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Human being transcending itself: Creative process in art as a model of our relation to the ultimate reality

100%
Mistrík E.
Human Affairs
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2011
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vol. 21
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issue 2
119-128
EN
The paper reviews some of the links between the notion of “ultimate reality” and everyday life, mainly art, beauty, the creative processes in art, and citizenship. If, according to M. Heidegger, art reveals the truth of being (i.e., also of ultimate reality), then we may find some historical descriptions of creative processes that are very close to descriptions of ultimate reality. Three examples of these kinds of descriptions are discussed (Abhinavagupta, St. Augustine, F. Engels). The final aim is to show how the interpretation of ultimate reality can contribute to a better understanding of the creative process in art. These considerations can also throw light on one particular aspect of civil life-the relations between everyday life and its final goals. If we are to gain an understanding of the relations between ultimate reality, art and civil life, then the disciplines of aesthetics, philosophy, history and anthropology, and cultural history should all contribute together.
2
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"Nada vs sunyata." The Notion of Emptiness in John of the Cross and in Zen Buddhism

86%
Niziński R. S.
Verbum Vitae
|
2022
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vol. 40
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issue 2
423-445
EN
It is not seldom that some authors try to compare the doctrine of Zen Buddhism with the doctrine of Saint John of the Cross with the intention of finding some parallels. The most striking similarity seems to be the term “emptiness” (nada – John of the Cross and sunyata – Zen Buddhism). The difficulty of the comparison stems from the fact that in both cases this term has an experiential meaning, i.e. it describes subjective feelings one has while following the spiritual path. Therefore, the intent of the paper is to capture the metaphysical and epistemological meaning of this term in order to facilitate the comparison. This effort has led to the conclusion that in both doctrines the essentially different meaning of emptiness reflects their different understanding of the ultimate reality. Consequently, meditational techniques which both forms of spirituality adopted to achieve the ultimate reality exclude each other, and the semantic proximity of Zen Buddhism and John of the Cross is misleading.
3
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Doświadczenie religijne – problemy terminologiczne

37%
Szyjewski A.
Studia Religiologica
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2011
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vol. 44
7-33
EN
The huge number of interpretations and approaches to religious experiences makes discourse in the scientific studies of religion on the scope and significance of these phenomena extremely difficult. Especially misleading is the identification of them with mystical experiences, as well as attempts to depreciate these types of experience that are alien to researchers. A possible solution is the introduction of a differentiated scale of religious experiences in which mystical experiences constitute their “climactic”, emotionally and cognitively most intensive form. Acknowledging Otto’s definition of sensus numinis, the content of the experience and its cognitive, motivational and physiological components become a problem. In this situation most promising is on the one hand the classical conception of Joachim Wach, which orders the discourse and proposes recognising research on religious experiences with one of the main disciplines of religious studies, and on the other Abraham Maslow’s concept of “peak experiences” and “plateau experiences”. Therefore, (1) religious experience is graded; (2) it is not exclusively the sense itself (sensus numinis), since it brings cognitive and volitional effects, (3) it need not have a personal character and (4) experiencing it usually leads to various, more or less successful attempts to express it, and this then happens by means of symbols and is organised in the form of myths.
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