9th International Conference on Peace and Nonviolent Action (9th ICPNA)

Jaipur, December 17 - 21, 2017

AHIMSA AND GANDHI

notes on Anthropology of Violence

Dr. George Anca, Romania

namo arihantaam namo sidhaanam namo ayariyanam namo loye sava sahunam

bhagavan Mahavir the last thirtankar - Om Brahma Murariah Tripurantkari Bhanuha Shashi Bhoomi Suto Buddhscha Guruscha Shukrah Shani Rahu Ketvah Sarve Graha Shanti karah Bavantu Once, Mahapragya exemplified human being with Christian Romania.

ABSTRACT

BETWEEN MAHAVIRA AND EMINESCU

By Dr. George Anca

The presentation belongs to a writer dealing for decennials with Indian and Romanian spirituality. It includes: Gandhian Jainism in Romania (meeting Acharya Mahapragya in Rajsamand – Gandhi and Sermon on the Mountain – Gandhi and Romanian Parliament via Argentina – Satyagrha, ahimsa and aparygraha statements); Indoeminescology – Mihai Eminescu and India (meeting president Shanker Dayal Sharma – The International Academy Mihai Eminescu – Indian poems on Eminescu); A master course on energetic nonviolence and non-possesion (anthropology of nonviolence, Romanian thinkers on the subject).

Socio-antropologia sacrului.

Dumnezeu a devenit om pentru ca omul să devină Dumnezeu (Sfinţii Părinţi)

Lat. Sacrum (zeiesc) sacer (preot), sanctum (aparte), cf. gr. hagios, ebr. qadash, polynesiană tapu (tabu), arabă haram

Numen (putere misterioasă), cf. sanscrită brahman, melanesiană mana, germană veche haminja.

Religia: conştiinţa de a fi absolut dependent de Dumnezeu (Friederich Schleiermacher). Întemeierea pe o realitate sacră a priori (Rudolf Otto). Sacrul este societatea însăşi (Emile Durkheim). Sacrul (infinit) nu se limitează la experienţa unui obiect finit (Max Scheler).

Lat. profanus ( înainte / în afara templului; fanum, templu).

Mircea Eliade, Sacru şi profan (1. Spaţiul şi sacralizarea lumii 2. Timpul sacru şi miturile 3. Sacralitatea naturii şi religia cosmică. 4. Existenţa umană şi viaţa sanctificată).

“Satan reprezintă o piesă esenţială a sistemului creştin; or, dacă el este o fiinţă impură, nu este şi o fiinţă profană” (Emile Durkheim)

“Elementul important din perspectivă practică în ceea ce priveşte evoluţia unei religiozităţi către o religie a Cărţii – fie în sensul deplin al cuvântului, adică dependenţa absolută faţă de un canon socotit sacru, fie într-un sens mai slab, potrivit căruia normele sfinte, fixate în scris, reprezintă criteriul decisiv de orientare, ca de exemplu cele din Cartea Egipteană a Morţilor – este evoluţia educaţiei clericale de la stadiul cel mai vechi, pur harismatic, la formaţia literară.” (Max Weber)

GANDHIAN JAINISM IN ROMANIA

TOWARDS AHIMSA

Dr. George Anca

Romania

Jainism. Ca şi Budhismul, Jainismul respinge autoritatea Vedeleor, Upanişadelor, a zeităţilor hinduse. Cunoscută pentru un riguros ascetism, religia jaină a influenţat cultura indiană şi a lumii în special prin doctrina sa asupra ahimsa, nevătămarea niciunei fiinţe vii. Ultimul din cei 24 thirtankaras (întemeietori) ai jainismului, Mahavira, a descoperit calea salvării de karma. Canonul scripturilor jaine (agamas) începe cu predicile lui Mahavira, numite Purvas.

Purvas by Lord Mahvira

His disciple the Ganadhara Gautama once asked Mahavira: “Lord! Can man attain enlightenment (kevalya)?”

Mahavira said, “Yes, he can”.

Gautama: “Lord! how can he do so?”

Mahavira: “By renouncing violence and possessiveness”.

Gautama : “Can man be spiritually disciplined?”

Mahavira: “Yes, he can”

Gautama : “Lord! how can he do so?”

Mahavira : “By renouncing violence and possessiveness.”

Gautama asked Mahavira, “Lord! Are the souls of an elephant and a tiny insect equal?” He replied,“Yes, Gautama, the souls of an elephant and a tiny insect are equal. The body of an elephant is huge and that of an insect tiny. The difference in the size of their bodies doesn’t affect the equality of their souls. One who confuses the innate qualities of the souls with their external differences such as bodies, sense-organs, colour and form, caste etc. cannot be a votary of nonviolence. A nonviolent man is he who finds all souls to be equal in spite of external differences.”

Mahavira said, “O man! you have been passing through the cycle of various births from eternity in the course of which you were born as mother, father, son or brother etc. of each living being. Then, who will you treat as your friend or foe, high or low, beloved or despicable? You are not born only now, hence do not adopt a short-sighted view of things from a timeless perspective. Your soul is eternal and therefore you should try to experience the relationships between all souls. Try to control your mind by practicing concentration. By doing so, you will attain equanimity at all levels of principle, nature and mind. Once you attain equanimity, you will attain ahimsa. Where there is equality, there will be ahimsa (nonviolence). Both are proportionate to each other. Equanimity excludes love and hatred, attachment and aversion, inclination and disinclination. The behaviour of an individual, whose conscience is entrenched in equality or equanimity is always important. In the same way a society based on egalitarianism is free from all sorts of discriminations. Mahavira said, “Nobody likes suffering. Therefore don’t inflict suffering on anybody. This is nonviolence, this is equality. It is enough for you to understand this. To understand nonviolence in order to understand equality and vice versa is the summum bonum of all knowledge.”

Mahavira said, “He who does not see, does not look within, does not see himself, cannot realize the self. His knowledge depends on others. It is attained either on the basis of srutajñana (empirical knowledge), or through matijñana (articulate knowledge derived through the sense-organs and the mind). It is not in the form of innate knowledge. A man who has no direct knowledge of the self cannot practice righteousness. His behaviour cannot be free from attachment, aversion, and delusion. There can be no salvation (moksha) except through righteous conduct. Moksha can be achieved only after attachment and aversion have been completely annihilated. One who has not destroyed carnal desires cannot attain nirvana (liberation). The first step in the journey to nirvana is spiritual vision or self-knowledge. Mahavira said, “Perceive and discover the truth. Do not depend only on what I say but develop your own spiritual vision.” (As quoted by L. S. Gandhi at Mahavira's 2616^th birthday).

Mahatma Gandhi on satyagraha, ahimsa, and aparigraha

It is impossible to detach, to separate the ends from the means.

Any economy ignoring moral values is ultimately wicked and artificial.

The individual entrusted with a public mission should by no means accept valuable

presents.

Any person willing to act in support of social welfare should never depend on public

charity.

Only when a person is able to look at his/her own errors through a magnifying glass

and at the others’ through a minimizing one, is he/she capable to correctly evaluate

his/her and the others’ mistakes.

Centralization as a system is improper for the non-violent functioning, and organization

of the society. It is hard to achieve a non-violent society within centralized systems.

Most of the people would rather forget their own father’s death than the loss of their

fortunes.

Not to admit and to detest your enemies’ mistakes should never rule out compassion

and even love for them.

The means should be in harmony with the purpose.

It is altogether difficult for a person living in dire poverty to achieve his moral

development. Those who accomplish it in such strained circumstances are people of

extraordinary ability.

Bad means cannot help attain good ends.

In my opinion any person who eats the fruits of the earth without sharing them with the

others and who is of no use to the others is a thief.

Non-violence is indispensable to genuine economic development.

I think only evil should be hated not evil-doers even when I could be the victim.

In my opinion a person should never use friendship to gain favours.

I think that the most efficient means to have justice done is to do justice to my own

enemy.

When many people live in dire poverty, it is of utmost importance to cultivate in all of

us the mental attitude of not boasting objects and appliances which are denied to

millions of people, and, consequently, to reorganize our lives in keeping with this

mentality as fast as possible.

I think that each and every person should give up the desires to possession of as many

things as possible.

Individuals should primarily use goods produced by indigenous economy.

To believe in science is a form of religion?

1) What distinguishes the science of religion: science reveals the theoretical reason (the effort of knowledge), religion belongs to the practical reason; The postulate of the objectivity of science related to the belief of religion (v. Jacques Monod, Le Hasard et la nécessité, Seuil, pp. 184-195).
2) What science religion brings: Referencing to faith; Their connection to metaphysics; The relationship with illusion.

Science and religion differ in purpose and means: there are two orientations on two different planes: for the revealed religions, the truth is in a founding discourse; For science the truth is infinite (Husserl); For religion, the truth is given, for truth, the truth must be conquered forever; Is the subject of their own discourse?

(Cf. Religion http://www.philagora.net/philo/religion.htm)

Somehow the person becomes an embodiment of ahimsa. One perhaps would leave his / her own ahimsa for the original one to drink from the spring started under the stars of India. On the other part, for example, the world anthropology congress in Zagreb was followed by war in former Yugoslavia. With name of the singing black bird, Kosovo seemed as if renamed by a bloodshed in the threshold of the 3rd millennium. (1)

In Romanian Communist prisons, prayers were composed by heart by great poets like Vasile Voiculescu, Radu Gyr, Nichifor Crainic, and unknown ones grown up out of repression and hope for freedom with God's help. The imprisoned-liberating prayers can be taken tacitly as advaitin (nondual) creations of soul (atman) in union with god (brahman). (2)

GANDHIAN JAINISM IN ROMANIA/

RAJSAMAND

Rajsamand

Meeting Acharya Mahapragya, listening to His Words, reading his books, and especially understanding, all the way through, what happens with one’s mind and actual Ahimsa path of transformation of heart and thus of mankind itself were among life term achievements. Post-Gandhian career of non-violence appeared as a global re-foundation of urgent ahimsa practice, from a non-violent life style to economics – e.g. hunger and poverty as sources of violence -, and spirituality in the light of Ahimsa Prashikshan. Instead of formal declarations we shared, tens and thousands of us, an intimate, almost silent consciousness change helped by most qualified trainers, under the guidance of Acharya Mahapragya and Uvacharya Mahashraman.

Mihai Eminescu (1850-1889) rewrote in Romanian on his own the beginning of the world from a sparkling point, as in Nasadya Sukta. Even a violent birth of cosmos has to be challenged. I wish Eminescu were in Rajsamand and see the tenth Terapanth Acharya Mahapragya as a confirmation of his holy visions. (3)

Climbing the Hill with thought to Tirthankaras and Terapanths, some of us got an increased feeling of Christmas on 25th December, few days after Id. Dr. Gandhi made clear once more our growth through Rajsamand encounter, a landarmak in our way to better humanity. Rudi sent me in Romania his Introduction to Jainism. Mezaki found similarities between Shinto and Dacian Zalmoxis. Gabriela spoke of enthusiasm in Rajsamand. Thomas reformulated his interfaith statement. (4)

The son

Romanian priest and scholar Constantin Galeriu speaks on Mahatma Gandhi as the only leader of revolutions who discovered the Saviour, through Sermon on the Mountain preaching to love one's enemies. He proved to his enemies that he loved them, even dying as a martyr. In his own words: “I think only evil should be hated not evil-doers even when I could be the victim”; “Not to admit and to detest your enemies’ mistakes should never rule out compassion”,

and even love for them”.

The same spirit was shared recently in Romania by the author of The man, his people and the empire, Rajmohan Gandhi. After his address at university in Baia Mare, a northern Romanian city of 130,000 that was once a major mining center, Prof Gandhi replied to a student, who asked him what is freedom: ‘if the state tells me what to do, I say I will resist. But if my conscience asks me not to do something, I want to obey it. Then I find I have inner freedom.’ (5)

On the site of Biblitheca publishing house, May 2011, Introduction to Jainism (in my Romanian trnslation Introducere în Jainism) by Rudi Jansma and Sneh Rani Jain among key words of the presentation for general public are: Ahimsa - “the heart of Jainism” -, Gandhi – modern apostle of Jainism -, Karma.

A letter sent to Romanian Parliament by Cristina María Speluzzi from Buenos Aires República Argentina, dealing with “the dark specter of a death sentence for strays”, is opened by a quotation from Gandhi: “The greatness and the MORAL progress of a nation can be judged by the way the animals are treated ” (M. Gandhi)

Gandhi vs Machiavelli

In his book The Gandhian Mode of Becoming, Dr. Catalin Mamali adds to the “simple list” of comparison terms - Socrates, Jesus, Buddha, Confucius, Martin Luther, Thoreau, Ruskin, Tolstoy, Steiner, Marx, Tagore, Freud, Mao, Lenin, Savarkar, Martin Luther King Jr., and Mother Teresa - one more frame of reference: Niccolo Machiavelli. A special feature for a book on Gandhi published in India may be also the large number of Romanian authors in bibliography: Badina O, Blaga L, Botez M, Brucan S, Constante L, Draghicescu M, Eliade M, Gusti D, Herseni T, Ierunca V, Istrati P, Mamali C, Neculau A, Preda M, Zapan G.

“As a thinker and practioner of politics Machiavelli had a profound influence on European

political life. Seeking power through any means was the major principle of his philosophy.

As against this Gandhi preached and practiced ethical principles of purity of means for

attaining his objectives. One can hardly imagine two completely opposite view points and

their paths of life.” (Govindbhai Raval, Vice Chancellor, in “Foreword”)

“Mamali’s book has one organizing axis a comparison of Gandhi with Machiavelli, for

understanding both of them better, as each other’s contrast, dialectionally – not to end up

telling the reader whom he should follow. Interestingly, they were both fighting for freedom

of their lands. But to Machiavelli such giant tasks accrued to the Prince. To Gandhi the

liberation could only be done by those who should be liberated; the people, not the way

Machiavelli (and the Marxist tradition) saw them, as “masses,” as superficial admirers of

success: hence to be led by feeding them with successes.” (Johan Galtung in “Introduction”).

In the end the author makes a pool - each of the 140 statements can be given grades between 1 and 5 according to the readers’ degree of agreement or disagreement to the respective position.

Master Course: Psycho-sociology of Deviance, Victimology and Social Assistance
Discipline: Anthropology of Violence
Coordinator: Prof. Dr. George Anca

“PEACE LIKE MAHATMA GANDHI”

After attending an addres by Mahatma Gandhi at Lausane, Lucian Blaga wrote in an article:

“Gandhi then began to speak, in a way that stunned by simplicity, first of all, by a simple, unobtrusive simplicity, of the spirits who no longer see only the ultimate essences. No gesture of a speaker, no rhetorical modulation in the voice, nothing sought to perpetrate, nothing of that unbearable attitude of the speaker. Gandhi spoke English in short phrases and predicates. He only pronounces a rare, non-sentimental sentence. A Frenchman translated, standing by the table, each sentence, and Gandhi, in a monotonous rhythm, continued. This head, stunningly ugly in the photos, had something transfigured in reality that it did not look bad anymore, though she had only a few teeth in her mouth. In this man, everything was reduced to the essence, even the appearance; Even the number of teeth, the unnecessary had fallen. Gandhi gives the strong impression of a man who is in a constant inner concentration but for whom concentration is no longer an effort but an organic state. His figure is accompanied by movements strictly necessary to appear rigid. No nervous or superfluous gesture. No word too much. Everything is mastered, without being artificial.”
Over years,within a roundtable dedicated to Mahatma Gandhi, Dr. Surender Bhutani, resident in Warsaw, referred to the book "Gandhi, a Sublime Failure" by Surender S.S. Gill, adding question mark, but similarly inviting Gandhi's descent from the pedestal. It was speculated in the context that the Holocaust caused by the separation of India from Pakistan in 1947 could have been avoided. The speaker has been able to familiarize the audience with both issues, including that current political-social, and Gandhi's involvement at the scale of the Indian people and mankind (Gandhianism, noticeably through Martin Luther King, and Barack Obama's presidential campaign).

In a song by Sarah-Hudson-Gandhi, the verse "I wanna find peace like Mahatma Gandhi" is repeated.

Energetic nonviolence and non-possession

Master Course: Psycho-sociology of Deviance, Victimology and Social Assistance / Discipline: Anthropology of Violence: Coordinator: Prof. Dr. George Anca

Main themes of the master course in psychology-sociology on energetic nonviolence and non-possession:

Exploring social violence. Motivation of violent behaviour (protection, „fight or flight”, groups and identity). Conflict prevention – systemic (globalization, international crime), structural (predatory states, horizontal inequities), operational (accelerators and detonators of conflict – e.g. Poverty of sources, influx of small guns, elections).

Anthropology of nonviolence: Jain ahimsa and aparigraha. Buddhist karuna. Christian pity. Gandhian nonviolence. Principles of anekanta (relativity).

Ancient Mahavira has classified people in three categories: having many desires (Mahechha), having few desires (Alpechha), having no desires (Ichhajayi). The economy of nonviolence, along with poverty eradication, applies also Mhavira's concept of vrati (dedicated) society. He gave three directions regarding production: not to be manufacturated weapons of violence (ahimsappyane), not to be assembled weapons (asanjutahikarne), not to be made instruction for sinful and violent work (apavkammovades). Following anekanta, the philosophy of Mahavira synthesizes personal fate and initiative.

