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1

The Labyrinth of Mysticisms

100%

Gwarny M., Łódzki U.

Internetowy Magazyn Filozoficzny Hybris

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2013

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vol. 20

2

O tym, na co „formuł stylu nie ma”. Norwid i doświadczenie świętości

80%

Skalińska E.

Colloquia Litteraria

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2013

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vol. 15

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issue 2

57-71

PL

On these for which ‘the style formula isn’t there’ [‘formuł stylu nie ma’]. Norwid and the experience of sainthood The article is an attempt to decipher certain spiritual motifs in Cyprian Norwid’s writings. The attempt is based on Rudolf Otto’s religious studies considerations, and the analysis concerns fragments of the following pieces by the Polish poet: Jasność i ciemność, Czarne kwiaty, Białe kwiaty and the poem Krzyż i dziecko.

3

"Czy pójdę do nieba?"-Prolegomena do badań nad duchowością dzieci

80%

Grzywacz M.

Zeszyty Naukowe Centrum Badań im. Edyty Stein

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2016

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issue 15

63-73

PL

The subject of the article is the religious experience in the period of childhood.Beginning with the presence of children in the Bible, there follows an overview of different situations, opinions and concepts that explicate religious attitudes of children:for example towards death or serious illness. The author brings closer the cases of childrenwho had mystical experiences, like Ellen Organ (1903-1908) or Antonietta Meo(1930-1937).

4

Znany – nieznany Bóg. Uwagi na temat rozwoju doktryny niepoznawalności Boga u chrześcijańskich autorów od II do VI wieku

80%

Stępień T., Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie

Internetowy Magazyn Filozoficzny Hybris

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2013

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vol. 20

EN

The Fathers of the Church from the beginning of the Christian thought were under a strong influence of the Greek philosophy which was in this time understood mainly as the path to unity with the Supreme Being. Christian Apologists tried to convince in their apologies that Christianity is the true philosophy because it allows to reach its goal in the best and the most certain way. Apologists commonly claimed that thanks to the biblical revelation Christians have the knowledge of God which is the most perfect and accurate. We can observe such claims also in the writings of Alexandrian Fathers for whom God is somehow known even at the highest mystical experiences. The Christian doctrine of the knowledge of God changed radically in the fourth century AD in the writings of Cappadocian Fathers who defended the orthodox faith against the Arians. The most famous of them - Eunomius claimed that the essence of God is to be unbegotten. Basil the Great and Gregory of Nyssa answered him that we cannot know the essence of God and none of his attributes can be understood as his essence. The Cappadocian Fathers were the founders of the Christian doctrine of unknowability of God, and they formulated it in the precise philosophical language. They also made a great contribution to the further development of this doctrine. Dialectic arguments showed only one aspect of unknowability of God; another one was the darkness in the ultimate mystical experience. Gregory of Nyssa explained it well in his Life of Moses, but this teaching reached its ultimate figure in writings of Pseudo-Dionysius Areopagite - unknown author from the end of the fifth century AD. Pseudo-Dionysius claimed that the best knowledge which we can have of God is ignorance. The man can reach this knowledge only at the highest stage of mystical life at the apophatic way. The conclusion of this brief analysis of unknowability of God in the Patristic tradition is the statement that there were two main stimulants of its evolution: theoretical and mystical. For both of them the key role played the Greek philosophy which was an inspiration in creative explanation of the Holy Scripture made by the Fathers of the Church.

5

Rozumne widzenie Dobra jako jego mistyczne doświadczenie

80%

Skrzypek-Faluszczak J., Rzeszowski U.

Internetowy Magazyn Filozoficzny Hybris

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2013

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vol. 20

EN

The Plato’s mysticism arises from a conviction of an existence of two realities. The world of phenomena cannot be recognized by a human, it can only be seen. The whole world of our experience should be put in brackets. The reality which is a subject of our cognition contains an existence inside itself. The speculative thinking is a method of capture an existence by mind. Thus only a philosopher can reach the top of intellectual mysticism. It is a specific experience of mind. Dialectic cognition in its final point is placed beyond speculative cognition. It is a direct seeing of the Good Itself. The communion with It changes the human. Contemplation brings to mind that you are identical with the Final Principle, the Real existence. Judicious perceiving of existence is a natural state of a soul and at the same time an experience of something unique and unusual. The Plato’s mysticism is an inner look at what is the most common and existing. The philosophers are presented as an elite reaching the god’s wisdom, capable of dialectical considering of an existence. Mysticism is an offer for those who are awesome of the world elapsing. Due to this awareness, a human can get his inside and rise to the level of existence in his homeland as well as be granted the true holiness and reach the immortality as gods.

