ZAZIE

ZAZIE

George  Anca – Elena Liliana Popescu – Ion Soare – Sohan Lal Gandhi – Okuhara Yasuharu – Daniela-Olguța  Iordache – Elisabeta  Isanos  - Ioan Ciofu – Armand Sperlea

GEORGE  ANCA     

Mistral vivant

            Aux Indes des années '70, je m'adressais à Baudelaire tout en pensant à Mistral, à la gent latine, à la Provence et j'ai eu l'intention d'envoyer comme Vasile Alecsandri autrefois un poème pour le jugement des Félibres. Quand j'ai visité Maillane en 2004, l'année Mistral, je me suis senti en même temps en Shantiniketan de Tagore et Mirce]ti de Alecsandri.

            J'ai lu les lettres reçues par Mistral de la part de la reine de Roumanie Carmen Sylva et d'autres personnalités et les lettres-mêmes de Mistral adressées aux Roumains et existant dans la Bibliothèque de l'Académie Roumaine (pour le moment,  ce n'est pas clair où  en sont-elles les huit envoyées à Vasile Alecsandri).

            Mistral a écrit un sonnet en français et en provençal au titre "La Roumanie". Pour moi, tout comme  pour ses contemporains, cette création

            a la vibration  de Coupa santa en provençal. Si Gounod a composé une opéra à partir de Mireille de Mistral et une autre sur Faust, en Argentine, j'ai été intéressé par une possible contre-part "Fausto" où un Gaucho raconte dans son dialecte ce qu'il a vu à l'Opéra: l'histoire de Faust pour moi, en correspondance avec celle de Mireille.

            Si j'étais intéressé de l'idiome lunfardo de Buenos Aires, ça a été en directe

            connexion avec la langue des troubadours provençaux.

            Peut-être un projet auquel je pense, Felibres d'hier et d'aujourd'hui va embrasser non seulement les poètes ou les "juges", mais aussi les prototypes humains de Mistral  dans un monde globalisé.

            En regardant l'iconographie mistralienne de correspondance  avec les Roumains mêmes, nous nous trouvons dans un paysage toujours vivant tout à la fois maillanais et mistralien.

            Mistral vivant  nous transporte dans le meilleur monde de Leibniz. Mais Mistral est vivant dans nous-mêmes et nous encourage de survivre dans l'aspiration de la beauté divine et humaine.

            Pratiquement, après les discussions  à Maillane, une fois retourné à Bucarest j'ai gardé à jamais le reflexe de la grandeur et de la simplicité de Mistral. J'ai ouvert le premier numéro d'une revue littéraire, "Trivium" avec des citations de "Lou Pouèmo dóu Rose" et j'y ai inclus également une traduction de deux poèmes de Remi Venture.

            Entre les membres de la rédaction figurent Annie Mauron, Dominique Séréna, Rémi Venture, Dietrich Manel.

            J'ai commencé mon livre dédié  à Mme Annie Mauron "Maroque après le père" avec les poèmes "Provençal" et "Mistral". De même dans mes "Tangos" du livre "Nefertiti & Borges" j'ai collé des expressions provençales par exemple: le “mas”, je l'ai supposé dans la forme dialectale roumaine abréviée "mas" (r`mas). En fait , comme j'ai déjà dit à Maillane, l'hymne de la latinité et celui de la Roumanie commencent avec le même verbe exhortation: "auburote"- "de]teapt`-te".

            Je tiens dans mon âme de grands accords comme :

            poesio es elo ambrosia

            que tremude l'ome en dieu

            coupo santo e versanto

            plen de simplesso et de franquesso

            Si je n'ai pas touché la lettre de la reine roumaine, ça a été, peut-être pour la protection des empreintes de Mistral.

            Maillane c'est un centre d'énergie de notre planète qui a fait naître une création poétique d'autant plus vivant avec le passage du temps.

            Après le principe de lire les vers d'un poète juste à son village, j'ai eu une  révélation spéciale pour toute ma vie en lisant là-bas le "Poème du Rhône" et aussi virtuellement la poésie française-même dans ses volumes d'anthologies, tout en perdant les noms des poètes-mêmes pour les vers à jamais et à tous:

                        j'ai marché bien longtemps

                        et je me suis perdue

                        j'ai laissé la voix libre

                        au milieu des tourments

            "Mon expérience avec Mistral, pour paraphaser "mon expérience avec la vérité" de Mahatma Gandhi, c'est une esthétique de Mireille et de l'Ahimsa (non-violence).

            Je saisis parfois une voix, celle de Mistral.

Dattatreya în româneşte

            Mult-puţinelor scrieri sanscrite în traducere românească, din original, li se adaugă Cântul Eliberatului. Mistică tantrică în texte, Editura Herald, 2004, carte datorată lui Vlad Şovărel. Aceasta este nu numai cea dintîi apariţie în Romînia a învăţăturilor (unele, pentru prima oară într-o limbă europeană) lui Dattatreya, nu tot atât de cunoscut în afara Indiei precum cei pe care de fapt îi personifică mitologic - Brahma, Vişnu, Şiva -, dar şi o probă a existenţei unui curent, dacă nu, încă,  a unei şcoli indianistice romîneşti, tînără, indo-bursieră, pasionată de întîietate şi advaita.

            Chiar aşa-zisele “upanişade minore” în care, reflex, cititorul poate insera mental însăşi avadhuta upanişad a lui Dattatreya, poartă spre aceleaşi valori supreme cuprinse în “upanişadele majore”, înainte şi după Shankaracharya, dacă nu cumva poţi surprinde, complice, aşteptarea esenţială a unui căutator al adevărului, nu neapărat pentru că este frumos ceea ce este mic, sau ce-mi place mie, dar pus în faţa unui fapt de împlinit, solicitat, nu pur şi simplu exemplificativ, de o cale a salvării (proprii? citind îţi faci oricum o impresie, dacă eşti „specialist” poţi intra în polemică, pentru yoginii de ocazie, vreun challenge).

            Noutatea, atractivă prin ea însăşi, actualizează Atman-Brahman-ul scripturilor covârşitoare, redeschizând orizonturi de întelegere şi realizare, prin divin – şi acesta negat de o entitate nestătătoare – a Sinelui. Este vorba în primul rând de Dattatreya ca om şi Bhagavan (Dumnezeu), fiul lui Atri (literal, „fără trei”) dar şi Trimurti, datat mitologic la începutul, mijlocul şi sfârşitul veacurilor, localizat în Maharastra dar cu temple în Bihar, Bengal, Nepal, Trinidad & Tobago. În islamul bengalez este cunoscut ca Pir Tikkanath. Voga lui în lume, în aşramuri şi cluburi muzicale, intră în rezonanţă cu apelul „ultraist” al poeziei lui Kabir.

            Printre înţelesurile simbolice ale formei lui Dattatreya se numără cele trei capete, discul timpului, vaca-Dharma-legiuirii, câinii vedelor, audumbara puterilor vindecătoare. Diferenţierea între forma fizică şi adeverire este rezolvată în principiul Dattatreya: atunci când principiul adevărului lui Dattatreya este realizat, acea persoana trebuie să experimenteze că ea însăşi este Datta (joc de cuvinte între numele înţeleptului şi înţelesul de „dăruit”) – ea trebuie să devină însăşi experienţa. Chiar în afara cercului de adoratori ai lui Dattatreya, situaţia lumii de azi, calamitată de şaşe poluări - a pământului, mării şi spaţiului pe de o parte, comportamentului, gândirii şi vorbirii pe de alta -, şi-ar putea afla salvarea „numai” prin cel cu şaşe braţe. Dattatreya îşi avea drept guru, ne spune, singur Sinele, dar prinsese înţelepciunea de la încă alte 24 de făpturi care şi ele i-au fost astfel guru.

            Avadhuta Upanisad si Gita, principalele opere atribuite lui Dattatreya, au în centru sufletul eliberat în viaţă (jivanmukta), un concept pe cât de hindus pe atât de universal şi de actual, dincolo de înfăţişări anume, stil de viaţă sau rol social, aplicabil ascetului nud şi prinţului hedonistic. Moralistul si amoralistul se pot regăsi în actul eliberării sufletului din care este exclus şi făptuitorul şi subiectul unei acţiuni, nu mai contează nici măcar „ceea ce am de făcut”, ceea ce a fost comparat cu alte tradiţii mistice precum sufismul (când săgeata porneşte din arc, nu noi ci Dumnezeu o librează)

            O analiză pertinentă asupra autorului şi fenomenului în discuţie oferă traducătorul lui Dattatreya în scurtul său studiu introductiv si în ample note şi index, excelînd nu o dată în comparaţii dintre care cea cu Bhagavad Gita impresionează, învedrând că, în sinea sa, tânărul Vlad Şovarel a vrut să-şi aşeze această carte lîngă versiunea lui Sergiu Al-George. Maeştrii indieni ai lui Vlad Şovărel, începînd cu Amita Bhose a noastră, dar şi cu calcuttanii Dr. Bhavani Ganguli, Dr. Satcitananda Dhar si Dr. Debabrata Sensharma, par să-l fi înfiat, oricum l-au recunoscut ca având o vocaţie spirituală sigură, poate dincolo de sanscrită şi română, dvaita-advaita.

            Iniţierea este căutată în chiar procesul traducerii (“tantrică” în declaraţie, filologică, în fapt). Traducatorul a citit încă de prin 1993-94, in cercul nostru de upanişade, din Avadhuta, a procesat traduceri “literare” din upanişade (apărute în Bibliotheca indica), a avut parte ca draft-ul versiunii sale să fi fost folosit, in India, de  studenţi pentru familiarizarea cu limba română. Toate acestea se părăsesc pentru o (re)cioplire de manual pragmatic-encomiastic dedus, în primul rînd, din alegerea pieselor traduse (nu toate ale lui Dattatreya, dar nimbându-l) – Dattatreya stotra, Yoga sastra, Darsana upanisad, Yoga rahasya, Aksi upanisad, Avadhuta upanisad, Jivanmukti gita, Pranava vartika. Rendiţia poate face deliciul lecţionarilor de juxte, transliterate milimetric, mai de grabă decît al cititorilor Antologiei sanscrite a lui Coşbuc. Un intertext romîn(-sanscrit, parantetic), un limbaj în acelaşi timp esoteric şi descriptiv. Traducătorul se topeşte în materia originară şi în cea a limbii sursă, spre o empatie cu virtualul cititor – el însuşi, iarăşi, curioşii de cele sanscrite, de nu şi fanatici întru „tantra”.