Notes

(1) Present writer presented literary, indological, anthropological, educational papers with International Union of Anthropological and Ethnological Sciences (congresses in New-Delhi, 1978 ; Zagreb, 1988 - 1 papers; Lisbon, 1991 - 2 papers; Mexico, 1994 - 2 papers; Williamsburg, 1998 - 5 papers), World Association of Educational Research (congress in Jerusalim, 1992 - 2 papers; Rethiymno - Greece, 1997 - 3 papers, International Association of Education for World Peace (accreditated to United Nations, Vienne - office as associated general secretatry and editor of I.A.E.W.P. News Letter in early '90), old Constitution and Parliament Association first participation 1980, New-Delhi, then registered as a member of International Academy "Mihai Eminescu".

(2) See also our book Chaos, Prison and Exile to Mihai Eminescu, Aron Cotruş, Radu Gyr and Horia Stamatu.

(3) As a Romanian, I tried to spread the teachings of Rajsamand. I wrote afterwards a micro-novel / Jain poem – “The Orissa Woman” – and I did search for Ahimsa in Romanian literature, publishing a booklet, “Gloss on Ahimsa”. Before Rajsamand I lectured, at Delhi University, on Mircea Eliade’s Centenary in the World, mentioning that he has introduced ahimsa concept in Romania and commented Mahatma Gandhi’s non-violent revolution, also with reference to Corneliu Zelea Codreanu.

(4)Vinod wrote me a letter just in Rajsamand. And I received in Bucharest from the editors – P.V. Rajagopal and S. Jeyapragasam – Ahimsa NONVIOLENCE -, International Gandhian Institute for Nonviolence and Peace, Madurai, May-June 2007, including articles “Economics of Nonviolence and Peace” by Acharya Mahapragyaji, and “The Nonviolent Revolution – the Italian who embraced Gandhi’s Satyagraha to oppose Fascism and War-II” by Rocco Altieri.

“The search for spiritual salvation did not require Gandhi to retire to a cave as a hermit, for he carries the cave with him” (A. Capitini )

(5) An article by Satish Kumar on Jain religion, translated into Romanian, keeps in original the supplementary readings as for a global communion: Padmanabha Jaini, Jaina Path of Purification, Jawahar Nagar, Delhi, India: Motilal Banarsidas, 1979. / Acharya Mahaprajna, Anekanta: The Third EyeLadnun, Rajasthan, India: Jain Vishva Bhavati, 2002. Email: books@JVBI.org. / Umasvati, That Which Is: Tattvartha Sutra, translated by Nathmal Tatia, San Francisco and London: Harper Collins, 1994. / Pratapaditya Pal, The Peaceful Liberators: Jain Art from India (1995). New York and London: co-published by Los Angeles County Museum of Art and Thames and Hudson. / Jan Van Alphen, Steps to Liberation: 2,500 Years of Jain Art and Religion (2000). Antwerp, Belgium: Etnografisch Museum.

(6) Gujarat Vidyapith, Ahmedabad, 1998.

(7)

            Religiology or "Religious Studies" in English, "Sciences de la réligion" in French, "Religionwissenschaft" in German, "Ciencia de la Religión" in Spanish, etc. - refers to the scientific, neutral and multidisciplinary study of religions. It embraces and systematises the conclusions of various sciences such as anthropology, sociology, psychology, neurobiology. German Friedrich Max Müller and Dutchman Cornelius P. Tiele are among the first representatives of the movement started in the nineteenth century, with the flourishing of biblical studies and the translation into European languages of Hindu and Buddhist texts. Comparative religion studies and methodological traditions drawn by the University of Chicago in general, and in particular by Mircea Eliade, have set the scene.
            Unlike theology, religiology studies the religious phenomenon "from the outside", investigates and systematises the observable aspects of all religions in a historical context. The theologian is a believer, not (necessarily) a religionist.
            Reference ancients in the study of religions: Hecateus of Milet, Herodot, Cicero (De natura deorum). First History of Religions: The Treaty on Philosophical Religions and Sects (1127) by Muhammad al-Shahrastani. First Chair (Comparative Religion): Oxford.
Religious sciences: the history of religions (the history of the characters, events, and religious doctrines), the sociology of religion (the social aspects of religious phenomena), the anthropology of religion (rites, beliefs, religious arts), the study of the scriptures, Principles of interactions between communities and practitioners), neurobiology, etc. Methodologically (phenomenologically), Gerardus van der Leew proposes in Sixth Stage of Analysis in Religion in Essence and Manifestation, 1933: 1) splitting the phenomenon into distinct categories, for example sacrifice, sacred space, sacred time, sacred words, festivities and myths; 2) interpreting the phenomenon based on its own experience; 3) Applying the principle of phenomenological reduction - "epoche" - suspending the value judgment and adopting a neutral position; 4) clarifying the structural relations and the holistic understanding of the religious phenomenon; 5) "Genuine understanding" (Verstehen), the transformation of chaotic reality into "revelation" (eidetic vision); 6) verifying the conclusions through the results of other disciplines, such as archeology, history, philology. (Cf. Wikipedia, the free encyclopedia).

Socio-anthropology of the sacred.
God has become man so that man becomes God (Holy Fathers)
Lat. Sacrum (priest) sacer (priest), sanctum (apart), cf. greek Hagios, ebr. Qadash, polynesian tapu (taboo), Arabic haram.
Numen (mysterious power), cf. Sanskrit brahman, melanesian hand, old german haminja.
Religion: the consciousness of being absolutely dependent on God (Friederich Schleiermacher). Establishing an a priori sacred reality (Rudolf Otto). The sacred is society itself (Emile Durkheim). The sacred (infinite) is not limited to the experience of a finite object (Max Scheler).
Lat. Profanus (before / outside the temple, fanum, temple).
Mircea Eliade, Sacred and profane (1. Space and sacrament of the world 2. Sacred time and myths 3. Sacral nature and cosmic religion 4. Human existence and sanctity life).
"Satan is an essential part of the Christian system; Or, if he is an impure being, he is not a profane being"(EmileDurkheim)
"The important element from a practical perspective regarding the evolution of a religiosity towards a religion of the Book - either in the full sense of the word, ie the absolute dependence on a canon considered sacred or in a weaker sense, according to which the holy, fixed rules in writing, is the decisive criterion of orientation, such as those in the Egyptian Book of the Dead - the evolution of clerical education from the oldest, purely charismatic stage to the literary band. "(Max Weber)

Everyday's Religiology
Religious rituality in the context of postmodernity is the subject of religious work based on the thesis of the movement of the sacred, on the religious content of the daily, individual and collective life. Religion is defined as a hermeneutical view of the sacred experience and expression inspired by the thesis of the movements of the sacred. Religion would rather hold the order of an arts of gaze on the religion, it would be a way of seeing. For the sake of sensitizing the religious dimension to seemingly non-religious human productions, Denis Jeffrey (in the "Prolegomenes of a Religiology of the Cotidian", 1996/1999, on line) refers to works by Mircea Eliade, Roger Bastide, and Quebec, Yvone Desrosiers). The religiologist studies religion from human sciences (sociology, psychology, anthropology, etc.) Human activities can be translated, hermeneutically, in religious terms.
Religiosity aims at: 1) preventing events - risk factors, disorder, anxiety, fear, insecurity (sacred respect); 2) transiting, pontificating the discontinuities of life (sacred transition); 3) causing a discontinuity to bring altering, enchantment, creation (sacred transgression) into life.
The Promethean imaginary refutes human religiosity, and yet the Promethean behaviors do not oppose religious conduct. The sacrament does not disappear, it takes new and unique forms. The moment of dementia is the moment of transition from modernity to postmodernity. The secularized man may be more religious than ever, practicing a "nomadism of faith" or a tourism of religious sentiment. Gardening, for example, denotes a religious respect for the earth, a recurring eternity.
Dialectics between the established ritual and the institutional ritual. The established ritual refers to a codified system of rather rigid beliefs that condition the practices of manipulating sacred inertia. Functions: protection, enchantment, updating myth, perpetuation of petrified structures. The institute ritual, which is the origin of the reorganization of a myth or the creation of a new myth, gives access to "jouissance de l'interdit", generates disorder, imbalance, discontinuity, and forces a mythical system to renew, to complex or to transform. During an established ritual, such as Eucharist or Halloween, the possible death is euphemized to the fullest; During an institutional ritual - parachuting, rafting, Russian roulette, psychotherapy, etc. - Extending excessive life forces to overcome the excessive limit of death.
The Candian School of Religiology also expressed itself in the Religiologiques magazine, introducing themes such as: invisible religion, atheism mysticism, postmodern as aesthetic of negation (Frances Fostier), postmodern, another name of another profane (Pierre Hebert), from our religion to our religiology (Despair), our religion is a fiction. In the essay "The Trojan horse of philosophia perennis: Mircea Eliade's Quest of Spiritual Transformation," Michel Gardaz, from the University of Ottawa, referring to the most important aspects of Eliades' inheritance to religious studies, concludes that “The Romanian scholar never reduced the spiritual history of humankind to a mere socio-cultural construction”, adding: “I hope that this essay will contribute to a better understanding of Eliade's philosophical presuppositions”.

Master course on Anthropology of Violence

            The anthropology of non-violence may deal with Jain ahimsa, Buddhist karauna, Christian mercy, Gandian nonviolence; Principles of relativity (anekanta). According to United Nations Conflict Prevention NHDR Thematic there are three level of conflict prevention: a) systemic prevention: factors of the global conflict (the unfairness of globalization, the negative effects of globalization, arms trafficking, international organized crime); b) structural prevention: weak, falling or predatory states, group identities, horizontal inequalities, inequity, insecurity; c) operational prevention: conflict accelerators and detonators (resource poverty, small arms influx, public health emergencies, military dismantling, sudden immigration or population deployment, redistribution of land, severe inflation, contentious choices, etc.
Teaching offer
            Among the objectives of the "anthropology of violence" program for the master courses in sociology were: deepening the theories, concepts, socio-anthropological solutions and awareness of the conflict dynamics; The appropriation of critical reflection on social violence, history and humanity; Enhancing the capacity to use instruments of nonviolence, reconciliation, peace; Developing collaborative abilities, learning and creative teamwork, as well as individuals, in the perspective of doctorate.
            Violence is investigated by socio-biology, ethology, psychoanalysis, media studies, irenology, philosophy etc. Even if the successive trends of social anthropology - evolutionism, functionalism, diffusionism, structuralism, etc. - it does not provide theories or methods of study of violent practices; at present, violence is central to theories on the nature of society, from a comparative, intercultural perspective, to case studies on war, state violence, sexual violence, genocide, ethnic conflict, etc. Reconsidering subjectivity as intersubjectivity in a postmodern context addresses themes such as: alterity, transcendence, responsibility, language, community, politics, divinity, futurism. On a small scale, anthropology analyzes the causation, experimentation and justification of violence (in families, villages, suburbs, gangs, combat groups, committees, counseling groups) on a large scale, the aggression (inborn or not) Species of mankind as a whole. Thus, violence seems to be the true secret of social life, more than death or sexuality.
            Instead of violence, Origen and Tertullian recommended martyrdom. Hermeneutical exercises of Origen of Alexandria faced torture and martyrdom. As “decisive means for politics is violence” (Max Weber), a post second World War example is given by torture of political prisoners during Communist regime in Romania oposed by poems prayers, perhaps in tune with non-resistance, nonviolence, ahimsa, soul force, and satyagraha.

“Gandhi was particularly concerned with how one might confront physical violence in the very moment it was being practiced. He discerned that one might be able to engage in“conscious suffering” (or tapas) where certain actions were taken with the expectation of provoking physical punishment from others. This kind of suffering, unlike the suffering of people resigned to their fate, could be used to one’s political advantage.For political campaigns that might involve putting one’s body at risk, he coined the term satyagraha, or 'holding fast to the truth.'The term avoided the negative, inactive, and 'passive' connotations of non resistance and non violence while acknowledging that refraining from violence in the face of the violence of others is difﬁcult. Gandhi also continued to employ the term

ahimsa to refer to the broad range of practices (satyagraha among them) that he wished to cultivate in himself and encourage in others.” (Dustin Elis Howes) (x... The Failure of Pacifism and the Succes of Nonviolence, in Political Research Quarterly, June 213 / www.academia.edu/2634432)

Some modules:
1.1 Explaining social violence over time: symbolic and structural violence, violence in war and peace, cataclysmic violence of the prolonged past in the modern world - the persistence of prisons, campuses, ghettos, world wars, genocides, terrorism;
2. motivating violent behavior through: a) the need to protect self-respect, b) the inborn "fight or flight" response, and c) the human tendency towards group and identity formation;
3. conflict prevention at three levels: a) systemic prevention: factors of the global conflict (the unfairness of globalization, the negative effects of globalization, arms trafficking, international organized crime); b) structural prevention: weak, falling or predatory states, group identities, horizontal inequalities, inequity, insecurity; c) operational prevention: conflict accelerators and detonators (resource poverty, small arms influx, public health emergencies, military dismantling, sudden immigration or population deployment, redistribution of land, severe inflation, contentious choices, etc. Cf United Nations, Conflict Prevention NHDR Thematic).

Instead of violence, Origen and Tertullian recommended martyrdom. Hermeneutical exercises of Origen of Alexandria faced torture and martyrdom. As “decisive means for politics is violence” (Max Weber), a post second World War example is given by torture of political prisoners during Communist regime in Romania oposed by poems prayers, perhaps in tune with non-resistance, nonviolence, ahimsa, soul force, and satyagraha.

Religiology or "Religious Studies" in English, "Sciences de la réligion" in French, "Religionwissenschaft" in German, "Ciencia de la Religión" in Spanish, etc. - refers to the scientific, neutral and multidisciplinary study of religions. It embraces and systematises the conclusions of various sciences such as anthropology, sociology, psychology, neurobiology. German Friedrich Max Müller and Dutchman Cornelius P. Tiele are among the first representatives of the movement started in the nineteenth century, with the flourishing of biblical studies and the translation into European languages of Hindu and Buddhist texts. Comparative religion studies and methodological traditions drawn by the University of Chicago in general, and in particular by Mircea Eliade, have set the scene.
Unlike theology, religiology studies the religious phenomenon "from the outside", investigates and systematises the observable aspects of all religions in a historical context. The theologian is a believer, not (necessarily) a religionist.
Reference ancients in the study of religions: Hecateus of Milet, Herodot, Cicero (De natura deorum). First History of Religions: The Treaty on Philosophical Religions and Sects (1127) by Muhammad al-Shahrastani. First Chair (Comparative Religion): Oxford.
Religious sciences: the history of religions (the history of the characters, events, and religious doctrines), the sociology of religion (the social aspects of religious phenomena), the anthropology of religion (rites, beliefs, religious arts), the study of the scriptures, Principles of interactions between communities and practitioners), neurobiology, etc. Methodologically (phenomenologically), Gerardus van der Leew proposes in Sixth Stage of Analysis in Religion in Essence and Manifestation, 1933: 1) splitting the phenomenon into distinct categories, for example sacrifice, sacred space, sacred time, sacred words, festivities and myths; 2) interpreting the phenomenon based on its own experience; 3) Applying the principle of phenomenological reduction - "epoche" - suspending the value judgment and adopting a neutral position; 4) clarifying the structural relations and the holistic understanding of the religious phenomenon; 5) "Genuine understanding" (Verstehen), the transformation of chaotic reality into "revelation" (eidetic vision); 6) verifying the conclusions through the results of other disciplines, such as archeology, history, philology. (Cf. Wikipedia, the free encyclopedia).

Socio-antropologia sacrului.

Dumnezeu a devenit om pentru ca omul să devină Dumnezeu (Sfinţii Părinţi)

Lat. Sacrum (zeiesc) sacer (preot), sanctum (aparte), cf. gr. hagios, ebr. qadash, polynesiană tapu (tabu), arabă haram

Numen (putere misterioasă), cf. sanscrită brahman, melanesiană mana, germană veche haminja.

Lat. profanus ( înainte / în afara templului; fanum, templu).

Mircea Eliade, Sacru şi profan (1. Spaţiul şi sacralizarea lumii 2. Timpul sacru şi miturile 3. Sacralitatea naturii şi religia cosmică. 4. Existenţa umană şi viaţa sanctificată).

“Satan reprezintă o piesă esenţială a sistemului creştin; or, dacă el este o fiinţă impură, nu este şi o fiinţă profană” (Emile Durkheim)

1. By George Anca: Indoeminescology; Chaos, Dungeon and Exile; The Buddha; Manuscripts from the Living Sea; Indian Revelation; Literary Anthropology "; God's Plan "and" The Garden of Our Lady ", Paraclis; Sons of Ocult; Saints in Nirvana; Mantra Eminescu; Tonight Noica plays; Master Violence; Bibliosofie; Gnostic avatar.
Religious editions and magazines in Romania and the world.
Possible sociology of religions research on up-to-date events:
The killing of 30 Christians in the state of Orissa, India; pilgrimage on the Way of Saints, between the Church of Saint Spiridon the New, in Bucharest, according to the relics of the Holy Demetrius the New and the delegation with the relics of he Apostle Paul;
The destruction of 00 monuments from the Jewish Cemetery in Bucharest;assic about God said by parents to the children ("sees you and punishes you if you are evil");
Fraudulent real estate transaction between the Vatopedi Monastery on Mount Atos and the Greek State;
Nymfos" site, translated with tendency to "Christian Nymphomania";
he Vatican's suspension of 58-year-old Bishop John Thattungal from the Kochi Diocese of India to adopt a 26-year-old woman ("Spiritual Power");
Religious / satanic verbiage in electoral polemics;
The socio-religious press magazine.

