Abstract
If I want to speak about the religious experience, I cannot do otherwise than to begin with an invocation. An invocation in the midst of religious experience.
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Notes
- 1.
This text was published in: Carl Friedrich von Weizsäcker: Zeit und Wissen [Time and knowledge] (München–Wien: Hanser 1992): 447–475. It was translated for this volume by Ms. Ann Hentschel with the financial support of the Udo Keller Foundation.
- 2.
H. Küng. J. van Ess, H. von Stietencron, H. Bechert, Christentum und Weltreligionen: Islam, Hinduismus, Buddhismus (München: Piper 1984); H. Küng, Julia Ching, Christentum und chinesische Religion (München: Piper, 1988).
- 3.
Carl Friedrich von Weizsäcker: Der Garten des Menschlichen [GM, Chap. 2], [Sect. 4]: Die Vernunft der Affekte, [GM, Chap. 4]: Theologie und Meditation; Carl Friedrich von Weizsäcker: Bewußtseinswandel, [Bw, Chap. 4]. Die unvollendete Religion. Der Mensch in seiner Geschichte, [Chap. 7]. Wege der Religion.
- 4.
Unpublished manuscript 1977. Cf. M. Porkert, China – Konstanten im Wandel (Stuttgart: S. Hirzel, 1978).
- 5.
Comp. G. von Rad, Weisheit in Israel (Neukirchen-Vluyn:Neukirchener Verlag, 1970).
- 6.
GM: 472, MsG: 197.
- 7.
MsG: 108.
- 8.
Ibd. (footnote nr. 2 above)
- 9.
Die Reden Gotamo Buddhos: aus der mittleren Sammlung des Pali-Kanons [The Medium-Length Discourses by Gotamo Buddha from the Pali Canon], translated [into German] by Karl Eugen Neumann (München: R, Piper, 1922); reissued since. 1st volume, 19th discourse, and various other passages.
- 10.
On this, see the short and clear exposition: P. Antes, Christentum – eine Einführung (Stuttgart: Kohlhammer, 1985).
- 11.
If we rely on the Koran, which, like the Gospels, Buddha’s discourses and the Confucian conversations, were compiled only later.
- 12.
Comp. P. Antes et al., Der Islam, Religion–Ethik–Politik (Stuttgart: Kohlhammer, 1991); P. Antes, Der Islam als politischer Faktor (Hannover: Landeszentrale für Politische Bildung, 1991).
- 13.
A personal recollection: During the late 1970s, a major exhibition on the Staufer was shown in Stuttgart. I had previously been in India, Japan and China and, aside from the acute obligations that had led me there, I still had time to look at the documents of those great ancient cultures and, at least in India and Japan, to meet people who were still living embodiments of these cultures today. So I went through that collection from the time of Barbarossa and Henry VI in Stuttgart full of attention and pleasure at the fine European—there specifically German—middle ages. Then I entered the room of Frederick II, that Sicilian deeply familiar with the Arabic culture of the Mediterranean: A world opened up before me. I was back in global civilization, after the provinciality of the medieval Occident.
- 14.
An amusing recollection. In 1951 I conducted my sole, 8 h long, highly instructive conversation with Karl Barth, which I publicly quoted out of subsequently on many occasions. Our common friend Günther Howe had wanted us to become acquainted. Right at the initial greetings we agreed not to have qualms about always saying the truth to each other. We soon started talking about student fraternities for a while and he started to reminisce. For instance, “One evening I was sitting in the basement of our fraternity house. There was just one other person there. He had beautiful long locks of blond hair. We were sitting across the table from each other. A lit candle was standing between us. He rested his head on his hands and fell asleep. I was tempted to set his hair alight. I did so. It was immediately put out again, of course. But strangely enough—he never forgave me. Not because of the danger I had put him in but because he had lost his beautiful hair—Yes, strange, as a young person one does sometimes do things that one later cannot condone anymore.” I said: “Mr. Barth, we did promise to tell each other the truth. It does still amuse you now!” He, cheerfully bursting out: “Yes, that’s it, you know!” I did not dare to say to him then that a large proportion of his theological writings consisted in setting other people’s fine hair alight. But he probably knew anyway that this is what I had meant.
- 15.
Descartes was hoping for recognition by the Sorbonne because he had secured the immortality of the human soul.
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von Weizsäcker, C.F. (2015). Religion and the Perception of Reality—Experiencing Religion. In: Bartosch, U. (eds) Carl Friedrich von Weizsäcker: Pioneer of Physics, Philosophy, Religion, Politics and Peace Research. SpringerBriefs on Pioneers in Science and Practice, vol 21. Springer, Cham. https://doi.org/10.1007/978-3-319-13446-8_10
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