Izabela Trzcińska

Stanisław Hadyna was a versatile artist – he composed music, gave concerts on the piano, created theatre plays, and authored plenty of books. In the collective conscience, however, he remains the founder of the band “Śląsk”, which now bears his name. The aim of the article is to present his interests in spirituality, which were related to concepts of renewal – of man and the world. In Stanisław Hadyna’s search for spirituality he combined two visions of reality, which at first glance seem irreconcilable. The foundation of the first was the mythology of childhood, containing stories about happy times and glorified nature. The second vision, on the other hand, led to the darkness of a world devastated by wars and totalitarianism, where gloomy cities and machines reign; people forget about the most important values, and survival turns out to be virtually impossible. Both images, however, are integrated by a myth that combines the story of an idyllic beginning with the tragedy of the characters who are looking for freedom, despite everything that happens around them. Creating a new world, as if against all odds, also became the main message of his work in “Śląsk”.

Świadomość biegu czasu taka, by stała się dla kogoś historią, nie jest czymś powszechnym. W pierwotnych i tradycyjnych społecznościach czas stanowił wymiar organicznego, uduchowionego kosmosu i nie oddzielał się od świata zdarzeń uformowanych w abstrakcyjne następstwo chwil, układających się w linię biegnącą od nieskończenie oddalonego początku w stronę nieskończenie dalekiej przyszłości. Był postrzegany raczej jako forma rosnącego „drzewa” świata, którą bardzo trudno oddzielić od jej zawartości. W tym kontekście pytanie o tożsamość człowieka to pytanie o jego miejsce w świecie, bowiem to ono stanowi szczególny wymiar podmiotowości. Organiczność wszechświata w pierwotnym światopoglądzie to także jego dynamika, a jej dwoma wy znacznikami (idąc za antropolingwistami) jest to, co możliwe, i to, co zrealizowane. Swoją względną stałość taki świat uzyskuje w perspektywie niezmiennych praw magii, jakie nim rządzą. Być może ta właśnie stałość magicznych praw pozwalała na ukonstytuowanie się światopoglądu zdolnego do dalszej, już religijnej ewolucji.

The purpose of the article is to present the idea of a religion of the future as conceived by the esoteric community of Wisła in Cieszyn Silesia during the interwar period. Esoteric interpretations of Christianity formed its basis, inspired mainly by the Polish romantic tradition connected with Bible reading, as well as the esoteric and spiritual ideas that were popular at that time, originating from Theosophy and spiritism. An important role in this context was played by considerations on the salvational mission of Christ, albeit presented in a perennialist and Gnostic manner. The esoteric spirituality from Wisła of the interwar period later paved the way for a modern alternative spirituality in Poland.

The problem of Logos constitutes one of the main motifs of the classical philosophical and theo-logical reflection at the beginning of our era. In the article the author discusses the meaning of Logos in the hermetic treatise „Poimandres”, and compares it with other presentations of this problem (above all in Christianity and Gnosticism). The operation of the hermetic Logos consists in giving sense to existence, thanks to which the world emerges out of chaos. Logos is continually present in the world and as such, it can also be experienced directly, and may therefore have a sensual character. The hermetic Logos has a paradoxical character: it remains concealed throughout the whole time, and at the same time, it is open; it is elusive and incarnate; it is an expression of transcendence and at the same time of immanence. Consequently, the process of getting to know the world, becomes the pro-cess of getting to know Logos, and ultimately – God himself. In Poimandres, all of these issues were described by means of a vivid language of myth. Whereas Gnostic Logos always remains beyond the world and beyond language, becoming revealed exclusively in the inner experience leading to the highest illumination. And it seems that from the point of view of the Christian interpretation of Logos, Poimandres did not play any major role in the classical times, in spite of the many convergences and similarities between the two conceptions. Yet at the threshold of modern times, the logos of this myth once again became an up-to-date interpretation of Logos and as such, it exerted an important influen-ce on the character of the entire European civilization.