Invocations / prayers in various religions: Gayatri Mantra, Hinduism); (Khuddaka Patha, Buddhism); (Coran 1: Al-Fatihah); Bible, Matthew 6.9-13: The Lord's Prayer - Christianity; Kaddish, Judaism; Nuad, Sudan / traditional African religions; Avesta, Yasna 28.1, zoroastrianism; Namokar Mantra, jainism); Adi Granth, Japji p. 1: The Mul Mantra, Sikhism; Colibian Dance, Native American Religions); It is either the words of my mouth / and the meditation of my heart / received in your sight, O Lord, / My Rock and Salvation (The Bible, Psalm 19.14, Judaism and Christianity).

New religions. The new 19th and 20th century religions, with 130 million members, have their roots in older religious traditions. If Hare Krishna or independent African churches are recognized by the Hindus and African Christians, others, such as the Church of Jesus Christ of Latter-day Saints, Jehovah's Witnesses Yogi Bhajan are in conflict with the original religious institutions. New Sects and Movements in Hindus: Sri Aurobindo Ashram, Arya Samaj, Brahmo Samaj, Ananda Marga, Transcendental Meditation, the Society for Krishna Consciousness (Hare Krishna), and Meher Baba, Sathya Sai Baba, Bhagwan Rajneesh and others. New religions in Japan: Rissh-K-osei Kai, S-oka Gakkai, Agon-shu, Omoto Kyo, Sekai Kyusei Kyo / World Messianic Church, Mahikari and Sukyo Mahikari, Perfect Liberty Kyodan. Religious Movements in Korea: Tan Goon Church, Tae Jong Church, Han Il Church, Chun Do Church, folkloric religious groups. Christian Sects and Groups: Kimbangui (Zaire), Cross of the Cross and Star (Nigeria), Rastafari (Caribbean). Additional scripture scripts: The Book of Mormon, Doctrine and Covenants, and Pearl of Great Price; Writings by Mary Baker Edy (Christ Scientist), Ron Hubbard (Church of Scientology). The Baha'i Faith, the writings of Baha'u'llah: the Book of Certitude (Kitab-i-Iqan), the Hidden Words of Baha'u'llah, and Epistle to the Son of the Wolf.

From Jung Lexicon. Anima - the inner female feminine of the man, the archetype of life itself. Animus - The male inside of the woman. Collective unconscious - a structural layer of the human psyche containing the entire spiritual heritage of the evolution of humanity, born again in the structure of each individual's brain. The personal unconscious contains lost memories, painful ideas that are repressed (ie, suddenly forgotten), subliminal perceptions that mean sensory perceptions that are not strong enough to reach consciousness. Dreams - Fragments of Involuntary Psychic Activity. Mystical participation - mystical bond or identity between subject and object. Puer aeternus / puer animus / puella anima. Renaissance - Metempsyho (transmigration of souls), reincarnation (in the human body), resurrection; Psychological revival (individualisation) and indirect change that occurs through participation in the process of transformation. Religious attitude - careful observation of, and respect for invisible forces and personal experience. The term religion designates the specific attitude to a consciousness that has been changed by the experience of numinosum. Religion is an instinctive attitude specific to man, and its manifestation can be traced throughout human history. Religious attitude is different from the belief associated with a particular belief. Faith is a codified and dogmatized form of an original religious experience and expresses a certain collective creed. True religion involves a subjective relationship with certain metaphysical and extramundic factors. A belief is a confession of faith intended primarily for the world in general, and so is a intramundal business, while the meaning and purpose of religion lies in the individual's relationship with God (Christianity, Judaism, Islam) or the way of salvation and liberation (Buddhism) . Jung believed that a neurosis in the second part of his life is rarely healed without the development of a religious attitude inspired by a spontaneous revelation of the spirit.

In a world where too many people continue to be tortured without recourse to legal protections, nonlegislative resources for preserving human dignity amid dehumanizing terror are much needed. This article analyzes the hermeneutical exercises constructed by the influential third century Christian intellectual, Origen of Alexandria, to prepare himself and others for torture and martyrdom. These exercises were designed to be a counter-asceticism that would strike at the root of violence both in the self and in society and enable his contemporary Christians to suffer at the hands of the Romans without losing sight either of their own humanity or that of their tormentors. Christians following Origen's practice were trained to resist not only the Roman Empire's violent disciplining of bodies, but the whole interpretation of the world that justified it as they embodied a nonviolent alternative to it. In this way, Origen provides resources for a particularly religious mode of resistance to torture that usefully supplements the contemporary human rights campaign and holds promise for overcoming some of its limitations.

Dustin Elis Howes : The Failure of Pacifism and the Succes of Nonviolence, in Political Research Quarterly, June 213 / www.academia.edu/2634432

..... resoning to/calling through poeme-prayers

“ non-resistance, nonviolence, ahimsa, soul force, and satyagraha.” he coined the term

satyagraha, or“holding fast to the truth”.

Gandhi’s interpretation and translation of the Bhagavad Gita turns on his claim that the text develops the theme of ahimsa (or non-violence).

For political campaigns that might involve putting one’s body at risk, he coined the term

satyagraha, or“holding fast to the truth”.

' Through the study of cases from ﬁvecontinents,large-nstatistical analyses,and reconsider-ations of the writings of Mahatma Gandhi, scholars have constructed the elements of a people-centered theory'

“history of peace” that names what I have calledpaciﬁsm here “absolutist paciﬁsm.” He employs theterm “pragmatic paciﬁsm” to refer to people whoallow for defensive war or war by internationalinstitutions.

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Initial themes
Violence in a Transitional Romanian Society
Border phenomenon and aggression theory
Overcoming the state of conflict in ethnic relations
Corruption in the Anomic State
Sociology of dominance
Minority neurosis and conflict of nationalities
Anthropology of Violence and Eastern Communism
The theory of social disorganization
Torture and hermeneutics of nonviolence at Origen
Violence in the ancient Greek tragedy and in Shakespeare's plays
Revolutionary program of Ion Heliade Rădulescu
Eternal peace to Mihai Eminescu
The Realistic-Scientific Concept of Peace at Dimitrie Gusti
Regional ontology at Traian Herseni
Socio-anthropology of the totalitarian regime
Suicidal behavior as a social phenomenon
Anomie, crime, deviance
Social Tanatology
The Concept of Subjective Poverty in Romanian Society
Social inequality for people with disabilities
Sexual exploitation of children and women
Ethology and prevention of murder offenses
Media and violence, violence in television programs
Decolonizing the future
Value conflicts
Abuse of authority
Violence and aggression in the family
Contemporary political crises
Contemporary conflicts
Criminology and sociology of crime
Victimization in the social construction of murder
Romanians about Roma, Roma about Romanians
Strategies in Drug Prevention
Aspects of cybercrime
Socialization in total institutions
Preparing and combating domestic violence
European Differences of Social Tolerance
Types of violence and crime among multicultural communities
Media coverage of political crises and conflicts
Poverty, effect or cause of juvenile delinquency
National Anti-Poverty Plan and Social Inclusion
Restorative justice, victimology and victim's right
Socio-anthropology of social prohibitions
The sociology of experience in limiting situations

Mediation and reparation between victim and offender

Intolerance, discrimination, extremism

Nature of War in the 21st Century

"Anti-Semitism of Romanian Intellectuals"

The media construct of the actors of a conflict

Captures the deviation from neutrality through trend analysis

Law on Combating Domestic Violence

Aggressiveness as a legitimation of political aggression

From gesture aggression and speech to physical aggression

Carrier Rituals

The Internet as a wartime marketing support

Violence in sports

Relapse

Social phobia

Crime committed in the name of honor

Press aggression

Violence against animals

Globalization, localization and violence

Violence and difference

The mimetic theory of violence

The Anthropology of Violence and Peace

Constitutive violence and imaginary nationalist

"Is the United States Europe's Other"?

Identity Violence

Danger and disorder

The cultural difference and the craving to kill

Violence is always a social act

Ritual violence

Creolisation, cultural hybridization

Anthropology of Social Exclusion and Structural Violence

The socio-biological and psychological evolutionary basis of violent behaviors

Non-violent social structures in the history of anthropological thinking

Practices of social violence in ancient societies - war, slavery, sacrifices

When ethnic identity is a stigma

Violence and Peace in Cognitive Anthropology

Violence, memory and natural cosmology

Influence of alcohol and illicit drugs on the social context of violent events

Emic and ethics in gang culture

Epidemiology of alcohol and violence

Anthropology of radical alterity and social commensuration

Violence, an effective or final cause of social forms

Global trials and violence - the war in Iraq, total war

Global governance and new wars

Conflict analysis - structure, profile, causes, actors, dynamics

Holocaust Anthropology

Biology of aggression

Violent people in violent contexts

Violence as raison d'etre, humanitarianism as violence

Bibliography

Hobbes, Thomas, 1651, Leviathan of the matter, form and power of a commonwealth eclesiastical and civil
Gusti, Dimitrie, 1946, Towards a Realistic and Scientific Conception of Peace
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Stahl, Henri H., 1977, Commentary on the sociology of the Romanian revolts
Caramelea, Vasile, 1971, Race, Racism, Culture and Humanism in Classical and Contemporary Anthropological Thought
Bucur, Dumitru, 1972, Specific Aspects of Socio-emotional Relations in the Convicted Communities
Burtea, Vasile, 1982, At the oppressive situation of the minority tzigane dans at Roumanie communiste
Rădulescu, Sorin M., Banciu, Dan, 1990, The etiology of the crimes committed in the era of dictatorship
Badescu, Ilie, 1992, The Cycle of Violence. Pseudo-theories of violence
Dragan, Ion, 1992, Distortions and Violence in the Political Space of the Romanian Society in Transition
Beca, Elena, 1993, Adolescent suicidal behavior as a symptom of anomie
Bădescu, Ilie, 1993, Border phenomenon and aggression theory
Bălaşa, Ana, 1993, Change and Social Conflict
Girard, Rene, 1995, Violence and sacred
Van Gennep, Arnold, 1996, Crossing Rites
Mihu, Achim, 2000, Cultural Anthropology
Rădulescu, Sorin M., Grecu, F., 2002, The Cultural and Economic Causes of Crime and Juvenile Delinquency
Anca, George, 2008, Gloss about ahimsa
Riches, David, 1986, The anthropology of violence
Brinsbergen, W. M. J., 1996, Trajectory of violence. An Anthropological perspective
2007, Online Encyclopedia of Violence
Clastres, Pierre, 1994, Archeology of Violence
Charny, Israel W, 1994, The Encyclopedia of Genocide
Dei, F, 1999, Alle was the victim of violence
Lavene, Mark, 2001, "Le massage, genocide and post-genocide massacre"
Storr, A, 1968, Human Aggression
Carrattieri, Mirco, 2006, "Il male nel pensiero e nel linguaggio politio del Novecento: to politica come to guerra"
Kapustin, B.G., 2004, "On the Policies of Political Science"
Rafter, Nicole Hahn, "The Anthropological Born Criminal"
Sheper-Hughes, Nancy and Bourgeois, Phillipe, 2004, Violence in War and Peace: an Anthology
Garde, Paul, 1992, Vie et Mort de Yougoslavie
Daniel, Valentin E, 1996; Charred Lullubies: Chapters in an Anthropography of Violence
Schrijvers, Joke, 1993, The Violence of 'Development'
Peterson, D., Wrangham, R., 1996, Demonic Males: Apes and the Origins of Human Violence

The round table moderator, Dr. George Anca, president of the Indian Indian Cultural Association / RICA (organizer of the debate), was asked by the speaker to develop the Gandhi concepts of ahimsa (nonviolence) and satyagraha (truth-firmness) in Romanian. The questions and comments of the participants have revealed, despite the postmodern deconstructions, a humanist-universalistic understanding, perhaps, from the outside, of Gandhi's message, to the possible renewal of the paradigm and in the case of Gandhi's "failure" (Dr. Mircea Aurel Niţă, National School of Political and Administrative Studies) and that he could hear what is not found in books (2009).
Returning to the apparent deconstruction of Gandhi, India, already published internationally and tested in Romania (received most condescending but obviously empathy - in Bucharest, Targoviste, Rimnicu Vâlcea), our "in" our Wroclaw indian has not only the personal story Of a friendship, of which we will be attributed below, but the tragic loss of the father "in the Partition". Perhaps this death, more than Gandhi's "dictatorship," enters the equation.
This time, I have proposed either conference topics such as recent elections in India (taboo, or transfers on the theme that Gandhi dynasty runs India - in Gandul), or "Gandhi, a Supreme Failure?" Although I intuitively insist, I was in many ways curious (it was Indira? Rajiv, Sonia, Rahul). Was he even talking about Gandhi, not Mahatma?
What else does Gandhi read?
In a song by Sarah-Hudson-Gandhi, the verse "I wanna find peace like Mahatma Gandhi" is repeated. The Bhutani poet does not use his own names in recent English poems, nor does he seem to hope any more, or, who knows:
"What else than discovering a sad saga?" "In fact, a sad despair is a tragedy based on reality"; "Your reality resembles / the wildest imagination of others"; "Now anarchy cools the lives of ideologues"; "All stones have almost dark premonitions."

How Lucian Blaga met Gandhi
The hall had long been bumpy and curious. And I was waiting. After some heavy curtains, at the bottom of the room, some inches, some in their home suit, others in European clothing, occupy only a few of the chairs around the table, wanting to make a sacred distance between the prophet and they. And we wait again. Here is, finally, the little man named the Great Spirit, Mahatma Gandhi. He comes out of the same curtains behind the stage, coming hurriedly to the table. Dressed like a white wool toe, with bare legs to knees, and in sandals. It seemed a little scrawled by the cold. And just the moment I thought he would occupy the seat in the middle seat, he climbs, to the surprise of everyone, in the chair, and from here on the table, so that he can then sit in the Buddha position in the middle of the table. This kind of occurrence occurred so quickly, with such natural, or so-so-gestured gestures that it seemed to be unnecessary in the room, not hilarity, as expected, according to the intensity of the surprise, but total silence , Perhaps accompanied by a gentle and collective smile. The natural grace with which the ascetic made the unexpected examination to climb and sit on the table in front of unusual Europeans with such shows, defeated and imposed the religious silence of the public.

After attending an addres by Mahatma Gandhi at Lausane, Lucian Blaga wrote in an article:

In a song by Sarah-Hudson-Gandhi, the verse "I wanna find peace like Mahatma Gandhi" is repeated.

The Bucharest Bible Academy hosted on Wednesday, May 27, 2007, in the "Acad. Virgil Candea "a round table dedicated to Mahatma Gandhi, inaugurated by E.S. Debashish Chakravarti, the ambassador of India by evoking an "open book" that was Gandhi's life.
Dr. Ioana Feodorov, a researcher at the Institute of Eastern European Studies, gave a review of the Indian preoccupations of Virgil Candea (his first bibliographic work on Rabindranath Tagore in Romania), of the volumes of the Indian scholar's collection of the famous scholar.
Dr. Surender Bhutani, a 20-year-old resident in Warsaw, referred to the book "Gandhi, a Sublime Failure" by Surender S.S. Gill, adding the question mark, but similarly inviting Gandhi's descent from the pedestal and his judgment as a great man with "great mistakes," compared to the Buddha or Christ. It was speculated in the context that the Holocaust caused by the separation of India from Pakistan in 1947 could have been avoided. The speaker has been able to familiarize the audience with both issues, including the current, political-social, and Gandhi's involvement at the scale of the Indian people and mankind (Gandhianism, noticeably through Martin Luther King, and Barack Obama's presidential campaign). As "the only real Gandhi killed by a Hindu fanatic." If he had been assassinated by a Muslim? (History would be different ...)
The round table moderator, Dr. George Anca, president of the Indian Indian Cultural Association / RICA (organizer of the debate), was asked by the speaker to develop the Gandhi concepts of ahimsa (nonviolence) and satyagraha (truth-firmness) in Romanian. The questions and comments of the participants have revealed, despite the postmodern deconstructions, a humanist-universalistic understanding, perhaps, from the outside, of Gandhi's message, to the possible renewal of the paradigm and in the case of Gandhi's "failure" (Dr. Mircea Aurel Niţă, National School of Political and Administrative Studies), but also that he could hear what is not found in books (Speranţa Neagu, masterand, "Spiru Haret" University).
Asked whether he is a postmodernist, Dr. Bhutani replied: Up to a point - in Urdu, I am not a modernist. Speaking of the "enigma Gandhi," to a generalization - "each is an enigma," it replied, "but not everyone is Gandhi."
Writer Surender Bhutani has received, from Mrs. Gabriela Dumitrescu, the head of the Old Book and Manuscript Service, BAR, the first book printed in Romanian, by Macarie 500 years ago, and by RICA an Indian poetry anthology By the Publishing House, in Târgovişte, where it is included.
Dr. Niculae Diaconescu, Director of the "Dimitrie Leonida" National Technical Museum ("Carol" Park), will host the symposium "Romanian Indo-European Technical Spirit" on Wednesday, June 17, 2007, under common auspices with the Romanian-Indian Cultural Association (RICA).

