Autorka sa v štúdii zaoberá experimentálnou básnickou poémou ruského symbolistického spisovateľa Andreja Belého (1880–1934) Glossolália z roku 1917. Dielo odráža vplyv antropozofie, ktorej básnik, stúpenec R. Steinera, nadlho prepadol. Zameral sa na eurytmiu, ktorá vyjadruje vnútorné zvuky vonkajškovo-telesne, a tiež na Steinerovu kozmogóniu. Originálne umelecké spracovanie obsiahlo široký medziliterárny a medzikultúrny kontext (Biblia v steinerovskom výklade, Kabala, Kniha stvorenia, Aurora J. Böhmeho atď.). V štúdii sa rozoberajú podoby reflexie Belého die¬la u ruských literárnych odborníkov, ale i v českej vede (D. Kšicová), pričom podstatnú odozvu Glossolália zaznamenala v priestore západnej slavistiky. Pod prizmou komparatívneho skúmania autorka dospieva k interpretácii diela ako jedného z európskych projektov hľadania univerzálneho (slovami U. Eca dokonalého) jazyka. and The experimental long poem Glossolália (1917) by the Russian symbolist author Andrei Bely (1880–1934) reflects the great influence of anthroposophy on the poet, a follower of Rudolf Steiner. The poet focuses on eurythmy, which expresses interior sounds through the body, and also Steiner’s cosmogony. This original artistic work encompasses a wide inter-literary and inter-cultural context (The Bible in Steiner’s interpretation, Kabala, The Book of Genesis, Aurora by J. Böhme, etc.). The article analyses the forms of reflection on Bely's work by Russian as well as Czech literary scholars (Danuše Kšicová), while a considerable response to Glossolália can be found also among Western Slavicists. Through the prism of comparative analysis the article interprets the work as one of the European projects of searching for the universal (in the words of Umberto Eco ideal) language.
In The Singularity Is Near (2005), pioneering transhumanist Raymond Kurzweil described the end goal of a six-epoch evolutionary cosmogony, claiming that "once non-biological intelligence gets a foothold in the human brain ... the machine intelligence in our brains will grow exponentially ... Ultimately, the entire universe will become saturated with our intelligence. This is the destiny of the universe". A hundred years earlier, Helena Blavatsky, founder of the Theosophical Society, rolled out her own evolutionary cosmogony in The Secret Doctrine (1888), in which the "spiritual nature" of human beings, along with the animal, vegetable, and mineral kingdoms, as well as the chemical elements, are all developed through a complex cyclic progression of seven planetary stages, linked together via "rounds" and "chains," culminating in the spiritualization of all matter in the universe. At a glance, it may seem these two conceptual models, separated by years of history, have little to do with one another. Yet as I argue in this paper, the contemporary ideas of transhumanists share the logics of turn-of-the-century theosophists and theosophically informed esoteric groups, albeit in a reductive, materialistic, and technologically deterministic mode. Both intellectual expressions are anchored in a historical context awash in new forms of technology and scientific advancement and therefore share in the utopic hopes and apocalyptic nightmares about the transformation of human bodies and human consciousness. To highlight these similarities, I use three case studies: the Temple of the People in Halcyon, California; the prognostications of Rudolf Steiner's Anthroposophical Society; and G. I. Gurdjieff's notion of the "machine man". These case studies point to a link between the logics and use of metaphors in esotericism and transhumanism – the one religious, the other scientific – as well as the application of evolutionary principles to the developing stages of human consciousnesses and the cosmos.