Abstract: The present essay manuscript proposes and analyzes a new literary-philosophical current termed Axiological Cosmopoetics, exemplified by the book manuscript Lost and Found in the Maze of Desperation. Integrating existential, poetic, and cosmological thought, this current synthesizes values (axiology) and cosmic symbolism in response to the escalating moral crisis of modernity. The text critiques the collapse of moral resonance, human connection, and spiritual meaning, portraying this collapse as a descent into a "Moral Black Hole"—a symbolic structure that embodies not only existential collapse but a gravitational pull toward cultural numbness, metaphysical despair, and the disappearance of truth. This cosmopoetic vortex is simultaneously a threat and a threshold: the site of annihilation or transformation.Through comparative analysis with Schopenhauer’s metaphysical pessimism, Eminescu’s Romanticism, Arghezi’s Symbolism, Cioran’s aphoristic despair, Blaga’s metaphysical mystery, and Eliade’s sacred mythopoeia, the essay establishes Axiological Cosmopoetics as a metaphysical response to spiritual orphanhood. It affirms that only through sacrificial love and the rebirth of cosmic consciousness—symbolized in the union of the New Eve and the fallen Morning Star—can a New Eden arise. This rebirth occurs not through the intensification of Luciferic Knowledge—defined here as the apex of the Fall through the illusion of mastering good and evil—but through its collapse. As the soul reaches the metaphysical midpoint of the Black Hole, it undergoes a metamorphosis into Holy Forgetfulness: an ontological innocence that transcends corrupted reason. Out of this collapse emerges Homo constellatus, the new human capable of connecting the visible and invisible, despair and divinity.Axiological Cosmopoetics emerges from a world in existential collapse, where traditional narratives of meaning no longer suffice to address the experience of disorientation, alienation, and spiritual fragmentation. In this context, Lost and Found in the Maze of Desperation becomes both testimony and blueprint: a metaphysical cartography of despair that dares to articulate the possibility of spiritual reconstitution through poetic structure. The central metaphor of the Moral Black Hole functions as a multidimensional signifier: at once astrophysical, theological, and psychological. It expresses the gravitational force of moral entropy, swallowing the light of meaning, yet paradoxically offering a passage through singularity toward ontological resurrection.This symbolic tension is embodied in the archetype of the Morning Star—the morally lucid, intellectually burdened, and emotionally exiled soul whose descent into the black hole reflects both Christological kenosis and Promethean sacrifice. His implosion, however, is not final. It is contingent on the intervention of the New Eve, the soul-bearing co-savior whose love, humility, and moral courage catch his falling fire and convert collapse into supernova. Their union is not merely romantic but cosmopoetic: a fusion of metaphysical meaning and celestial design that restores balance to a universe fractured by individualism, cynicism, and spiritual decay.In Chapter 5, The Supernova Overcoming the Black Hole from Within, this cosmopoetic architecture reaches its ontological apex. The collapse into the Moral Black Hole does not culminate in annihilation but ignites a metaphysical supernova from within. The protagonist and the New Eve, rather than escaping the abyss, enter it sacrificially. Their shared implosion becomes the crucible of moral ignition, transfiguring entropy into ontological light. The Black Hole is not merely survived—it is rewritten. This lightburst, born from collapse rather than triumph, affirms Axiological Cosmopoetics as a theology of sacred descent. The morning light does not erase the night—it consecrates it. Through this lens, the archetypes of the New Adam and New Eve become not restorers of Eden, but cosmic re-forgers, whose fire renders the void meaningful.The poem The Old and the New exemplifies this redemptive cosmopoetic arc. By reinterpreting the Edenic myth, the poem reframes Eve not as a scapegoat but as a mirror, a gift, a redeemer, whose sacrificial act completes the salvific circuit of the Morning Star. In a reversal of Genesis, the poem argues that feminine agency is not derivative but initiatory, not submissive but salvific. Together, the New Adam and New Eve model a template for moral healing that transcends theological binaries and affirms a mutual path to wholeness.The Drought Before the Armageddon articulates the ecological and eschatological dimension of Axiological Cosmopoetics. The metaphor of drought functions not only as a commentary on environmental degradation, but as a lament for the moral dehydration of modern consciousness. The withering of springs, the dissonance of celestial alignments, and the silence of Heaven suggest the intensification of apocalypse. And yet, the poem’s closing vision—a “paper maze” opening a gate to “Heaven’s Gold”—reaffirms the salvific potential of the written word, of poetics as portal to transcendence.A Dialogue with Mine Guardians of Sleep extends this cosmology inward. Set within a small, dimly lit room, the poem stages a solitary soul’s existential vigil—hovering between death and transformation, despair and divine visitation. The appearance of an ambiguous long-haired figure (possibly angel, reaper, or feminine savior) blurs the boundary between annihilation and rescue. The guardian’s presence—though elusive—signals that even in abandonment, the soul is not alone, and that spiritual resuscitation may yet arise through recognition and communion.The book’s subtitle—Is the Centre of my Cosmic Axis a Black Hole of Alienation?