            Atmosfera indianistică din România, în care apare această contribuţie remarcabilă, se întâmplă să fie marcată de un fel de aculturaţie utilizând impropriu, ca să folosim un eufemism, nu numai tantra şi yoga, dar chiar şi India sau Romania. Cu atât mai la timp ni se pare efortul şi excelenţa dăruirii competente a tînărului indianist care, timp de opt ani, parcă nu s-a dezlipit de numeroasele surse scrise şi inspiraţionale, nici măcar pentru a se dedica altui proiect pe care l-a ţinut în şi mai adâncul sufletului său: pregătirea pentru tipar a versiunii lui Eminescu a gramaticii sanscrite a lui Franz Bopp.

            Folosul cititorului de la noi, bombardat mai ales cu itemuri indianistice de new age, este că el va avea şansa, oarecum clasică – avem de a face cu o lucrare de teren, dar şi cu un romantic respect pentru disciplina textuală standard – să se întâlnească cu sine însuşi prin intermediul unui devot romîn al lui Dattatreya.

Un constructivist pe vremea deconstruirilor

            Dintre profesorii scriitori – e.g. Marcel Petrişor, Tudor Opriş, Gheorghe Şovu, Filofteia Barbu, Nicolae Scurtu, I.C. Ştefan, Ion Dună, Marin Iancu -,  Nicolae Havriliuc pendulează între originile sale bucovinene si devenirile gîndirii textuale. Tenace, purtat nu numai de o undă de autorecunoastere, dar si in dialog (pînă la teatru propriu, publicat in volum, Alternanţă la cer, Verus, 2004) cu învaţăceii lui transmutaţi in adulti, autorul provoacă o piaţa similivirtuală cu o a doua editie din Imperfectiunea evenimentului, eseuri si recenzii structurate in doua sectiuni formulate semiotic – “Textul vorbit  (anonim)” si “Textul scris (personalizat). Tentaţia filosofică însăşi e adusă la zi, evenimentul de frontispiciu, creator prin imperfecţiune, fiind preluat, “in loc de argument” de la Heidegger, ctitor al postmodernismului.

            Profesorul de literatură redescoperă (ne)conditionat , pentru sine si auditoriu (posesiv, poate antiautoral, voindu-şi mentorul pentru uz unic, dîndu-i ca temă de meditaţie tragedia profesorului de a fi scriitor, de a se elibera de tirania celor care îl vor numai pentru ei), fundamente si detalii culturale, rescriindu-le oarecum ritual, contrapunctic. Abia constiinţa scriiturală îl salvează pe Havriliuc de “şcoală”, iar furat de scrisul in sine, se vede, si ne face părtaşi purtaţi de interpretari literar-folclorice in marginea celor mai stiute si, azi, deconstruite mituri  - mioriţa, mesterul, tînjaua. Intenţia scriiturii pare a fi lectura “dulcii ştiri’, audierea vocilor predestinate (menestrel, mioriţă, păstor). Subconştient, textul despre Miorita s-ar putea vrea o substituire a absenţei unuia de Noica pe acelaşi arhetip. Propria hermeneutica, eseistul si-o concretizează atît bibliografic cît şi recitativ, subtextual liric. Celalalt Sisif, Manole - altă obligaţie ontologic-didactic-romanească - se face, totusi, izvor al orgoliului. Rigoarea mioritic-manolică se asezonează, dacă nu cu un scherzo, cu tînjaua făcută fluier de Tînjală (nu Tîndală).

            Inaugurarea “textului scris” cu o notă asupra traducerii pedagogice a lui Andrei Mureşanu, Icoana creşterii rele cu mijloace de a o face şi mai rea, confirmă atenţia autorului la aparitia, oricît de discretă, a ineditului opţiunilor in istoria personălitaţilor noastre. Pe tărîmul eminescologiei, jurnalismul receptării (paralelă deconstruirii) beneficiază iarăşi de pozata netulburare profesorală, primordialistă, devoţională, romînească pusă sub semnul intransigenţei. Simetria antropologic-clasică între, pe de o parte, Mioriţa şi Meşterul Manole, pe de alta Eminescu şi Creangă nu e străină scenariului, chiar dacă se trecuse, cîndva, prin programa şcolară (curriculum).

            Intre Nae Ionescu si Eugen Barbu, profesorul scriitor regăseşte, analitic si imparţial, pe o obiectivare cronologică, fără nivelări formale, sinceritatea si acurateţa  textualismului, separat de ideologii, pe un semnificant national, poate ca intr-o antiteză hegeliană, in care forţele contrare se opun, dar nu se exclud. Cînd mai toată lumea si-a aţintit auzul la melosul tragic al poemelor de temniţă ale lui Radu Gyr, Havriliuc a găsit, natural, de cuviinţă să recitească şi să comenteze opera anterioară, “liberă” a poetului (un clasicism personal înaintea unui ‘folclor’  înăuntrul aceleiaşi creaţii?). Studiul de ambiţie al acestei cărţi ni se pare, însă, cel dedicat lui Mircea Vulcănescu, unde imperfecţiunea evenimentului creatural stă faţă în faţă cu imperfecţiunea istoriei. Metodele sui generis ale acestui gînditor par irepresibil atrăgătoare eseistului.

            Şi lectura acestei culegeri învederează, la Nicolae Havriliuc, pietatea ca din altă vreme în faţa literaturii, altoită pe o atentă încredere în sine, productivă, ispita mai a fiecărui gen literar – a publicat 12 cărţi, nerămînînd dator cu o teză de doctorat asupra lui Mircea Streinul -, imersiunea în textualismul gîndului propriu fertilizat de o falsă smerenie, de o polemică a tăcerii, de un misionarism ‘bucovinean’. Finalul în ‘universal’, în ‘filosofic’ – recenzii la Confucius, Sf.(sic) Augustin, Immanuel Kant, Friedrich Nietzsche, Martin Heidegger – îl caracterizează deopotrivă, în – numai aparent paradoxală – armonie cu cele dedicate ‘necunoscuţilor’ sau uitaţilor  - Dumitru Cosma, Nicolae Peligrad, Marian Drumur, Dumitru Ion Dincă ş.a. Aici, profesorul face loc scriitorului pe un drum în urcare ritmică.                                                                  

ELENA  LILIANA  POPESCU

Centrul Cultural MIHAI EMINESCU, SUD EST Top Production și Editura PELERIN vă invită de ZIUA EUROPEI, Miercuri 9 mai 2018, de la ora 17:00, în sediul din București, Str. J. L. Calderon nr. 39, Sector 2, la evenimentul „Palabra en el mundo - Word in the world - Cuvânt în lume”, în cadrul Ediției a XII-a a Festivalului Internațional de Poezie „PALABRA EN EL MUNDO”. Se vor prezenta volumele multilingve TREI POEME DIN EUROPA (audiobook în limbile Uniunii Europene) și DACĂ (80 de limbi), de Elena Liliana Popescu, dedicate in memoriam soțului său, Profesorul Nicolae Popescu, membru al Academiei Române. Prezintă: Anca Irina Ionescu, Adrian G. Sahlean, Alexandru Cetățeanu, George Anca, Elena Liliana Popescu. Va urma o lectură poetică multilingvă în care se vor citi poeme din volumele prezentate, lectură la care vor participa de asemenea, Aida Markosian, Diana Popescu, Virginia Stanciu Butescu, Saul Leizer, Anca Zlătescu, Luana Stoica, Maria Mihalciuc, Claudia Voiculescu, Claudia F. Hîngu, Laura Maria. VĂ AȘTEPTĂM! Vă ofer spre lectură două poezii, care fac parte din volumul DACĂ, și respectiv, din TREI POEME DIN EUROPA:  Dacă s-ar putea vreodată să măsori nemăsuratul, să cuprinzi nemărginirea, să stai, străbătând neantul, să fii nici unul, nici altul. Dacă s-ar putea vreodată neiubind să fii iubirea, nesperând să fii speranţa, nevorbind să fii vorbirea, negândind sa fii gândirea. Dacă s-ar putea vreodată să auzi neauzitul, să priveşti în nevăzut și să afli neştiutul, ar urma iar începutul? *** Clipa aceea Câteva cuvinte, ţi-ai spus, doar câteva cuvinte, şi ai creat o întreagă istorie, al cărei prezent este deja ieri, aşa cum mâine va fi doar trecutul aceluia ce-l va lăsa în urmă, pierdut pentru totdeauna... Doar un cuvânt, îţi spui, doar un cuvânt, şi te-apropii în drumul tău de nebănuitul pas spre necunoscut, fără să te sperii de gândul acela care eşti şi nu eşti tu, de clipa aceea în care poţi să fii şi eşti.

RAYMOND  QUENAU

Amoureux des sciences, Raymond Queneau adhère à la Société mathématique de France en 1948. Il s’évertue à appliquer des règles arithmétiques à la construction de ses œuvres, à la façon de la méthode lescurienne « S + 7 » : prendre un texte, n'importe lequel, prendre un dictionnaire, n’importe lequel, généraliste ou thématique, et remplacer tous les substantifs dudit texte par d’autres substantifs trouvés dans le dictionnaire choisi et situés sept places plus loin ou sept places avant par rapport à la place initialement occupée par le substantif à remplacer (ou qu’il aurait occupée s’il y figurait). En 1950, il publie un texte d’inspiration scientifique, Petite cosmogonie portative. Il publie également cette année-là un recueil d’études critiques, Bâtons, chiffres et lettres.

Toujours en 1950, il entre comme Satrape du Collège de 'Pataphysique, et est élu à l’Académie Goncourt en 1951.

En 1959 paraît Zazie dans le métro qui s'ouvre par l’expression « Doukipudonktan ! » Le succès de ce roman surprit Queneau lui-même et fit de lui un auteur populaire. Une adaptation au théâtre par Olivier Hussenot et au cinéma par Louis Malle suivront.