6

Pozostać z tyłu. Parę uwag o mistycyzmie Simone Weil na marginesie Świadomości nadprzyrodzonej

80%

Dzień M.

Świat i Słowo

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2019

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vol. 33(2)

1-1

PL

Artykuł koncentruje się na niektórych zagadnieniach obecnych w wyborze pism Simone Weil pt. Świadomość nadprzyrodzona. Poruszane są takie kwestie, jak motywy egzystencjalistyczne w kontekście eseju Mit Syzyfa Alberta Camusa, kwestia pokory i konieczności oraz kwestia samodoskonalenia się Boga

7

Werset światła w mistycznej interpretacji Al-Ghazalego

70%

Kokoć D., Uniwersytet im. Adama Mickiewicza

Internetowy Magazyn Filozoficzny Hybris

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2013

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vol. 20

EN

The verse 35th of the surah 24th of the Quran, better known as Verse of Light is one of the part of Holy Book of Islam, which was frequently interpreted by Muslim mystics. Its rich symbolism causes that many scholars tried to decipher its hidden meaning. This verse was an inspiration for such thinkers as Ibn ‘Arabi or As-Suhrawardi. The treaty of Abu Hamid al-Ghazali, Niche of Lights, is an example of systematic exegesis of this part of the Quran. In this work the mystical deliberations are strictly connected to his ontological and epistemological investigations. In his opinion, the true meaning of verse of Light can be understood only by the mystics, because no one but them can acquire knowledge of God’s secrets. They comprehend that God is the real Light, while the one which we can be perceived with our eyes is only His emanation. In Al-Ghazali’s opinion, reality has two levels: physical and divine. They are both strictly connected to each other and the sensual world is a symbolic reflection of the superior world. Al-Ghazali states that the mystic, who gained the union with God and received some knowledge of reality, can see that nothing except Transcendence has a true existence, because only He exists through His essence, while every created thing has two aspects: one, which is turned to itself and the other one which is turned to God. We can call them a being, only when we consider them as turned to Absolute, but if we consider them while they are turned to itself, they are non-being.

8

Kontemplacja Boga u św. Augustyna w perspektywie ewolucji jego filozofii

70%

STRÓŻYŃSKI M.

Filozofia Chrześcijańska

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2017

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vol. 14

87-105

EN

The article is a brief survey of the view of Augustine on the contemplation of God from the point of view of the evolution of his thought, since the early period, when it was dominated by Plotinus and his Neoplatonism, until the mature phase, when the emphasis on the Scripture became much more signifi cant. Augustine’s mysticism seems to be a synthesis of a more metaphysical, Neoplatonic experience of God as the ground of being with a relational, love mysticism, based on the experience of God as “Thou”. Even though the relational dimension is present in Augustine’s mysticism from the very beginning it becomes much more important in his later works.

9

Ekstasis i epektasis jako dwa elementy opisujące doświadczenie mistyczne według Grzegorza z Nyssy

70%

MANIKOWSKI M.

Filozofia Chrześcijańska

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2017

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vol. 14

71-86

EN

This text is an attempt to analyze fundamental aspects of Gregory of Nyssa’s mystics. In a way of neoplatonic tradition, Gregory speaks on the God as transcendent the world, both – the material and the spiritual, and transcends the human knowledge. God is unknowable. In this kind of understanding, there are two fundamental aspects of Gregory of Nyssa’s conception of mystical experience: ekstasis and epectasis. First, classical in the western kind of mysticism, is known as „a stay beyond the materiality”. Human soul must desert the body and in this way see God. Second, because God is transcendent and unknowable, the human soul must go an unending way to God. It never reaches God Himself.

10

Literatura i mistyka. Przyczynek do badań nad wyobraźnią poetycką Juliusza Słowackiego

61%

Matejek P.

