103\u201d.<\/p>\n

\n\u201cP\u0103rin\u0163ii mei au cultivat t\u0103ceri \/\/ \u015ei eu, la r\u00eendul meu, cultiv cuv\u00eentul\u201d: e chiar adev\u0103rul \u201cCe nu-l spune \u00eengerul\u201d poetului Traianus \u015fi se refer\u0103 la \u201ep\u0103rin\u0163ii\u201d lui spirituali, pe care orice cititor, care nu e certat cu portarul de la bibliotec\u0103, \u00eei poate recunoa\u015fte dup\u0103 \u00eenf\u0103\u0163i\u015farea formei \u015fi stilului ori \u00eei identific\u0103 dup\u0103 cromozomii geneticii poetice.<\/p>\n

\nPerpetuat\u0103 \u00eentre con\u0163inutul demiurgicului de sorginte eminescian\u0103 (simfopoemul de dimensiuni \u201cUltimul recviem\u201d; \u201c\u00cen orice zi m\u0103 nasc \u015fi mor \u00eentr-una \/\/ \u015ei iar m\u0103 nasc s\u0103 mor \u015fi s\u0103-mplinesc \/\/ Condi\u0163ia neantului continuu …\u201d, \u201dPsalmul zilei a \u015faptea\u201d sau \u201cNesf\u00eer\u015fit\u0103 clipa m\u0103 con\u0163ine. \/\/ Prin uitare-alerg s-ajung la mine\u201d, \u201cFuga de sine\u201d) \u015fi haina post-expresionist\u0103 blagian\u0103 inconfundabil\u0103 (\u201cLumina-i sunet \u015fi-i lumin\u0103 \/\/ Tot sunetul nins cu mister\u201d, \u201eSurp\u0103rile Fiin\u0163ei\u201d sau \u201eC\u0103 prin ve\u015fnicul meu M\u00eeine \/\/ Doar \u00een ea m\u0103 voi r\u0103m\u00eene \/\/ Candel\u0103 \u015fi leac\u201d, \u201eC\u00eentec popular omniprezent\u201d), lirica pneumatic\u0103 <\/em>\u00eembr\u0103\u0163i\u015fat\u0103 de Traianus <\/em>e avid\u0103 dup\u0103 repere transpirate de imponderabilitate<\/em>, considerate a fi trecut proba spiritualit\u0103\u0163ii \u00een timp. Astfel, tematica biblic\u0103 e preluat\u0103 uneori cu tot cu tonalitatea enun\u0163\u0103rii de la Arghezi (\u201eC\u00eent\u0103 Lucifer \u00een mine \/\/ C\u0103 am bezne, n-am lumine\u201d, \u201eC\u00eentec popular omniprezent\u201d sau \u201eSimt c-ajunge-oi un psalm f\u0103r\u0103 seam\u0103n \/\/ \u00cen c\u00eempia iubirii de Tine-nflorit\u201d, \u201ePsalm \u00eenflorit\u201d), accidentate sporadic de stilistica lui Top\u00eerceanu (\u201ePoemele mi-au intentat proces \/\/ C\u0103 prea le-am ve\u015fm\u00eentat \u00een catifele, \/\/ Vulgare-au vrut s\u0103 fie \u015fi rebele \/\/ \u015ei cu parfum eretic \u015fi pervers\u201d, \u201ePsalmul \u00eenl\u0103crim\u0103rii\u201d). Uneori con\u015ftiin\u0163a poetic\u0103 cade \u00een nostalgia canoniz\u0103rii timpurii, precum Grigore Vieru o f\u0103cea \u00een \u201eLeg\u0103m\u00eentul\u201d s\u0103u c\u0103tre Eminescu: \u201eCe-o s\u0103-mi \u00eenchid\u0103 pleoapele de\u015farte \/\/ Ca pe coperte reci de-nvins\u0103 carte, \/\/ \u015f-aplaud\u00eend dispare-vor \u00een v\u00eent. \/\/ Dar tu atunci, poem uitat pe-o fil\u0103, \/\/ Cu buze c\u00eent\u0103toare de sibil\u0103 \/\/ M\u0103 vei tot na\u015fte, suflet de p\u0103m\u00eent\u201d (\u201cCe nu mi-a spus \u00eengerul\u201d).<\/p>\n