À la suite d’un colloque en septembre 1960 (une décade de Cerisy intitulée « Raymond Queneau et une nouvelle illustration de la langue française »), dirigé par Georges-Emmanuel Clancier et Jean Lescure, il fonde en décembre 1960, avec François Le Lionnais, un groupe de recherche littéraire, le Séminaire de littérature expérimentale (Selitex) qui allait très vite devenir l’Oulipo (Ouvroir de littérature potentielle). Sa soif de mathématiques combinatoires s'étanchera aussi à la coupe de l’Ouvroir qui accueille, entre autres, le « père » de la théorie des graphes, Claude Berge. Raymond Queneau publie également deux articles de recherche mathématique en théorie des nombres, en 1968 aux Comptes rendus de l'Académie des Sciences de Paris[3] et en 1972 au Journal of Combinatorial Theory[4]. Quant à l'Oulipo, il aura une grande descendance, plus ou moins sécessionniste, avec d’autres groupes comme l’Oupeinpo, l'Outrapo, l'Oubapo…

Avec Cent mille milliards de poèmes (1961), Raymond Queneau réussit un exploit tant littéraire qu’éditorial. C’est un « livre-objet » qui offre au lecteur la possibilité de combiner lui-même des vers de façon à composer des poèmes répondant à la forme classique du sonnet régulier : deux quatrains suivis de deux tercets, soit quatorze vers. « Cent mille milliards » est le nombre de combinaisons possibles calculé par Queneau : « C’est somme toute une sorte de machine à fabriquer des poèmes, mais en nombre limité ; il est vrai que ce nombre, quoique limité, fournit de la lecture pour près de deux cents millions d’années (en lisant vingt-quatre heures sur vingt-quatre). »

ION  SOARE

Pentru aniversarea lui George Voica

MARGINALII LA O AUTOBIOGRAFIE LIRICĂ

Azi, pe pânzele vremii şi ale Poeziei,/ se mişcă din nou un poet al României,/ revăzând cu ochi când de foc, când de ghiaţă,/ tot zborul unei păsări numită viaţă . . ./ Când de la Surpate, ajunge la Neva şi Sibir,/ plăteşte peste tot al iubirilor bir./ Koloşvarul, ceva mai mult îl reţine,/ cu Letiţiile sale unduinde, caline./ Altădată îl poartă dulcele şi-amaru,/ prin Izmir, cu emirul cel liric Brumaru;/ sau îi vine o irezistibilă foame şi sete,/ de tătăroaica înmiresmată din Bairamdede./ Aproape de casă, Ioana îl alină,/ mai înflorită şi dulce decât rusoaica Galina.

Într-o vreme, când totu-i păru fără saţiu,/ începu ca să zboare prin timp şi prin spaţiu,/ pornind în marea aventură poetică,/ mult mai departe de Câmpia cea Getică:/ a ajuns la Riazan şi a râs cu Esenin,/ apoi a parcurs înapoi patru milenii-n/ dorinţa de-a-l cunoaşte pe Enkidu bărbat/ şi-a vâna împreună cruzii lei pe Eufrat./ Cu Khayyam a băut trei arginţi, în crailâc,/ alături de două cadâne cu zvâc./ Şi-a parcurs toată Terra, în lungul şi-n latul,/ poposind şi-n Macondo, la Marquez nobelatul . . ./

Până-ntr-o zi, când pasărea-şi cere/ drept la odihnă – de inimă şi de picere/ şi-ntr-o lună, pe când înfloreau hortensii,/ trebui să-i facă o curte şi . . . Casei de Pensii;/ La scurt timp dup-aceea strigă-nfiorat/ către cerul cel tainic, senin şi înalt:/ „Doamne, recunosc că am fost abonat/ la plăceri şi-am zburat din păcat în păcat,/ dar îndepărtează răceala ce m-adie parşivă/ şi singurătatea cea persuasivă,/ căci Doamne şi stăpâne al nostru, nu voi ca/ să-l robească lehamitea pe poetul Voica./ Mai lasă-mă să beau cu amicul Khayyam/ şi cu fete viori, câţiva bani, că îi am;/ să nemuresc sărbătorile mele de-aici şi din Rusia,/ numite – Adriana, Maria, Ioana şi Marusea;/ să le smulg din uitare pe Klara, pe Ana şi Galina,/ şi pe tătăroaica - focoasa, calina;/ şi-n răstimpuri să-nvăţ pe-un novice ciuietic,/ cum se poate trăi şi frumos şi poetic! . . .”

Dinspre mânăstirea Surpate, răsună/ o voce ca de bronz, dominantă, dar bună:/

„Absolvo te, George, de toate păcatele/ şi nu-ţi voi deschide Infernului lăcatele,/ căci cu har şi credinţă, slujit-ai mereu/ stihuirea cuvintelor – „sunetele lui Dumnezeu”./ Şi-ţi lăsa-voi ăst dar, care vrea să semnifice/ „Creator de mici universuri mirifice”./ Este drept, cu averi, nu prea te-am răsfăţat,/ dar Poetul e veşnic sărac şi-amorezat;/ de-aveai bani, ai fi dus-o mereu în ciolhanuri,/ sau după „gibraltare” prin clăi şi prin hanuri./ Îţi voi mai dărui şi ulcioare de coapse /- arme dulci pentru ale poeţilor capse./ Carnea metaforelor tale să fie/ la fel de fragedă, fină şi vie,/ plină de miresme şi arome regeşti,/ odă permanentă limbii strămoşeşti;/ versul să-ţi curgă graţios şi spontan,/ rima rară să-ncânte pe lectorul mirean./ Şi – să nu zici că muzele-mi nu te răsfaţă!/ – am început chiar cu volumul de faţă./ Şi acum, deşi mi-am interzis să vorbesc/ despre ce fi-va peste un veac pământesc,/ astăzi fac o excepţie grea de la regulă,/ săltând vălul de pe-a timpului negură/ Peste-o sută de ani, ia aminte/ - flori alese de sunete şi de cuvinte,/ fi-vor poeziile tale toate/, cântece de îngeri şi grădini smălţate/, înfrumuseţând toată glia/ din Macondo-Surpate şi din România;/ pe-nfloritele uliţi vor trece agale,/ nu doar umbra poetului ce l-au pierdut,/ ci luminile din versurile tale/ slăvind frumuseţile lumii de lut./ Şi nu mai gândi la al vieţilor scapăt. Hai! . . . Bună dimineaţa şi ia-o de la capăt!”

Te felicit şi pun punct aici, George,/ fiindcă, oricum, n-am o rimă în orge,/ dar nu înainte de-a-i spune “La revedere!”,/ Poetului pe care Parnasul îl are-n vedere.                                                                                     

S. L. GANDHI

Om Arham

The year 2008 has rung in. It is hoped that it will be a year of happiness and prosperity for all jivas of the planet earth. Since humans are the most intelligent of them all gifted with the power to think and analyze, our attention is fixed on them. It is they who either create harmony or disharmony. It is they who bring about development on the planet and work for the rise of all and again it is they who cause suffering not only to fellow-human beings but to all other jivas too. It is they who create war and peace and it is again they who think to rejuvenate or degenerate values. I feel that a majority of humans love peace and hate war. His Holiness Acharya Mahapragya is concerned about the rapidly decreasing number of peace lovers on this planet. We must try our best to reverse the trend and disseminate Lord Mahavira’s message that all living beings want to live so killing any of them is a sin. May the spirit of nonkilling pervade the earth. May peace prevail. But it is possible only through a mass psychological transformation. In the words of Acharya Mahapragya only a culture of ahimsa can ensure human survival. For achieving this objective we must start a worldwide campaign for nonviolence training. Let us hope the year 2008 will be a year of peace and the worldwide campaign for nonviolence training will gain momentum.

I seize the opportunity to wish you and the members of your family a happy and rewarding new year. May the year 2008 prove auspicious to us all.

OKUHARA YASUHARU

Creative Nonviolence for Peace

            The 6^th International Conference on Peace and Nonviolent Action has significant meaning to all of us human beings, and I am thankful to be with all delegates here who have the same wish to stop violence and bring peace on Earth. As introduced, I am Mayumi Mezaki from Aizen-en, which is one group of thought of Shintoizm, and I am one of them who are saddened by the situations of the world today.

            Nowadays, the development of technology has made our life convenient. A lot of people can travel by air or travel by car, and information technology enables us to exchange massive data at the speed of light. On the other hand, the gap between the rich and the poor is increasing because of the globalization. Wars never seem to end, and even children are drafted and fight in the battlefields. Our cost of living goes up, and life is getting difficult to many people. In addition, effects of environmental destruction such as global warming are getting serious. Under these circumstances, human beings are now facing ever more hardship.

            Onisaburo Deguchi, the founder of Aizen-en, and whom I believe in him as Savior and the manifestation of the god of the moon, has already predicted these situations in 1921. In order to save people, he warned his people about this era to come. His action was consistent in terms of active nonviolence.

            Back in those days, the Japanese emperor was reigning over people, and he was considered God rather than a man. From the late 1800’s, Japan has started wars under the name of the Emperor. In those social situations, I believe everyone can imagine how hard and dangerous it would be for a religious leader to act for peace and go against the government. On February 12, 1921, Onisaburo was charged with lese majesty, a crime of insulting the Emperor and violation of the Newspaper Law. He was jailed for 126 days from February 12 through June 17. However, his charge was based on fabricated facts, and in spite of having few legal grounds, Omoto, the precursor of Aizen-en, was ordered to destroy some of its shrines. This is called the First Omoto Incident. In his book “Great Onisaburo Deguchi”, Kyotaro Deguchi discusses why Onisaburo and Omoto were persecuted by the government.

On May 22, 1921, The Japan Chronicles reported the incident in its editorial article that Generally, it is believed that the incident happened because leaders of Omoto ignore sovereignty of the Emperor; however, this only means Omoto puts more emphasis on priests than political leaders, which is common in all types of theocracies. And this trend is seen in the history of both Christianity and Judaism. The true reason why Omoto offended the government is that they criticized the Japanese high society harshly in the book “Shinyu” or “Sermon of God” (159).

            During the incident, October 18, 1921, hearing the sound of destruction of the shrines, Onisaburo started dictation of “Reikai Monogatari” or “The Story of the Spiritual World” for the people to enhance their spirituality. He entered a civilized and nonviolent activity without surrendering to the government.

            Next comes the Second Omoto Incident. Onisaburo was again charged with lese majesty and violation of the Maintenance of Public Order Law. This was started on December 8, 1935. In the first trial, all defendants are convicted on the charges; however, it turned out that police used tortures and coercive interrogations to obtain confessions, and some evidences were fabricated too. In the second trial, after careful inquiries by the chief judge, the defendants were found not guilty on public order crime. Their charges on lese World War Ⅱ. Although Onisaburo won all his cases, he had been detained in the prison for 2435 days from December 8, 1935 to August 7, 1942 without any verdicts or sentences. The majesty were also found not guilty after Japan’s surrender in authorities started destroying most of the buildings, shrines and facilities in Omoto’s holy sites during the preliminary trial. Especially, the main shrine “Gekkyu-den” was completely destroyed by 1,500 sticks of dynamites. Also, their land is forfeited by the government. Leaders, the members, and the members’ families of Omoto had to bear great hardship, and some of the members were even tortured and killed in the prison. A blatant persecution by the government without legitimacy. This incident is recorded as unjustified persecution by the government in the modern Japanese history.

