Échos scripturaires du /dans Le Privilège du Phénix de Mohammed Moulesshoul.

Abstract

Le Privilège du Phénix, À quoi rêvent les loups et l’Olympe des Infortunes are observatories of the collapse of these secular ramparts skillfully built by the “me”. For the characters in our corpus, this destruction guarantees a fictitious eternity swearing with the finitude of the universe and announcing a new creation. This is even akin to literary creation. Both follow the same path and aspire to the same goal, that of the emergence of a transcendent form which is the sum of several contradictory instances that have until then generated disorder and violence. What can be disastrous for individuals is the fact of identifying unilaterally with Dionysus, this experience involves many risks which could go as far as completely disintegrating the initiates. This tragic observation challenged us on the reasons as well as the implications of such demolition. To identify these questions, we have assumed that the Dionysian experience that the protagonists of our corpus live sanctions the moment of identification with the shadow, an identification that occurs with great regularity in the moments of clash between the conscious and the 'unconscious. To shed light on the subject and enrich the reflections carried out on the question, we have had recourse to the contributions of the methodologies of the imagination, which will reveal both this obscure mechanism (Dionysian way) presiding over the radicalization of the characters and this way of remediation. Salutary (Apollonian way) generating peace and psychic harmony. َََََََUnlike the novel Le Privilège du Phénix, which argues for a balancing religious function, À quoi rêvent les loups et l’Olympe des Infortunes makes us closely witness the descent of the protagonists Nafa Walid and Ach into the underworld of the shadow "". This tragic reality is both anticipated and buried in the respective titles. Thus, Nafa Walid's metamorphosis into a wolf is only symbolic; it marks the moment of the submersion of the ""me"" by the shadow, receptacle of all primitive impulses and barbaric behaviors. This inundation occurs in the moments of contiguity between the character and his unconscious where the “me” is at its lowest moral and intellectual level. Within the group of terrorists, Walid sees the dark mechanisms of the shadows activating in him, which awaken the Wotan who slumbered in him. L’Olympe des Infortunes consecrates the triumph of a substitute for a primary, mythical ontology, and undermines the reign of a constraining rationalism in vogue in society. However, this ersatz religious function reflects a psychic imbalance as it does not include all aspects of the psyche. Although À quoi rêvent les loups and l’Olympe des Infortunes underline the Dionysian disintegration, an Apollonian restoration can be guessed, as if to echo that observed in The Privilege of the Phoenix, through the poem by Ommar El-Khayyam. This epigraph evokes Persian reminiscences tinged with a redemptive philosophy (Sufism). It is in this path of inner peace that people can find a final lifeline, far from the tortuous paths of religious fanaticism and distressing political manipulation. Le Privilège du Phénix is intended to be a literary archetype on which are invented À quoi rêvent les loups and l’Olympe des Infortunes, from one to the other, the same structure (Dionysian experience / Apollonian experience) is reinvested. Such a rapprochement is ensured by a highly prized method of literary analysis: mythocriticism. This line of investigation reveals the methods of reinvestment and the degree of the transformations of the two gods of Olympus. The purpose of such remodeling can only be clarified by virtue of a more conclusive mythanalysis. A kind of numinosity to which writing lends itself.