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Tożsamość W Ezoterycznych Nurtach Kultury Tożsamość W Ezoterycznych Nurtach Kultury

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Tożsamość W Ezoterycznych Nurtach Kultury Tożsamość W Ezoterycznych Nurtach Kultury tożsamość w ezoterycznych nurtach kultury tożsamość w ezoterycznych nurtach kultury pod redakcją Agaty Świerzowskiej i Izabeli Trzcińskiej © Copyright by Authors Kraków 2016 ISBN 978-83-65705-15-0 Recenzja naukowa: prof. dr hab. Tadeusz Cegielski (UW) prof. dr hab. Zbigniew Pasek (AGH) dr hab. Artur Jocz (UAM) dr hab. Andrzej Kasperek (UŚ) dr hab. Diana Oboleńska (UG) dr hab. Monika Rzeczycka (UG) dr hab. Maria Zowisło (AWF Kraków) dr Anna Olszewska (AGH) Redakcja językowa: Piotr Łozowski Korekta: Sylwia Chojecka Projekt okładki, skład: Joanna Bizior Na okładce wykorzystano fragment strony tytułowej dzieła Roberta Fludda, Utriusque cosmi maioris scilicet et minoris […] historia (T. de Bry, 1617) Publikacja dofinansowana ze środków Fundacji Studentów i Absolwentów Uniwersytetu Jagiellońskiego „Bratniak” Wydawnictwo LIBRON – Filip Lohner al. Daszyńskiego 21/13 31-537 Kraków tel. 12 628 05 12 e-mail: [email protected] www.libron.pl Spis treści Wstęp 7 Maria M. Boużyk Dlaczego mit? Kilka uwag w świetle filozofii klasycznej 9 Tomasz Sebastian Cieślik Tożsamość renesansowego maga w ujęciu Agrippy von Nettesheima 27 Zbigniew Łagosz Aparat represji wobec ezoteryków i ugrupowań ezoterycznych – zarys problematyki 47 Anna Peck Czy Jezus był buddystą? Aspekt kolonialny i dysonans kognitywny w anglosaskiej debacie intelektualnej 59 Bożena Ronowska Proces w Ceynowie według Himmlers Hexenkartothek 83 Małgorzata Sokołowicz „Od dawna marzę, żeby pójść do hammamu”. Marokańska czarna magia a poczucie tożsamości w opowiadaniach Tahara Ben Jellouna 103 Maciej B. Stępień „Wczesny Faivre” czy „pełny Hanegraaff”? Dylematy metodologiczne ezoteryki zachodniej 129 Tomasz Szymański O tożsamości wyznaniowej i duchowej francuskich romantyków: przyczynek do badań nad ideą religii uniwersalnej 145 Agata Świerzowska Joga jako atawistyczne wracanie do raju. Rudolf Steiner o jodze 159 Izabela Trzcińska Pytanie o tożsamość w poezji Wandy Dynowskiej 183 Andrzej Wójtowicz Ezoteryzm, czyli krytyka kultury. Znaczenia i definicje 197 Marcin Zarzecki Postmodernistyczne rozterki popkultury w metaforyce New Age 223 Abstracts 243 Noty o autorach 251 Wstęp W badaniach nad ezoteryzmem jest ciągle wiele otwartych kwestii, które dotyczą zarówno metodologicznego warsztatu, jak i przed- miotu tych studiów. Odnosi się to do źródeł ikonograficznych i pisanych, licznych biografii i wielu idei, które czekają na opraco- wanie i namysł nad nimi. Jednym z takich problemów pozostaje tożsamość ezoteryczna. Interesujące są przyczyny przyjmowania ezoterycznego świa- topoglądu, będącego jakże często wyrazem niezgody na rzeczy- wistość zastaną – kontestującego ją, odrzucającego i skłaniającego osobę go przyjmującą do odwrócenia się tyłem do społeczeństwa, lub przeciwnie – motywującego do działania, zmuszającego do pełniejszego zaangażowania po to, by świat zmieniać, naprawiać. Za tym osobistym wyborem stoją często rozmaite rozczarowania, wątpliwości, poczucie obcości, ale towarzyszy im też nadzieja, wiara w to, że człowiek jest zdolny do podjęcia