          After World War Ⅱ, when Omoto rebuild its organization like a phoenix, the members call for the compensation for the incident.

          One day, attorneys were holding meeting for the compensation in one room of the Onisaburo’s house. The amount of money would have been enormous if they claimed for the compensation. Onisaburo heard this, came into the room, and said “Don’t be such a cheapskate. If we were to claim for the compensation, the government will levy more tax on the people to pay for it. I can not do that. I believe this incident was a guidance of God”. By this statement, Omoto gave up all the claims for the compensation (Nogami 252). We can see his kindness and generosity to think about other people first from this episode.

          One more remarkable thing besides his giving up the compensation is in his another speech. “While Japan was fighting with the Allies, God kept me in prison so I can not cooperate with the war. That’s why I said the incident was a guidance of God. Anyone who calls for peace during peace time and cooperates with a war during war time has no right to call for peace”.

          His ways of life, which are not to hate people who trapped him and accused him for false charges, to accept everything as a guidance of God, to serve God and people, and to leave his teaching to people could be guidelines for a nonviolent activity. Nonviolence should be creative, patient, and active.

          Onisaburo made a comment shortly after World War Ⅱ in Yoshioka hot spring in Tottori prefecture. “Now, Japan is totally disarmed. This means Japan has a precious mission to be the world leader of peace. True world peace is realized when the whole world is disarmed. And the time is getting closer” (Oda).

          In his teaching, Onisaburo explains how to realize world peace and bring happiness to all people. A key to realize peace lies in the “epitome theory” or just called “model”. For example, when peaceful situations are created in Omoto or Aizen-en, the situations are reflected in Japan, and into the world through Japan. If you apply this theory to the Second Omoto Incident, you can find correlation between persecution of Omoto and bombing of Japanese cities by the U.S. Air Force, and between Onisaburo’s being victimized by the incident and the Japanese Emperor’s stepping down from his status as God after World War Ⅱ. Onisaburo practiced the model of the Japanese surrender by victimizing himself. He kept fighting nonviolently with the authorities’ making wrong system which imposes the people to worship the Emperor as God.

          Here, I would like to explain a little bit more about the model. It is similar to the process of how automakers release a new car. For example, when an automaker creates a new car, designers put their images and ideas into a draft. Then, they make a small clay model of the new car. If there is no problem found in the model, a prototype is made, and next comes to actual production. The design of the world is made by God; however, the design doesn’t realized by itself. We have to work together for God’s designed utopia to come true. The model we make works just like a film positive. The key to create the model is nonviolence. Violence never be a means of resolving a dispute, and it never brings peaceful world. The reality proves that violence creates chain reaction of violence.

          At the end of my speech, I would like to express my respect to this conference, and I hope further progress of nonviolence activities from my heart. Thank you very much.

Work cited

Deguchi, Kyotaro. Great Onisaburo Deguchi. 4^th ed. Kodansha, 1967. 159.

Nogami, Ryu. “A Leader of One Emerging Religion.” Bungei Shunju. (July 1964): 252

Oda. Asahi Shimbun. 30 Dec. 1945.

DANIELA-OLGUȚA  IORDACHE

TÉmoignages du caractÈre global du monde ÉpipalÉolithique dans le folklore de VlaŞca ou Balisca thraco-romaine

Vlaşca ou Balisca en thraco-romain désigne un complexe culturel très ancien, dont le substrat proto-thrace est d'origine indo-européenne.

Les fouilles archéologiques commencées en Roumanie à partir des années 1960 ont démontré que son spécifique est du aux migrations des peuplades pré-aryennes de l'Inde à l'époque épipaléolithique, suivies d'une contre-migration à l'époque du néolithique tardive (voir la culture Goumelnitza) des tribus pastorales et cultivateurs de céréales appartenant aux régions de la Méditerranée orientale (La Crête minoïque) et de l'Asie antérieure (Anatolie) qui a marqué non seulement la première migration Sud-Nord,  mais aussi le très connu syncrétisme gréco-oriental qui a eu lieu vers 2.700 -l.900 Av. Ch.

Les pré-aryens avaient pénétré en Europe (voir les Pélasges et les Etrusques), en apportant avec eux un système supérieur de civilisation et de pensée. C'est pourquoi les Grecs les avaient surnommés "les divins".

Leur civilisation avait duré ici plus de l00.000 ans (voir Pélasgiotis, situé en Grèce auprès les montagnes de Thessalie, les Îles des Cyclades et l'Étrurie, en Italie.

Mais les Pélasges ont été obligés de se retirer à cause des Slaves et des populations germaniques au nord du Danube entre le V-e et le VII-e siècle par la Transylvanie, puis ont occupé une partie du département de Vâlcea d'aujourd'hui.

Cette population romanique (les Latins  étaient aussi  des indo-européens) s'était installée définitivement dans la région roumaine connue au Moyen Âge sous le nom de Vlaşca.

C'est toujours au Moyen Âge que Vlaşca est devenue une unité territoriale administrative dont le centre a été au dé­but à Giurgiu, sur le Danube, et après 1417, quand Giurgiu a été occupé par les Turcs, à Găeşti, petite bourgade de quelques milliers d'habitants, située en haute plaine, à 72 km. de Bucarest.

Vlaşca englobait aussi le département de Prahova (Ploieşti) avec la localité Româneşti, l'ancienne Romula préhistorique, la zone de la rivière Neajlov avec son affluent Calcuta et les débris de la forêt Vlăsia (Blis) où vivaient les Blasii ou Blachus (Vlahii, population qui a donné son nom à la Valachie toute entière).

Vlahus   signifiait   à   l'époque   tout   habitant   romain.

Ainsi Balisca antique, devenue Vlaşca roumaine, a gardé toujours son spécifique indo-européen, plus prononcé encore grâce aux influences balkaniques.

Le matériel folklorique garde, à cause de son polymorphisme, des traits de civilisations appartenant aux populations protothraces qui s'occupaient de la chasse et pratiquaient le culte du feu, ainsi que celui des Thraces de l'époque de bronze de la phase tardive et finale hallstattienne qui a marqué la civilisation géto-dace.

D'autres couches folkloriques englobaient des éléments de la civilisation romaine et byzantine.

L'historisation superficielle du folklore de Vlaşca nous démontre la vitalité tout à fait extraordinaire du système de pensée indo-européen.

La perspective herméneutique continue à rattacher étroitement l'humain à l'existence cosmique concrète et à la vie universelle, inhérente à l'homme, être tragique et héroïque en même temps.

Le tragique naît de l'inlassable recherche d'un sens que l'homme, en fin de compte, se voit forcé de créer lui-mème (voir la grande "illusion totémique" et le monde partagé entre le VISIBLE (LE BLANC) et 1' INVISIBLE (LE NOIR).

Vivre c'est essentiellement instituer sans relâche un SENS, ordonner et raisonner le monde.

En essence, la philosophie populaire a la force de totaliser l'expérience sans la juger fatalement d'une manière partielle, historique ou concrète.

C'est ainsi que le système embrasse l'infinité de l'exis­tence cosmique ainsi que l'existence anthropologique de 1'homme.

Dans ce folklore la vie garde une structure paradoxale, mystérieuse, antagonique et parfois dépourvue d'homogénéité. Il est dans son essence de subir un incessant conflit entre son coté rationnel et son coté irrationnel, car sa loi est le devenir (la métamorphose), ce qui fait que l'univers est constamment dans un état provisoire et inachevé. La vision héroïque et tragique de l'homme est concentrée sur l'idée philosophique indienne qui liait la vie aux conversions perpétuelles de l'énergie en univers.Le système de la "pensée sauvage", propre au monde global epi-paleolitique, nous  dévoile d'une manière synthétique quelques themes-symbole qui signalent les perpétuels  déplacements de l'homme entre le monde des vivants et la territoire de la mort: les sabots en fer; les parentes d' Apollon; qui a reparti la chance; engloutissement: aller-retour; la métamorphose comme apprentissage; L'évolution du Sphinx suicidant dans le rite de la "tourta" et de la viande cuite; Moïse, Oedipe et d'autres proscrites; Les ennuis du mort; La sosie. Tous ces thèmes expriment, en marge du littéraire et du scientifique, des réflexions qui reviennent souvent dans la pensée des spécialistes de la dérnière décennie.

A l'époque épipaléolithique, le monde était global du point de vue géographique et anthropologique, c'est pourquoi le système de pensée est la même a partir de l'Asie et l'Europe jusqu'aux Amériques, Australie et  Océanie.

La séparation des continents et l'apparition des trois Mediterannées avait oblige l'homme d'évoluer différemment. C'est toujours la séparation des continents qui a provoque des phénomènes destructives, c'est pourquoi toutes les civilisations pre-historiques décrivent leur propre "déluge".

Avant la grande séparation, le premier système de pensée philosophique et scientifique qui ordonnait toutes les éléments de l'univers a été le système totémique, grande construction mentale illusoire, "la grande illusion", comme l'avait surnomme Claude Lévy Strauss.

Des traces de cette couche anthropologique de civilisation se trouvent aussi dans les contes de Vlaşca. Dans le conte "Mi Homme", par exemple, le personnage est un sorcier d'un tribu cannibale qui a comme tâche de garder la héroine sacrée â l'aide de la force apotropaïque de 1'antidiscours. Mi Homme c'était une "être de l'énigme, un sphinx tribal car, une fois la force de son énigme dévoilée, sa mort devient imminente. Les animaux totémiques (animaux-ancetres) ce sont les soi-disant "rois des animaux", c'est a dire leur prototype sacre (la reine des abeilles, des fourmis, le loup traditionnel chez les Dacs, son oncle, l'ours, l'Oiseau Majeur, une sorte d'aigle qui transporte l'héros d'un monde ă l'autre, etc.

Aux totems animaux on ajoute les totems végétaux, comme par exemple le Noisetier, une des plantes totémiques planétaires.

