Peristylium and the Holopoem
(1966 / 2003)
Some kind of “radiography” with metaphor-lasers of the cosmic whole in which we stand for a part, in accordance with the sublime spirit of Zalmoxianism, is the holopoem
(which I imagined as far back as in 1966, in my theoretical-lyric definition, Peristylium, an “architectural project”, an ars poetica, meant to be a captatio benevolentiae, or, to be more exact, a self-preface to the bunch of nine poems which represented my debut in a literary journal, being published, thanks to Miron Radu Paraschivescu, in the literary supplement, Povestea Vorbii, No. 7, of the mensual Ramuri – Craiova, Year III, , No. 10 / 27, on 15th September 1966, p. 14) :
the immense mirage of the effervescent saps which cross the soul from the imperceptible to the grandiose design, from the atom to the solar system, from the seed to the plant, from the babbling mountain brook to the vast ocean streams, from the substances of the darkness to the germs of the light, from the inert search to the rhythmic discovery (if I am to invoke – even by venturing to be “fined for self-quoting” – “the letter of the document” as old as four decades – cf. PTPer, 14).
By means of the holopoem
(a term created by I.P.-T. in the Pelasgian > Wallachian language from the constituents holo-, “whole” / “the sacred Cosmic Whole” and -poem),
according to the aesthetics of Paradoxism, we have designated the poem of reflecting the sacred Cosmic Whole (Almighty God in the Zalmoxianist dogma) into its author-part / the poetic ego, the part which allows the poet to participate in the cosmic order, by undoubtedly engaging the Zalmoxian-philosophic relationship between the part – the whole, being also in accordance with the principles of holography, of the holon / integron etc. (PTDelrc, 206 sq.).
From an empirical point of view, the matter stands as follows: if the sacred cosmic whole – which is Samoş (Father-Sun / Father-Sky), that is Dacia’s (Cogaion’s / Sarmizegetusa’s) God, a whole in which each represents a part, lies in front of a self-contained, as-large-as-itself mirror, the reflection is enhanced to the “highest fidelity”; it is the “absolute mirror”; the poetic ego can never equal the “mirror” of the as-large-as-itself sacred cosmic whole, but, nevertheless, it is a part-mirror, since the ens reveals itself as a part; if the “absolute mirror” in which the sacred cosmic whole is broken into approximately equal halves, then the cosmic whole can be beheld in its entirety in each half of the mirror, with a fidelity quite close to that of the “absolute mirror”; if one half of the mirror is further halved, it results that the whole can be reflected with high fidelity even in a quarter of the “absolute mirror”; if the sacred cosmic whole is infinite, then I myself, the Dacian-ens, as a part of it, undeniably aquire the quality of being “infinite” (as a part of the sacred cosmic whole), as in the case of the reflection in the part-mirror...
Assuming these truths, my lyric ego – depending on the quality of the granules in the part / the mirror, on quality of the sensors in the “biological inheritance” etc. – can “endlessly” and at any moment in time reflect, in a holopoem, the sacred cosmic whole with its tremendous metamophoses.
Likewise the sacred cosmic whole is the abode of the all universes, being the entire existence; we have in view the biological universe (sheltering the living organisms), the physical universe (in which “the intro-openness and the presence of the living organisms are neglected”), the informational universe (“hosting living organisms which possess consciousness, being able to produce science, technology, art / culture”) etc.
A particular issue concerning the holopoem arises as far as the integron is concerned – the concept was launched by Fr. Jacob, being a synonym for A. Koestler’s holon; the Romanian philosopher M. Drăgănescu explains that, according to Fr. Jacob’s concept of the integron, the living beings are formed as a result ”of a series of wrappings” :
«...each wrapping is an integron; life is therefore a hierarchy of integrons; we would agree with such a point of view if each integron also represented a phenomenological integration which could ensure unity and continuity» (DILM, 333).
The phenomenological integration which could provide the unity of the sacred cosmic whole was both the mission of the Celestial Messenger and the dogmatic core of Zalmoxianism.
English version by Gabriela Pachia.
- PTPer = Ion Pachia-Tatomirescu, Peristylium, in Povestea Vorbii, No. 7, the literary supplement to the Ramuri Journal (Craiova), III, No. 10 / 27, September 15, 1966, p. 14.
- PTDelrc = Ion Pachia-Tatomirescu, Dictionary on Aesthetics, Literature, Linguistics, Religion and the Theory of Communication..., Timişoara, Aethicus Publishing House (ISBN 973-97530-8-6), 2003.
- DILM = Mihai Drăgănescu, The Ring of the Material World, Bucharest, The Scientific and Encyclopaedic Publishing House, 1989.