\nAtunci c\u00eend reu\u015fe\u015fte \u201es\u0103 piard\u0103 urma\u201d poe\u0163ilor-\u00eenainta\u015fi de care e obsedat (\u201e\u00een orice scrib – h\u0103ita\u015f ce st\u0103 la p\u00eend\u0103\u201d, iat\u0103 un \u201eTestament liric\u201d l\u0103sat ca \u201erefulare psihanalitic\u0103\u201d perfect\u0103 \u00een linia lui Harold Bloom), Traianus se umple de sevele unei divinit\u0103\u0163i<\/em> deloc indiferente<\/em>: \u201emonument visat \u00een mine\u201d (\u201eZbor spre Elohim\u201d), \u201e\u00een ocna spiritului meu\u201d (\u201eBezna ce-i lumina\u201d), \u201eau dat \u00een p\u00eerg icoanele din mine\u201d (\u201cAlai poetic\u201d) etc.<\/p>\n

\nIerarhia Trinicit\u0103\u0163ii Supreme cap\u0103t\u0103 astfel o reproducere familiar\u0103, chiar dac\u0103 infidel\u0103 \u00een <\/em>ordinea primar\u0103 a logicii, <\/em>sub forma clasicizat\u0103 a tripticului \u201eSpirit-Trup-Suflet\u201d: \u201eBiblie aruncat\u0103 la gunoi, \/\/ Icoan\u0103 aruncat\u0103 la gunoi, \/\/ Vecie aruncat\u0103 la gunoi…\u201d (\u201cPoem Real\u201d). De altfel, preocuparea pentru ecologie spiritual\u0103<\/em> poate fi urm\u0103rit\u0103 indirect \u00een mai toate textele lui Traianus. Consumul excesiv<\/em> al energiei conduce la o anumit\u0103 extenuare<\/em> (a se vedea \u015fi \u201evariantele\u201d de text iponime) care deriv\u0103 de la o metastaza bacovian\u0103<\/em> a fiin\u0163ei: \u201eNu f\u0103 risip\u0103 de divin \u00een toamne, \/\/ Contaminat de Tine s\u0103 r\u0103m\u00een \/\/ \u015ei de nectarul cerului T\u0103u Doamne, \/\/ C-o heruvim\u0103-n bra\u0163e \u015fi p\u0103g\u00een\u201d (\u201cRug\u0103 la Cer\u201d). Aceast\u0103 diseminare infec\u0163ioas\u0103 este echivalent\u0103 <\/em>unei perpetue reveniri la starea dihotomic\u0103 post-adamic\u0103, reconstituit\u0103 \u00eentr-un \u201ePoem\u201d de Bogdan Ghiu \u015fi propus ca text al duplicit\u0103\u0163ii alienatoare: \u201ecu creionul pe albituri \/\/ ha\u015fur\u00eend desenez murd\u0103ria \/\/ pe care trebuie s\u0103 o las cu trupul\u201d.<\/p>\n