Les contes de fée portent eux aussi des traces totémiques par les héros du type: Mi-Homme-Mi-Lievre ou Mi Femme Mi Truie. Ces prototypes détenait des FORCES cachées dans un enchaînement des parentés naturelles, comme par exemple: truie/lièvre ou tabatière en bois/cafards etc.,

On peut affirmer de ce point de vue que les contes de fée ont été les ancêtres de la mythologie gréco-romaine qui a subie une double influence orientale: par les civilisations persane et arabe qui ont créé les premises de la grande culture égyptienne et par les "peuplades de la mer" (l'Asie mineure) qui avaient penetré massivement en Europe. Parmi ces peuplades se trouvaient pas seulement las Doriens, les Ioniens et les Achées, mais aussi les Thraces et les Il lyres au nord, ainsi que les Latins au Sud.

Les croyances égyptiennes ont trouvé un terrain propice dans les croyances des tribus indiens qui avaient le même culte de la lumiere terrestre (feu) et cosmique (soleil / lune): Apollon / Amon / Ra / Hyperion / Hélios et Isis / Selênê / Diane  etc.

La résurrection de l'âme éternelle est spécifique en VaLachie et spécialement en \/laşca avant le christianisme.

La philosophie de vie pre-chretienne a été apportée toujours de l'lnde par les tribus pre-aryens et puis cultivée sous l'influence égyptienne très puissante en Phénicie, Palestine et en Afrique.

Chez les Thraces, le pre-christianisme a été du a Orphée qui avait élaboré sa doctrine après des études égyptienne et a Zalmoxe qui a été "le serve" de Pythagore, influencé a son tour par la culture égyptienne et  indienne.

Le mythe pre-biblique de la création du monde par le Dieu avec la participation de sa sosie négative, Satanael, a été aussi un mythe du monde global epi-paleolitique parce que Dieu et Sa-tanael ont été conçus au début comme deux oiseaux sacrés (cannas sauvages) qui nageaient sur les eaux de l'Océan Primordial.

Ce mythe "balkanique" dont la présence a été signalé en Asie, Europe, Océanie et Amérique (le complexe de Californie) peut avoir l'épicentre toujours en Asie. .

Chez les Roumains, l'agglutinement des croyances totémiques, prébibliques et chrétiennes est prouve par le fait que le to­tem végétal sacre, la fleur de pomme, en roumain "măr", a donné son nom a la Vierge Maria ou Marianne, 1'incarnation de la pureté, qui avait pris part elle aussi a la création du monde ainsi qu'aux perfectionnements ultérieurs que celui-ci avait subi.

Le syncrétisme greco-romain est présente aussi dans les contes de Vlaşca par l'existence des deux familles solaires qui exprimaient toutes les deux le culte indien de la lumière cosmique universelle: la famille thrace d'Apollon et de sa maman Letho, et la famille méditeranéene d'Hyperion.

La liaison des deux familles solaires se réalise par "Hécate", la "soeur de lait" d'Artémis/Diane (en roumain Sânziana), la déesse de la lumière lunaire et la soeur du soleil (en "réalité" sa cousine thrace).

Les contes de fée racontent des rites initiatiques ou le no­vice doit apprendre à vivre dans le cercle des transmigrations successives de l'âme immortelle. Il doit voyager dans ce but en enfer pour apprendre les rites de la métamorphose qui expriment la force de régéneration de la matière universelle.

Le destin, forge en même temps avec l'univers, peut être influence.d'une manière positive seulement par des faits héroïques d'un prononcé sens moral.

La civilisation actuelle ainsi que la civilisation antique est une civilisation dévoratrice ou la vie et la mort sont liées perpétuellement. Les morts peuvent devenir les victimes de la famille des dévorateurs (voir la famille européenne du Barbe Bleu, représentée chez las Roumains par Tărtăcot ou Salcotea). Le mort peut se venger à son tour contre sa famille en revenant au monde Blanc pour la tuer.

Le Thrace Orphée a transformé les rites du monde epi-paleolitique en mythes antiques et pre-chretiennes. Il a initié son peuple dans sa doctrine religieuse ou les rites sanglants et cruels étaient interdits.

Les Thraces croyaient donc dans un seul Dieu et dans une matière universelle unique née de L'Oeuf divin.

Cet Oeuf, soit provenu du serpent de feu comme chez Les Chinois, soit provenu d'un oiseau comme chez Orphée, représente l'objet cosmique parfait qui peut organiser l'univers en lui imprimant des lois  qui lui assurent le fonctionnement.

C'est dommage que la pensée philosophique actuelle ne con­serve plus et ne décrit point les perpétuelles métamorphoses entre la matière et l'énergie comme dans la pensée du monde vieille qui ne traduisait que  la soif humaine de s'anéantir sur la VOIE SACREE, ouverte aux immortels.    

ELISABETA  ISANOS

LES JARDINS DE MAGDA

"On doit aspirer toujours vers l'idée de bien, de générosité et de beau, sans cela aucune oeuvre littéraire ne pourrait durer. La force que Dieu nous a donnée, nous devons l'employer bien, de sorte qu'après nous l'art devienne plus riche et l'homme meilleur."* On ne saurait trouver profession de foi plus clairement exprimée: le Bien et le Beau se joignent dans une idée artistiquement réalisée, et la générosité n'est que l'élan d'amour qui pousse l'artiste à travailler pour rendre les gens meilleurs et enrichir l'art. Le fait que Dieu a donné au poète la capacité de représenter métaphoriquement les idées n'est pas, lui seul, une garantie de la bonne utilisation de cette force, qui pourrait être mise au service du mal ou tout simplement passive en ce qui concerne sa finalité. Il est donc absolument nécessaire que le poète soit conscient de sa mission. Le passage cité envoie aux auteurs très anciens, aux images de la mythologie grecque: Orphée apprivoisant les bêtes sauvages, Amphion élevant les murs de Thèbes par la force de la lyre. Pour eux aussi, l'art n'était pas possible en dehors du domaine où régnaient ces valeurs universelles: le Bien et le Beau. La conséquence de cette affirmation c'est que le Bien étant incarné dans l'oeuvre, on ne pourrait le séparer du Beau. Flaubert disait: "l'esthétique c'est la vérité"**. Si Magda Isanos avait un peu plus concentré son crédo artistique, elle aurait dit: le Bien c'est le Beau. Elle croyait à la finalité de l'art, force civilisatrice par laquelle se manifeste l'essence divine du talent. C'est "la bouteille à la mer" de Vigny, jetée au gré des vagues, et que Dieu dirige de son doigt vers le rivage où l'attend le filet du pêcheur. Magda Isanos écrivait ces phrases en 1939, et la destinée de ses poèmes a démontré la valabilité incontestable de son "art poétique". Aujourd'hui prend force la tendance contraire: séparer le Bien du Beau; comme si c'était des principes opposés, nuisibles l'un à l'autre. On recherche obstinément l'immoralité du contenu et on veut obtenir à tout prix des effets choquants, en oubliant deux choses: ce n'est pas le sujet qui compte, mais la manière dont il est traité, et une expression nouvelle et choquante n'est pas obligatoirement chargée de valeur artistique. Il paraît que "le phare" des valeurs éternelles doit veiller quelque part, en haut du tableau, pour que les images présentées soient remplies de la sève désirée autant par le poète que par la majorité des lecteurs.

Magda Isanos avait pleinement raison de parler de la force purifiante de la poésie. Dès les premières années, sa vie, si brève mais si riche, n'a été qu'une lutte courageuse avec la souffrance, atténuée par de rares moments de bonheur. À l'âge de deux ans, une poliomyélite, dont la vaccination n'existait pas à l'époque, l'a marquée pour tout le reste de sa vie. Elle en a vaincu les conséquences grâce aux soins de sa mère et à la calme générosité de la nature, concentrée symboliquement dans l'image du jardin, espace de rêverie et de solitude, utopie de la beauté et de la paix, réalisée dans le monde terrestre sur le modèle du Paradis.

Un jardin "en abîme", abrité sous l'ombre d'un parc énorme, autour duquel s'enroulait une vaste région aux paysages doux: des collines couvertes de vignobles et de vergers. Une petite fille, que sa mère tenait par la main, s'accroupissait pour voir les fourmis en courant, les fils d'herbe et les surgeons, dont les pointes émergeaient à peine de la terre, encore encapuchonnées de semences. Comment ont-elles réussi à vaincre la dureté du sol? Et les fourmis, comment dépassent-elles, si petites, à peine visibles, des obstacles cent fois plus grands? "C'est la force des faibles", expliquait sa mère: chaque être, si fragile ou souffrant qu'il soit, possède un pouvoir qui compense sa faiblesse ou ses défauts. Elle, par exemple, elle a son esprit, son intelligence, et cela représente un avantage beaucoup plus grand que l'agilité des pieds. C'était, à l'âge des classes primaires, le premier jardin de Magda, à côté de la maison que ses parents habitaient alors, dans l'enceinte de l'hôpital Costiujeni, près de Chişinău, en Bessarabie.

Et la petite fille a grandi, en se servant de l'atout que Dieu lui avait généreusement donné, comme en regrettant la dureté de l'épreuve subie à un âge trop tendre pour une ausssi grande souffrance. Si elle ne pouvait pas courir, elle avait l'esprit plus vif que les autres enfants, et elle écrivait des poèmes dont la lecture surprenait même les grands. Le lycée et, plus tard, les études universitaires l'ont portée de plus en plus loin de son premier jardin: d'abord à Chişinău, où elle a suivi les cours de l'École Diocésaine, ensuite à Iassy, comme étudiante en droit et en philosophie. Les premières désillusions n'ont pas tardé, car les jeunes espèrent toujours plus que la vie leur offre finalement. Mais elle n'a jamais oublié la leăon de son premier jardin et la force consolatrice de la beauté. À Iassy, dans le jardin d'une amie et collègue de ses parents, Irina Grossi, elle écrivait des vers et rêvait à l'avenir, en voyant comment la fée aveugle du printemps réveille la terre engourdie, tandis que les navires étendent leurs voiles vers les ports aux noms mélodieux du Midi.

