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Doświadczenie religijne świata w religiach pozachrzescijańskich
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)
The study concerns the problem of the cosmic dimension in these non-christian religions which are not based on the historic revelation and in which the cosmic consciousness of man was of a paramount significance. To the eyes of traditional man, the world appeared as a mysterious and sacred reality where the holy could be encountered at any point. The man might be best conceived as homo admirans – wondering man who accepted his life and his environment as a meaningful gift which filled him with admiration and gratitude. The sense of cosmic oneness was an essential feature of the primitive religions. Not only there was no strict separation between subject and object, between self and not-self, between natural and supernatural, but fundamentally ail things shared the same nature and the same interaction one upon another; nature, man and the Unseen were inseparably involved in one another in a total cosmic community. Primitive man was acutely aware of himself as a part of his ecology or surroundings, and he felt he became a full person only in and through the living inter-relatedness or participation with the other persons and things. To the conviction of the unity of the cosmos, he responded with the feeling of intimate belonging. In his thought of his homeland, he did not regard it as a possession which he owned, but he regarded himself as possessed by his homeland. In the traditional cosmocentric religions, man felt confronted with life – which was very often symbolized by a cosmic tree – as with an absolute which escaped him but into which he had to integrate himself, adhering totally and actively to its concrete conditions. His will of integration was typically expressed in so called „agrarian rites”, i.e. seasonal ceremonies and practices which accompanied the passage from one cycle to another at the critical biological stages when full force was given to the feeling of solidarity between all things, nature and man, the dead and the living. There was a striking parallelism in this point between the primitive agrarian rites on the one hand, and the whole series of Mediterranean mysteries in Egypt, Babylon, Syria, Asia Minor, Greece as well as in ancient Mexico and Peru, on the other. Tribal initiation rites were a typical instance of a „mystery” celebration of the cosmic life; they were built on a ritual of the symbolic death and rebirth of the candidates who could only became men through active personal participation in the complete biological cycle which was itself a succession of deaths and rebirths. The active response of the traditional man in relation to the sacral world in which he lived was governed by the feeling of responsibility for the proper functioning of the cosmos and for its periodical regeneration. New year’s festivals – which constituted a ceremonial reenactment of the primal victory of the gods over the forces of chaos – were traditional man’s way of becoming contemporary with the cosmogony and pledging his allegiance to the forces that created order and harmony of the world. Every significant action of man possessed the cosmic dimension being included into the universal current of participation and at the same time was elevated to rank of the ritual act in virtue of the identification of the cosmic with the sacred. From the psychological point of view, such cosmocentric orientation of man removed any feeling of eradication or isolation and brought the experience of value and of sense of existence into the human life.
Egzystencjalny charakter mitu
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)
Kosmiczna świadomość Indian Ameryki Północnej
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1982)
Kosmiczny wymiar inicjacji kalifornijskich
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1983)
The World appeared to the mind of the Californian Indians as a community of a cosmic House. The sky was imagined – on the base of the architectonical symbolism – as a vast tent over the earth, with one central and four side columns which were believed to support the dome of the sky. The cosmic dimension of the Californian initiations was expressed in the ritualism of cosmic numbers as well as in the parallelism of the macro- and microcosmic references. The initiatory house represented the Universe. It was transformed into a Cosmos through a symbolic installation of a central pole assimilated to the cosmic axis (i.e. where the World came into existence and was spread out toward the cardinal directions) and by projecting of the cardinal points. The domically domed initiation house with four (or its multiple eight) supporting side poles was thus assimilated to the sky that was conceived as a vast tent over the earth with four supporting columns. The candidates were introduced to the initiatory house and thus – on the base of the macro- and microcosmic homology – were integrated to the cosmic House. On the other hand, the World appeared to the Indians’ eyes as a community of the cosmic life. Life was one, which functioned both in human beings and at all levels of reality, and which united all things into one living and conscious cosmic body. It was Life the Californian religion centered upon and which constituted the source of the continuous, daily religious experience of the Indians. The vision seeking was a religious quest for Life in its Totality, the quest for the communion with the Universe where youth consciously and essentially desired to integrate himself into as the active participant and responsible member. The Californian Indian felt an extraordinary sense of his unity and communion with the Cosmos conceived dynamically as a living and conscious being, and as Totality in which all the beings were united and solidary among themselves as members. It was the religious desire of integration into the Cosmic Totality that pushed the youth to the search of vision or the other forms of initiation. Through the initiatory experience the youth received his religious experience, the revelation of the sacredness of Cosmos as well as his life vocation. The ceremony of the death and resurrection constituted the rite of the communion of the youth with the Cosmos. If we take in consideration that the Californian Indian existed, functioned and viewed himself primarily and essentially as the integral member of the Cosmos, we can understand the particular significance of the initiations, their cosmic dimension consisting in the integration of the youth into the Cosmos; it means that he was „situated” in the Whole at just his proper place and with his personal and responsible function in the Cosmic Totality.