Annales Universitatis Mariae Curie-Sklodowska, sectio FF – Philologia

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2017

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vol. 35

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issue 1

EN

The topic of the article is the poetical reaction of Juliusz Słowacki to the crisis of culture in the early 40s of the 19th century. Epiphanic awareness of the theological dimension of the space has beenconfronted with conviction about the disintegration of language, which has lost the ability to give the appearance of reality. Słowacki expressed confidence that the source of his mystical vision of the universe is ideal perception. Therefore, description of the mystical worldview requires the new concept art, the project of original model of the poetic language with the symbolic imagination in the foreground. Interpretation of the “Genesis” philosophy cannot be based on human experience – cannot be expressed in adequate and direct performances. In the discussed issue, discursive language is not suitable, because of the loosening of categories traditionally used to describe reality. Thus, Słowacki was forced to use ambiguous signs, which would allow one to understand the sense of revelation.

PL

Sednem rozważań jest poetycka reakcja Juliusza Słowackiego na stan wyczerpania kultury, którego poeta doświadczył na początku lat 40. XIX wieku. Uzyskana na drodze epifanii świadomość teleologicznego wymiaru kosmosu została zestawiona z dominującym wówczas przekonaniem o rozpadzie języka – Logos stracił zdolność dawania pozorów rzeczywistości. Słowacki wyraził pewność, że sposób, w jaki odczuł utajoną dotychczas wizję uniwersum, utożsamia percepcję idealną. Deskrypcja mistycznego światopoglądu wymagała zatem stworzenia koncepcji sztuki, która zmieni pisarstwo w posłannictwo, a świat „glansowanych rękawiczek” zastąpi ideą nowej wiary. Ramy tego ambitnego projektu wyznacza oryginalny model języka, którego kołem zamachowym jest wyobraźnia symboliczna. Wykładnia filozofii genezyjskiej nie może podlegać ludzkiemu doświadczeniu – nie daje się wyrazić w przedstawieniach adekwatnych i bezpośrednich. Język dyskursywny nie spełnia w tym przypadku zadania poznawczego ze względu na rozchwianie kategorii tradycyjnie używanych do opisu rzeczywistości. Słowacki był zmuszony więc odwołać się do znaków, które przez swoją niejednoznaczność oddadzą migotliwy, przepełniony sprzecznościami sens objawienia.

11

Porwanie do „trzeciego nieba”. Tomasz z Akwinu o doświadczeniu mistycznym

61%

Sochoń J.

Filozofia Chrześcijańska

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2019

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vol. 16

27-46

EN

The author of the present paper tackles the questions related to mystical experience in St. Thomas’ Aquinas writings. He demonstrates that according to the medieval thinker, assuming the belief of impossibility of experiencing vision of the divine essence in this life, mystical experience of Moses and St. Paul (raptus) should be considered as temporary and transient, that only happens once. Such experience transcends human natural powers since it is God who takes the initiative in rapture. It also remains passive in itself as it occupies only human intellect which is the one to see the divine essence, while the body remains in dormant state. What is more, this experience is limited because someone who experiences rupture is unable to communicate accurately what exactly had happened to him. Therefore, mystical experience in this life was not of primary importance for St. Thomas. He was more attracted by the direct visual perception of God promised in the Holy Scripture, its implication being that in the supernatural domain the eternal act of knowing God and communion with Him persists. During the visio the object of cognition is more active than its subject. By the infusion of divine light (lumen gloriae) human cognitive abilities are intensifi ed until raptus becomes able to see the divine essence. Naturally, the bestowed grace of seeing God and its intensity depends on experienced intensity of love (caritas) and desire of receiving such grace. It results from the above that saints do not have the same knowledge of God and do not reach the same level of happiness. The chosen can reach it in accordance with their merits and God’s will. However, in the state of salvation the nature of human cognition will not change, since the same human being strives for happiness on earth and reaches it in heaven, realising at the same time his non-self-suffi ciency in reaching this state. This problem lies at the core of Thomas’ inquiry into visio beatifi cans.

PL

The author of the present paper tackles the questions related to mystical experience in St. Thomas’ Aquinas writings. He demonstrates that according to the medieval thinker, assuming the belief of impossibility of experiencing vision of the divine essence in this life, mystical experience of Moses and St. Paul (raptus) should be considered as temporary and transient, that only happens once. Such experience transcendshuman natural powers since it is God who takes the initiative in rapture. It also remains passive in itself as it occupies only human intellect which is the one to see the divine essence, while the body remains in dormant state. What is more, this experience is limited because someone who experiences rupture is unable to communicate accurately what exactly had happened to him. Therefore, mystical experience in this life was not of primary importance for St. Thomas. He was more attracted by the direct visual perception of God promised in the Holy Scripture, its implication being that in the supernatural domain the eternal act of knowing God and communion with Him persists. During the visio the object of cognition is more active than its subject. By the infusion of divine light (lumen gloriae) human cognitive abilities are intensifi ed until raptus becomes able to see the divine essence. Naturally, the bestowed grace of seeing God and its intensity depends on experienced intensity of love (caritas) and desire of receiving such grace. It results from the above that saints do not have the same knowledge of God and do not reach the same level of happiness. The chosen can reach it in accordance with their merits and God’s will. However, in the state of salvation the nature of human cognition will not change, since the same human being strives for happiness on earth and reaches it in heaven, realising at the same time his non-self-suffi ciency in reaching this state. This problem lies at the core of Thomas’ inquiry into visio beatifi cans.