Eroare la traducereRediscover Africa

Returning to the apparent deconstruction of Gandhi, India, already published internationally and tested in Romania (received most condescending but obviously empathy - in Bucharest, Targoviste, Rimnicu Vâlcea), our "in" our Wroclaw indian has not only the personal story Of a friendship, of which we will be attributed below, but the tragic loss of the father "in the Partition". Perhaps this death, more than Gandhi's "dictatorship," enters the equation.
Coming to the Romanian Academy, Surender gave me an invitation: "With the high participation of His Excellency, the President of Romania / Mr. Traian Băsescu / Dean of the African Ambassadors / Ambassador of the Democratic and People's Algerian Republic / E.S. Mister. Abdelhamid Senouci Bereksi / He has the honor to invite you to a party to discover "Africa in progress" / Wednesday 3 June 2009, 5:30 pm / National Military Circle.
When E.S. Bereksi was an ambassador to India, Surender functioned as director of the Arab Cultural Center, he told me when we met. Every year I know him, he is the guest of his old friend in Romania.
This time, I have proposed either conference topics such as recent elections in India (taboo, or transfers on the theme that Gandhi dynasty runs India - in Gandul), or "Gandhi, a Supreme Failure?" Although I intuitively insist, I was in many ways curious (it was Indira? Rajiv, Sonia, Rahul). Was he even talking about Gandhi, not Mahatma?
I pressed, I asked him, in French, in writing, his high friend to come and E.S., yes, he would talk about Africa. Gandhi in Africa is a classic subject, until Mandela. I also descended to Petermaritzburg Station, where it was dropped off like a white, I saw its statue in the city, created by an unsigned English sculptor. There will be Gandhi and Africa, two speakers, two continents, a Gandhi.
But how would Miss E.S. Debashish Chakravarti, former ambassador to Tanzania. Mrs. Adyty Chakravarti tocamai recently opened a painting exhibition in Simeza, half with paintings from Africa, half of Romania, in a unique Indian synthesis, a revelation through sincerity and refinement.

What else does Gandhi read?
In a song by Sarah-Hudson-Gandhi, the verse "I wanna find peace like Mahatma Gandhi" is repeated. The Bhutani poet does not use his own names in recent English poems, nor does he seem to hope any more, or, who knows:
"What else than discovering a sad saga?" "In fact, a sad despair is a tragedy based on reality"; "Your reality resembles / the wildest imagination of others"; "Now anarchy cools the lives of ideologues"; "All stones have almost dark premonitions";
"Messiah of the global order
Plunging from sublime into sub-lunacy,
Their intentions are shaken
Want the questions to remain unanswered
Are the ideologies of the new glob-nomadism "

"The character increases in contradictions
Unmasking has not yet occurred,
Misfortunes abroad are chained
And is no longer a place of moral identification "

ahimsa born in India from lord Mahavir

to Mahatma Gandhi and acharya Tulsi

belongs to the entire universe - vishva shanti

namo arahantanam namo sidhbanam namo ayariianam namo uwajayanam namo sabhunam plecăciune adoraţilor înălţaţilor învăţătorilor tuturor sfinţilor

Can it be too much from India and nothing from myself?prea mult din India şi mai nimic din mine însumi

meditaţie preksha inventată de Tulsi Mahapragya

bhagavan Mahavir the last thirtankar - Om Brahma Murariah Tripurantkari Bhanuha Shashi Bhoomi Suto Buddhscha Guruscha Shukrah Shani Rahu Ketvah Sarve Graha Shanti karah Bavantu Once, Mahapragya exemplified human being with Christian Romania.

cunoaşterea sinelui începe cu observarea respiraţiei

să fim spirituali în întunericul violenţei

orice viitor devine prezent preksha anupreksha

cercul vicios începe cu deteeriorarea kayotsarga

namo arihantaam namo sidhaanam namo ayariyanam namo loye sava sahunam

Eroare la traducereANTHROPOLOGY OF VIOLENCE
THE ANTHROPOLOGY OF VIOLENCE
objectives:
Deepening the theories, concepts, socio-anthropological solutions and awareness of the dynamics of violent conflict.
Strengthen critical reflection on social violence, history and humanity.
Ability to use instruments of nonviolence, reconciliation, peace.

Content:
1.Exploitation of social violence over time: symbolic and structural violence, violence in war and peace, cataclysmic violence of the prolonged past in the modern world - the persistence of prisons, campuses, ghettos, world wars, genocide, terrorism.
2. Motivate violent behavior through: a) the need to protect self-esteem, b) the inborn "fight or flight" response, and c) the human tendency towards group formation and identity.
3. Preventing the conflict at three levels: a) systemic prevention: factors of the global conflict (unfairness of globalization, negative effects of globalization, arms trafficking, international organized crime); B) structural prevention: weak, falling or predatory states, group identities, horizontal inequalities, inequity, insecurity; C) operational prevention: conflict accelerators and detonators (resource poverty, small arms influx, public health emergencies, military dismantling, sudden immigration or population deployment, redistribution of land, severe inflation, contentious choices, etc. Cf United Nations, Conflict Prevention NHDR Thematic).
4. Anthropology of nonviolence: ahimsa jain, Buddhist karuna, Christian mercy, Ghandian nonviolence; Nonviolent lifestyle; Principles of relativity (anekanta).
5. Researching violence by socio-biology, ethology, psychoanalysis, media studies, irenology, philosophy.
6. Although the successive trends of social anthropology - evolutionism, functionalism, diffusionism, structuralism, etc. - it does not provide theories or methods of study of violent practices; at present, violence is central to theories on the nature of society, from a comparative, intercultural perspective, to case studies on war, state violence, sexual violence, genocide, ethnic conflict, etc.
7. Reconciliation of subjectivity as intersubjectivity in postmodern context addresses themes such as: alterity, transcendence, responsibility, language, community, politics, divinity, futurism.
8. On a small scale, anthropology analyzes the causation, experimentation and justification of violence (in families, villages, suburbs, gangs, combat groups, committees, counseling groups) on a large scale, the aggression (inborn or not) Inter-species of mankind as a whole. Thus, violence seems to be the true secret of social life, more than death or sexuality.

"Autoanthropology" did not replace the exotic, colonial cliché, after which anthropology deals with "the other". In order to legitimize abuses against indigenous people, binary oppositions, such as: modernity / tradition, civilization / wildlife, us / her, center / margin, civilized / wild, humanity / barbarity, advanced / backward, developed / undeveloped, adult / infant, / Dependent, normal / abnormal, subject / object, human / subuman, reason / passion, culture / nature, masculine / feminine, mind / body, objective / subjective, knowledge / ignorance, science / magic, truth / superstition, master / slave , Good / evil, moral / sinful, believers / pagans, pure / impure, order / disorder, justice / arbitrariness, active / passive, rich / poor, state / nation / nonstate, strong / weak, dominant / subordinate , Progress / degeneration, order / chaos, belonging / alienate, purity / contamination (apud Alexander Laban Hinton).
2.Violence in the Romanian society; Anomie, crime, deviance; Domestic (family) violence; Media coverage of violence.
Anthropology of Social Exclusion and Structural Violence; The anthropology of social alterity and social commensuration; The socio-biological and psychological evolutionary basis of violent behavior.

1.The mimetic theory of violence; Violence and difference; Ritual violence; Violence, the effective or final cause of social forms.

Types of violence and criminality among multicultural communities; Identity violence; Global governance and new wars; Creolisation, cultural hybridization; Value conflicts; Cybercrime.
Political aggression; The sociology of the totalitarian regime; Abuse of authority; Restorative justice, victimology and victim's right; Carnal rituals; Social phobia.

Educational methods used: discussion-conferences, tendency / conflict / case analysis, debates: Romanian and international anti-violence priorities in the current field; The development of projects and works of research and creative creation in the field of anthropology of violence.
Forms of evaluation:
Continuous project evaluation and participation in debates (25%); Summative assessment through exam (75%)

Lohan Lal Gandhi

LORD MAHAVIRA AND HIS MESSAGE
(A tribute to his pious memory on the occasion of his 2616th birthday)

Lord Mahavira – the twenty-fourth Tirthankara of the nonviolent jinist tradition - was a contemporary of Lord Buddha. Though Jainism is an ancient religion and is said to have been in vogue thousands of years ago, it gained momentum and popularity with the advent of Lord Mahavira in 599 BCE. In the twentieth century it shot into prominence when Mahatma Gandhi used ahimsa as a powerful weapon to gain political freedom for India. He wrote in his autobiography that the use of nonviolence as a political instrument was influenced by the revered Jaina layman Raychand Bhai, one of the three persons – Tolstoy, Ruskin and Raychand Bhai who left an indelible impression on his mind. A Tirthankara in the Jaina faith is considered to be an omniscient being (kevali) who has conquered the self by annihilating four destructive types of karma. In the Acharanga Sutra it has been stated that Mahavira wore the armour of total abstinence from sinful actions, remained unruffled by hardships, stood motionless in meditation and moved ahead cheerfully despite severe hardships and adversities till he achieved kevalya (perfect knowledge or omniscience).

He was born in a small town called Khstriya Kundapura in Bihar (India). The name of his father was Siddhartha and that of his mother was Trishla. His message of ahimsa came at a time when sacrificial violence (sacrificing animals at the altar of a deity) was at its peak. He condemned the killing of innocent animals and said that all jivas (living beings) are equal and have a right to live. Killing even small insects and microbes is a sinful act. He exhorted his followers to practice ahimsa in word, thought and deed. According to him mere refraining from physical violence is not ahimsa (nonviolence). We must avoid mental and verbal violence as well, which according to him are more devastating and more sinful than physical violence. Mahavira was named Vardhamana in the beginning of his life. It is said that the coffers of king Siddhartha began overflowing with gold coins, diamonds and other jewels soon after the birth of the prince in the royal family. So he came to be known as Vardhamana meaning “increasing.” Later, on account of his fearlessness and heroic acts, he was named Mahavira (the great warrior).

Among the Jains Lord Mahavira occupies the same exalted status as is held by Lord Krishna among the Hindus, Lord Buddha among the Buddhists, the glorious Zoroaster among the Parsis, the noble self-sacrificing figure of Lord Jesus among the Christians and the great prophet Mohammed among the followers of Islam. Mahavira’s message of Ahimsa for universal peace continues to reverberate throughout India even after 2616 years of his death.

Mahavira was a little older than Buddha. From his day to the present, the Jains, who now number more than ten millions, have kept steadfast to the doctrine of Ahimsa and have given up meat-eating and are thoroughly vegetarian. It must be remembered that Jainism is one of the most ancient nonviolent traditions – which did not begin with Lord Mahavira but is believed to have been there from time immemorial. He was the last of the Tirthankaras. There had been 23 Tirthankaras before him. The first Tirthankara was Lord Risabha. A detailed description of his divine status is found in the Hindu Puranas as well, especially in the Shrimad Bhagavatam Purana. This proves that Jainism is not a new institution; it is very old. The antiquity of this religion is proved by the mention of the first Jain Tirthankar in the Hindu scriptures of very old time. The Jains believe that the 24 Tirthankaras appear in definite and exactly fixed places with the two cycles of time known as avasarpini (descending curve of time) and utsarpini (ascending curve of time) which govern the rise and fall of civilizations on this planet which in the Jaina terminology is identified as Bharat Kshetra. It is a part of Jambudvip comprising seven continents. In its center lies Mount Meru. Each cycle of time has six segments. Each segment of the descending period begins with the best possible condition but successively becomes worse till it reaches its nadir. At the start of utsarpini (ascending curve of the cycle of time) social condition is at its worst, but becomes better as the time passes from one segment to the other. The Jains believe that the first of the Tirthankara of the descending curve of time is always born in the third segment (araa) and the first Tirthankaras of the ascending cycle of time is also born in its third segment (araa). Lord Mahavira was born in the fourth segment (choutha aara) of the current descending curve and we are living in the fifth segment (pancham aara) at present.

Mahavira’s life was not different from that of a prince of that period. But the Jains believe that though he lived in a palace, married a beautiful princess called Yasoda and had a daughter from her, he lived dispassionately and remained conscious of the vain samsara (the universe) all the time. Deep in his heart he had decided that he would renounce the world and embank on the ascetic path. But he postponed his decision till the death of his parents. At the age of 28th he wanted to be an ascetic, but his elder brother didn’t permit him, so he stayed with him for two more years and ultimately renounced the world at the age of 30.

For twelve years he wandered into the region of the savage tribes, endured atrocities perpetrated on him by them and exposed himself to the inclemency of the weather. He undertook long fasts and subjected himself to self-mortifications. His only objective was to unravel the truth. His quest was over when he attained kevalya (omniscience) – the perfect clear knowledge about the nature of samsara (universe). He spent the rest of his life preaching and inspiring people to live the good life embedded in self-restraint and ahimsa.

Mahavira was the embodiment of truth rather than a historical hero. Our devotion to him is devotion to truth, for he himself devoted his entire life to the search, attainment and dissemination of truth. It was he who propounded the great philosophy of anekantavada which is capable of synthesising the diverse currents of thought in the world. We will not be able to appreciate him correctly as a great prophet of ahimsa (nonviolence), and anekantavada (non-absolutism) until we have tried to practice the two ideals in our own lives. His principle of anekanta (truth can be approached from many sides) has in it the potential for reconciliation and peaceful coexistence.

He led a life of “renunciation.” Although “renunciation” is generally taken to be antagonistic to “active life,” Mahavira’s mode of practicing renunciation was not passivity, nor was it quietism or fatalism. On the contrary, his path involved vigorous spiritual endeavour and perpetual striving for self-purification. That is why he preached “active renunciation” and stood foremost amongst those who have infused Indian life with the spirit of great endeavour (purusharth)

His philosophy of life is based on realism, and as such it illustrates both the aspects of truth – the eternal as well as the topical. The truths revealed by him, therefore, are of great significance for the present age of stark reality. The ideals of freedom, relativity, coexistence, harmony, and equality have already been recognized as universal values today. To this current of thoughts, let us add one more current so that it might assume the proportions of a mighty current to vitalize human life with the spirit of ahimsa and anekanta. This, indeed, will prove beneficial and blissful to all of us.

Viewing the truth from the angle of the vision of its result, he said, “The basic problem is that of violence”. Looking at it from the viewpoint of its origin, he said, “The basic problem is that of the kasayas (passions).” Kasaya means tainted consciousness and tainted mind. Mind tainted with attachment is filled with the emotion of love whereas one tainted with aversion is filled with hatred. Love, in its turn, produces avarice. An avaricious mind becomes deceitful, lustful and possessive. A mind tainted with aversion takes pride in riches, caste, power, beauty etc. An egotistic mind becomes prone to anger and hatred. It feeds the fire of conflict.

He said that nonviolence is conducive to the good of all living beings. All benefit from it. It is most propitious to the Homo sapiens which lead a social life. The more a man resorts to violence to solve social problems, the more he does harm to his own self and contributes to social unrest. Violence and acquisitiveness or possession go hand in hand. His disciple the Ganadhara Gautama once asked Mahavira: “Lord! Can man attain enlightenment (kevalya)?”

Mahavira said, “Yes, he can”.

Gautama: “Lord! how can he do so?”

Mahavira: “By renouncing violence and possessiveness”.

Gautama : “Can man be spiritually disciplined?”

Mahavira: “Yes, he can”

Gautama : “Lord! how can he do so?”

Mahavira : “By renouncing violence and possessiveness.”

Possessiveness and violence, according to Mahavira, are inseparable. Today, when violence is used against power and wealth, we think violence is on the increase. In the language of Mahavira, this is violence against violence. Modern thinkers have begun to endorse his view that we can put an end to violence only by putting an end to the monopoly of power and wealth. It can be eradicated only if monopolization of material resources is stopped and wealth is equitably distributed. Modern political thinkers take a different view of things. They believe that violence can be stopped only through the use of force. But experience so far has shown that force has failed to stop violence and people have now begun to think that it cannot succeed unless it is supported by a favourable public opinion. The only graceful way to escape reactive violence is to willingly put a limit to possessiveness. The natural consequence of this self-discipline will result in an equitable distribution of possessions on the planet.

Mahavira did not ever acquiesce in the usurpation of the freedom of man. Usurpation of freedom amounts to violence. Violence in its turn creates problems and misery. He propounded the principle of self-discipline in order to free mankind from this misery. He said, “One should discipline oneself. Self-discipline is undoubtedly most difficult. He who has disciplined his own self will certainly be happy here and hereafter. It is better if he controls himself through self-restraint and penance. It is not good for him to be governed by others under the threat of imprisonment and death.” Mahavira never considered nonviolence separate from freedom and freedom from self-restraint and penance.

As soon as man begins to look at the world through the perspective of ahimsa, equality of all souls which is generally veiled, is perceived. Gautama asked Mahavira, “Lord! Are the souls of an elephant and a tiny insect equal?” He replied, “Yes, Gautama, the souls of an elephant and a tiny insect are equal. The body of an elephant is huge and that of an insect tiny. The difference in the size of their bodies doesn’t affect the equality of their souls. One who confuses the innate qualities of the souls with their external differences such as bodies, sense-organs, colour and form, caste etc. cannot be a votary of nonviolence. A nonviolent man is he who finds all souls to be equal in spite of external differences.”