\nAtunci c\u00eend planurile semiotice nu coincid cu cele ontologice, fie \u00een sens de insuficien\u0163\u0103 (\u201ePrea mare Dumnezeul \/\/ S\u0103-l vad\u0103 alter-eul\u201d, \u201eAlter-eul\u201d), fie \u00een cel de debordare (\u201e\u00cen tine e at\u00eeta Dumnezeu \/\/ C\u00eet nu \u00eencape \u00een sufletul meu\u201d, \u201eMortuar\u0103\u201d), humorile<\/em> existen\u0163iale bacoviene<\/em> revin \u00een for\u0163\u0103 \u00een textele lui Traianus: \u201esunet nins cu mister, surp\u0103te-n rai\u201d (\u201eSurp\u0103rile Fiin\u0163ei\u201d), \u201ep\u0103catu-n mine se r\u0103scoal\u0103 \/\/ sunt cotropit de-nsingur\u0103ri\u201d (\u201cRefiin\u0163are\u201d), \u201eva trebui s\u0103 mor c\u00eet mai cur\u00eend, \/\/ roste\u015fti \u00een hohote …\u201d (\u201eC\u00eentul Siminei\u201d), \u201ede-o vecie viscole\u015fte \/\/ cu luceferi, nu cu nea\u201d, \u201e\u015fi-o s\u0103 ve\u015fnic viscoleasc\u0103 \/\/ pacea lui, inima mea \/\/ de-o s\u0103 creasc\u0103, s\u0103 tot creasc\u0103 ! \/\/ Ve\u015fnicii \u00een urma Sa\u201d (\u201eDumnezeu la o cafea\u201d). \u00centr-un studiu dedicat poeticii lui Bacovia, Solomon Marcus remarca modernitatea viziunii artistice a acestuia prin \u201edeplasarea aten\u0163iei de la stare la proces<\/em>\u201d \u00een care \u201eentit\u0103\u0163ile de baz\u0103<\/em> devin <\/em>mai degrab\u0103 sintactice <\/em>dec\u00eet referen\u0163iale<\/em>\u201d.<\/p>\n

\nSpre deosebire de obsesia acaparatoare \u00een cazul lui Bacovia, poetul Traianus \u00eentreprinde ac\u0163iuni epifenomenale \u00een generarea c\u00eempurilor prosodice \u015fi lexicale: \u201cO carte e-un sicriu \u00een care dorm \/\/ Vestale, logofe\u0163i \u015fi clavecine\u201d (\u201cRug\u0103 la Cer\u201d). Sentimentul acut al \u201cinsecurit\u0103\u0163ii\u201d \u2013 \u00een\u0163eles ca ultim\u0103 barier\u0103 dep\u0103\u015fit\u0103 a lui phihikos<\/em> \u2013 poate fi dep\u0103\u015fit cu respectarea dreptului solicitat de c\u0103tre poet: \u201es\u0103 pot tr\u0103i, exclus din poezie \/\/ Dincolo de cuvinte \u2013 \u00een Cuv\u00eent\u201d (\u201ePsalm continuu\u201d). Rima \u201efrumos\u201d-\u201eChristos\u201d (din \u201cPoemul Real\u201d) \u00eenc\u0103 mai sper\u0103 \u2013 dac\u0103 s\u0103 nu \u00eempace \u2013 m\u0103car s\u0103 g\u0103seasc\u0103 un echilibru \u00eentre \u201eesteticul\u201d \u015fi \u201eeticul\u201d vie\u0163ii naturale, chiar dac\u0103 deocamdat\u0103 plasat\u0103 sub semnul alien\u0103rii<\/em> con\u015ftiin\u0163ei. Forma sa paroxic\u0103 fiind golirea<\/em> urgent\u0103 a con\u015ftiin\u0163ei umane (\u201eo candel\u0103 de bolt\u0103 at\u00eern\u00eend, \/\/ \u00cenve\u015fnice\u015fti de mine, Pustiire\u201d), replasat\u0103 imediat de o legitate greu aceptabil\u0103 logicii profane, \u015fi anume cum e posibil ca aceste \u201ecuvinte se-ntrec s\u0103 m\u0103 g\u00eendeasc\u0103\u201d (\u201eSfatul cuvintelor\u201d).<\/p>\n