12

Struktura człowieka w "Scivias" Hildegardy z Bingen

61%

Otlewska M.

Studia Philosophiae Christianae

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2012

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vol. 48

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issue 1

69-85

EN

The article presents an attempt to reconstruct the anthropology which is presented in the thought of Hildegard of Bingen. The attempt is based on her visionary trilogy "Scivias", "Liber vitae meritorum", "Liber divinorum operum". The author focuses on an aspect of the structure of the soul and on the way it is connected with the body. This perspective allows for the demonstration not only of the structure and characteristics of the selected elements of the soul, but also the connection between the soul and the body, and between selected powers of the soul. Hildegard presents five powers of the soul through which the soul reveals itself on the outside. These are: intellect, will, mind, reason and senses. The intellect (intellectus) co–works with the rest of the powers of the soul and informs what is good and what is wrong. The will (voluntas) first considers whether to do the deed or not, according to what it perceives as useful; then it decides whether to do it or not. In this way, the will encourages man to do the action. The mind (mens) gives the will the period of time of consideration whether to do deed or not. The reason (ratio) motivates man to do the deed, which was encouraged by the will and accepted by the mind. The senses (sensus) however do the action, ordered by the powers of the soul and they inform about the consequences of the action.

PL

Dusza obdarzona jest władzami, którymi się posługuje. Dwie podstawowe spośród nich to intelekt (intellectus) i wola (voluntas). Hildegarda wymienia jeszcze: umysł (mens), rozum (ratio), władzę uczuciową (animus) oraz zmysłową władzę poznawczą (sensus). Siedzibą władz duszy, tak poznawczych, jak woli i uczuć, jest serce (Hildegarda nazywa je domus animae, domem duszy). W nim one wzrastają, rozwijają się i łączą ze sobą. Dlatego najwyższym rodzajem poznania dostępnym dla człowieka jest to uzyskiwane sercem: poznanie mądrościowe. Ono pozwala widzieć rzeczy (tak wysokie, jak niskie) we właściwej perspektywie i proporcji, ujmować je w relacji do wieczności. Ono pozwala poznać i kochać inne stworzenia, Boga i drugiego człowieka. Tego typu mądrość jest w sposób konieczny powiązana z miłością. Znakiem, że człowiek posiada duchowe predyspozycje do mądrości i poznania jest fakt, iż zdobywa on i gromadzi wiedzę (scientia), co jest rodzajem cienia czy odblasku mądrości Bożej.

13

Społeczne formy oddziaływania nazistowskiego mistycyzmu według polskiej literatury przedmiotu

61%

Szuppe P.

Studia Historyczne

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2017

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vol. 60

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issue 3 (239)

41-62

PL

Social Forms of Influence of Nazi Mysticism According to Polish Scholarly Literature The article presents the social forms of influence of Nazi mysticism through the lens of Polish literature on the subject. It analyses how the broadly understood propaganda of the Third Reich has influenced and shaped social attitudes.

14

Omówienie mistycyzmu nazistowskiego w polskiej debacie naukowej

61%

Szuppe P.

Studia Historyczne

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2017

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vol. 60

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issue 1 (237)

41-74

PL

Discussion of Nazi Misticizm in the Polish Scholarly Debate The article presents the theoretical foundations of Nazi mysticism, in the works of Polish scholars of the subject. It focuses on the emergence of the NSDAP party, discussing its philosophical and mystical origins. The essential components party mysticism are debated as well. The article refers to the development of mysticism in the theoretical and political principles of Nazism.

15

Na drodze do wspólnoty. Filozofia społeczna Martina Bubera.

61%

Jasiński K.

