L'aventure spirituelle de joe bousquet
Institution:
Paris 3Disciplines:
Directors:
Abstract EN:
The behaviour of bousquet, mutilated and invalided by the first world war, and the orientation of his work obey the exigencies of a mystical quest of being in its infinite plenitude and beatitude. This being which we were, from which we have exiled ourselves to appear, but which subsists, without our knowledge, in our abyssal depths - and bousquet's wound is but the sign of mutilation of all existence and an incentive in the quest of being - seems represented, not by the absolute, unknowable, sort of supreme point, indissolubly material and spiritual, from which everything emanates, but by the first stage of its manifestation, the cosmic androgyne of the origines, to whom everything still remained interior and who ignored the tragedy of the separating space and time, causes of misfortune and evil. We must flee the deceptive and ridiculous appearances of the mani- fested universe, outcome of the fall of being, by following the course of the creation in the opposite direction, by driving into our fleshly and cosmic depths, which lead us back towards the centre. Memory and dream, already, reveal them; love reintroduces there - while making intolerable to the man the existence of the woman and his own. Its light, illumining to us the bottom of the things, make us decipher, in the network of accidents and coincidences, the signification of our destiny, make us espouse it, and, gradually, relates us to, and identifies us with, the totality of what exists. Through the narration of this experience, language, with the aid of rhetoric, purifies itself and becomes again the original word, in which consists the essence of the things and of ourselves in the primeral unity, and the poet returns to the cosmic androgyne, source and principle of everything. Bousquet found god in himself, in the extreme tension of non-being, which alone is apt to make us imagine and reengender it.
Abstract FR:
Le comportement de bousquet, mutile infirme de la premiere guerre mondiale, et l'orientation de son oeuvre obeissent aux exigences d'une quete mystique de l'etre dans sa plenitude et sa beatitude infinies. Cet etre que nous fumes, dont nous nous sommes exiles pour apparaitre, mais qui subsiste, a notre insu, dans nos profondeurs abyssales - et la blessure de bousquet n'est que le signe de la mutilation de toute existence et un aiguillon dans la quete de l'etre - semble represente, non par l'absolu, inconnaissable, sorte de point supreme, indissolublement materiel et spirituel, d'ou tout emane, mais par le premier stade de sa manifestation, l'androgyne cosmique des origines, a qui tout demeurait encore interieur et qui ignorait la tragedie de l'espace et du temps separateurs, causes du malheur et du mal. Il faut fuir les apparences trompeuses et ridicules de l'univers manifeste, aboutissement de la chute de l'etre, en rebroussant le cours de la creation, en nous enfoncant dans nos profondeurs charnelles et cosmiques, qui nous ramenent vers le centre. La memoire et le reve, deja, les revelent; l'amour y reintroduit - tout en rendant intolerables a l'homme l'existence de la femme et la sienne. Sa lumiere, nous eclai- rant. Le dessous des choses, nous fait dechiffrer, dans le reseau des hasards et des coincidences, la signification de notre desti, nous le fait epouser et, de proche en proche, nous relie et identifie, en pro- fondeur, a la totalite de ce qui existe. A travers la narration de cette experience, le langage, avec le secours de la rhetorique, se puri- fie, redevient le verbe originel, en quoi consiste l'essence des choses et de nous-memes dans l'unite premiere, et le poete retourne a l'androgyne cosmique, source et principe de tout. Bousquet a trouve dieu en lui-meme, dans la tension extreme du non- etre (souffrance et destruction), seule apte a nous le faire imaginer et reengendrer: "l'homme n'est pas, mais l'etre est son oeuvre.