By Anna-Teresa Tymieniecka
This hugely own account of a lifetime’s non secular and philosophical enquiry charts the author’s trip of religion via modern tradition. Distinguishing among what she posits because the ‘universal’ and the ‘rhapsodic’ logos, Tymieniecka interrogates suggestions as different as creativity and the media, pleasure and soreness, and fact and ambiguity. She contemplates the chances and boundaries of conversation among humans, and descriptions what she calls the ‘transnatural future’ of the human soul.
The booklet asserts that not like conception, which unfolds a logical continuity, and in contrast to discussion, that's directed sequentially upward towards highbrow conclusions, the mode of mirrored image of the ‘rhapsodic emblems’ imposes no limits or caps upon its realizing. as a substitute, the ‘logoic’ movement interlaces the rhapsodic cadences of our reflections on fact, in all their innumerable fluctuations, and sifts them to mildew the intimate mind/soul inwardness that we event as faith.
The radiative meditations of this ‘rhapsodic trademarks’ weave their means in the course of the entanglements of the secret of incarnation, the constitutive archetypes, the inwardly sacred, the transnatural future of the soul, and eventually ascend the rhapsodic scales towards culminating religion within the Christo-Logos.
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Additional info for The Fullness of the Logos in the Key of Life: Book II. Christo-Logos: Metaphysical Rhapsodies of Faith (Itinerarium mentis in deo)
What outcome? It has been shown that the world could not have been designed for its own sake, that its constitutive laws must hang upon a telos beyond its operations. What is it? Is our very pursuit of the junctures of the haphazard turns that life takes among its segments actually an ever renewed effort to penetrate to the subjacent stream that is already blazing a secretive, most intimate, ineffable path along which our moods, emotions, and longings fl w? The path is a vector and a mold, and the stream of an otherwise haphazard experience fl ws into it.
But as such these perfections do not exist in the reality. Indeed the movement of earthly love itself comes from an internal contradiction: it asks after perfection in being, the imperfection of which it is aiming to complete. The substance of this movement is made of fluctuating ever changing affections and moods, aspirations, and vibrations within an ever advancing process that we cannot stop for an instant even to adjust or to strengthen, to solidify or to reorient, be it just a nuance in or fragment of this flux These aspirations of the movement of love can, consequently, never be fulfilled There are only nuances and fragments encountered in love, ephemeral sparks of a light that takes various disguises but never itself appears; this movement breaks down on approaching each point it tries to reach.
But even if such a profession were unprecedented then for a girl and none in the class could excel in originality my wild dreams, the most unheard ambition did not seem to answer the need to know what is unique in a life and what is life’s most specifi sense. Then came a series of “vocations,” religious included, among them those of artist, singer, etc, But after having for a while pursued passionately each of these in turn, it became clear each time that while devotion to and the practice of a talent might well establish a conduit for our inner life, that in itself does not constitute what is unique, intimately unique, and absolutely personal, my very own and no one else’s ever, the very quintessence of my ownness, the very marrow of my existence, and that is what I sought.