Kosmos w religiach pozachrześcijańskich
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)
Man of traditional cultures experienced the surrounding worlds as a cosmos, i.e. an organic Whole and unified Totality which embraced the Nature, the community of the living and the dead as well as the world of the divine, all things being fundamentally bound together by sharing the same nature and the same interaction one upon another in a total cosmic community. The unity of the cosmos was a unity within multiplicity, a diversity bound together in a rhythmic, ordered and ordering Harmony. In Egypt, the cosmic order went by the name of maat, being conceived as the harmony of the world as well as the universal law and reward for everybody who observed it. The Iranian concept of the cosmic order, called asha, emphasized the dualistic character of the Persien religion. The Vedic rta was the parallel, with the Iranian asha, concept of the universal order. It went by the name of dharma in Upanishads, its principal manifestations being the systems of so-colled terms or periods of life and the hierarchy of castes as well. In the religious tradition of China, the word tao was used to express the ordered harmony of the universe. The Cosmos was thought as living and meaningful world which spoke to man through its own mode of being, through its structures and its rhythms. In the last analysis, it appeared as a kind of language or symbol which revealed to man the „lunar” structure of the universal becoming, i.e. „the eternal return”. The Cosmos – in contrast with Chaos, i.e. a foreign, profane and unconsacrated space, devoid of the orientation and structure – was thought as a sacred reality. It was not simply a sacrality in the meaning of a divine creation – the different modalities of the sacred were manifested in the very structure of the world and of cosmis phenomena. The Cosmos appeared as a mysterious and sacred reality where the holy could be encountered at any point. The life and the cosmic anviromment were accepted as a gift from „above” which filled man with admiration and gratitude. The experience of sacred was accompanied by the feeling of the intimate belonging, of being at home in the world. The active response of man to the sacral world was based on macro and microcosmic parallelisms. Man of the traditional cultures „cosmicized” himself and his surrounding universe; while making a house, village or a city, he modeled it after the image of the Cosmos. Settlement in a new, unknown, uncultivated country (i.e. Chaos) was equivalent to its transformation into a cosmos through a ritual repetition of the cosmogony. All significant actions were, patterned after archetypes that were revealed in the Cosmos. The Cosmos was thought to be a organism, through its own duration it degenerated and wore out; this is why it had to be symbolically re-created every year. In the Cosmic Totality, conceived as an interdependent unity of all the beings, man was considered the principal and responsible member. His contribution for the maintaining of the universe – particularly through the ceremonies of the periodical regeneration of the world – was believed to be so important that the very existence of the world depended upon it.
Kronika Wydziału Teologicznego ATK (I semestr 1976/77 r.)
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)
Kronika Wydziału Teologicznego ATK (II semestr 1977/78 r.)
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)
Kronika Wydziału Teologicznego ATK (II semestr 1980/81 r.)
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1982)
Mistyka Al-Halladża (858-922 r.) w perspektywie dialogu Kościoła z islamem
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1978)
There may be distinguished three principal approaches of man to the Absolute: theism, pantheism and non-theism, and accordingly we may speak about three types of mysticism: the mysticism of unification, that of identity and that of the simple liberation. The latter occurs when the reaching of the Absolute is convergent with a negative moment of the mysticism i. e. the liberation from the relative (the case of the primitive Buddhism). The mysticism of identity is linked with a panthestic approach to the Absolute. In Brahmanism, it occurs, in the form of panentheism. The theistic approach underlies the mysticism of unification, God being transcendent and personal, distinct from the world and experiencing man (Christianity, Islam). Al-Hallaj (858-922) is the principal representative of the mysticism of unification in Islam. The atmosphere in which he lived and preached his message of love to God was extremely unfavorable, since Islam tended to consider God as being, not only inaccessible, but also beyond any human participation, as having revealed his Word without revealing himself. Al-Hallaj carried the doctrine of unification with Allah to the point where his mystical exclamations and „theopatic locutions” caused scandal and were regarded as blasphemous. On account of the vehemence with which he kept insisting on the doctrine of the mutual love between God and the creature, he encountered increasing opposition and persecution until in the end he was put to death. He was flogged, mutilated, exposed on a gibbet, and finally decapitated and burned. He died calling God’s mercy on the executioners who were cutting off his hands and feet. In his mystical doctrine, al-Hallaj proclaimed the primacy of love. He called isolation or aloneness (lairid in Arabic) the culmination of enstasy in the experience of „fulfilled possession”, which was a product of total absorption or „extinction” in the divine Absolute (fana in Arabic). The next step, however, toward unification in God was the complete suppression of isolation followed by outward movement toward the depths of the „totally Other” (ecstasy). Al-H allaj discovered certain specific Christian tenets such as the crucifying aspect of unitive love, together with the intercessory value of the suffering implied by this love. Louis Massignon (1863-1962), a prominent French scholar and humanist, exemplifies in an outstanding way the effects of the mutual deep acquaintance in the way of the religious dialogue, the good influence an alien religion may have. He was powerfully attracted – during his archaeological work – by the personality of al-Hallaj and certain curious parallelisms between the Baghdad mystic and Jesus, and was brought back to his Christian faith lost during the adolescence crisis. A mysticism modelled on that of al-Hallaj and yet also deeply Christian came to occupy the Centre of his life, and as a married man he was ordained priest of the Greek Catholic rite. The presentation of the personality and the mystic way of al-Hallaj – in the Islamo-Christian dialogue – may make Christians more sensitive to the spiritual possibilities of other religions and to the elements of Truth and Grace that exist in them.