\n\u00cen cazul liricii pneumatice dezvoltate \u00een spa\u0163iul transprutean de c\u0103tre poetul Traianus, emergen\u0163a spiritual\u0103 ca securitate semantic\u0103 infailibil\u0103 (diferit\u0103 de cea estetic\u0103, ideologic sau chiar etic\u0103) ar trebui s\u0103 se constituie definitiv \u00een cadrul studiilor literar-culturale: acum separate ca gen \u015fi instrumentare specific\u0103, a\u015fa cum au fost configurat\u0103 de c\u0103tre ultimii contestatari ai logocentrismului (Roland Barthes, Julia kristeva, Michell Foucault, Gilles Deleuze & Felix Guattari). \u201eA fi poet, men\u0163iona acela\u015fi Jacques Derrida \u00een \u201cScriitur\u0103 \u015fi diferan\u0163\u0103\u201d, \u00eenseamn\u0103 a \u015fti cum s\u0103 p\u0103r\u0103se\u015fti vorbirea. S\u0103 o la\u015fi s\u0103 vorbeasc\u0103 ea singur\u0103: lucru pe care \u00eel poate face numai \u00een forma ei scris\u0103\u201d. Bogdan Ghiu, care a \u015fi tradus mult din p\u0103rintele deconstruc\u0163iei filosofice, propune \u00een calitatea sa de poet o abordare masoretic\u0103<\/em> a fenomenului: \u201eA scrie \u00eenseamn\u0103 a nu vorbi, a t\u0103cea. \/\/ A te constr\u00eenge singur \/\/ s\u0103 taci. \/\/ Scriu ca s\u0103 tac\u201d (\u201eC\u00eend nu apari\u201d), \u201dAcum, acum, s\u0103 pot tr\u0103i – \/\/ \u00een locul meu s\u0103 las \/\/ un poem \/\/ s\u0103 scrie poeme\u201d(\u201eTestament\u201d). La George Canache, \u00een schimb, peste poezie transpare o realitate p\u0103g\u00een\u0103 <\/em>justi\u0163iar\u0103: \u201cM-a \u00eenfiat \/\/ un poem\u201d (\u201cNume\u201d), \u201eT\u0103cerea \u2013 cuv\u00eent izb\u0103vit\u201d (Frig), \u201cPrin fiecare poem \/\/ un ac \/\/ cu g\u0103m\u0103lie\u201d (\u201cColec\u0163ie\u201d), \u201cLa \u0163\u0103rmul versului \/\/ a\u015ftept\u00eend imaginea\u201d (\u201cFar\u201d), \u201cJudecat \/\/ pentru fiecare \/\/ punct \/\/ pe h\u00eertie\u201d (\u201cPia\u0163\u0103 public\u0103\u201d). Poetul Traianus le d\u0103 o replic\u0103 intertextual\u0103 la ambele capete, cu ecoul desprins printr-o metamorfoz\u0103 acut\u0103, excedent\u0103 unui plan religios dogmatic: \u201eA\u015fa \u015fi tu, copil din verbe, \/\/ Fii anonim de vrei s\u0103 fii \/\/ Aplaudat de cioc\u00eerlii \/\/ \u015ei nu de fe\u0163ele imberbe\u201d (\u201eInvizibilul m\u0103re\u0163\u201d), ,\u201eS\u00eent scris de tine, Pururi poezie (…) \/\/ \u015ei Poezia c\u00eend m\u0103 va uita \/\/ Ele-mi vor \u015fterge cerul de suspine\u201d (\u201eC\u00eentec de padi\u015fah\u201d). De acum \u00eencolo, con\u015ftiin\u0163a simptomatic\u0103 a poeziei religioase \u00ee\u015fi transfer\u0103 integral asupra sa apanajul de bibliotec\u0103 ak\u00e2shic\u0103<\/em>, cu structur\u0103 borgesian\u0103<\/em> inconfundabil\u0103: \u201csub raiuri pline, \/\/ tremur\u0103 c\u0103r\u0163ile din mine\u201d (\u201cRefiin\u0163are\u201d), \u201eP\u00een-la nemurire \/\/ Face-te-ai psaltire\u201d (\u201eBlestem\u201d). De altfel, cele mai reu\u015fite poeme ale lui Traianus sunt cele care r\u0103spund cu fidelitate binecunoscutei \u201eLegi a lui Ockham\u201d (lex parsimoniae<\/em>): \u201cDus \u00een cer, la Prea\u00eenalt, \/\/ S\u00eent chiar eu \u2013 cel cel\u0103lalt\u201d (\u201cEpitaf\u201d), \u201eMi-ai spus c\u0103 o s\u0103 vii f\u0103r\u0103 de tine \/\/ \u015ei-n mine-au tres\u0103rit miri\u015fti divine\u201d (\u201ePsalmul \u00eenl\u0103crim\u0103rii\u201d), \u201eScrie-m\u0103 cu neuitare \/\/ \u00cen uitarea ce m\u0103 are\u201d (\u201eC\u00eentec pentru Despina\u201d), \u201eTr\u0103ie\u015fte-n mine-un c\u00eentec f\u0103r\u0103 nume, \/\/ Pe care, s\u0103 nu-l pierd, mi-i team\u0103-al spune\u201d (Psalmul sfin\u0163iei\u201d).<\/p>\n