He who does not believe in the innate equality of all the souls presumes himself to be superior to others and others as inferior to himself or vice versa. He either hates others or thinks himself to be hated by others. He either intimidates others or feels himself being intimidated by others. These complexities of inferiority and superiority create inequality. Where there is inequality, people resort to violence. The principle of equality does not disturb social behaviour. On the contrary, it makes social life smooth and correct. In day-to-day life the more the human behaviour is permeated with equality, the more love is engendered. Love, in its turn, makes social organization run smoothly and reduces violence. We lose sight of the equality of all souls under the pressure of changing situations and the confusion created by externalities. Lack of self-control creates an inegalitarian mentality. Mahavira said, “O man! you have been passing through the cycle of various births from eternity in the course of which you were born as mother, father, son or brother etc. of each living being. Then, who will you treat as your friend or foe, high or low, beloved or despicable? You are not born only now, hence do not adopt a short-sighted view of things from a timeless perspective. Your soul is eternal and therefore you should try to experience the relationships between all souls. Try to control your mind by practicing concentration. By doing so, you will attain equanimity at all levels of principle, nature and mind. Once you attain equanimity, you will attain ahimsa. Where there is equality, there will be ahimsa (nonviolence). Both are proportionate to each other. Equanimity excludes love and hatred, attachment and aversion, inclination and disinclination. The behaviour of an individual, whose conscience is entrenched in equality or equanimity is always important. In the same way a society based on egalitarianism is free from all sorts of discriminations. Mahavira said, “Nobody likes suffering. Therefore don’t inflict suffering on anybody. This is nonviolence, this is equality. It is enough for you to understand this. To understand nonviolence in order to understand equality and vice versa is the summum bonum of all knowledge.”

Mahavira was not a philosophical thinker, but he had attained the state of kaivalya and realized the truth in its entirety. A philosophical thinker does not command a spiritual vision. He formulates his views only with the help of sruta jñana (empirical knowledge) and thinking. After having experienced the truth Mahavira said, “He who does not see, does not look within, does not see himself, cannot realize the self. His knowledge depends on others. It is attained either on the basis of srutajñana (empirical knowledge), or through matijñana (articulate knowledge derived through the sense-organs and the mind). It is not in the form of innate knowledge. A man who has no direct knowledge of the self cannot practice righteousness. His behaviour cannot be free from attachment, aversion, and delusion. There can be no salvation (moksha) except through righteous conduct. Moksha can be achieved only after attachment and aversion have been completely annihilated. One who has not destroyed carnal desires cannot attain nirvana (liberation). The first step in the journey to nirvana is spiritual vision or self-knowledge. Mahavira said, “Perceive and discover the truth. Do not depend only on what I say but develop your own spiritual vision.”

Mahavira’s message for the world torn by strife, hatred, violence and discord is most relevant. It is like a soothing balm that relieves a man of severe ache. If humanity can follow the path of nonviolence shown by Lord Mahavira, all our turbulence will come to an end. On the occasion of his 2616th birthday, I pay my solemn obeisance to great soul who radiated love and compassion and showed the humanity the key to happiness.

To believe in science is a form of religion?
1) What distinguishes the science of religion: science reveals the theoretical reason (the effort of knowledge), religion belongs to the practical reason; The postulate of the objectivity of science related to the belief of religion (v. Jacques Monod, Le Hasard et la nécessité, Seuil, pp. 184-195).
2) What science religion brings: Referencing to faith; Their connection to metaphysics; The relationship with illusion.
Science and religion differ in purpose and means: there are two orientations on two different planes: for the revealed religions, the truth is in a founding discourse; For science the truth is infinite (Husserl); For religion, the truth is given, for truth, the truth must be conquered forever; Is the subject of their own discourse?
(Cf. Religion http://www.philagora.net/philo/religion.htm)

Reliogiologia – denumită în cultura anglosaxonă “Religious studies”, în franceză "Sciences de la réligion" , în germană "Religionwissenschaft", în spaniolă "Ciencia de la Religión" etc. - se referă la studiul ştiinţific, neutru şi pluridisciplinar al religiilor. Înglobează şi sistematizează concluziile diferitelor ştiinţe precum antroplogia, sociologia, psihologia, neurobiologia. Germanul Friedrich Max Müller şi olandezul Cornelius P. Tiele se numără printre primii reprezentanţi ai mişcării începute în secolul al XIX-lea, odată cu înflorirea studiilor biblice şi traducerea în limbi europene a unor texte hinduse şi budhiste. Studiile de religie comparată şi tradiţiile metodologice trasate de Universitatea din Chicago, în general, şi în particular de Mircea Eliade au fixat domeniul.

Spre deosebire de teologie, religiologia studiază fenomenul religios “din afară”, investighează şi sistematizează aspectele observabile la toate religiile, în context istoric. Teologul este un credincios, nu (neapărat) şi religiologul.

Antici de referinţă în studiul religiilor: Hecateus din Milet, Herodot, Cicero (De natura deorum ). Prima istorie a religiilor: Tratatul asupra religiilor şi sectelor filosofice (1127) de Muhammad al-Shahrastani. Prima catedră (religie comparată): Oxford.

Ştiinţe ale religiologiei: istoria religiilor (istoricitatea personajelor, evenimentelor, şi doctrinelor religioase), sociologia religiei (aspectele sociale ale fenomenului religios), antropologia religiei (rituri, credinţe, arte religioase), studiul scripturilor (inclusiv ca obiect literar), psihologia religiei (principiile interacţiunilor dintre comunităţi şi practicanţi), neurobiologia etc. Metodologic (fenomenologic), Gerardus van der Leew propune în Religion in Essence and Manifestation , 1933, şase etape de analiză: 1) scindarea fenomenului în categorii distincte, de exemplu, sacrificiu, spaţiu sacru, timp sacru, cuvinte sacre, festivităţi şi mituri; 2) interpretarea fenomenului pornind de la propria experienţă; 3) aplicarea principiului reducţiei fenomenologice - “epoche” -, suspendarea judecăţii de valoare şi adoptarea unei poziţii neutre; 4) clarificarea relaţiilor structurale şi înţelegerea holistică a fenomenului religios; 5) “înţelegerea genuină” (Verstehen ), transformarea realităţii haotice în “revelaţie” (viziune eidetică); 6) verificarea concluziilor prin rezultatele altor discipline, precum arheologia, istoria, filologia. (cf. De Wikipedia, la enciclopedia libre).

Religiologia cotidianului

Ritualitatea religioasă în contextul postmodernităţii face obiectul lucrărilor religiologice bazate pe teza deplasării sacrului, pe conţinutul religios al conduitelor vieţii cotidiene, individuale şi colective. Religiologia se defineşte ca o privire hermeneutică asupra experienţei şi expresiei sacrului care se inspiră din teza deplasărilor sacrului. Religiologia ar ţine mai degrabă de ordinul unei arte a privirii asupra religiosului, ar fi un mod de a vedea. Pentru pertinenţa sesizării dimensiunii religioase în producţii umane aparent non religioase, Denis Jeffrey (în “Prolegomenes a une religiologie du cotidien”, 1996/1999, on line) se referă la lucrări ale lui Mircea Eliade, Roger Bastide şi, de la Quebec, Yvone Desrosiers). Religiologul studiază religiosul pornind de la ştiinţe umane (sociologie, psihologie, antropologie etc.) Activităţile umane pot fi traduse, hermeneutic, în termeni religioşi.

Religiozitatea vizează: 1) prevenirea evenimentelor-factori de risc, tulburare, angoasă, frică, insecuritate (sacrul de respect); 2) tranzitarea, pontificarea discontinuităţilor vieţii (sacrul tranziţiei); 3) provocarea unei discontinuităţi pentru a introduce în viaţă schimbarea, încântarea, creaţia (sacrul transgresiunii).

Imaginarul prometeian refulează religiozitatea umană şi totuşi comportamentele prometeiene nu se opun conduitelor religioase. Sacrul nu dispare, ci ia forme noi şi inedite. Momentul demitificării este momentul trecerii de la modernitate la postmodernitate. Omul secularizat poate fi mai religios ca niciodată, practicând un “nomadism al credinţei” sau un turism al sentimentului religios. Grădinăritul, de exemplu, denotă un respect religios faţă de pământ, o eternitate regăsită.

Dialectica dintre ritualul instituit şi ritualul instituant. Ritualul instituit se referă la un sistem codificat de credinţe, mai degrabă rigide, care condiţionează practicile de manipulare a inerdicţiilor sacre. Funcţii: protecţie, încântare, actualizare a mitului, perpetuarea unor structuri pietrificate. Ritualul instituant, care stă la originea reorganizării unui mit sau crearea unui mit nou, dă acces la “jouissance de l'interdit”, generează dezordine, dezechilibru, discontinuitate şi forţează un sistem mitic să se înnoiască, să se complexifice sau să se metamorfozeze. În timpul unui ritual instituit, ca euharistia or Halloween, posibilul morţii este eufamizat la maximum; în timpul unui ritual instituant – paraşutism, rafting, ruletă rusească, psihoterapie etc. - se actualizează forţele de viaţă excesive vizând stăpânirea limitei excesive a morţii.

Şcoala candiană de religiologie se exprimat şi prin revista Religiologiques lansând teme precum: religia invizibilă, misticismul ateu, postmodernul ca estetică a negaţiei (Frances Fostier), postmodernul, alt nume alt profanului (Pierre Hebert), de la religia noastră la religiologia noastră (Michel Despland), religia noastră este o ficţiune. În eseul “The Trojan horse of philosophia perennis : Mircea Eliade's quest of spiritual transformation”, Michel Gardaz, de la Universitatea din Ottawa, referindu-se la aspectele celei mai importante ale moşteniri eliadene la studiile religioase conchide că “The Romanian scholar never reduced the spiritual history of humankind to a mere socio-cultural construction”, adăugând: “I hope that this essay will contribute to a better understanding of Eliade's philosophical presuppositions”.

Religiology or "Religious Studies" in English, "Sciences de la réligion" in French, "Religionwissenschaft" in German, "Ciencia de la Religión" in Spanish, etc. - refers to the scientific, neutral and multidisciplinary study of religions. It embraces and systematises the conclusions of various sciences such as anthropology, sociology, psychology, neurobiology. German Friedrich Max Müller and Dutchman Cornelius P. Tiele are among the first representatives of the movement started in the nineteenth century, with the flourishing of biblical studies and the translation into European languages of Hindu and Buddhist texts. Comparative religion studies and methodological traditions drawn by the University of Chicago in general, and in particular by Mircea Eliade, have set the scene.
Unlike theology, religiology studies the religious phenomenon "from the outside", investigates and systematises the observable aspects of all religions in a historical context. The theologian is a believer, not (necessarily) a religionist.
Reference ancients in the study of religions: Hecateus of Milet, Herodot, Cicero (De natura deorum). First History of Religions: The Treaty on Philosophical Religions and Sects (1127) by Muhammad al-Shahrastani. First Chair (Comparative Religion): Oxford.
Religious sciences: the history of religions (the history of the characters, events, and religious doctrines), the sociology of religion (the social aspects of religious phenomena), the anthropology of religion (rites, beliefs, religious arts), the study of the scriptures, Principles of interactions between communities and practitioners), neurobiology, etc. Methodologically (phenomenologically), Gerardus van der Leew proposes in Sixth Stage of Analysis in Religion in Essence and Manifestation, 1933: 1) splitting the phenomenon into distinct categories, for example sacrifice, sacred space, sacred time, sacred words, festivities and myths; 2) interpreting the phenomenon based on its own experience; 3) Applying the principle of phenomenological reduction - "epoche" - suspending the value judgment and adopting a neutral position; 4) clarifying the structural relations and the holistic understanding of the religious phenomenon; 5) "Genuine understanding" (Verstehen), the transformation of chaotic reality into "revelation" (eidetic vision); 6) verifying the conclusions through the results of other disciplines, such as archeology, history, philology. (Cf. Wikipedia, the free encyclopedia).

Socio-antropologia sacrului.

Dumnezeu a devenit om pentru ca omul să devină Dumnezeu (Sfinţii Părinţi)

Lat. Sacrum (zeiesc) sacer (preot), sanctum (aparte), cf. gr. hagios, ebr. qadash, polynesiană tapu (tabu), arabă haram

Numen (putere misterioasă), cf. sanscrită brahman, melanesiană mana, germană veche haminja.

Lat. profanus ( înainte / în afara templului; fanum, templu).

Mircea Eliade, Sacru şi profan (1. Spaţiul şi sacralizarea lumii 2. Timpul sacru şi miturile 3. Sacralitatea naturii şi religia cosmică. 4. Existenţa umană şi viaţa sanctificată).

“Satan reprezintă o piesă esenţială a sistemului creştin; or, dacă el este o fiinţă impură, nu este şi o fiinţă profană” (Emile Durkheim)

1. Mântuirea sufletului şi caritatea socială. 2.Religie şi morală. 3. Economie şi religie. 4. Politică şi religie. C. Religie şi modernitate. 1. Libertate religioasă. 2. Pluralismul religios. 3. Laicizare/Secularizare (Constantin Cuciuc).

Obiectul definitoriu al sociologiei religiei este studiul practicilor, structurilor sociale, fundamentelor istorice, dezvoltării, temelor universale şi al rolului religiei în societate. Tipologia weberiană include eclesii, denominaţii, culte ori secte. Comparativ, antropologia religiei implică studiul instituţiilor religioase în relaţie cu alte instituţii sociale, precum şi compararea credinţelor şi practicilor religioase de-a lungul şi de-a latul culturilor. “Sociologia religiei studiază modul în care transcendentul (sacrul, divinul, prezenţa lui Dumnezeu) se manifestă în viaţa societăţii şi a comunităţilor de credincioşi” (Constantin Cuciuc).

Seminar introductiv: Teme: dialogul teologiei sociale cu sociologia religiei; este religia un parazit al societăţii? (potrivit argumentelor studenţilor: dimpotrivă); ciocnirea civilizaţiilor ca profeţie care se îndeplineşte de la sine; teorema lui Thomas (“dacă oamenii definesc situaţiile ca reale, acestea sunt reale în consecinţele lor”).

În discuţie: “Noi, ortodocşii suntem puţini, dar suntem biserica întreagă” (Ilie Cleopa).

“Preabunul meu Dumnezeu, izbăveşte-mă de la felul acesta posac, mai curând rece, de a medita la tine” (Thomas Morus, osândit la moarte, în Turnul Londrei, la 1535).

“L'imortalite de l'ame est une chose qui nous importe si fort...” (Blaise Pascal, “Necessite d'etudier la religion”, în Pensees).

La chiesa cattolica definisce locuzione interiore il raporto che nasce tra il cuore dell'uomo e l'ascolto della parola di Dio.

“Dreptul de a face yoga” (Milarepa)

Cărţi: Contractul social – Jean Jacques Rousseau; Elementary Forms of Religious Life – Emile Durkheim; The Protestant Ethic and the Spirit of Capitalism - Max Weber; Nostalgia paradisului – Nichifor Crainic; The sociology of religion in Eastern and Central Europe. M. Tomka: L'Europe Centrale doit relever le defi de la reintegration de la religion et de l'Eglise dans la societe... Marii iniţiaţi ai Indiei şi părintele Paisie de Dyonisios Forasiotis (polemică – fake it till you make it – cu hinduismul). De Constantin Cuciuc: Fenomenul religios contemporan; Religii noi în România; Regatul martorilor lui Iehova; Sondaj cu caracter socio-antropologic şi etologic; Sociopsihologia religiei. Conştiinţă şi libertate; Atlasul religiilor şi al monumentelor religioase din România (cu C-tin Dupu).

De George Anca: Indoeminescology; Haos, temniţă şi exil; The Buddha; Manuscrisele de la Marea Vie; Apocalipsa indiană; Literary Anthropology“; Planul lui Dumnezeu” şi “Grădina Maicii Domnului”;Paraclis; Sonete din Ocult; Sfinţi în Nirvana; Mantra Eminescu; Astă-seară se joacă Noica; Master Violenţă; Bibliosofie; Gnosticul avatar.

Edituri şi reviste religioase din România şi din lume.

Posibile cercetări de sociologia religiilor asupra unor evenimente la zi:

uciderea a 30 de creştini în statul Orissa, India;

pelerinaj pe Calea Sfinţilor, între Biserica Sfântul Spiridon Cel Nou, din Bucureşti, după moaştele Cuvioslui Dimitrie cel Nou şi delegaţia cu moaştele Sfântului Apostol Pavel;

distrugerea a 100 de monumente din Cimitirul Evreiesc din Bucureşti;

minciuni despre Dumnezeu spuse de părinţi copiilor (“te vede şi te pedepseşte dacă eşti rău”);

tranzacţie imobiliară frauduloasă între mănăstirea Vatopedi de pe Muntele Atos şi statul grec;

site-ul “Christian Nymfos”, tradus tendenţios cu “Nimfomanele creştine”;

suspendarea de către Vatican a episcopului John Thattungal, de 58 de ani, din dioceza Kochi, India, pentru a fi adoptat o femeie de 26 de ani (“cu puteri spirituale”);

verbiaj religios/satanic în polemica electorală;

revista presei socio-religioase.

