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Jezus Chrystus jako model dla postaci Apolloniusza z Tiany

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Sieradzan J.
Vox Patrum
|
2004
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vol. 46
415-422
EN
In this short article the author present Jesus Christ of the Gospel as the model for the life of Apollonios of Tyana's biography by Flavius Filostratos. Author found out 28 analogies in hagiographies of both, and in addition 12 analogies in miracles activity.
2
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Dzogczien i bön w Polsce

100%
Sieradzan J.
Studia Religiologica
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2004
|
vol. 37
PL
DZOGCHEN AND BÖN IN POLANDThe article presents the beginnings of the research on the Tibetan sciences of Dzogchen and Bön in Poland. The author emphasises the relativity of the divisions between the various kinds of Tibetan religious sciences: Bön, Buddhism and  Dzogchen. The above relativity is confirmed by: referring to each Tibetan spiritual path as Chos, the assimilation of the older traditions by the more recent ones, similarity of categories and divisions between them, the presence of Dzogchen sciences both in Bön and in Buddhism, recognition of the Bön tradition as an integral part of Buddhism by some Buddhist representatives, identifying both Bön and Buddhism as fundamentally Tibetan, mutual tolerance revealing itself e.g. in the practice of both Bön and Buddhism by individuals associated primarily with Dzogchen.Subsequently the author goes on to present the first Polish communities practising Dzogchen and Bön. The history of the interest in Dzogchen sciences in Poland goes back 15 years. The first Dzogchen meditation training in Poland, conducted by a licensed Dzogchen teacher, took place in 1989, while the first visit of Namkhai Norbu, the head of the Dzogchen communities in the world, was effected in 1992. In turn, the beginnings of the Bön communities in Poland can be traced to the year 1995 when Poland was visited for the first time by Tenzin Wangyal. Apart from the visits of the masters of the two traditions, the other forms of their activity include, among others: book publications, the production of audio and video cassettes as well as the organization of meetings and sessions whose aim is to popularise Tibetan culture; the latter seems to be a particular speciality of the Bön community.
3

BUDDYZM A WOJNA

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Sieradzan J.
Studia Religiologica
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2003
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vol. 36
PL
BUDDHISM AND WARThe article raises the issue of Buddhism and its attitude towards war. An analysis of a number of canonical documents as well as historical sources shows that in spite of the declared idea of avoidance of aggressive conduct, in certain periods of its history, Buddhism had not been able to avoid resorting to aggression and violence. It was both aggression directed towards oneself (suicide) and towards others (armed struggle in defense of state sovereignty, fighting with supporters of rival schools, and even terrorism). These type of events are known to have occurred in the history of Sri Lanka, Burma, Thailand, Cambodia, Korea, Vietnam, and particularly Japan. At the other pole, one finds Buddhists who are known for heir participation in peace movements and for their decisive resistance to all forms of violence.
4
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Wittgenstein a buddyzm – co wynika z ich porównania

100%
Sieradzan J.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2013
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vol. 25
141- 153
EN
The text Wittgenstein and Buddhism – their Comparison is a review of works of 30 authors who wrote about similarities between the philosophy of Wittgenstein and that of Buddhism, mainly of Nagarjuna. The similarities which have been mentioned are: anti-dogmatic and anti-doctrinal nature, set- ting limits in which the use of language has sense, a mystical base of language, rejection of thought as useless for language and understanding, atheism, the notion of unity of world and existence, admiration over miraculous nature of the world, identity of micro- and macro-cosmos, the conviction that any antitheses are of an illusory nature, realizing peace and clarity of mind as the aim of philosophy, the impossibility of adequate naming of psychic emotions, rejection of universals, and the therapeutic aspect of philosophy. The main difference between Wittgenstein and Nagarjuna is that the former looked for the source of problems in language, and the latter in mind.
5
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Psychologia a buddyzm. Czego psycholodzy mogą się nauczyć od buddystów a buddyści od psychologów?

100%
Sieradzan J.
Podstawy Edukacji
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2016
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vol. 9
65-80
EN
The article presents positions of psychologists, Buddhists and psychologists being Buddhists concerning similarities and differences between methods of Western psychology and Buddhism. In general there are three main points of view: (1) Buddhism is religion and as such cannot be reconciled with psychology; (2) Buddhist meditation can be supplied with psychotherapy; (3) Western psychology is form of Buddhism. Psychology regarded as therapy or science works in another dimensions than Buddhism being religion. Buddhists can use methods of Western psychology in limited way.
PL
Artykuł przedstawia stanowiska psychologów, buddystów oraz psychologów-buddystów w kwestii podobieństw i różnic między metodami psychologii zachodniej i buddyzmu. Istnieją trzy zasadnicze punkty widzenia: (1) buddyzmu rozumianego jako religia nie da się pogodzić z psychologią; (2) medytacja buddyjska może stanowić uzupełnienie praktyki psychoterapeutycznej; (3) psychologia zachodnia stanowi formę buddyzmu. Ponieważ jednak psychologia (rozumiana jako terapia bądź nauka) operuje w innych wymiarach niż buddyzm będący religią, dlatego korzystanie przez buddystów z metod psychologii zachodniej i vice versa ma ograniczony charakter.
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Krytyka edukacji tulku (reinkarnacji) w buddyzmie tybetańskim

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Sieradzan J.
Podstawy Edukacji
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2017
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vol. 10
51-66
EN
The present article analyses issue of tulku or people regarded as reincarnations of Tibetan masters. It shows meaning of the tulkus in Tibetan Buddhism, and character of traditional education of monks (all tulkus have to be monks during their school years). The main concern of the author is criticism of tulku educational system, both in Tibet and outside it. What was already mentioned by other authors (corruption, violence against young tulkus) in feudal Tibet is reproduced in Tibetan monasteries outside Tibet. Some young tulkus, especially those who have been recognized in the West, do not accept tulku system. Few of them quitted monkhood, and some even rejected Buddhism.
PL
Niniejszy artykuł analizuje zagadnienie tulku, czyli ludzi uważanych za reinkarnacje tybetańskich mistrzów. Pokazuje znaczenie tulku w buddyzmie tybetańskim i charakter tradycyjnej edukacji mnichów (wszyscy tulku muszą być mnichami w czasie nauki w szkole). Przedmiotem zainteresowania autora jest krytyka systemu edukacyjnego tulku, zarówno w Tybecie, jak i poza nim. Tekst pokazuje, że to, co było przedmiotem krytyki ze strony innych autorów opisujących feudalny Tybet (korupcja, przemoc wobec młodego tulku), nadal stanowi problem w klasztorach buddyjskich poza Tybetem. Kilku młodych tulku zrzuciło szaty mnisie, a część z nich porzuciła buddyzm.
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