Između igre i inicijacije - Pavić i nasleđe evropskog ezoterizma

Abstract

U radu se istražuju izvori Pavićeve proze poreklom iz ezoterizma i okultizma. On koristi bogumilstvo, kabalu, ismailizam i slobodno zidarstvo. Pripovetka 'Damaskin' se tako može čitati kao masonska alegorija. Kabala određuje ključnu ideju 'Hazarskog rečnika' (restauracija Adama Kadmona), ali mu kabala pogoduje i svojom kombinatorikom (bliskoj baroknoj poetici). 'Hazarsko' verovanje je zapravo preuzeto iz struje umerenog dualizma unutar bogumilstva, kao što se u islamskom delu leksikona koriste ismailitska učenja o Adamu. Ako se prate genealogije, vidi se da od Hazara proizilaze i ismailitsko bratstvo, ali i bogumili, a od njih 'zidari' (masoni); tako neodredivost hazarske religije može značiti pripadnost unutrašnjem krugu avramovskih religija, ezoteričnom - što bi govorilo da se ne radi samo o postmodernom relativizmu, nego o ezoteričnom stavu. Identifikuju se neki od citata u delima (npr. iz Sefer jecire u 'Rečniku', iz Jevanđelja po Judi u 'Drugom telu'), jer poetika citatnosti je važna za razumevanje njegove proze; ali, citati se mogu prilagođavati (npr. tablica iz 'Rečnika' je hebrejski talisman, ali izmenjen tako da asocira na đavola). Roman 'Drugo telo' govori o osvajanju besmrtnosti (inače uslovne) polazeći od čovekovog stanja kao medijalnog. Odnos prema ovim izvorima je dvostruk: mogu se uključivati u delo kao noseći elementi ('Hazarski rečnik' ili 'Drugo telo'), a mogu se koristiti i na ludački način (tarot u 'Poslednjoj ljubavi u Carigradu'). Kroz oba postupka Pavić prepoznaje ezoteriju kao sastavni deo evropske kulture.

The paper investigates the sources of Pavić’s prose originating from esoterism and occultism. He uses Bogomilism, Kabala, Ishmaelism and Free Masonry. The short story 'Damaskin' can be thus read as a mason allegory. Kabala determines the key idea of 'The Khazar Dictionary' (restauration of Adam Kadmon), but Kabala suited Pavić also because of its combinatory possibilities (similar to baroque poetics). The 'Khazar' belief was actually taken from the trend of moderate dualism within Bogomilism, in the same way as the author uses the Ishmaelite teachings about Adam in the Islamic part of the lexicon. If one follows genealogies, one can see that from the Khazars there originate the Ishmaelite brotherhood, but also the Bogomils, and from them 'the builders' (masons); thus the indeterminability of the Khazar religion can mean belonging to the inner circle of Abrahamian religions, to the esotheric - which would indicate that it is not just the case of postmodern relativism, but of an esoteric standpoint. The paper identifies some of the quotations in the works (e.g. from Sefer Jecira in 'The Dictionary', from the Gospel according to Judas in 'The Second Body'), because the poetics of quotations is important to understand his prose; however, quotations could be adjusted (e.g. the small table from 'The Dictionary' is a Hebrew talisman, but changed so to create an association with the devil). The novel ‘The Second Body' talks about conquering of immortality (otherwise conditional) starting from man’s condition as a medial one. Attitude to these sources is twofold: they could be inserted in the work as supportive elements ('The Khazar Dictionary' or 'The Second Body'), and could be also used in the playful manner (tarot in 'The Last Love in Constantinople'). Through both procedures, Pavić recognizes esoterism as an integral part of European culture.