2. By George Anca: Indoeminescology; Chaos, Dungeon and Exile; The Buddha; Manuscripts from the Living Sea; Indian Revelation; Literary Anthropology "; God's Plan "and" The Garden of Our Lady ", Paraclis; Sons of Ocult; Saints in Nirvana; Mantra Eminescu; Tonight Noica plays; Master Violence; Bibliosofie; Gnostic avatar.
Religious editions and magazines in Romania and the world.
Possible sociology of religions research on up-to-date events:
The killing of 30 Christians in the state of Orissa, India;lgrimage on the Way of Saints, between the Church of Saint Spiridon the New, in Bucharest, according to the relics of the Holy Demetrius the New and the delegation with the relics of he Apostle Paul;
The destruction of 00 monuments from the Jewish Cemetery in Bucharest;assic about God said by parents to the children ("sees you and punishes you if you are evil");
Fraudulent real estate transaction between the Vatopedi Monastery on Mount Atos and the Greek State;

6. -741n Nymfos" site, translated with tendency to "Christian Nymphomania";
he Vatican's suspension of 58-year-old Bishop John Thattungal from the Kochi Diocese of India to adopt a 26-year-old woman ("Spiritual Power");
Religious / satanic verbiage in electoral polemics;
The socio-religious press magazine.

Invocaţii/rugăciuni în diferite religii: Gayatri Mantra, hinduism); (Khuddaka Patha, budhism); (Coran 1: Al-Fatihah); Bible, Matthew 6.9-13: The Lord's Prayer / Tatăl nostru - creştinism; Kaddish, iudaism; Nuer, Sudan / religii africane tradiţionale; Avesta, Yasna 28.1, zoroastrianism; Namokar Mantra, jainism); Adi Granth, Japji p. 1: The Mul Mantra, sikhism; Dansul Colibei, Religii native americane); Fie vorbele gurii mele / şi meditaţia inimii mele / primite vederii tale, o Doamne, / Stâncă şi salvare a mea (Biblia, Psalmul 19.14, iudaism şi creştinism).

Din Jung Lexicon. Anima – partea feminină lăuntrică a bărbatului, arhetipul vieţii înseşi. Animus – partea lăuntrică masculină a femeii. Inconştientul colectiv – un strat structural al psihicului uman conţinând întreaga moştenire spirituală a evoluţiei umanităţii, născută din nou în structura creierului fiecărui individ. Inconştientul personal conţine amintiri pierdute, idei dureroase care sunt represate (i.e. uitate dinadins), percepţii subliminale prin care se înţeleg percepţii sensoriale care nu sunt îndeajuns de puternice pentru a ajunge conştiinţa. Vise – fragmente ale activităţii psihice involuntare. Participare mistică – legătură mistică sau identitate între subiect şi obiect. Puer aeternus / puer animus / puella anima. Renaştere – metempsihoză (transmigrarea sufletelor), reîncarnare (în corp uman), înviere; renaştere psihologică (individuare) şi schimbare indirectă care survine prin participarea la procesul transformării. Atitudinea religioasă – observaţie atentă a, şi respect pentru forţe invizibile şi experienţă personală. Termenul de religie desemnează atitudinea specifică unei conştiinţe care a fost schimbată de experienţa numinosum-ului. Religia este o atitudine instinctivă specifică omului, iar manifestărule ei pot fi urmărite în întreaga istorie umană. Atitudinea religioasă este diferită de credinţa asociată unui anume crez. Credinţa este o formă codificată şi dogmatizată a unei experienţe religioase originare şi dă expresie unui anumit crez colectiv. Adevărata religie implică o relaţie subiectivă cu anumiţi factori metafizici şi extramundani. Un crez este o confesiune a credinţei intenţionată în principal pentru lume în general şi astfel este o afacere intramundană, în vreme ce înţelesul şi scopul religiei stă în relaţia individului cu Dumnezeu (creştinătate, iudaism, islam) ori cu calea salvării şi eliberării (budhism). Jung credea că o nevroză în a doua parte a vieţii este rareori vindecată fără dezvoltatea unei atitudini religioase inspirată de o revelaţie spontană a spiritului.

Conflict religios și mediiere

Paradoxul religiei ca sursă de divizare și conflict, pe de o parte, și de aspirații de pace și serviciu compasionat, sacrificial, pe de altă parte.
Ambivalența sacrului. Religie, violență, reconciliere. Ce au în comun un terorist religios și un făcător de pace? "Religia provoacă pace", dar poate mobiliza la război, cu atacarea țintălor religioase, ori convertirea dușmanului.

Autoritate, autonomie și conflict religios. Politizarea religiei, motiv de conflict. Intensitatea politizării este mai mare în religiile monoteiste. Secularizare, revivalism religios, fundamentalism modern. Drepturile omului, conflictul religios și globalizarea. Geopolitica principalelor religii ale lumii. Valori ultime în noua ordine mondială.

Conflictul etnic-religios în interiorul statelor și în contextul internațional. Conflicte etnice și religioase în sud-estul Europei și în regiunea Mării Negre. Conflictul confesional între protestanți și catolici, între musulmani și hinduși etc. Islamul în Europa și în lume. Soldații luptând împotriva acelorași religii (soldații americani provin din 700 de religii). "Război cosmic". "Pace negativă".

Era extremismului religios. Mișcări extremiste, escaladarea conflictelor. "Violența, o datorie". De la fanatism la terorism în numele religiei. Război sfânt, pace sfântă. Atacuri suicidare, operații-martir. "Spălarea creierelor" și mișcarea noilor religii. Abuz ritual satanic. Autoritatea diabolică. Limitele victimizării.

Religie, conflict și reconciliere. Contribuția religiei și a culturii la medierea păcii și a conflictului. Narație, ritual, context și simbol. Concilierea religioasă, în acord cu statul de drept, dar și cu principiile de justiție incluse în scripturi (iubire, iertare, reconciliere). Experiența medierii și a rugăciunii.

Religia definită ca mediere între finit și infinit (Hegel). Cristos, mediator între Dumnezeu și om, dar și între exorcist și spiritul rău. Liderul carismatic spiritual ca mediator al conflictelor și dialogului intereligios. "Demos și Deus".

Construcția religioasă a păcii. Transformarea conflictului prin servicii spirituale. Pacea interioară și pacea exterioară. Rolurile actorilor religioși făcători de pace, tipologia activităților pacifiste. Textele sacre și medierea / transformarea conflictului. Iertare și dușmani. Vindecare și reconciliere.

Socio-antropologia sacrului.

Dumnezeu a devenit om pentru ca omul să devină Dumnezeu (Sfinţii Părinţi)

Lat. Sacrum (zeiesc) sacer (preot), sanctum (aparte), cf. gr. hagios, ebr. qadash, polynesiană tapu (tabu), arabă haram

Numen (putere misterioasă), cf. sanscrită brahman, melanesiană mana, germană veche haminja.

Lat. profanus ( înainte / în afara templului; fanum, templu).

Mircea Eliade, Sacru şi profan (1. Spaţiul şi sacralizarea lumii 2. Timpul sacru şi miturile 3. Sacralitatea naturii şi religia cosmică. 4. Existenţa umană şi viaţa sanctificată).

“Satan reprezintă o piesă esenţială a sistemului creştin; or, dacă el este o fiinţă impură, nu este şi o fiinţă profană” (Emile Durkheim)

Invocaţie (rugăciuni în diferite religii): OM / Medităm la splendoarea glorioasă / a divinului dătător de viaţă. / Fie ca el însuşi să ne lumineze minţile. / OM (Gayatri Mantra, hinduism); Laudă Lui, Exaltatului, Arahant-ului, Iluminatului. / În Buddha caut adăpost. / În Normă caut adăpost. / În Ordine caut adăpost. (Khuddaka Patha, budhism); În numele lui Dumnezeu, Binefăcătorul, Îndurătorul. / Lăudat fie Dumnezeu, Domnul Lumilor, / Binefăcătorul, Îndurătorul, / Ţiitorul Zilei Judecăţii. / Numai Ţie ne închinăm; / Numai Ţie îţi cerem ajutor. / Arată-ne calea dreaptă: / Calea celor pe care Tu i-ai binevoit; nu a celor ce Ţi-au dobândit mânia, nici a celor ce se rătăcesc. (Coran 1: Al-Fatihah); Hallowed be Thy name. / Thy kingdom come, Thy will be done, / on earth as it is in heaven. / Give us this day our daily bread; / And forgive us our debts, / as we also have forgiven our debtors. / And lead us not in temptation, / but deliver us from evil. (Bible, Matthew 6.9-13: The Lord's Prayer / Tatăl nostru - creştinism); Glorificat şi sanctificat fie numele mare al lui Dumnezeu în lumea pe care el a creat-o după voia sa. Fie ca el să-şi întindă împărăţia în timpul vieţii şi zilelor tale, întru viaţa întregii case a lui Israel, repede şi curând; şi spune: Amin. (Kaddish, iudaism); Tatăl nostru, al tău este universul, a ta este voia, / Dă-ne pace, fă sufletele oamenilor paşnice. / Tu eşti tatăl, alungă tot răul din calea noastră. (Nuer, Sudan / religii africane tradiţionale); Cu bucurie Domnului Înţelept! / Slăvit fie gândul, slăvit cuvântul, / Slăvita este fapta sanctului Zarathustra! // Supus mă rog, / cu mîinile ridicate pentru ajutor: / Întîi, o Doamne, a-mi plini toate faptele / Cu Dreptatea Spiritului binefăcător, / Cu înţelepciunea Gândului Bun, / astfel a sluji Sufletul Creaţiei. (Avesta, Yasna 28.1, zoroastrianism); Mă plec spre Arhants, fiinţele umane perfecte, oameni îndumnezeiţi. / Mă plec spre Siddhas, liberate suflete fără trup, Doamne. / Mă plec spre Acharyas, maeştri şi capi ai congregaţiilor. / Mă plec spre Upadhyayas, învăţători spirituali. / Mă plec nevoitorilor spirituali din univers, Sadhus. (Namokar Mantra, jainism); El este singura Fiinţă Supremă; a eternei manifestări; / Creator, Realitate Imanentă; Fără Teamă, Fără Răutate; Formă Fără Timp; Neîncarnată; Existentă în Sine; / Realizată prin graţia sanctului Guru (Adi Granth, Japji p. 1: The Mul Mantra, sikhism); Cerul mă binecuvântă, pământul mă binecuvântă; / Sus în Ceruri, fac Spiritele să danseze; / Pe Pământ, fac oamenii să danseze (Dansul Colibei, Religii native americane); Fie vorbele gurii mele / şi meditaţia inimii mele / primite vederii tale, o Doamne, / Stâncă şi salvare a mea (Biblia, Psalmul 19.14, iudaism şi creştinism).

Noi religii. Noile religii din secolele al 19-lea şi al 20-lea, cu 130 milioane de membri, îşi au, în majoritate, rădăcinile în tradiţii religioase mai vechi. Dacă Hare Krishna sau biserici africane independente sunt recunoscute de hinduşi, respectiv de creştinătatea africană, alţii, precum Church of Jesus Christ of Latter-day Saints, Martorii lui Iehova, Yogi Bhajan sunt în conflict cu instituţiile religioase originare. Noi secte şi mişcări în hinduism: Sri Aurobindo Ashram, Arya Samaj, Brahmo Samaj, Ananda Marga, Transcendental Meditation, the International Society for Krishna Consciousness (Hare Krishna), şi mişcări centrate pe Meher Baba, Sathya Sai Baba, Bhagwan Rajneesh şi alţii.Noi religii în Japonia: Rissh-o K-osei Kai, S-oka Gakkai, Agon-shu, Omoto Kyo, Sekai Kyusei Kyo/Biserica mesianităţii mondiale, Mahikari şi Sukyo Mahikari, Perfect Liberty Kyodan. Mişcări religioase în Coreea: Tan Goon Church, Tae Jong Church, Han Il Church, Chun Do Church, grupuri de religionişti folclorici. Secte şi grupuri creştine: kimbanguişti (Zair), Frăţia crucii şi a stelei (Nigeria), rastafarieni (Caraibe). Scripturi adiţionale bibliei: the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price; scrieri de Mary Baker Edy (Christ Scientist), Ron Hubbard (Church of Scientology). Credinţa baha'i, scrieri ale lui Baha'u'llah: the Book of Certitude (Kitab-i-Iqan), the Hidden Words of Baha'u'llah, şi Epistle to the Son of the Wolf.

Conflict religios şi mediere

Paradoxul religiei ca sursă de divizare şi conflict, pe de o parte, şi de aspiraţii paşnice şi serviciu compasionat, sacrificial, pe de altă parte.

Ambivalenţa sacrului. Religie, violenţă, reconciliere. Ce au în comun un terorist religios şi un făcător de pace? “Religia cauzează pace”, dar poate mobiliza la război, cu atacarea ţintelor religioase, ori convertirea duşmanului.

Autoritate, autonomie şi conflict religios. Politizarea religiei, motiv de conflict. Intensitatea politizării este mai mare în religiile monoteiste. Secularizare, revivalism religios, fundamentalism modern. Drepturile omului, conflictul religios şi globalizarea. Geopolitica principalelor religii ale lumii. Valori ultime în “noua ordine mondială”.

Conflictul etnic-religios în interiorul statelor şi în context internaţional. Conflicte etnice şi religioase în Sud-Estul Europei şi în regiunea Mării Negre. Conflictul confesional între protestanţi şi catolici, între musulmani şi hinduşi etc. Islamul în Europa şi în lume. Soldaţi luptând împotriva celor de aceeaşi religie (soldaţii americani provin din 700 de religii). “Război cosmic”. “Pace negativă”.

Era extremismului religios. Mişcări extremiste, escaladarea conflictelor. “Violenţa, o datorie”. De la fanatism la terorism în numele religiei. Război sfânt, pace sfântă. Atacuri suicidare, operaţii-martir. “Spălarea creierelor” şi mişcarea noilor religii. Abuz satanic ritual. Autoritate diabolică. Limitele victimizării.

Religie, conflict şi reconciliere. Contribuţia religiei şi a culturii la medierea păcii şi a conflicturlui. Naraţiune, ritual, context şi simbol. Concilierea religioasă, în acord cu legile statelor dar şi cu principiile de justiţie cuprinse în scripturi (iubire, iertare, reconciliere). Experienţa medierii şi a rugăciunii.

Religia definită ca mediere între finit şi infinit (Hegel). Hristos, mediator între Dumnezeu şi om, dar şi între exorcist şi spiritul rău. Liderul carismatic spiritual ca mediator al conflictelor şi dialogului intereligios. “Demos şi Deus”.

Construcţia religioasă a păcii. Transformarea conflictului prin servicii spirituale. Pacea interioară şi pacea exterioară. Rolurile actorilor religioşi făcători de pace, tipologia activităţilor pacifiste. Textele sacre şi medierea/transformarea conflictului. Iertare şi duşmani. Vindecare şi reconciliere.

Curs

RELIGIILE LUMII ŞI SCRIPTURILE LOR

Iudaism şi Creştinism – Islam – Zoroastrianism – Hinduism – Sikhism – Jainism – Budhism – Confucianism – Taoism – Shintoism – Religii Tradiţionale Africane – Religii Native Americane – Religii din Pacificul de Sud – Noi religii

Iudaism şi creştinism. Iudaismul şi creştinismul sunt două religii monoteiste, etice, care au în comun o parte a scripturilor lor. Biblia ori Tanakh a evreilor este Vechiul Testament al Creştinilor. Printre credinţele comune se numără: 1) există un Dumnezeu, (2) puternic şi (3) bun, (4) Creatorul, (5) care revelează Lumea Sa omului, şi (6) răspunde rugăciunilor. Atât iudaismul cât şi creştinismul fac (7) o afirmare pozitivă a lumii ca arenă a activităţii lui Dumnezeu, (8) ca loc în care oamenii au obligaţia să acţioneze etic, şi (9) care trebuie scăpată de nedreptate. Amândouă cred în (10) o viaţă viitoare, precum şi într-o doctrină a învierii. În fine, amândouă văd (11) o consumare finală a istoriei şi (12) realizarea suveranităţii complete a lui Dumnezeu pe pământ, prin venirea lui Mesia ori, în cazul formelor moderne ale iudaismului, o eră mesianică.

Printre diferenţele profunde, mai întâi, pentru iudaism Dumnezeu este unul şi unic, pentru creştinătate Dumnezeu este unul în natura Sa dar sunt trei persoane alcătuind trinitatea: Tatăl, Fiul şi Sfântul Duh. Creştinii cred în Hristos, pentru evrei Mesia nu a venit încă.

Nici iudaismul, nici creştinismul nu mai practică legile scripturale ale sacrificiilor animale. Dar în timp ce pentru iudaism mitzvot – poruncile etice şi rituale ale bibliei – rămân normative şi sunt elaborate în Talmud ca halakah sau cerinţe ale vieţii, creştinismul urmează numai învăţăturile etice ale bibliei, i.e. cele Zece Porunci. Spre deosebire de iudaism, creştinătatea afirmă doctrina păcatului originar. Pentru creştinătate, cărţile sacre ale iudaismului, numite Vechiul Testament, sunt luate drept o pregătire pentru revelaţia finală pe care Dumnezeu o va face prin Hristos - revelaţie scrisă în cărţile Noului Testament. Noul Testament este scris în limba greacă, la un secol după moartea lui Hristos.