Cela ne veut pas dire qu'elle reculait devant l'agressivité et l'indifférence du monde: au contraire, son tempérament la destinait au combat et la poussait à rêver la victoire. Une victoire différente de celle désirée par le commun des gens: faire triompher le Bien. Devenue avocat en 1938, elle se fit vite connaître comme "défenseur des causes perdues", "l'avocat sans argent", qui s'engageait dans des procès refusés par ses collègues. Chaque homme, n'importe lequel, même le plus abominable, a droit à la défense et doit être jugé selon la Loi. Certes, ce n'était pas un principe nouveau, mais elle y tenait et voulait l'appliquer à une époque où se faisaient entendre, contraires à la civilisation et à la nature humaine, les extremismes de toutes les couleurs. Soutenir, dans de telles conditions, la prééminence de la justice et des droits de l'homme équivalait à une lutte aux grands risques.

Et la guerre éclata: la deuxième guerre mondiale. Les guerres vécues par Magda ont toujours commencé à la veille d'un moment important de sa vie: la première peu avant sa naissance, le 17 avril 1916, la deuxième, au moment où elle devenait l'épouse d'Eusebiu Camilar, écrivain de grand talent; qui exerăait alors le métier de journaliste à Iassy. Le 31 mars 1938, on a célébré leur mariage, et le 15 septembre 1939, le mari a habillé le veston militaire. Cela a rendu impossible la réalisation d'un rêve aussi simple et naturel que la vie même: avoir un foyer où élever leur enfant, vivre de ce qu'ils gagnaient. Malgré la modestie, la simplicité de ce rêve, il était devenu, en ce qui les concernait, aussi intangible que les étoiles. Ne se laissant pas découragée, Magda a planté de ses mains, autour de la maison à loyer qu'ils habitaient à Iassy, des arbres fruitiers, en souvenir du jardin de Costiujeni, devenu inaccessible à la suite du déplacement des frontières en 1940. Elle a voulu être la fondatrice d'un jardin. Une bombe a explosé là-bas, en août 1944, tuant les jeunes arbres qui n'avaient pas encore fleuri. C'était son troisième jardin.

L'angoisse, car les horreurs de la guerre devenaient dans son esprit des cauchemars obsedants, le souci permanent de la vie de son mari qui était au front, les difficultés quotidiennes ont fini par vaincre sa résistence physique, déja ébranlée, à 26 ans, par un rhumatisme polyarticulaire, guérissable dans d'autres conditions, très grave dans les circonstances où elle a vécu.

Et le front de Russie avanăait vers l'Ouest; il a fallu quitter non seulement Iassy, mais aussi Bucarest bombardée. Après un premier séjour à Costeşti, un village dans la région d'Argeş, elle, sa mère et ses soeurs arrivèrent à Drăganu, dans la même région, zone calme alors, assez loin des bruits de la guerre. On y est resté trois mois: juin, juillet et août 1944. Le jardin de là-bas s'étendait derrière la maison et, en montant la pente d'une colline, se perdait dans le bois. Magda y restait des heures et des heures à écrire les derniers et peut-être les plus beaux de ses poèmes. C'était son quatrième jardin.

Mais la guerre en approchait: au passage des troupes soviétiques  en marche vers Berlin, elles furent obligées à un nouveau départ, cette fois en sens inverse, vers Bucarest, à tra    vers bois, dans le char tiré par des boeufs, comme aux premiers temps, à l'arrivée des migrateurs. Ce fut le dernier coup porté à son coeur si fragile, si sensible aux influences de l'extérieur.

Vaincre la mort, c'est lui donner un sens, alors que la plupart meurent sans savoir pourquoi. Dans son dernier rêve, celui du jardin de Drăganu, se joignaient tous les autres: le rêve végétal des plantes qui brisent la résistance de la terre, le rêve utopique de la justice opposée à l'intolérance, et celui d'une vie simple et normale, au milieu d'un monde adverse à la normalité. Elle voyait le passage vers l'au-delà comme une double métamorphose: le corps transformé en jardin fleurira aves les herbes et les fleurs, et l'esprit, dégagé de la chair, veillera au bonheur et à la paix, sera la paix même, la lumière consolatrice du matin. Il ne restait que le mystère du dernier moment: cela devait être un comble, semblable au jaillissement de l'artésien, un sacrifice antique: elle mourait si jeune pour rendre les autres conscients de la nécessité de changer le monde. Et le monde est resté le même. Paradoxal et tragique, l'échec de l'essai ouvre au rêve qu'elle a nourri une longue perspective d'immortalité. De tous ses jardins, il n'est resté qu'un seul: la poésie, qui continue à consoler et à mener les lecteurs vers la double lumière du Bien et du Beau.

"Les jeunes arbres, par un matin de mars,

les uns près des autres, se sont mis à prier,

leurs fronts inspirés brillaient au-dessus

de la terre encore sous la neige.

Et dans l'air où il n'y avait pas encore de volées,

les arbres qui n'avaient pas encore d'ombres

chantaient un hymne en l'honneur de la vie,

les troncs comme des corps nus, ils chantaient..."***

*Magda Isanos, lettre à son mari, le 27 août 1939

**Gustave Flaubert; "Correspondance", lettre à Madame Roger des Genettes, le 2 mai 1880

***Magda Isanos, "Les jeunes arbres"

Bibliographie:

Elisabeta Isanos, "În căutarea Magdei Isanos", Editura Fundaţiei PRO, 2003

Magda Isanos, "Poezii/Poésies", version franăaise d'Elisabeta Isanos, Editura Libra, Bucureşti, 1996

IOAN  CIOFU 

ORDER AND DESTINY

 (abstract)

            The claim to expose a hypothesis according to which in human destinies best expressed by life events there are mathematical relations (as time passed between them) would not be possible without the elaboration, first of all, of theory concerning the numerical ordering of any kind. Such a viewpoint, a well-structured one, already exists thanks to the second edition of our previous book. In it, the thesis of a Golden Number (GN), as an irrational constant from the number theory having ordering properties, was analyzed. its ratio as a numerical magnitude is frequently met - in a highly proportion, as compared to the whole knowledge until the present analysis - both in organic life, in bio-structural and neuro-physiological aspects, and also in human psyche, in social phenomena.

            The procedure used by us to reveal the hidden presence in quantitative realities was that to start from one of the numerical values of a row of known data, in order to calculate a progression with the help of GN (or a subordinate ratio), both with natural (1-2-3etc.) and real (0,5-1,5-2,5etc.) ranks. By this, we observed if valid concordances with known observation data are established. Hundreds of concrete evidence about such a concordance between quantitative reality and its mathematical expression, could also stress a number of functions fulfilled by GN, by circulating the information it bears.

            These functions, presented, in detail, in the introductory chapter, are as follows:

·         of quantitative ordering of reality (a general principle encountered at every level of development);

·         of marking by GN measure. There is a mathematical connection between the quantitative beginning and end of an object dimension, of phenomenon and process, of a state or substance, etc. Only one example: with the ratio GN/2, the order numbers of the elements 57 and 70 of the lantanides series (in the periodical table) are mathematically connected. This is also the case with the actinides, but making use of real ranks of calculation.

·         The network function. An example at hand is that of the main human biological rhythms (considered at their middle value), that are perfectly mathematically connected. If we wish to stress  what spatial rhythms are their causal ascent, we can calculate decreasing progressions from their spatial value, pursuing to obtain concordances with biological rhythms.

            This is what we obtain, with unexpected accuracy, starting from the value in atomic seconds of a terrestrial day or the Tropic Year.

-   The function of TOTAL NUMBER. Whenever, in a context of numerical values, within a reality analyzed by the GN, mathematical associations are already obtained, we can pass to a new calculation, leading to surprising results. Therefore, we can sum up, at random, all numerical data submitted to testing by the GN, relevant or not as sources of concordances, regardless their nature or quality, for what those data respresent. If, for this global numerical structure, which is a progression of the GN is calculated, we shall notice that, most often, we shall get concordances with qualitative observation data having the best relevance in the context.

-   The function of tangent of concordances obtained through a calculated progression, with the GN value itself or of its subordinate ratios or with their harmonics. In general, numerical values of physical laws (surprisingly, even those with tens of figures obtained by extension, such as those of universal constants), but also other important quantitative data describing reality supply such contangents with GN.

-   The function of revelation, from various quantifying realities, of concordances for two information fractals, unknown so far, with values belonging to GN: 38,2% and 61,8%.

            A simple and short example: the melting temperature of iodine (113⁰ C) represents 38,2% and that of boiling 183⁰ C, 61,8% from the whole=296^0.

-   The function of control and prognosis of GN. Quantitative experimental results (in case of phenomena with a certain importance for reality, hiding physical, psychic, social, historic rules and laws) can be often controlled by GN. Therefore, we can test both the accuracy of the used methodology, and that of statistical processing.

            Such a persistent presence needs looking for an explanation of how this ratio is functional in the world. These three principles were formulated, including the following leading ideas: a) the highest probability that a numerical ratio be it pi, e of course also GN to be frequently found among the known quantitative data describing the reality in that of the geometrical proportion of the GN (√5+1)/2=1,618...; b) the numerical information conveyed by GN as infiltrating in any kind of reality, could be operational, for it represents the quintessence of the efficiency of the minimal action principle (or principle of minimal action). This is considered in a more extended meaning as compared to mechanical movement, where a compatibility between the minimal effort af the actions and the goal to be achieved is someway thinkable; c) another impulsive principle of an ideal ordering (as a mathematical fiction) refers to dynamics of changes within an universe of structured order/disorder. A minimal action, but with maximal efficiency, is not free of this last principle at all.

            Here, the central factor is the concept of information fractal of GN, elaborated for formally explaining that dynamics of developing changes. The meaning of fractal is similar to that given by Benoit Mandelbrot, to the well-known theory of fractal objects: breaking up, ramification, sudden change of a certain course. Beyond this the meaning of our concept is different; in it, the intervention of some numerical information with a determined value (which is placed on the geometrical progression of GN around 1): 0,382... and 0,618... (even the reciprocal of the GN is implicit). These become the so-called small (of 38,2%) and big (of 61,8) fractals. The first value is our counter-offer-issued of GN - for the value of 36.8%, derived from constant. The value was taken from the term -p_i in p_i. It is used as a fixed term of maximal reference for a large field of probabilistic uncertainties, and is included in computing formula of information entropy (the negentropy).

            The importance of these fractal values proposed by us is exceptional, in our opinion. They are more than mediators in the formula of negentropy (the first of them). As we found out, these are met almost everywhere in the physical world, in highly-structured realities (psychic, social, historical). Therefore, the present book intends to clarify and develop, again, the concept of information fractals, before demonstrating their implication in human destiny.

