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1

Krew — duch — ciało (na podstawie trylogii Wiery Kryżanowskiej)

100%
Arciszewska K.
Slavica Wratislaviensia
|
2011
|
vol. 153
351-360
EN
The article shows, taking as an example the works of the Russian writer, the new and interesting version of the motif of vampirism. Kryzhanovska (Rochester) creates supernatural creatures close to typical vampires, who live in the place between life and death, but use not only the blood but spiritual energy too. Kryzhanovska uses the topic of vampire to present the occult system of men and necessity of spiritual metamorphosis. The Russian writer shows how important the blood is in the occult. This symbol of life and death joins different levels of human body: from physical through astral to spiritual aspect.
2

WESTERN “EASTERN WISDOM” AND THE CONCEPT OF NEW RELIGIONS: REMAPPING THE FIELD

86%
Fujda M.
Slovenský národopis (Slovak Ethnology)
|
2012
|
vol. 60
|
issue 5
513 – 538
EN
Terms “new religions” or “new religious movements” refer usually to 1950s or 1960s as the time of the origin of particular religious groups/movements. Yet to set up a date is something else than to clarify why the date is important. The debate concerning NRMs is, however, either surprisingly silent on this issue or inconsistent in subsuming particular cases under this heading. Sociologists and scholars of religion seem to do, in this field, little more than balancing the anti-cultist discourse with minor terminological differences creating an impression of value neutrality. In the following article the author will examine the concept of “new religions” on the background of an introduction of communication through the printed media. Using data from his research on acculturation of Hinduism in Czech occultism during the turn of the 19th and 20thcenturies, he will point out that this factor played a significant role in modernization of religions in general – “new” as well as “old” – and that after contrasting new religiosity with traditional religiosity while dwelling on a more conservative understanding of the “traditional”, the difference between “new” and “old” religions will largely vanish while new possibilities of understanding more important distinctions in the field of religion in modern societies might emerge.
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