Islamism. Islamismul este a treia mare religie monoteistă, care îşi are rădăcinile în Abraham şi ale cărei învăţături vădesc multe continuităţi cu scripturile evreieşti şi creştine. Islamul proclamă pe Allah, unul Dumnezeu, Creatorul, care este suveran şi bun, care răspunde la rugăciuni şi care lucrează cu omenirea în istorie prin chemarea profeţilor pentru a proclama cuvântul lui Dumnezeu. Există o afirmare pozitivă a lumii drept creaţie a lui Dumnezeu şi ca arenă în care oamenii sunt obligaţi să acţioneze etic. Islamismul oferă numai două alegeri pentru omenire: credinţă ori necredinţă, Dumnezeu ori Satan, paradis ori iad. Profeţii sunt intermediarii lui Dumnezeu pentru umanitate, în primul rând Mohamed (c. 570 – 632), dar şi Adam, Noe, Abraham, Ismail, Moise, Iisus. Coranul, revelat lui Mohamed, este înregistrarea perfectă şi acurată a mesajului lui Dumnezeu către profeţii fiecărei ere.

Islamismul este o religie practică şi cere fiecărui musulman cinci obligaţii, Cinci Stâlpi: (1) confesiunea credinţei în Dumnezeu şi în Mohamed ca mesager al lui Dumnezeu, (2) rugăciune zilnică de cinci ori la timpuri fixate, (3) postul în timpul lunii Ramadan, (4) plata unei taxe-ofrande şi dania de caritate către săraci, şi (5) pelerinajul către sfânta cetate Mecca şi altarul ei sacru, Kaaba.

Scriptura fundamentală a islamismului este Coranul, care a fost revelat de îngerul Gabriel profetului Mohamed, anume în limba arabă. Dincolo de Coran, celelalte texte de autoritate au împărţit Islamul în două mari secte, Sunni şi Shiite. Musulmanii sunniţi venerează învăţătura lui Mohamed bazată pe hadit, tradiţiile şi spusele profetului aşa cum au fost memorizate şi transmise de însoţitorii lui, alcătuind 'ilam al-hadith', Ştiinţa Tradiţei. Şiiţii venerează pe Ali, ginerele lui Mohamed, iar tradiţia lor în Islam are propriile hadith, care nu diferă decât în mici detalii de colecţiile sunnite.

Zoroastrianism. Profetul Zarathustra (c. 1000 î.C) este fondatorul zoroastrianismului, religie majoră a Persiei antice. Astăzi mai sunt sub o sută de mii de zoroastrieni practicanţi, expulzaţi din Iran şi trăind lângă Bombay, India. Zoroastrienii contemporani sunt monoteişti, se închină unui Dumnezeu, Ahura Mazda, Domnul Înţelepciunii, ale cărui variate aspecte sunt personificate în scriptura lor, Avesta, ca arhanghelii Minte Bună, Dreptate, Devoţiune, Dominion ş.a. El este simbolizat de foc, care este centrul ritualului zoroastrian. Sufletul este nemuritor.

Hinduism. Trăsături comune ale credinţelor şi practicilor hinduse: (1) Brahman sau realitatea ultimă; (2) acesta este accesibil pe variate căi (margas): cunoaştere (jnana yoga), devoţiune (bhakti yoga), şi acţiune (karma yoga); şi (3) este realizat de acei înţelepţi care au atins uniunea sau comuniunea cu acea realitate; (4) creaţia şi fenomenele lumeşti sunt temporale şi parţiale; (5) doctrina karma, potrivit căreia fiecare cuvânt, gând faptă primeşte recompensa pe măsură; (6)doctrina reîncarnării; (7) autoritatea vedelor; (8) patru stadii ale vieţii (învăţare, căsnicie, spiritualizare, asceză); (9) patru ţeluri ale vieţii – dreptate (dharma), avuţie (artha), plăcere (kama) şi libertate spirituală (moksha); şi (10) idealul ordinii sociale degenerat în sistemul de castă. Literatura revelată (shruti) include: Vedas, Samhitas, Brahmanas, Aranyakas, Upanishads. Cea mai cunoscută scriptură hindusă este Bhagavad Gita. Tradiţiile sacre (smrti) includ epopeile Ramayana şi Mahabharata, sau Legile lui Manu.

Sikhism. Sikhismul este o religie monoteistă, relativ modernă, întemeiată în secolul al 15-lea, sub inspiraţia lui Guru Nanak. Căutând să înlăture diferenţele dintre hinduşi şi musulmani, dintre caste, se predică puritatea interioară a devoţiunii ca măsură a persoanei în faţa lui Dumnezeu. Adi Granth este o colecţie versuri sacre şi ragas compuse de gurus şi de poeţi hinduşi şi musulmani.

Budhism. Buddha, născut Siddhartha Gautama (c. 581-501 î.c.) a predicat în India, unde budhismul a înflorit pentru aproape 15 secole şi unde au fost scrise cele mai multe scripturi de bază. Din multele şcoli ale budhismului au supravieţuit două ramuri majore, theravada (învăţătura celor bătrâni), care s-a răspândit în Sri Lanka şi Asia de Sud-Est, şi mahayana (marele vehicul), care s-a răspândit spre nord, în Tibet, Mongolia, China, Corea şi Japonia.

Potrivit theravada, liberarea (nibbana/nirvana) poate fi atinsă prin autopurificare şi înţelegerea reală a dhamma/dharma constând în cele patru nobile adevăruri: 1. întreaga existenţă este dukkha/suferinţă; 2. suferinţa se datorează patimii pentru existenţă şi nesaţului pentru plăcerile simţirii şi minţii; 3. încetarea sufernţei vine prin renunţarea la patimă şi nesaţ; 4. nobila cărare în opt trepte este cea care conduce la încetarea suferinţei. Canonul scripturilor theravada (scrise în pali) este numit Tipitaka/Tripitaka/Trei Coşuri, din care cea mai cunoscută este Dhamapada, numită şi contraparte a Bhagavad Gita.

Budhismul mahayana conţine doctrina ultimei realităţi, absentă în theravada. Printre cele mai iubite scripturi (Tripitakas, în sanscrită, chineză, tibetană) se numără Lotus Sutra (Saddharma-Pundarika), Sutra ghirlandei, Sutra inimii, Sutra Mahaparinirvana, Cartea morţilor (Bardo Thodol).

Confucianism. Spiritul chinez este amestecul a trei învăţături (san chiao): confucianism, în materie de educaţie şi etică; taoism, privitor la iluminarea personală; budhism, în privinţa morţii şi a vieţii după moarte. Confucius (551-479 î.c.) şi-a îndemnat discipolii pe calea unui ideal al omului superior, care este sincer, filial cu părinţii, loial stăpânului, aderent la formele sociale şi religioase (li). Societatea este ordonată potrivit celor cinci relaţii: suveran şi supus, tată şi fiu, frate mai mare şi frate mai tânăr, soţ şi soţie, prieten şi prieten.

Scripturile canonice ale confucianismului sunt cele Cinci Clasice şi cele Patru Cărţi, Cartea Cântecelor (Shih Ching), Cartea Istoriei (Shu Ching). I Ching (Cartea Schimbărilor) este canonică şi pentru confucianism şi pentru taoism.

Taoism. Înţelepţii taoişti caută identificarea mistică cu marea matrice a naturii, impersonalul tao, prin meditaţie şi transă. Devenit fără nume şi formă, nefăcând nimic (wu-wei), înţeleptul dobândeşte te – putere/virtute – din tao. Conducătorul taoist trebuie “să golească minţile oamenilor şi să le umple burţile”.

Principala scriptură a a taoismului filosofic este Tao Te Ching, atribuită fondatorului Lao Tzâ, contemporan lui Confucius. A doua scriptură este Chuang-tzâ.

Shintoism. Shintoismul, religia indigenă a poporului japonez, coexistă cu confucianismul şi taoismul. Este centrat pe cultul unor zeităţi numite kami (numenous/spiritual). Prima între kami este Amaterasu, zeiţa soare, patroana Japoniei. Scrieri clasice pentru shintoism sunt Kojiki şi Nihon Shoki.

Religii tradiţionale africane. Există peste o sută de milioane de aderenţi ai diferitelor religii tradiţionale din Africa, America de Nord, America de Sud, Asia şi Pacificul de Sud. Religia tradiţională africană arată credinţă în fiinţa supremă, un creator transcendent, susţinător al universului. Numele africane ale lui Dumnezeu sunt construite pe un atribut sau altul: creator - Nzame (Fang), Mu'umba (Swahili), Chineke (Igbo), Ngai (Gikuyu), şi Imana (Ruanda-Urundi); fiinţă supremă - Oludumare (Yoruba), Mawu (Ewe), şi Unkulu-Nkulu (Zulu). Marele strămoş este numit Nana (Akan) şi Ataa Naa Nyonmo (Ga); printre kalibari ea este Opu Tamuno, Marea Mamă. Ca Orise (Yoruba) el este Izvorul tuturor fiinţelor; ca Yataa (Kono) şi Nyinyi (Bamum) el este prezent pretutindeni; Chukwu (Igbo) înseamnă marea providenţă care determină destinele; Onyame (Akan, Ashanti) înseamnă cel care dă deplinătate. Ca Spirit al universului el este Molimo (Bantu); Ca paradis al Spiritului cerului este numit Nhialic (Dinka), Kwoth (Nuer), Soko (Nupe), Olorun (Yoruba); şi pentru Igbo numele Ama-ama-amasi-amasi el este Cel ce nu este nicidată cunoscut deplin. O constelaţie de zeităţi sunt subordonate fiinţei supreme.

Religii native americane. Lumea cu puterile sale divine este simbolizată în ritual de cele şase direcţii: Nord, Sud, Est, Vest, zenit şi nadir şi de entităţile vii care le reprezintă. Nadirul este mama sau bunica pământ. Se caută armonie, a se completa cercurile vieţii, a călca în frumuseţe. Ritualul fumatului de tutun creează comuniune, ca şi postul sau dansul soarelui. Şamanul este însoţit în transa lui de alţi participanţi.

Religii din Pacificul de Sud. Legendele maori şi polineziene celebrează strămoşii exploratori de noi insule, preeminenţi printre neamurile lor, bravi în războaie, dar şi vicleni magicieni. Se caută pace şi armonie, rareori atinse.

Conflict religios şi mediere

Obiective

Înţelegerea naturii şi cauzelor conflictului religios, a procesului medierii şi rezolvării conflictului;

Dezvoltarea abilităţilor de analiză, management, transformare şi rezolvare a conflictului religios;

Capacitatea de diagnoză conflict-toleranţă pentru participarea neutră, ca mediator, la părţile în conflict.

Conţinut

Paradoxul religiei ca sursă de divizare şi conflict, pe de o parte, şi de aspiraţii paşnice şi serviciu compasionat, sacrificial, pe de altă parte. Factori religioşi care generează sau exacerbează conflictul. Factori religioşi care ajută la stingerea conflictului.

Ambivalenţa sacrului. Religie, violenţă, reconciliere. Ce au în comun un terorist religios şi un făcător de pace? Natura conflictului religios. Religia este ceva pentru care merită să lupţi. Conflict tribal, regional, internaţional. “Religia cauzează pace”, dar poate mobiliza la război, cu atacarea ţintelor religioase, ori convertirea duşmanului.

Religia definită ca mediere între finit şi infinit (Hegel). Hristos, mediator între Dumnezeu şi om, dar şi între exorcist şi spiritul rău. Liderul carismatic spiritual

ca mediator al conflictelor şi dialogului intereligios. “Demos şi Deus”.

Metode de învăţământ utilizate

Discuţii-conferinţe, studii de caz, dezbateri, reconstruiri, jocuri de rol.

Elaborarea de proiecte şi eseuri în aria aprofundării conflictului şi medierii religioase.

Forme de evaluare:

Evaluare continuă prin proiecte, eseuri şi participarea la dezbateri (25%);

Evaluare sumativă prin examen (75%).

Bibliografie

Abu-Nimer, Muhammad. Nonviolence and Peace Building in Islam: Theory and Practice. Gainesville: University Press of Florida, 2003

Appleby, R. Scott. The Ambivalence of the Sacred: Religion, Violence, and Reconciliation. Boston, Lanham: Rowman and Littlefield, 2000

Augsburger, David W. Conflict Mediation across Cultures: Patways and Patterns. Louisville: Westminster, John Knox, 1992

Gopin, Marc. Between Eden and Armagheddon The Future of World Religions, Violence, and Peacemaking. Oxford University Press, 2000

Haught, James. Holy Hatred: Religious Conflicts of the 90's. Amherst, 1995

Masterat în universităţi italiene. Bologna: La mediazione nonviolenta dei conflitti: dal locale all'internazionale. Pisa: Gestione dei conflitti interculturali ed interreligiosi. Modena: Pluralismo religioso: identita', conflitti, dialogo tra fedi. Siena: Formazione al dialogo interreligiosa e interculturale, in particolare nella geopolitica dell'area mediterranea.

Powel, Elinor, D. U. The Heart of Conflict: A Spirituality of Transformation. Kelowna, Northstone Publishing, 2003

Tutu, Desmond. No Future Without Forgiveness. New York, Doubleday, 1999

The 8^th ICPNA, Jaipur, India, 20 – 23 October 2013

BETWEEN MAHAVIRA AND EMINESCU

By Dr. George Anca

The 9^th ICPNA, Jaipur, India, 20 – 23 October 2017

BETWEEN MAHAVIRA AND EMINESCU

By Dr. George Anca

The presentation belongs to a writer dealing for decennials with Indian and Romanian spirituality. It includes: Gandhian Jainism in Romania (meeting Acharya Mahapragya in Rajsamand – Gandhi and Sermon on the Mountain – Gandhi and Romanian Parliament via Argentina – Satyagrha, ahimsa and aparygraha statements); Indoeminescology – Mihai Eminescu and India (meeting president Shanker Dayal Sharma – The International Academy Mihai Eminescu – Indian poems on Eminescu); A master course on energetic nonviolence and non-possesion (anthropology of nonviolence, Romanian thinkers on the subject).

Announcement about the 9th ICPNA

Theme : Science, Spirituality and Universal Peace

February 23, 2017

Dear friends,

I am pleased to inform you that the 9th International Conference on Peace and Nonviolent Action (9th ICPNA) will be held at ANUVIBHA Jaipur Kendra, Jaipur from Dec 17 to Dec 21, 2017. The theme chosen for the above conference is Science, Spirituality and Universal Peace.

Late His Holiness Acharya Mahapragya was of the view that universal peace is impossible without spirituality. The present Anuvrat Anushashtha His Holiness Acharya Shri Mahashraman also believes that science and spirituality need to be pursued simultaneously. Many spiritual leaders also think that science and spirituality are not antithesis but are the two wheels of the same cart. No one can deny that science has transformed the planet. It has almost conquered nature and is instrumental in making human life most comfortable. Unfortunately man's materialistic development hasn't been commensurate with his spiritual development. On the one hand science has given us unprecedented materialistic comforts but at the same time it has also given us weapons of mass destruction which include atom bombs and intercontinental ballistic missiles that can carry nuclear weapons to distant parts of the world. Humanity has already witnessed the catastrophe of Hiroshima and Nagasaki which resulted in the killing of millions of innocent people. Only spiritually elevated persons will not use science for wars and for the gratification of their selfish ends. So, it is time we concentrated on preparing spiritual-cum-scientific human beings.

Science only explains the nature of an object, it doesn't preach. On account of the unprecedented materialistic development man today is inclined more to moral torpor, acedia, violence, hatred and greed. The scientists like Albert Einstein favoured the integration of science and spirituality. His famous quote is "Science without religion (spirituality) is lame, religion without science is blind." But the most celebrated modern scientist Stephen Halwking differs. He says, "There is a fundamental difference between religion, which is based on authority, and science, which is based on observation and reason. Science will win because it works." Notwithstanding those contradictory beliefs most people agree that we need to have a new human who combines both science and spirituality in him. In other words we need to have a human who has scientific outlook on life and is spiritual at heart. Only then universal peace is possible.

It has been decided to discuss this question threadbare at this most significant conference. We are inviting spiritual leaders, eminent scientists and social leaders of eminence who have been crusading against violence, hatred and human propensities for vengeance. We also intend to invite some Nobel Peace Laureates including HH The Dalai Lama. A detailed programme will be sent to those who think that they can attend this conference. If you think that you are interested in it and would like to attend it, please write to me indicating your intention giving your brief background and email ID. I will then send you the detailed brochure and a letter of invitation. The 9th ICPNA aims at deepening your insights into spirituality and providing you with a platform to share your views with the enlightened audience. The conference proposes to issue a declaration at its end which will be a blueprint for creating a world without violence by reconciling science and spirituality. Please save the dates.

I look forward to hearing from you,

Yours sincerely,

Dr. S.L. Gandhi

International President

Anuvrat Global Organization (ANUVIBHA)

B01-02, ANUVIBHA JAIPUR KENDRA

OPP. GAURAV TOWER, MALVIYA NAGAR – 302 017

(RAJASTHAN) INDIA

PH: +91-141-4049714 | 4050991 | 2525829

e-mail : slgandhi@hotmail.com | web : http://www.anuvibha.in

Dear Mr. L. S. Gandhi,

After I confirmed my intention to participate to the 9^th ICPNA (attached are some abstracts), I had a discussion with Mr. Victor Florean, founder of great museum of peace, and businessman. He wants to participate to the 9^th ICPNA, together with a collaborator. He intends to speak on A MUSEUM OF VIOLENCE IN NORTHERN ROMANIA , with references also to

1. Solutions for the greening of tailings with iron ore contents and their transformation into raw materials

2. solutions for the extraction of precious metals (Gold. Platinum, Silver ... etc) from the tailings by a new, ecological, environmentally friendly, cyanide-free technology.