—encapsulates the work’s metaphysical core. It poses a question that reverberates through every chapter, suggesting that the alienated self, though exiled from meaning, may paradoxically become the origin of redemption. The individual soul is both the gravitational center of despair and the latent seed of resurrection.“Through the Land of Nowhere as a Nobody," "The drama of the Cosmic Orphan," and "The humans who connect everything... and everyone" constitute three additional poems that collectively illuminate the theoretical framework of Axiological Cosmopoetics as articulated in Carp's broader manuscript "Lost and Found in the Maze of Desperation." These works demonstrate the movement's central concern with synthesizing values (axiology) and cosmic symbolism in response to modernity's escalating moral crisis. The archaic biblical language ("mine temple," "hast been stolen") combined with contemporary technological imagery ("metal birds," "sound portals") creates the temporal dissonance characteristic of cosmopoetic discourse—a language adequate to spiritual displacement that nonetheless reaches toward eternal truth. Moreover, the progression from “cosmic orphans” to "constellated ones" traced across these three poems illustrates the movement toward "Homo constellatus"—the new human capable of connecting visible and invisible realms. The healing agents of the final poem, "made of the essence of / The Eternal Morning Light," represent the emergence from collapse of beings who can restore authentic connection and protect indigenous wisdom against spiritual plagiarism.With the addition of From Hyperion to Homo constellatus: The Descent of the Morning Star and the Birth of Axiological Cosmopoetics, the work also maps a sacred literary geography, interpreting Maramureș and Bukovina as the heart of the European continent and the ovaries of ancestral memory, forming the cosmic uterus of metaphysical gestation. Vrancea, in this vision, becomes the cervix of manifestation: the seismic threshold through which Homo constellatus is delivered. The Romanian geographical context—particularly the Carpathian birth-waters “held by the floodgates of river dams”—suggests the biogeographical dimension of Carp's cosmology, where Vrancea becomes the "cervix of manifestation" through which spiritual renewal emerges. While rooted in symbolic interpretation, this framework does not diminish the real human cost of natural disasters; rather, it seeks to understand how such events become woven into the metaphysical and literary imagination. The three historical earthquakes (1940, 1977, and the anticipated future quake) are framed as sacred contractions—with the next one not marking catastrophe, but crowning. Thus, the Earth itself is understood as midwife in a spiritual birth that unites geography, theology, and literature.The descent of Mihai Eminescu from Bukovina to Southern Romania—mirrored by Carp’s own trajectory from Suceava to Bucharest—now appears not merely historical but prophetic. Read cosmopoetically, it charts the descent of the Morning Star through the symbolic anatomy of Romania: from the northern womb of spiritual memory, through the seismic cervix of Vrancea, and into the moral theater of the South. It is here, in the tremor before birth, that meaning may be rekindled. This biogeographical arc does not imply causality but evokes a sacred narrative of descent and delivery—a national liturgy hidden in topography.As such, Axiological Cosmopoetics is not simply a literary genre—it is a spiritual tradition forged in the furnace of metaphysical collapse. Rooted in the anguish of modern consciousness yet reaching toward transcendent reconciliation, it reclaims the poetic word as a vessel of truth, resurrection, and sacred moral orientation. This essay outlines the contours of this movement through a deep reading of Lost and Found, showing that this work represents a significant and necessary step toward the reintegration of the sacred, the beautiful, and the moral in contemporary literature.Framing this entire system is the Axiomatic Declaration titled From Eminescu to Regenesis, which serves as a poetic manifesto of the cosmopoetic descent. It contrasts Mihai Eminescu’s suspended Hyperion—the weeping Morning Star of metaphysical estrangement—with Carp’s own vision of sacred incarnation: the Morning Star falling into the Temple of Biology, igniting a supernova in the core of the moral black hole. This cosmic act, catalyzed by the sacrificial courage of the New Eve, marks a new genesis—not from above, but from within.What was once mourning becomes Morning. The light no longer hovers — it dwells. It resurrects.Footnote: The framing of earthquakes as “sacred contractions” and river dams as “floodgates” whose rupture would symbolize a “break of national birth water” is used strictly within a cosmopoetic and metaphorical register. These images are not intended, in any way, to diminish or trivialize the profound human suffering caused by real seismic events. Their function is symbolic, not descriptive or predictive.