Filozofia Chrześcijańska

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2010

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vol. 7

135-158

EN

This article presents the social ideas of Martin Buber (1878-1965). His social thought has its sources in mysticism, the philosophy of dialogue and utopian socialism (Saint-Simon, Landauer). The groundwork of the community is one type of human experience (the foundation of being, "interhuman", logos). The essential feature of the community is its connection with religion. The collective is opposed to the community. It is a bundle of individuals. In societal life we have two principles: social (community) and political (collective). The contemporary state, according to Buber, experiences crisis - it dissolves natural forms of community (family, village, cities) and produces artificial forms (parties, societies). The task of the individual is the transition from the collective to the community, from the political principle to the social one. Religious socialism is the only one program to make this possible. Considering the entire philosophy of Martin Buber it would be better to treat him not as a representative of socialism, but communitarianism.

16

Bóg - człowiek - bycie w świecie. Refleksje ks. Janusza Stanisława Pasierba

61%

Koprowski P.

Studia Pelplińskie

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2014

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vol. 47

167-182

PL

W artykule przedstawiono refleksje i przemyślenia współczesnego polskiego teologa, historyka sztuki i poety Janusza Stanisława Pasierba (1929-1993), poświęcone relacjom Bóg-człowiek. Rejestrowaną przez Pasierba na kartach swoich dzieł, zwłaszcza poetyckich, historię spotkań Boga z jednostką ludzką, odejść, powrotów, nawiedzeń, nagłych rewelacji i iście medytacyjnych skupień można postrzegać w kategoriach mistyki, eksponującej „przedzieranie się” człowieka ku światłu Bożej obecności. W myśli pelplińskiego kapłana-intelektualisty człowiek, a także – przynajmniej w pewnym stopniu – świat, rzeczywistość zdają się być zakorzenione w doświadczeniu mistycznym, odkryte jako uświęcona przestrzeń potencjalnego kontaktu z transcendentnym Stwórcą.

17

TRZY AKTY JEDNEJ TRAGEDII – TRZY TRAGEDIE W JEDNYM AKCIE Tragedia w dziełach Arystotelesa, Friedricha Nietzschego i Juliusza Słowackiego

51%

Krystek J.

Ars inter Culturas

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2017

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issue 6

267-286

EN

Under this article juxtaposed three projects of the tragic work: by Aristotle, Nietzsche and (though not expressed in any theoretical text, but abstracted from his works) Juliusz Słowacki. In the course of deduction was included a number of questions, which can be reduced to two most important: question about what tragedy is and question about the nature of tragedy. In the article i set out to find the common features of the proposed proposals and offered my own meta-tragic discourse, which could open horizons for further research on misticism of Juliusz Słowacki and his compounds with „mystical tragedy” – as a series of transformations and reevaluations, occurring in the subject, but presence in dramas and poems.

18

Nowe perspektywy dla spekulatywnego mistycyzmu. O koncepcji fenomenu przesyconego J. L. Mariona

51%

Krawczyk M.

Ogrody Nauk i Sztuk

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2012

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issue 2

EN

This paper discusses a concept of French philosopher and theologian, J. L. Marion, who has enriched phenomenological inquiry. First, it explains why it deals with mysticism rather than the mystic. The author gives a short overview of the philosophical circumstances in which the concept of conceivable phenomenon, first formulated in ‘Being given’, has been conceived. There are also some important comments on the history of I. Kant’s and E. Husserl’s concept of conceivable. This conception does not go beyond the phenomenological method. It implies the existence of an unthinkable phenomenon in which the conceivable goes beyond intuition and the term embracing it. A formal study of that phenomenon assumes the presence of four properties which allow for the replacement of certain theological values. As a working example, Marion creates here a kind of Christology.

PL

Artykuł referuje koncepcję francuskiego ﬁ lozofa i teologa J. L. Mariona, rozwĳ ająca tradycję fenomenologiczną. Na początku wytłumaczone jest, dlaczego mowa tu jest o mistycyzmie, nie o mistyce (po uprzednim wytłumaczeniu tej dystynkcji). Autor podaje krótki zarys momentu w historii ﬁ lozoﬁ i, w której zrodziła się ta koncepcja wyłożona w dziele Będąc danym. Istotne tu są także uwagi na temat dziejów pojęcia „naoczność” u I. Kanta i E. Husserla. Koncepcja ta nie wychodzi poza metodę fenomenologiczną. Zakłada możliwość pomyślenia takiego fenomenu, w którym naoczność przekracza ramy przewidującej ją intuicji i ujmującego ją pojęcia. Badanie formalne tegoż fenomenu polega na przedstawieniu czterech jego właściwo-ści, które po skompilowaniu dają fenomen objawienia, który umożliwia zastąpienie go pewnymi wartościami teologicznymi. Jako roboczy przykład, J. L. Marion tworzy tu pewną chrystologię.