            The idea (as a thesis of a numerical ordering factor of the global reality - which is a GN constant - could be continued with the logical hypothesis about some fixed fractal information which intervenes as crossways in the changes of any kind, which take place during evolution. Their values also derive from GN, have a functional role, mediated by some energies which are released as signal. So, the ubiquitous relation by GN of the numerous observation data of reality should be doubled by the efficiency of these two fractal values in phenomenology which involves the order/disorder dynamics. These are crucial instances of developing structuring (as an outlined intention or consolidated structuring). Thus the fractal values would be connected to the emergency of concrete object realities.

            To prove this, we carried out an analysis on the well-known observation data, from different scientific fields, finding out that these are not only related by GN, but also impregnated of a new ordering criterion - by fractals with determined information - unknown until now: the periodical table includes - besides the known criteria of placing elements and obviously besides the already known relation by GN- and criterion of numerical ordering of these two fractals. They are an unseen, but highly efficient axis, of ordering in the depth of some untouchable realities.

            The mentioned fractals exists everywhere around us. We can put them in evidence by a simple calculus: in the equation of chemical formulas which illustrate the law of mass conservation, in quantitative data on macrocosms, in vegetal and animal biology, in human biochemistry and neural physiology, in psychic processes, as far as those of creation, in the delimitation of historical events, in human destinies etc. The discovery of this new reality of ordering is a welcome discussion basis, unknown until now in science, which can lead to a possible significant gain in knowledge.

            If all the above mentioned facts represent the thesis, then the hypothesis under analysis in this new book, as a logical consequence, is that the GN relation intervenes in relations of events composing what we call human destiny, too. The way of verifying is theoretically unchanged, life events establish among themselves time interval becoming calculation basis - by GN progressions - in order to obtain mathematically valid concordances with other events. Also, computing and discovery of the fractals have to show the same efficiency.

            Person's main life events are the life emergencies (procreation besides births, too) and obviously, death. Orderly, there is life span, then a value - concept which the terms of the basis formula of GN establish among themselves) called by us personal Golden Number (pGN), proved to be a genuine quantitative imprint of the very person.

            A special place is occupied by the intramaternal period (a term replacing intrauterine period according to our view concerning this new book). The average value of this - 266 days - is not determined by WHO's standards, but based on the day located in the ovulation mid-period. The so-calculated value is provocative from the beginning for numerical coincidences to operational values during the process solving of the GN formula, as well as with the higher harmonies of GN.

            Other main life events are taken into account, too: marriage, a child birth in a family, a family member's death and persons significant social events, in general.

            To test the need for objectiv when we refer to such a widespread phenomenon called love at first sight (coup de foudre) was something very exciting from the beginning. Thus, it was proved that the analysis of the couple, using GN and seriously (in the whole book, the majority cases taken into account refer to notorious personalities for a better of our statements) - offers certain surprising results. The precise mathematical relativeness suggests the existence of some objective factors as a basis for the soul bonds!

            A chapter is devoted to the long lasting relationship, namely that between parent and child. The mathematical relation between them is very frequent, and the genetic, natural bonds between parents and descendants seem to be quantitative, too, sometimes, enough stable alongside many generations. They appear as circulating information of one or another value, having probably a certain meaning to descendants within the intramaternal period plays an important role both in calculation, but also in interpreting the findings. This is why, mother - intramaternal child relationship was analyzed in a new vision, starting fron the idea that what appears during embryogenesis is not creation process, but rather a re-creation one, valuing only the plurality of the ascendants in time. An original hypothesis of the experienced time was elaborated, in continuation: a) the own-vertical time-actual, which refers to the individual life between the two irreversible fundamental events - procreation and death - also related to the previous informational plurality philogenetically considered; b) the horizontal time which refers to the time experienced during repetitive events. Also, the theory includes the discussion on the phenomenon of the fugitive revival, of the near death time, when the concentrated consciousness migrates toward childhood, birth, or beyond them in special cases. The phenomenon is both psychologically discussed, but also it is related to that larger, religious and philosophical concept, known as eternal return.

            The proof that life essential events bind destinies is brought about by the exact mathematical relations, lying among persons who do not absolutely know each other, but which are perceived as associated under exceptional circumstances. Such results suggest that the relationships between victim and murder, two persons commiting suicide simultaneously, accidentally death under the same context etc. seem to be formally very previous to the exception considered by us constituting those common destinies. Later on, there is an approach of the direct and at distance human interactions, also in their connections with important social and professional events due to them. The GN matrix responds positively to those circumstances. As political history shows, Lenin, for instance, even not meeting Hitler, becomes (mathematically) associated to him, also like Stalin and Tzar Nikolaj II, all of them being associated in their capacity of being famous in the same historical totalitarian context.

            Similarly, there were Marxist for-runners and later events which were theoretically generated by them. Similarly, it is the behavior of the matrix when space pioneers, unknown one to another, are associated to the main events of space conquest, prepared by them. Or, similarly, George Washington, the first personality of the USA, and the memorable events which he devoted his entire life to: the State Independence and the proclamation of the Constitution.

            Thus, the field is prepared that, by calculation-based analysis, the events - persons should be entirely eliminated, keeping exclusively in mind the historical data as such, however gathered in the same context. This was the case of the main events of World War II, where mathematical connection through GN is not missing at all.

            Chapter XI (numerical jamming) is more technical. But, it can also be useful to readers who do not forget the hazard (like us, otherwise), but who can maximize it toward suspecting its reality as a GN function. The chapter could also be useful to those trying to make analyses by themselves, similar to the ones made by ourselves.

            A feature of the whole research (which lasts for years) concerning the numerical arrangement by means of the (GN) is the ceaseless exceeding of the horizons gradually attained. Thus, one was proved that the categories or types  of results were always insufficient. For instance, years before Pope John Paul the 2^nd came to Romania all at once with taking again the dialogue with the Orthodoxy after the Great Scission; the terrorist attack happened on 11^th of September 2001; the campaign against the Talibans from Afghanistan - all together made us to include the events in question in the suitable chapters.

            Meanwhile, we find that the presence of GN in the social events surrounding us is, daily, extremely plenteous and with shades of difference. Whatever media inform us about the authentic social-historical event (of course, quantified) complied with certain rules, norms or standards of phenomenological type - is numerically arranged. Such subjects could be : fires and motoring accidents when the number of victims is mentioned (the rate between the wound and the dead or between the children and grown-ups); statistical data concerning the suicides per year or per sex; making economic or political polls; areas stricken by drought at different level; successful results in the exams throughout the country; the percentages of age level for Romanian peasants and so on.

            Knowing the influence of numerology upon daily life in such a high ratio, the pressure upon individual who reacts to it increases in a spectacular way, whereas his wonders concerning the personal fate can have a discouraging impact. It is also the reason for which we have inserted besides one special chapter (XII) including such data, being sure that, on the contrary, this arrow of time, which the GN directs to the social/historical reality, will help us for a better understanding of our fate and our own contribution to its fulfillment (chapter XII).

            In our previous book which we referred to, the function of the GN constant was under explanation. In the present book, the last objective was explain the genesis of the GN relation in the world. (Chapter XII)

            Within the whole book we gathered information related to the connection we discover between the ordering information provided by the GN and the lapses of tie between the main events of human destiny.

            When making a synthesis of them, we could not avoid a proper rearrangement of the concept of destiny introduced into such a relation. We were helped by a philosophical, theological and traditionally - common approach, in order to point out some differences between the so widely used terms fate, destiny, evolution, and to make clear their for-programming aspects (suggested by the mathematical relations occurred between the events). The for- programming does not exclude the hazard or the responsibility will -or, on the contrary, the abandon will - expressed by the individual during the identified destiny course, before a transcendental influence considered as invincible. The analysis suggests that it's not the destiny relation with actual events and people that might be predetermined, registered into a cosmic book, events that happen within a lapse of time determined by the calendar. The informational device of predetermination would rather consist of - according to the ordering principle which governs it - the selection from a field of probabilities of one relevant and precedent event to implement Order: the main destiny facts are to happen (including the help given by the hazard, which statistically is also present) at such moments within one of the progression degrees of the GN, under development within the lapse of time released by a certain event-landmark. The action of the GN information regularly and dynamically occurred within the development of that lapse of time would be, in other words, an initiator and a catalyst with consonant effects for all the actual possibilities which are determining within that particular moment. Included into the energy structure of the phenomenon, the information shall remain active for the future, within a geometrical periodicity, in order to complete the "pre-set" relation type.

            The archetype information of the GN is understood within the meaning given by Jung / Pauli, as a functional mode pre-existent to actual events, having a transcendental essence transmitted through its form (the numerical information). It can lead us far as a particular point of a possible genesis. This archetype carrying the innate feature of a symbolism interfering with the "relative-fact itself", transposes that moment of the genesis, according to the bio-gnoseology of Denis BUICAN, into a still indefinite precedence. Nevertheless the remark would be an achievement for the effort of rational searching, while the original moments is not abandoned to the "pure idea" and we therefore avoid blocking ourselves into a forced materialization, left without any controllable substance. According to this perspective, we do not reject from our discussion the non-figurative area of the genesis, but we prefer our philosophical speculation to focus on those observable dimensioning aspects. Our finding that the two fractal values may be encountered even during the first sequence of the Big Bang (according to the theoretical model of WEINBERG) and would be an example of that perspective; from an equalizing level, the percentage of the proton emission increases to 62%, while the neutron percentage decreases to 38% the our own fractal. That might suggest that the GN measure starts to impose itself; it has been integrated to the known universe since its very beginning. During the evolution, the information of this relation with the power to set order is engraved as a memory within all the world's changes, engaged into a thirst foe meaning and survival through it (the information of the relation). Therefore, until a particular moment, a physicalistical and metaphysical approach of the numerical archetype of the GN is sufficient to it and does not necessarily require exterior explanation, whose alternative would be the mystical origin archetype.

            Within the whole explanatory context of Chapter XIII we try the relationship between the fugitive digressions in the book into a unitary approach. Therefore, the presence of the GN in the psychic phenomena (measurable) cannot be interpreted outside the function of this relationship that is immanent to the physical word. As well as the pre-cognitive information acquired by the author through a special technique. It is supported by neural linguistic programming languages applied by the brain and it also measurable by the GN (Chap. VIII which is a significant fact, while, by that, the visionary-type application leaves the interpretation according to which this might be an epi-phenomenon of a paranormal approach. The prevision phenomenon would rather result from the distortions of particular states of conscience (not spontaneous in our case, but induced to get a certain answer). With their help, the information travelling in parallel worlds is collected by the brain from a hyper-space where (if we speculate in interpreting the results of our experiments) the GN constants is present and dominant in a similar way.