Abstract: The present essay manuscript proposes and analyzes a new literary-philosophical current termed Axiological Cosmopoetics, exemplified by the book manuscript Lost and Found in the Maze of Desperation. Integrating existential, poetic, and cosmological thought, this current synthesizes values (axiology) and cosmic symbolism in response to the escalating moral crisis of modernity. The text critiques the collapse of moral resonance, human connection, and spiritual meaning, portraying this collapse as a descent into a "Moral Black Hole"—a symbolic structure that embodies not only existential collapse but a gravitational pull toward cultural numbness, metaphysical despair, and the disappearance of truth. This cosmopoetic vortex is simultaneously a threat and a threshold: the site of annihilation or transformation.Through comparative analysis with Schopenhauer’s metaphysical pessimism, Eminescu’s Romanticism, Arghezi’s Symbolism, Cioran’s aphoristic despair, Blaga’s metaphysical mystery, and Eliade’s sacred mythopoeia, the essay establishes Axiological Cosmopoetics as a metaphysical response to spiritual orphanhood. It affirms that only through sacrificial love and the rebirth of cosmic consciousness—symbolized in the union of the New Eve and the fallen Morning Star—can a New Eden arise. This rebirth occurs not through the intensification of Luciferic Knowledge—defined here as the apex of the Fall through the illusion of mastering good and evil—but through its collapse. As the soul reaches the metaphysical midpoint of the Black Hole, it undergoes a metamorphosis into Holy Forgetfulness: an ontological innocence that transcends corrupted reason. Out of this collapse emerges Homo constellatus, the new human capable of connecting the visible and invisible, despair and divinity.Axiological Cosmopoetics emerges from a world in existential collapse, where traditional narratives of meaning no longer suffice to address the experience of disorientation, alienation, and spiritual fragmentation. In this context, Lost and Found in the Maze of Desperation becomes both testimony and blueprint: a metaphysical cartography of despair that dares to articulate the possibility of spiritual reconstitution through poetic structure. The central metaphor of the Moral Black Hole functions as a multidimensional signifier: at once astrophysical, theological, and psychological. It expresses the gravitational force of moral entropy, swallowing the light of meaning, yet paradoxically offering a passage through singularity toward ontological resurrection.This symbolic tension is embodied in the archetype of the Morning Star—the morally lucid, intellectually burdened, and emotionally exiled soul whose descent into the black hole reflects both Christological kenosis and Promethean sacrifice. His implosion, however, is not final. It is contingent on the intervention of the New Eve, the soul-bearing co-savior whose love, humility, and moral courage catch his falling fire and convert collapse into supernova. Their union is not merely romantic but cosmopoetic: a fusion of metaphysical meaning and celestial design that restores balance to a universe fractured by individualism, cynicism, and spiritual decay.In Chapter 5, The Supernova Overcoming the Black Hole from Within, this cosmopoetic architecture reaches its ontological apex. The collapse into the Moral Black Hole does not culminate in annihilation but ignites a metaphysical supernova from within. The protagonist and the New Eve, rather than escaping the abyss, enter it sacrificially. Their shared implosion becomes the crucible of moral ignition, transfiguring entropy into ontological light. The Black Hole is not merely survived—it is rewritten. This lightburst, born from collapse rather than triumph, affirms Axiological Cosmopoetics as a theology of sacred descent. The morning light does not erase the night—it consecrates it. Through this lens, the archetypes of the New Adam and New Eve become not restorers of Eden, but cosmic re-forgers, whose fire renders the void meaningful.The poem The Old and the New exemplifies this redemptive cosmopoetic arc. By reinterpreting the Edenic myth, the poem reframes Eve not as a scapegoat but as a mirror, a gift, a redeemer, whose sacrificial act completes the salvific circuit of the Morning Star. In a reversal of Genesis, the poem argues that feminine agency is not derivative but initiatory, not submissive but salvific. Together, the New Adam and New Eve model a template for moral healing that transcends theological binaries and affirms a mutual path to wholeness.The Drought Before the Armageddon articulates the ecological and eschatological dimension of Axiological Cosmopoetics. The metaphor of drought functions not only as a commentary on environmental degradation, but as a lament for the moral dehydration of modern consciousness. The withering of springs, the dissonance of celestial alignments, and the silence of Heaven suggest the intensification of apocalypse. And yet, the poem’s closing vision—a “paper maze” opening a gate to “Heaven’s Gold”—reaffirms the salvific potential of the written word, of poetics as portal to transcendence.A Dialogue with Mine Guardians of Sleep extends this cosmology inward. Set within a small, dimly lit room, the poem stages a solitary soul’s existential vigil—hovering between death and transformation, despair and divine visitation. The appearance of an ambiguous long-haired figure (possibly angel, reaper, or feminine savior) blurs the boundary between annihilation and rescue. The guardian’s presence—though elusive—signals that even in abandonment, the soul is not alone, and that spiritual resuscitation may yet arise through recognition and communion.The book’s subtitle—Is the Centre of my Cosmic Axis a Black Hole of Alienation?