wysiłku, który dotychczasowy stan rzeczy zmieni – poprawi lub wprowadzi jakąś nową jakość. Można szukać interpretacji takiego postępowania na wielu polach dyscyplin humanistycznych. Z pewnością warto jednak poznać samych ezoteryków, ponieważ ich narracje, czasem przemyślane i erudycyjne, czasem przeciwnie, całkiem irracjonalne i zmitologizowane, pozwalają bliżej przyjrzeć się doświadczeniom określanym jako graniczne, doświadczeniom, które zmuszają do stawiania pytań tak o rzeczywistość, jak i o samego siebie. 8 | Wstęp Pytanie, które tu stawiamy, może przyjąć różne brzmienia, na przykład: dlaczego wielu ludziom nie wystarcza „zwyczajny” świat, w którym nie znajdują miejsca dla siebie? W jaki sposób ezoteryczne wątki przekładają się na proces kształtowania tożsamości? Jakie zmiany wnoszą? Nie spodziewamy się, że na pytania te uda nam się odnaleźć jedną odpowiedź. Nie mamy jednak wątpliwości, że ezoteryka, choć nie dostarcza jednoznacznych definicji i jej przekaz bywa symboliczny i mglisty, a czasem po prostu absurdalny, to jednak pozostawia szeroki margines dla intuicji, że „wszystko jest (a przynajmniej może być) inaczej”, a rzeczywistość jawi się jako żywa i magiczna. Ten margines jest niezwykle twórczy – może rodzić nowe idee i znaczenia, tak ważne dla ukonstytuowania tożsamości. Wbrew pozorom ezoteryczne asocjacje czy przeświadczenia nie są zarezerwowane dla wąskiej grupy wybranych, a ich rola kulturotwórcza nie podlega dyskusji. Warto w tym miejscu choćby wspomnieć, że w wielu przypadkach właśnie takie poszukiwania przecierają ścieżkę dla sformułowań współczesnej antropologii kultury. Wystarczy bowiem przyjrzeć się popkulturze, by znaleźć tam wątki o proweniencji ezoterycznej, które stanowią dziś nie- zbywalny element powszechnie przyjmowanego obrazu świata. Studia nad tą niszową tematyką mogą więc dostarczyć nam in- formacji niezbędnych do zrozumienia także tego, co całkowicie, przynajmniej na pierwszy rzut oka, egzoteryczne. Niniejszy tom zawiera artykuły, dla których motywem prze- wodnim, choć nie zawsze wyrażonym explicite, jest tożsamość ezoteryczna – tożsamość w procesie przemiany, poszukiwana, kreowana, odrzucana i odnajdywana, tożsamość, która może być źródłem tak nowych jakości, swego rodzaju odrodzenia, jak i trudności, zmagań, a nawet prześladowań. Problem tożsamości w ezoterycznych nurtach kultury nie był do tej pory podejmowany. Mamy więc nadzieję, że niniejsza publikacja nie tylko wypełni choćby w niewielkim stopniu tę lukę, ale stanie się również inspi- racją do podejmowania dalszych badań w tym zakresie. Izabela Trzcińska, Agata Świerzowska Maria M. Boużyk Dlaczego mit? Kilka uwag w świetle filozofii klasycznej Stawiając pytanie o mit, zajmiemy się przedstawieniem obecności mitu i mitycznego myślenia we współczesnej kulturze. Kolejno podjęte zostaną trzy problemy: (1) przedmiot i funkcja mitu; (2) mit jako poznanie; (3) uwarunkowania kulturowe myślenia mityczne- go. Rozważania będą miały charakter refleksji filozoficznej, pro- wadzonej w formule klasycznej, tzn. z uwzględnieniem trzech głównych wyróżników klasyczności: historyzmu (filozofowanie z odniesieniem historycznym), metafizyko-centryzmu (traktowa- nie realistycznej teorii bytu jako głównej dyscypliny filozoficznej) i pielęgnowania świadomości metodologicznej (traktowanej jako przejaw racjonalności)1. W związku z tym odwołamy się nie tylko do tekstów takich myślicieli jak Platon czy Arystoteles, ale przede wszystkim do dorobku Polskiej Szkoły Filozofii Klasycznej oraz prac własnych poświęconych religii i mitowi2. 