            The attempt to integrate the GN archetype into a Phytagorean perspective-that one on which its dissipation relies the most-is however difficult to be made. And that while the constant concerned represents an irrational number, whose meaning was subsequently explained by Aristotle. The history of the emergence of the concept of number itself, (as a word and a mental activity) contradicts that mystic way of thinking, specially the pre-Socratic one, which attributed to the number oscillatory properties of a personal, sole divinity (Hen). By accepting an idea for each particular number, Plato dramatically diminishes the position, and moves away from the perspective according to which the concrete number wouldn't have but one genetic archetype.

            On the other hand, the connection that might be set between the strict meaning of relation (geometric) and number (the GN) might suggest an unexpected remark: during millenniums, a transfer, a defalcation occured and moved the accent that should have be left on the notion of relation (obviously harmony and divinity) to its numerical appearance. Some arguments we bring here make us ask this question: wouldn't it be more profitable to search for the archetype of this harmonious relation, extremely efficient in setting order, than to look for the number 1.618...? (Which isn't but what it is, namely a sign and a symbol). Why is this number more celestial than any other concrete number in a row established by the relation concerned? The consequence of this perspective on a speculative theoretical plan would be important while a relation (mathematical) represents a quantitative connection between two or several entities; is it then necessary to look for an object-unique genesis? What is then the change to discover the genesis outside the concrete world and outside multiple and various values, the only ones that might generate opposition and comparison, generating thus the relation?

            Another central issue related to the presence of the GN is that the attribution of ordering properties in the world cannot be conceived a priori, but a posteriori, without finalist determinism - the scientists' claim. But this isn't just another scientific matter!

            All the issues in the book but mostly our attempt to apply (and to explain) a general theory or ordering human destinies by the GN is not only an extremely difficult matter, but it is also a challenge to human thinking. The relation information efficiently introduced into the real world might not be the foundation of an original plan to create a planet world, a fern, a fish, a thinking organ or a rational being. However, that interpreted as an informational device put to work is sentenced to assert itself in the tumult of being and create - blindly, and without the tool of intention, but only with the capacity to roll on particular and concrete track.

            A device creating meanings without knowing anything about them, meanings that become evident post-factum, namely, and that is the paradox, only from outside itself? A blind avalanche that gets the quality of reflecting the things done and to re-order then its reflection, applying it on the things done and driving its causal connections. The fecundation out of which the very picture of the things done becomes slowly, clearer and clearer.

            Finally, it may be the attempt to explain the final origin of the GN that leaves us alone in front of a nut too hard to be cracked and inspected. The remark honestly observes the spirit of the science. The whole matter belongs to the philosophy of science and includes the richness of theological information that, as a source of the issues related to destiny, represents the basic foundation.

            It is likely that the synthesis regarding a theory of order through GN (golden number) - the content of our two published books (out of sell and making necessary this introductory chapter to present volume) - is too technical, quiet hardly reading. But due to proves of presence of GN in the physics of things, it becomes indispensable for the understanding of human destiny. Human destiny, as part of happenings in this Universe (excepting with will the spiritual size uncontrolable from scientific point of view, a mathematical universe), is conducted according to same laws as (we exemplify) the phenomenon of solving of an effervescent peel in liquid or as drops of water dripping sometimes, in a particular rhythm, at the tap. 

ARMAND  SPERLEA

The night of the Second Moon

“Whatever you do, remember this child,

Never go out into the night,

Whenever the Second Moon shines bright…”

Old Delarian song

Jerian was a normal human teenage boy, and, like all normal human teenage boys, he was in love. And because love always brings trouble along, he was in deep trouble.

“I TOLD YEH TER STAY AWAY FROM THA’ GAL!!!” snarled his father for the tenth time that night.

Jerian’s father was the local woodcutter. He was a simple, honest good man, who didn’t usually snarl at anyone. But tonight he couldn’t help himself. His son had returned home badly beaten, and unconscious. Well, returned home is a relative affirmation, actually he was returned home by his two best friends, who had found him lying in a ditch somewhere at the edge of the village.

“But father…”

“NO BUTS!!! LOOK AT YEH!!! THEY COULD’VE KILLED YEH!!!”

Jerian winced, not because his father’s words had affected him much, but because his mother had chosen exactly that moment to pour a little bit of Myridian Fire Essence on his back.

“Mom!” he wailed.

“Stuff it, boy.” she said mirthlessly, “Next time you go get yourself whipped, remember the consequences.”

Jerian sulked.

“I didn’t go get myself whipped. I just wanted to talk to Illana…give her some flowers…but her father saw me. I never thought he would go this far.”

“I’m sorry…” his mother replied on a softer tone, “…but what did you expect from him? He is the Landlord, and that’s his daughter and you’re…you’re only the son of a woodcutter.”

Jerian’s father turned towards her, livid with fury, but before he could say anything, she added: “You know I’m right, Elias! You know that’s how things go around here!”

Jerian looked at his father anxiously, hoping for a denial of his mother’s words, but the bear-like man only puffed loudly, turned around to grab his cloak, and went out of the house, slamming the door behind him.

***

If Jerian’s father hadn’t been blinded with rage, he would have appreciated the unusual peaceful night. There was no other sound disrupting the silence but the occasional rushing of leaves in the soft wind. A sweet scent of lime floated through the air, making him a little dizzy. The sky was clear of any cloud, and the stars shone brightly, like tiny gems on a black canvas.

Elias walked furiously into the woods he knew so well, and down to the Lake of Whispers. A feeling of unease came suddenly over him, but he ignored it, and threw himself between the roots of an ancient willow. How could Jerian be so foolish, he thought bitterly. Falling in love with the Landlord’s daughter…

He lay on the back for a few minutes, the feeling of uneasiness increasing, and staring at the sky. Suddenly, his stomach gave a painful lurch of fear and he sat bolt upright, staring at the surface of the lake. It was as calm as ever, and he could hear the whispering sounds coming from beneath it clearly…sounds which never made any sense…

But then he noticed it…the faint reddish glow on the clear water, and his insides froze. Slowly, he looked upwards. Right above his head, among the tiny stars was what caused his intense fear. The familiar round shape of the moon…but this was not the normal, silver moon, which shone 29 days per month…no, this was the unreal, blood-red Moon on the 30^th Day… the Second Moon. For a moment, Elias just stood there frozen with panic, remembering all the stories about the Night of the Second Moon. The Elders said that evil spirits emerged along with the Second Moon, and everyone who went out during that cursed night…

“Are you lost?” said a sweet amused voice, coming from somewhere behind him.

Elias gulped loudly, and turned around. It was all he could do to keep his jaw from falling when he saw the owner of the voice. She was a stunningly beautiful girl, with waist-long hair, which shone reddish in the light of the second moon, and seemed to flow like a dark river over her bare shoulders. Her eyes were equally black, and danced with amusement, but there was something else about them…something that made Elias’ knees feel jelly. What was most stunning about the girl, was that she was completely naked, and her white, almost translucent skin seemed to shine with an eerie inner light.

“N-n-no.” whispered Elias hoarsely. “I was jus’ headin’ home.”

The girl laughed, her laugh sounding like an organ playing a funeral march, and chilling Elias to the bone.

“Really?” she asked finally, a playful smile still lingering on her black lips.

Elias shuddered. He looked around uncomfortably, and then said:

“Well…um…I’d love ter stay an’ chat, but I gotta get home, so…”

He made an uncertain sign towards the girl with his right hand and turned towards the path leading home, intending to break into a run. But something was holding him back, as if he were rooted to the spot.

“Do you know what night this is?” whispered the girl dangerously close to his ear, all amusement gone from her voice.

Elias was too scared to answer. Instead he made a gurgling noise, which the girl interpreted as an affirmative reply.

“Then you know that you can never return home.” She added in a low hiss, which cut through him like a dagger.

And suddenly, the girl raised a clawed hand, closed it over Elias’ ear and, with a ripping noise, tore it savagely. Warm blood gushed over his shoulder and he stifled a yell, as the searing pain blinded him for a moment. When he opened his eyes again, the girl has sitting at his feet, her legs crossed, and half of his ear still in her hand. The other half she was chewing, with a thoughtful expression on her face.

“Not bad.” she muttered finally, nodding, before hungrily biting the last half of the ear.

Soon she finished it and began to lick her fingers delightedly of the remaining blood. Elias tried again to run away, but he realized he was still unable to move.

“Now, now, don’t make it too hard for me.” said the girl reproachfully. “I don’t have enough power to hold you if you try really hard to get away, but I can always break your legs… or kill you. Such a shame that would be…”

Elias gulped again.

“Who…what are yeh?” he finally managed to grumble.

“Who am I?” asked the girl innocently.

Before replying, she ran her tongue over her lips sensually.

“I am your new mistress. And you’d better start behaving yourself accordingly, or else I will kill you.”

“Yeh…yeh wouldn’t…” Elias replied weakly, knowing for sure that she would.

The girl closed her eyes, and looked hurt.

“You don’t trust me.” she said, her voice trembling tearfully.

“I…I…”

The girl grinned wickedly.

“No matter…you will learn. Come, follow me.”

She turned on her heals, and started walking towards the lake. Elias looked around desperately, but of course there was no one to help him. No one went out on the Night of the Second Moon. Slowly, his feet started moving against his will, following the steps of his mistress. The night went eerily silent, and now he couldn’t even hear the whispers of the lake. When he walked into the water, he realized he couldn’t feel its coldness, as he expected. His heart was beating faster with every step he took, and with every steep the lake seemed to swallow a larger part of his body until, finally it reached his shoulders. He felt it prickling his chin, wanted to turn around, run away, scream for help, but then the girl emerged out of the water, and remained floating in front of him, her legs and arms crossed.

“Well, what are you waiting for?” she asked annoyed.

And with these words, Elias felt something grab his ankles and pull him into the lake. For a moment he was free from the girl’s influence, and he tried desperately to swim away, to free himself from the icy grasp…but water covered his face, he couldn’t breath anymore and he was sinking…sinking deeper into the depths of the lake.

Minutes later, the girl was still floating above the water, staring thoughtfully in the distance. She heard the hysterical cries of Elias’ wife, and smiled sadistically. And as the Second Moon disappeared behind the treetops, the girl sunk slowly into the Lake of Whispers.