—encapsulates the work’s metaphysical core. It poses a question that reverberates through every chapter, suggesting that the alienated self, though exiled from meaning, may paradoxically become the origin of redemption. The individual soul is both the gravitational center of despair and the latent seed of resurrection.“Through the Land of Nowhere as a Nobody," "The drama of the Cosmic Orphan," and "The humans who connect everything... and everyone" constitute three additional poems that collectively illuminate the theoretical framework of Axiological Cosmopoetics as articulated in Carp's broader manuscript "Lost and Found in the Maze of Desperation." These works demonstrate the movement's central concern with synthesizing values (axiology) and cosmic symbolism in response to modernity's escalating moral crisis. The archaic biblical language ("mine temple," "hast been stolen") combined with contemporary technological imagery ("metal birds," "sound portals") creates the temporal dissonance characteristic of cosmopoetic discourse—a language adequate to spiritual displacement that nonetheless reaches toward eternal truth. Moreover, the progression from “cosmic orphans” to "constellated ones" traced across these three poems illustrates the movement toward "Homo constellatus"—the new human capable of connecting visible and invisible realms. The healing agents of the final poem, "made of the essence of / The Eternal Morning Light," represent the emergence from collapse of beings who can restore authentic connection and protect indigenous wisdom against spiritual plagiarism.With the addition of From Hyperion to Homo constellatus: The Descent of the Morning Star and the Birth of Axiological Cosmopoetics, the work also maps a sacred literary geography, interpreting Maramureș and Bukovina as the heart of the European continent and the ovaries of ancestral memory, forming the cosmic uterus of metaphysical gestation. Vrancea, in this vision, becomes the cervix of manifestation: the seismic threshold through which Homo constellatus is delivered. The Romanian geographical context—particularly the Carpathian birth-waters “held by the floodgates of river dams”—suggests the biogeographical dimension of Carp's cosmology, where Vrancea becomes the "cervix of manifestation" through which spiritual renewal emerges. While rooted in symbolic interpretation, this framework does not diminish the real human cost of natural disasters; rather, it seeks to understand how such events become woven into the metaphysical and literary imagination. The three historical earthquakes (1940, 1977, and the anticipated future quake) are framed as sacred contractions—with the next one not marking catastrophe, but crowning. Thus, the Earth itself is understood as midwife in a spiritual birth that unites geography, theology, and literature.The descent of Mihai Eminescu from Bukovina to Southern Romania—mirrored by Carp’s own trajectory from Suceava to Bucharest—now appears not merely historical but prophetic. Read cosmopoetically, it charts the descent of the Morning Star through the symbolic anatomy of Romania: from the northern womb of spiritual memory, through the seismic cervix of Vrancea, and into the moral theater of the South. It is here, in the tremor before birth, that meaning may be rekindled. This biogeographical arc does not imply causality but evokes a sacred narrative of descent and delivery—a national liturgy hidden in topography.As such, Axiological Cosmopoetics is not simply a literary genre—it is a spiritual tradition forged in the furnace of metaphysical collapse. Rooted in the anguish of modern consciousness yet reaching toward transcendent reconciliation, it reclaims the poetic word as a vessel of truth, resurrection, and sacred moral orientation. This essay outlines the contours of this movement through a deep reading of Lost and Found, showing that this work represents a significant and necessary step toward the reintegration of the sacred, the beautiful, and the moral in contemporary literature.Framing this entire system is the Axiomatic Declaration titled From Eminescu to Regenesis, which serves as a poetic manifesto of the cosmopoetic descent. It contrasts Mihai Eminescu’s suspended Hyperion—the weeping Morning Star of metaphysical estrangement—with Carp’s own vision of sacred incarnation: the Morning Star falling into the Temple of Biology, igniting a supernova in the core of the moral black hole. This cosmic act, catalyzed by the sacrificial courage of the New Eve, marks a new genesis—not from above, but from within.What was once mourning becomes Morning. The light no longer hovers — it dwells. It resurrects.Footnote: The framing of earthquakes as “sacred contractions” and river dams as “floodgates” whose rupture would symbolize a “break of national birth water” is used strictly within a cosmopoetic and metaphorical register. These images are not intended, in any way, to diminish or trivialize the profound human suffering caused by real seismic events. Their function is symbolic, not descriptive or predictive.