19

Mistycyzm ewangelikalny – źródła, podstawy, przejawy

51%

Sawa P.

Studia Teologii Dogmatycznej

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2017

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vol. 3

EN

Mysticism is Christian experience, catholic, orthodox but also pentecostal and evangelical too. The Reformation emphasized the role of the deep knowledge of God. It showed the initiative of God’s love to people and taking this gift through faith, which is necessary to the salvation and the experience of God. Martin Luther talked about the real presence of Christ, it is strongly expressed in the declaration of St. Paul: yet I am alive; yet it is no longer I, but Christ living in me. It calls for a personal experience (a coherence of a objective true and personal experience of a prayer and a mysticism). On the way to the evangelical experience you need to indicate the german pietism or the movement of the puritans who were in the Church of England (Anglican Church) and the service of protestant preachers and theologians, even as Jonathan Edwards, George Whitefi eld, Friedrich Daniel Schleiermacher. However, The direct source of evangelical mysticism you need to look for in the teaching of John Wesley who emphasized the need of personal experience of God and the assurance of salvation obtained by the grace of God. The special signifi cance had the doctrine about so-called second blessing. After the justifi cation, on the way of spiritual development, comes by giving the gift of the Holy Spirit as the experience of love of God, which is the basis of new life. For evangelical and pentecostal spirituality the starting point is the new birth (the deep inner experience of the spousal relationship with Jesus Christ, what often is associated with his feelings and the intimacy. It is often manifested in visions, dreams or prophetic words. In the pentecostal spirituality you can indicate specific manifestations of mysticism: ecstatic conditions; various emotional conditions; the consciousness of the approach to the Revelation; psychosomatic symptoms; the total transformation – the experience of God leads to a new way of life in all dimensions. The practice of spiritual gifts (glossolalia, the word of wisdom, the word of knowledge, prophesying, resting in the Spirit). It is also important that the evangelical mysticism has most of all the community character and it is expressed in the following practices: prayer of praise, a new christian music (Praise&Worship), an inspired singing, a prophetic worship (International House of Prayer in Kansas City).

20

„Z gór, gdzie dźwigali” — a słuchali w salonach. Zygmunta Krasińskiego transgresje na szczycie góry

51%

Łoboz M.

Góry, Literatura, Kultura

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2017

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vol. 11

101-109

EN

The present Article is an attempt at an analysis and interpretation of Zygmunt Krasiński’s 1847 poem “Z gór, gdzie dźwigali” (From the mountains, where they carried). The poem, full of sceptical pessimism, refers to the Biblical episode featuring Moses, whom God showed the vast expanse of the promised land from the top of a mountain, telling him, however, that he would see the land but would never enter it. Krasiński addressed this Biblical analogy to participants in the Great Emigration and his entire generation. The metaphorical mountain carries an ambiguous message: on the one hand it radiates (heavenly) light and on the other is a symbolic place of suffering, a Golgotha on the top of which each participants in the Messianic process carries his own cross — the burden of superhuman torment and penance. The mountain top is a place in which each of them experiences transgression, overcoming their own physical and intellectual weaknesses, and achieving spiritual stability by accepting the ungrateful role of “intermediaries” in the journey towards a free homeland. When it comes to the literature of Polish Romanticism, this is a noteworthy and important reflection.

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The Labyrinth of Mysticisms

O tym, na co „formuł stylu nie ma”. Norwid i doświadczenie świętości

"Czy pójdę do nieba?"-Prolegomena do badań nad duchowością dzieci

Znany – nieznany Bóg. Uwagi na temat rozwoju doktryny niepoznawalności Boga u chrześcijańskich autorów od II do VI wieku

Rozumne widzenie Dobra jako jego mistyczne doświadczenie

Pozostać z tyłu. Parę uwag o mistycyzmie Simone Weil na marginesie Świadomości nadprzyrodzonej

Werset światła w mistycznej interpretacji Al-Ghazalego

Kontemplacja Boga u św. Augustyna w perspektywie ewolucji jego filozofii

Ekstasis i epektasis jako dwa elementy opisujące doświadczenie mistyczne według Grzegorza z Nyssy

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