Mohammed Bedjaoui – Helder Camara – Roger Garaudy – Joseph Ki-Zerbo – Aurelio Peccei – Han Suyin – Lucien Morin, Éduquer au dialogue des civilisations, Les éditions du Sphinx, Quebec 1983, 149 s.
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie, 1987)
Podstawy moralności w religiach niechrześcijańskich
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1975)
The study concernis only so called cosmocentric religions and not those based on the historic revelation. Moral laws are here neither codified nor formulated rationally but are experienced as belonging to the omnipresent Cosmic Reality (Cosmos). The author examines the experience of Cosmos in its three essential aspects: as the Unity and organic Totality, as the self-subsistent Life, and as the Order and Harmony. In correspondence to the experience of Cosmos as the Unity and organic Whole and of man as its integral part, the moral appears as being not an individualistic one but rather a kind of group morality. This is first of all the case of primitive civilizations where individual conscience seems entirely merged in the collective conscience and the sense of good and evil is completely socialized. The experience of Cosmos as the self-subsistent Life – which is holy in its very foundations and structures – underlies the moral law of preserving every form of life and the vitalistic character of good and evil in many cultures. The Cosmos in experienced above all as the universal Order and Harmony, and the morals is only one of its multifold manifestations. The evil is here conceived as a disturbance of this cosmic Order and Harmony. Between man and Cosmos there are numerous correspondences and man is generally viewed as the World in miniature, i.e. as the microcosm. The conception of man as manifesting in himself the normative cosmic-moral Order underlies the rational formulation of the moral law of human nature with leading Confucians. In the conclusion there are distinguish two types of morality: one is based on the affirmation of Cosmos and integration into the cos mic Whole, in the other the phenomenal world is viewed more or less as illusory one and the morals is served as a means of the „flight” from this world into the Ultimate Reality.
Porządek kosmiczno-moralny w religiach niechrześcijańskich
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1976)
Religijny charakter inicjacji plemiennej
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)
Psychoanalytical interpretation of tribal initiation rites, in its classical form, departs from the Oedipal complex and from its consequent ambivalence of sentiments in relationships between father and son. Initiatory tests and tortures, as well as the symbolic death of the initiands are interpreted as a hostile reaction against unconscious desires of the son to eliminate the father and to take his place in relationships with the mother. One of the main functions of initiation is to prevent an open, violent revolt against paternal authority. As compared with the classical interpretation, neo-freudians have introduced marked modifications: they either discount wholly the universal character of the Oedipal conflict or they go back to the earliest period of childhood; besides they may not accept the exclusively sexual character of tension between father and son. The initiation, according to the sociological theories, plays a cardinal social role, since it makes the initiand break with the world of women and introduces him to the men’s community as its full-fledged member. The theories mentioned emphasize the role of the tribal initiation in forming social solidarity bonds and group integrating, as well as in transmitting tribal social values to the initiand. The exclusively psychoanalytical and sociological approach to the nature and functions of initiation seems to be a merely partial solution. In primitive cultures there is no distinction of the social and the cosmic; and both are deemed inseparable from the sacred. The family and tribal life is deeply penetrated by religion. The main aim of the initiation rites is to transfer the sacred life power and to make the human nature participate in the sacred. The research done by the sociology and psychology of religion as well as by the history and phenomenology of religion leads to conclusion that the tribal initiation is not only a social phenomenon but it is religious and cosmic in its very structure. If we take in consideration that the primitive man exists, functions, and views himself primarily and essentially as the integral member of Cosmos, we can understand the enormous significance of the initiatory rites – their cosmic character consisting in the integration of the younth into the Cosmic Totality.