With hope you will agree to have a Romanian delegation,

Best wishes and regards,

Dr. George Anca

(Since we didn't se, along with different papers, a booklet on Ahimsa and translation of Introduction in Jainism by Rudi Jansma and Sneh Rani Jain, I conducted a master course on anthropology of violence, publishing two volumes by master students)

9th International Conference on Peace and Nonviolent Action (9th ICPNA)

Jaipur, December 17 - 21, 2017

namo arihantaam namo sidhaanam namo ayariyanam namo loye sava sahunam

A MASTER COURSE IN PSYCHOLOGY-SOCIOLOGY ON ENERGETIC NONVIOLENCE AND NON-POSSESSION

Main themes of the master course on energetic nonviolence and non-possession:

Anthropology of nonviolence: Jain ahimsa and aparigraha. Buddhist karuna. Christian pity. Gandhian nonviolence. Principles of anekanta (relativity).

POLITICAL JAILED POETS

Prayers in Communist Jails

Abstract

The paper belongs to the theme of religion in Romanian Communist prisons, and is intended as a contribution in literary socio-anthropology by gathering prayers composed by heart by great poets like Vasile Voiculescu, Radu Gyr, Nichifor Crainic, and unknown ones grown up out of repression and hope for freedom with God's help. It comes in continuation to another mentioned presentation on a Hegel's-Noica's metaphorical dialectic triad (awakening, knot, lattice) and advaita (nondual) – kind of unification of repression and liberty through poetical transcendence. The imprisoned-liberating prayers are taken tacitly as advaitin (nondual) creations of soul (atman) in union with god (brahman). See also our book Chaos, Prison and Exile to Mihai Eminescu, Aron Cotruş, Radu Gyr and Horia Stamatu.

4^th International Conference on

Peace and Nonviolent Action

AHIMSA (NONVIOLENCE), PEACEMAKING

AND

CONFLICT PREVENTION AND MANAGEMENT

November 10-14, 1999

New-Delhi (INDIA)

TOWARDS AHIMSA

Dr. George Anca

Romania

Ahimsa-Compassion, Shanti-Peace, Isihia-Silence are well-familiar words for writer indologists gradually indebted to Saint "Vedas" and Holy "Bible" as well as to Mahavira, Krishna, Buddha, Jesus and most of all to masters of letters from Valmiki and Vyasa to Dante and Eminescu, from Shankaracharya and Abhinavagupta to Tomas d'Aquino and Blaise Pascal up to Baudelaire and post- modernists . There are more than wordings experiences just like AUM-Logos-VAC or even cross-graphos-swastika, with as many sacred occasions of moksa and meditation as tragic misunderstandings from Pillatus of Pont to Adolf Hitler.

Ahimsa itself belongs to a particular religion, Jainism having the charismatic founder Mahavira, but also to mankind as religious and psychological entity. Like yoga, ahimsa, even if born in India, may be seen everywhere in the Universe. It is more than a signal of love as hate doesn't seem to occur like a counterpart. It can be a simple tune, a good wisher to the soul of the poor being in search of self and others. Somehow the person becomes an embodiment of ahimsa without a clear predicament of his / her deeds. But in Conference on ahimsa one perhaps to leave his / her own ahimsa for the original one to drink from the spring started under the stars of India. However a confession would cover the appetite for other messages by showing a kind of semi-consciousness commitment of ahimsa.

I always understood by education for peace education for shanti education for ahimsa with consequent reserve for "pax" - "from pax romana to pax americana". An example of coming together of anthropology and ahimsa-shanti-isihia actions , an example is the congress in Zagreb followed by war in former Yugoslavia and claiming to attitude not only for one side or another (actually, the Croatian organizers of the congress asked to favor the Croatians in their struggle with Serbians) but for peacemaking by stopping the war it was quite academic to speak in early '90 about Kosovo ethnic issues to have in the threshold of the 3rd millennium a bloodshed occasion in this place with the name of the singing black bird.

Notes

Some literary, anthropological, educational presentations undertook with International Union of Anthropological and Ethnological Sciences (congresses in New-Delhi, 1978 - 2 papers; Zagreb, 1988 - 1 papers; Lisbon, 1991 - 2 papers; Mexico, 1994 - 2 papers; Williamsburg, 1998 - 5 papers), World Association of Educational Research (congress in Jerusalim, 1992 - 2 papers; Rethiymno - Greece, 1997 - 3 papers, International Association of Education for World Peace (accreditated to United Nations, Vienne - office as associated general secretatry and editor of I.A.E.W.P. News Letter in early '90), old Constitution and Parliament Association first participation 1980, New-Delhi, then registered as a member of International Academy "Mihai Eminescu".

C U R R I C U L U M V I T A E

Dr. George Anca

Anca, George Ion, literature educator.

Poet, prose writer, essayist, playwright, translator, anthologist, philologist, cinema man. Born on 12^th of April 1944, B. Ruda (Vâlcea), Romania; Son of Ion Marin and Elisabeta Dumitru (Grigorescu) A.; Romanian citizen. Married to Rodica Tănase Geoabă (Rodica Anca), June 6th 1966; One daughter: Alexandra - Maria Anca.

STUDIES

Elementary and secondary studies (Găeşti); Philology M.A. (1966), Ph.D. (1975) Bucharest University; Specializations: Rome University (1975), Italia; Delhi University Sanskrit (1982–1983); television, W.F. Maukley, U.S.A. (1980).

KNOWN LANGUAGES

Romanian, English, French, Italian, Hindi.

EMPLOYMENT

Reporter, Romanian Radio Broadcasting (1967–1969); Editor, “Colocvii Journal” (1969–1971); Press-attaché, Ministry of Education (1971–1976); Lecturer, Faculty of Journalism (1976–1977); Visiting Professor, University of Delhi (1977–1984; 2002-2003); Director, Central Library - Polytechnic Institute Bucharest (1984–1987); Director General, National Pedagogical Library (1988 - 2008).

MEMBERSHIPS

Romanian Writer’s Union; International Academy “Mihai Eminescu” (organizer & President); Permanent Council of International Union of Anthropological and Ethnological Sciences; Ethnological Society of Romania (Vice-President); International Association of Educators for World Peace (National Chancellor accredited to UN); Romanian Group for Pugwash (organizer); Romanian-Indian Cultural Association (R.I.C.A.) (President); Associate Professor, University of Oradea; Associate Professor, "Valahia" University, Târgovişte; Professor, Spiru Haret University

BOOKS PUBLISHED

Poetry: Invocaţii, 1968; Poemele părinţilor, 1976; 10 Indian Poems, 1978; Ek shanti, 1981; De rerum Aryae, 1982; Pancinci, 1982; Upasonhind, 1982; Ardhanariswara, 1982; Mantre, 1982; Sonhind, 1982; Norul vestitor (Kalidasa), 1983; Gitagovinda (Jayadeva), 1983; Sonet, 1984; 50 doine lui Ilie Ilaşcu, 1994; Doina cu variaţiuni, 1995; Doina în dodii, 1997; Waste, 1998; Balada Calcuttei, 2000; Sonete thailandeze, 2000; Orientopoetica, 2000; Malta versus Trinidad, 2000; Mamma Trinidad, 2001; Milarepa, 2001; Măiastra în dodii, 2003; Transbudhvana and Other Poems, 2003; Maroc după tată, 2004.

Prose: Eres, 1970; Nana in the Himalayas, 1979; Parinior, 1982; India. Memorii la mijlocul vieţii, 1997; The Buddha, 1994; Maica Medeea la Paris, 1997; Miongdang, 1997; Sub clopot, 1998; Pelasgos, 1999; Frica de Orient, 2001; Buddha şi Colonelul, 2001; Furnici albe, 2001; Poeston, 2001; Baudelaire şi poeţii români.Corespondenţe ale spiritului poetic, 2001; Sanskritikon, 2002; La Gioia, 2002; Dodii, 2002; În recunoaştere, 2003.

Theatre: Good luck, Radha, 1979; Pancinci, 1982; XII by Horace Gange, 1984; Teatru sub clopot, 1997; Templu în elicopter, 1997.

Essay: Baudelaire şi poeţii români, 1974; Indoeminescology, 1994 ; Articles on Education, 1995; Chaos, Prison, Exile, 1995; Lumea fără coloana lui Brâncuşi, 1997; Ion Iuga în India, 1997; Beauty and Prison, 1998; Some features of private-public link in Romania, 1998; From Thaivilasa to Cosmic Library, 1999; Ramayanic Ahimsa, 1999; Aesthetic Anthropology, 2000; Edgar, Who does (not) need libraries, 2001; In Search of Joy, 2003; Despre George Anca, 2003.

Editor/translator: Gianni Rodari’s Grammar of Fantasy, 1980; Meghaduta, 1982; Gita Govinda 1982; Hyperion, 1982; Jayadeva’s Gitagovinda, 1983; Kalidasa’s Meghaduta, 1984; Eminescu’s Luceafărul in Sanskrit (edited in 1983);

Periodicals edited: "Latinitas" (1982–1984); "Liber" (since 1990); "Bibliotheca Indica" (since 1996); “Trivium” (2004).

Script writer: (TV films): Constantin Brâncuşi, 1974; Gheorghe Anghel, 1974; Romul Ladea, 1974; Eminescu’s Statues, 1974; India in the European Literatures, 1979; Doine în dodii, 1997.

Over hundred studies presentations / papers / articles / lectures to international congresses and universities (anthropology, education, literature, linguistics, librarianship, journalism, politology (China, England, France, Germany, India, Israel, Italy, Yugoslavia, Korea, Malta, Mexic, Moldova, Portugal, Romania, Russia, Thailand, Trinidad-Tobago, USA, Morocco, Argentina).

COURSES TAUGHT

Romanian (elementary, intermediate, advanced); French; Italian; Latin; Universal and Comparative Literature and Theatre; Press Practice; Comparative Poetics (Sanskrit-Latin European); Conflict and Peace Education; Aesthetic Anthropology; Literary Journalism; Interpersonal Communication.

FIELDS OF INTEREST

Indology; Comparative Literature; Cultural Anthropology; Poetics and Alamkara; Theatre of Language, Onto-poetics, Antro-poetry; Translating cultures; Romance Languages; Indo-European; Nostratic.

REFERENCES

Romanian literary dictionaries, Cambridge Who’s Who, World of Learning, The Encyclopaedia of Distinguished Leadership, etc.

Avocations: writing, palm reading, walking.

Residence: Str. Izvorul Crişului Nr. 12, 040895-Bucureşti, Romania; Ph.: 021 450.88.68.

E-mail: george_anca @yahoo.com

George Anca

BETWEEN MAHAVIRA AND EMINESCU

GANDHIAN JAINISM IN ROMANIA

As a Romanian, I tried to spread the teachings of Rajsamand. I wrote afterwards a micro-novel – The Orissa Woman. Jain Poem – and I did a research on Ahimsa in Romanian literature from the ancient ballad Mioritsa/The Little Lamb/Memna (in Hindi) to the new Romanian Heysichasm, rereading in ahimsa-key poets like Mihai Eminescu, Lucian Blaga, Vasile Voiculescu. Before Rajsamand I lectured, at Delhi University, on Mircea Eliade’s Centenary in the World, mentioning that he has introduced ahimsa concept in Romania and commented Mahatma Gandhi’s non-violent revolution.

Mihai Eminescu (1850-1889) rewrote in Romanian on his own the beginning of the world from a sparkling point, as in Nasadya Sukta. Even a violent birth of cosmos has to be challenged. I wish Eminescu were in Rajsamand and see the tenth Terapanth Acharya, Mahapragya as a confirmation of his holy visions.

Climbing the Hill with thought to Tirthankaras and Terapanths, some of us got an increased feeling of Christmas on 25th December, few days after Id. Dr. Gandhi made clear once more our growth through Rajsamand encounter, a landarmak in our way to better humanity. Rudi sent here his Introduction to Jainism. Mezaki found similarities between Shinto and Dacian Zalmoxe. Gabriela spoke of enthusiasm in Rajsamand. Thomas reformulated his interfaith statement.

Vinod wrote me a letter just in Rajsamand. And I received in Bucharest from the editors – P.V. Rajagopal and S. Jeyapragasam – Ahimsa NONVIOLENCE -, International Gandhian Institute for Nonviolence and Peace, Madurai, May-June 2007, including articles “Economics of Nonviolence and Peace” by Acharya Mahapragyaji, and “The Nonviolent Revolution – the Italian who embraced Gandhi’s Satyagraha to oppose Fascism and War-II” by Rocco Altieri.

“The search for spiritual salvation did not require Gandhi to retire to a cave as a hermit, for he carries the cave with him” (A. Capitini )

and even love for them”.

The same spirit was shared recently in Romania by the author of The man, his people and the empire: ‘What is freedom?’ probed one student after Rajmohan Gandhi’s address at a university in Baia Mare, a northern Romanian city of 130,000 that was once a major mining centre. Prof Gandhi replied that ‘if the state tells me what to do, I say I will resist. But if my conscience asks me not to do something, I want to obey it. Then I find I have inner freedom.’

For them, and his university audience, Gandhi highlighted four key points;

· ‘If you’re planning a strategy for a community or country, leave absolutely no-one out;

· ‘Have the courage to speak the truth to your own side;

· ‘Think a lot but also leave room for inspiration;

‘If you find hatred around you, fight it. If people are hating each other, reconcile them. If someone is hating you, forgive him.’ (Rob Lancaster, “Romania: Reaching out to young leaders” 22/04/2010).

On a blog on Internet, Ion Burhan sees in Gandhi's satyagraha a way to make conscious some “social sins” of Romanian society such as: richness without work, pleasure without conscience, knowledge without character, gain without morals; science without humanism, religion without personal sacrifice, politics without principles. An article by Satish Kumar on Jain religion, translated into Romanian, keeps in original the supplementary readings as for a global communion: Padmanabha Jaini, Jaina Path of Purification, Jawahar Nagar, Delhi, India: Motilal Banarsidas, 1979. / Acharya Mahaprajna, Anekanta: The Third EyeLadnun, Rajasthan, India: Jain Vishva Bhavati, 2002. Email: books@JVBI.org. / Umasvati, That Which Is: Tattvartha Sutra, translated by Nathmal Tatia, San Francisco and London: Harper Collins, 1994. / Pratapaditya Pal, The Peaceful Liberators: Jain Art from India (1995). New York and London: co-published by Los Angeles County Museum of Art and Thames and Hudson. / Jan Van Alphen, Steps to Liberation: 2,500 Years of Jain Art and Religion (2000). Antwerp, Belgium: Etnografisch Museum.

On the site of Biblitheca publishing house is announced (May 2011) the last book issued in Romanian translation: Introducere in Jainism by Rudi Jansma and Sneh Rani Jain. Ahimsa - “the heart of Jainism” -, Gandhi – modern apostle of Jainism -, Karma are among key words of the presentation for general public.

A letter sent to Romanian Parliament by Cristina María Speluzzi from Buenos Aires República Argentina is opened by a quotation from Gandhi:

Honorable Members of the Romanian Parliament,

Distinguished Officials,

Ladies and Gentlemen,

“The greatness and the MORAL progress of a nation can be judged by the way the animals are treated ” (M. Gandhi)

The dark specter of a death sentence for strays in Romania is again of major concern for people from all over the world…

Again, poor innocent animals are about to be legally massacred by the tens of thousands…

We found out that The Romanian Parliament’s Committee for Public Administration Territorial Planning and Ecological Balance intends to make a new law regarding the management of strays….and they want :

- the dogs captures by the dog catchers will be PTS after 14 or maximum 60 days ( those considered dogs for fights, aggressive breeds will be PTS after 48h or 10 days ; those sick will be PTS immediately )

- sick animals will not be given for adoption.

- those who feed or take care of strays will be fined

- the minimum conditions for the captures, living quarters, transport, care ( food and shelter ) WILL BE ELIMINATED FROM the new law

- the clear description of how the euthanasia will be done and what substances are to be used WILL BE ELIMINATED FROM the new law…it will be replaced with ” the euthanasia will be done by a specialist “.

- the non profit organizations for animal protection WILL HAVE NO RIGHT to complain about the living conditions of dogs in municipal shelters. the control will be done only by the Sanitary-veterinary Authority.

- the non profit organizations for animal protection WILL HAVE NO RIGHT to capture, take care or spat/neuter strays.

In his book The Gandhian Mode of Becoming, Gujarat Vidyapith, Ahmedabad, 1998, Dr. Catalin Mamali adds to the “simple list” of comparison terms - Socrates, Jesus, Buddha,

Confucius, Martin Luther, Thoreau, Ruskin, Tolstoy, Steiner, Marx, Tagore, Freud, Mao,

Lenin, Savarkar, Martin Luther King Jr., and Mother Teresa - one more

frame of reference: Niccolo Machiavelli. A special feature for a book on Gandhi published in India may be also the large number of Romanian authors in bibliography: Badina O, Blaga L, Botez M, Brucan S, Constante L, Draghicescu M, Eliade M, Gusti D, Herseni T, Ierunca V, Istrati P, Mamali C, Neculau A, Preda M, Zapan G.