\nAfirmat\u0103 ini\u0163ial de nomadismul<\/em> specific unei mentalit\u0103\u0163i spirituale ecologice, lirica pneumatic\u0103 <\/em>\u00ee\u015fi croie\u015fte propriul drum trans-genera\u0163ionist <\/em>\u015fi post-na\u0163ional<\/em>, r\u0103m\u00een\u00eend alternativ\u0103 viabil\u0103 la oedipizarea \u00een mas\u0103 a umanit\u0103\u0163ii despre care vorbeau Gilles Deleuze & Felix Guattari \u00eenc\u0103 pe la 1976. Putem vorbi nu despre o \u00eent\u00eerziere, ci despre o reactualizare resim\u0163it\u0103 acut \u00een contemporanietatea literar\u0103 rom\u00e2n\u0103 a fenomenului declan\u015fat de c\u0103tre Bogdan Ghiu \u00eentr-un \u201ePoem\u201d, spectral prin excelen\u0163\u0103: \u201epe cele \u015fapte c\u0103r\u0103ri ale poemului \/\/ se \u00eentoarce la tine punctul final, vagabondul \/\/ (fantoma)\u201d. \u00centr-adev\u0103r, doar \u201cla pieptul visului de peregrin\u201d, se confeseaz\u0103 Traianus (\u00een \u201cRug\u0103 la Cer\u201d), po\u0163i deveni poet n\u0103scut iar nu f\u0103cut din Cuv\u00eent:<\/p>\n

\n\u201eS\u0103 fii \u00een adev\u0103r, nu-n moarte,
\nS\u0103 sorbi din Tu, cum sorb din Eu
\n\u015ei limba doldora de verbe
\nS\u0103 te proclame Dumnezeu\u201d
\n[\u201cRefiin\u0163are\u201d]<\/p>\n","protected":false},"excerpt":{"rendered":"

[Introducere \u00een lirica pneumatic\u0103 a lui Traianus] de Igor Ursenco MEMENTO: \u201eCe-i invizibil e m\u0103re\u0163, S\u0103 nu ui\u0163i, doamn\u0103 Poezie, Cin\u2019te cite\u015fte nu te \u015ftie, Cine te uit\u0103 \u2013 n-are pre\u0163\u201d [Traianus, \u201eC\u00eentec de padi\u015eah\u201d] S-a \u00eent\u00eemplat \u00een activitatea mea de critic\u0103 literar\u0103 de \u00eent\u00eempinare, ca la un moment dat \u2013 solicitat de circumstan\u0163e p\u00een\u0103 […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[8,310],"tags":[1113,1131,359,386],"class_list":["post-1962","post","type-post","status-publish","format-standard","hentry","category-critica","category-egophobia-24","tag-critica","tag-egophobia-24","tag-igor-ursenco","tag-traianus"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p6DakB-vE","_links":{"self":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/1962","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1962"}],"version-history":[{"count":3,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/1962\/revisions"}],"predecessor-version":[{"id":1968,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/1962\/revisions\/1968"}],"wp:attachment":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1962"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1962"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1962"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}