Sympozjum misjologiczne
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)
Szamanizm północnoamerykański
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1983)
Primitive concepts of disease fall roughly into five main categories: sorcery, breach of taboo, disease-object intrusion, spirit intrusion and soul loss. Sorcery is of two types. The magician who wishes to bring sickness or injury on a person may construct a small image which represents the victim. This image is then transfixed, burned, or otherwise maltreated, all these operations being accompanied by suitable incantations. Such measures are supposed to cause the person against whom /they are directed to fall ill. This type of magic is labeled as imitative. In the second type, called contagious magic, the sorcerer obtains some parts of his victim’s body, such as hair or nail clippings, or even some article of clothing which has been in /intimate contact with his body. Sickness may be also explained as a punishment sent by the gods for breach of religious or social prohibitions. The breach may be quite unintentional and even unknown to the sufferer but it is none the less regarded as the real cause of his sickness. Disease is also attributed to the presence in the body of some malefic foreign substance as well as to the presence of evil spirits, ghosts, or demons. Disease is often regarded as a result of loss of the soul. This may be abstracted by ghosts or sorcerers; or, when leaving the body during sleep, it may meet with some accident on its nocturnal ramblings which prevents its return. The primitive medical- practice is the result of a very simple cause and effect sort of reasoning. If sickness is due to loss of the soul, it is the shaman’s task to find it and bring it back to its owner. If illness is due to evil magic worked against the sufferer, counter-magic must be invoked to discover the malevolent sorcerer and force him to cease his operations. Sickness caused by object intrusion is treated by the extraction of the malefic substance, while the manifest remedy for diseases resulting from spirit intrusion is to oust the intruder. Similarly, if illness is a punishment sent by the gods for a breach of taboo, the obvious corrective is to propitiate the angered god or spirit. Mental suggestion plays an enormous part in the cures as well as in the sicknesses. Extracted disease objects are always shown to the patient, who often recovers under the powerful suggestion that the sickness is gone. The most complete expression of shamanism is found in the Arctic and central Asian regions. The shaman cures sickness, directs the communal sacrifices, and escorts the souls of the dead to the other world. But the phenomenon is not limited to these areas, it is encountered in southeast Asia, Oceania, and among North American aboriginal tribes. In Siberia and in northeast Asia a person becomes a shaman by hereditary transmission of the shamanistic profession or by spontaneous vocation or election. In North America, on the other hand, the voluntary quest for the powers constitutes the principal method. The shaman in this area may be defined as a practitioner who, with the help of spirits, cures the sick or reveals hidden things etc. while being in an ecstasy. During the trance he may leave his own body, or he may simply summon the spirits to him and ask them to help him. His principal function remains the healing.
Tajne stowarzyszenia szamańskie na kontynencie północnoamerykańskim
Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie, 1986)
The North American shaman may be defined as a practitioner who, with the help of spirits, cures the sick or reveals hidden things etc. while being in an ecstasy. During the trance he may leave his own body, or he may simply summon the spirits to him and ask them to help him. His principal function remained the healing either individually or as a member of a secret shamanistic society. Societies or brotherhoods of a secret and usually sacred character existed among very many American tribes. On the Plains the larger number of these were war societies and they were graded in accor dance with the age and attainments of the members. There were also societies concerned with the religious mysteries, with the keeping of records, and with the dramatization of myths, ethical societies, and societies of mirthmakers, who strove in their performances to reverse the natural order of things. In the South West each Pueblo tribe contained a number of esoteric societies, which mediated between men and the zoomorphic beings of Pueblo mythology. Secret societies in North America which were for both men and women were usually shamanistic societies and were exclusive. At Zuni (South West) there were thirteen societies devoted to healing disease, either collectively in their ceremonies or through individual members. The Grand Medicine society, called Midewiwin, of the Chippewa and neighbouring tribes, was a secret society of four degree's or lodges, into which one could be successively inducted. As a result of these initiations the spiritual insight and power, especially the power to cure disease, was successively increased, while on the purely material side the novitiate received instruction regarding the medicinal virtues of plants. In central California among the Coast Pomo the shamanistic nature of the society was clearly revealed by the fact that all of the members were shamans, and no shaman practiced outside of the society. The society existed here for the purpose of curing and initiations. Among the Inland Porno the medicine society existed for the sake of ceremonial impersonations, the chief impersonator remaining distinctly a health-giver. The central California secret medicine societies were usually characterized by the use of masks and disguises, and the impersonation of healing spirits. Shamanistic specialization seems to be more widely and continuously distributed in California. Over a large part of the state three types of specialists were found: the weather, bear, and rattlesnake shamans. The latter both cured and prevented the bites of that snake. The differentiation of shamans was based according to the degree of power and curative ability, the distinction between the shamans and the laity being not always definitely marked. The original and fundamental trait in the phenomenon of secret shamanistic societies was usually the need for a fuller participation in the sacred.