Icon as the liturgical art shape belongs to the sense of Orthodox Church. There reflect Eternal truthes which people long for during all times. It’s language might be understood for everyone who believes because the re is no verbal barrier. Icon is not only the witness of eternal beauty but it also contains something very important and is directed into human’s heart. Hence it can’t belong to only one part of Church. In every period of time in icon “writing” appear new expression forms which conform to that time. But very first icons don’t lose their sense. Temporary and historical belongs to eternal origin in icon. This origin we often call mystery. Any attempt to quess this mystery turns it into a thing and thus abolishes the possibility of opening to that Real Reality. It makes impossible to experience it face to face in own being. Icon says the Word of Revelation revelated to Moses on the Horeb mountain: “I am who I am”. God’s speaking to human pierces through everything what happens in our life, everything what happens in the world we are, all biografical and historical process, all ways which we choose when we try to apprehend the Real Reality. Icon - the gate into it.

The article deals with a text as the medium of meaning. Husserl's phenomenology is considered as a practice which is similar to meditation and contemplation of the "Spiritual Exercises" of St. Ignatius of Loyola.

The present article analyzes Lithuanian drama productions of years 1990-2002. It focuses on sacral aspects in professional theatre performances. The productions are viewed within the historical and theoretical context of sacral theatre, and comparisons are drawn between the modern man's attitude towards the realm of metaphysics and the concept of Theatrum Mundi, formed by the Jesuit baroque theatre. The motifs of silence and space meditation are singled out in performances of Lithuanian drama theatres, the opposition of sacral space versus its profane counterpart is discussed, and the image of dark night, apparent in the productions in question, is emphasized as the leading aspect characteristic of the search for religious identity. The article is based on comparative method.

Šiuo straipsniu siekiama parodyti meditacijos ir kontempliacijos skirtumus, aptarti kontempliatyviąją meditaciją, atskleisti kontempliaciją kaip tikrąjį žmogaus buvimą, kaip išbudimą giliausiai tikrovės atverčiai. Meditacijai tampant kontempliacija, įvyksta paradoksalus ontologinis virsmas: transcendencija, Begalybė, įsikuria žmogaus viduje, imanencijoje. Šis virsmas atveria dieviškosios Tikrovės slėpinius ir mūsų esaties gelmes, sukuria tikrąją tapatybę, naująjį „aš“, vedamą Dievo valios „balso“. Dievas priima žmogų į savo tikrovę, savo slėpinį ir savo laisvę.