1 Na temat różnych definicji pojęcia „filozofia klasyczna” zob. A. Bronk, S. Maj- dański, Klasyczność filozofii klasycznej, „Roczniki Filozoficzne” 1991–1992, nr 39–40, z. 1, s. 367–391. Zob. także: ciż, filozofia klasyczna, [hasło w:] Leksykon filozofii klasycznej, red. J. Herbut, Lublin 1997, s. 223–225. 2 Polska Szkoła Filozofii Klasycznej rozpoczęła swoją działalność po II wojnie światowej na Katolickim Uniwersytecie Lubelskim. W rozwoju Szkoły można wyróżnić kilka etapów; tworzyło ją kilka pokoleń filozofów; do głównych twórców myśli Szkoły należeli: Jerzy Kalinowski, Stanisław Kamiński, Mie- czysław Albert Krąpiec, Marian Kurdziałek, Stefan Swieżawski, Karol Wojtyła. 10 | Maria M. Boużyk Przedmiot i funkcja mitu Mit poddawany od wielu wieków szczegółowym i wieloaspek- towym badaniom naukowym jawi się dziś jako złożone zjawisko kulturowe. Według wielu współczesnych myślicieli: Rudolfa Otta, Mircei Eliadego, Paula Tillicha to właśnie mit, w plastyczny, udra- matyzowany sposób wprowadza człowieka w tajemnice istnienia – odsłania sacrum, przybliża transcendencję. Ze względu na to, że w historii badań poświęconych mitowi często wskazywano na jego rolę kompensująco-regulującą (np. Franz Boas, Bronisław Malinow- ski, Lucien Lévy-Bruhl, Ernst Cassirer, Henri Bergson, Mircea Elia- de, Paul Ricœur), wnioski o fundamentalnej roli mitu dla kultury i odkrywania przez człowieka własnej tożsamości nieobce stały się również współczesnej humanistyce3. Uważano, że mit może stano- wić wyraz tak stanów psychicznych (Sigmund Freud, Carl G. Jung, Joseph Campbell), jak i społecznych (Georges Sorel, Émile Dur- kheim). Mit wiązano z rytuałem (np. James G. Frazer, Arnold van Gennep, Cassirer), z wyobrażeniami indywidualnymi (np. Freud) lub zbiorowymi (np: Durkheim, Jung, Claude Lévi-Strauss). Wska- zywano na jego ważne funkcje poznawcze i pozapoznawcze, pod- kreślając szczególnie wymiar praktyczny myślenia mitycznego. Bronisław Malinowski przyrównywał rolę mitów w społeczno- ściach aborygenów do roli Biblii w cywilizacji chrześcijańskiej ze Zob. także: S. Janeczek, Filozofia na KUL-u. Nurty – idee – osoby, Lublin 1999; A. Maryniarczyk, M.A. Krąpiec, Szkoła Lubelska Filozofii, [hasło w:] Powszechna Encyklopedia Filozofii, red. A. Maryniarczyk i in., t. 6, Lublin 2005, s. 532–550. Gruntownemu badaniu problematyki mitu autorka poświęciła dysertację doktorską (Dlaczego mit? Próba wyjaśnienia współczesnego renesansu mitu, mps, Lublin 1992) oraz cykl ośmiu artykułów, powstałych w latach 1999–2008. Należy podkreślić, że filozofia religii należy do głównych obszarów zainte- resowań badawczych autorki; jej ostatnia monografia poświęcona jest wła- śnie problematyce religii. Zob. M.M. Boużyk, Wychowanie otwarte na religię. Polska Szkoła Filozofii Klasycznej o roli religii w wychowaniu, Warszawa 2013. 3 o Zob. historii studiów nad mitem: K.W. Bolle, Myth. An Overview, [w:] The Encyclopedia of Religion, red. M. Eliade, t. 10, New York 1987, s. 261–273. Dlaczego mit? Kilka uwag w świetle
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