Caraioan, Pompiliu Geneza sacrului,. Alexandru Busuioceanu — , former docent in art at the University of Bucharest, newly appointed cultural counselor at Madrid. Became professor at the. It is the third-largest city in the European Union after London and Berlin, the municipality itself covers an area of Eliade, Mircea Forgerons et alchimistes, Paris: William Blake published several books of hand-tinted engraved poetry, provided illustrations to Dantes Inferno, from the late 18th century through the 19th century, the market for printed books and domestic art contributed substantially to the growth of the medium.

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To browse Academia. Skip to main content. By using our site, you agree to our collection of information through the use of cookies. To learn more, view our Privacy Policy. Log In Sign Up. Octavian Sarbatoare. This work and its translations are copyright protected. It can be used as electronic file or printed on paper as it is, without any modification. Includes index. Edition: 1st. ISBN: 0 8 1. Dacians - Religion. Spiritual life. Romanians - Religion.

The current Axial Age reconstructs spiritual consciousness of nature integrating wholly nature, people and divinity. The Romanian people are the European keepers of the primordial matrix of the sacred. The subjects of modern Zamolxianism have generated, in the last five years since Feb. The spiritual tradition of Dacians, ancestors of the Romanian people, is now in an advanced stage of structuring. That offers some answers to the multiple questions concerning the Romanian ethos.

At present it has become necessary the elaboration of a more compelling argument to answer the major issues. There are Romanian people today openly admitting their belonging to the Neo-Zamolxian spirituality and religion. I am Zamolxian! It is currently said. But what means to be Zamolxian for an individual, family or community, at the present time? Which is the basis of support for the creed? What are the relevant practices maintaining the spiritual life of a Zamolxian person?

Here are a few questions we have it in mind to give answers in this book. This short work is succinctly elaborated to clarify what signifies today to be Zamolxian, in theory and practice, as well as explaining the system of beliefs and its individual and collective usefulness.

We are certain that the importance of the current themes will trigger future conceptual developments. We depict the projected themes by synthesizing parts of information already available to readers, particularly in our published books see Sarbatoare, a, b, c, a, b, c, However we provide projections of new ideas. The book readers will be those eager in the subject of the renaissance of the Romanian people on the basis of their ancestral Dacian tradition.

Firstly, the new credo does represent the Romanians as descendants of their Dacians ancestors. In this first case Neo-Zamolxianism has an identity role Fig. Secondly, by adopting Neo-Zamolxianism faith the spiritual centrality of Romanian believers comes back in the Carpathian Mountains, where it was during the time of our ancestors see the relevant historical reference widely available about the Kogaions, sacred mountains.

A nation having spiritual quintessence in its own habitat area is more powerful and does not depend upon the external factors. In this second case Neo-Zamolxianism has a centralizing role. Thirdly, we are able to say that Neo-Zamolxianism is viable because the Romanian people keep an old tradition that can be applied in its social life. In the Romanian villages take place notable events connected to merely the tradition of their ancestors, i.

From such a strong vein, it can arise on a modern basis, a faith of joy of life. The roots of Romanian people are powerful as of a multiple strong-root tree Fig. Here we can say that Neo- Zamolxianism has healthy social role. Other relevant works, which sustain Neo-Zamolxianism, in its spiritual side, are: 1. It connects ideas for the purpose of enlarging Neo-Zamolxian panorama. The current paragraph and the following depict thoughts emphasized in an article we published, in the year , under the Romanian title Ce este neozamolxianismul?

English: What is Neo-Zamolxianism? Such people do contribute today to the conceptualising and practising of native creed of the Romanian folk. We emphasise mainly the quality of the Neo-Zamolxian stream of ideas as spirituality and religion free of dogma and irrelevant rituals. Their structuring and conceptualisation are collective contributions, not at all a result of one-person revelation. The outcome contains the reality of the modern man, the fact that we live in the third millennium.

Neo- Zamolxian faith brings rationality within the man-divinity connection and integrates humanity with nature by emphasizing the symbiotic relation between the two. The man is not the master of nature, as the Judaeo-Christian Bible erroneously advocates, but part of it.

It entails the acceptance of spiritual values to which the Zamolxian of today adheres through personal belief. Such values emerge from the evolving archetypal scheme that does structure Neo-Zamolxian spirituality. There are seven traditional Zamolxian archetypes. Each one is accompanied by certain qualities gained through the integration absorption of an archetype in the human psychology behaviour see image diagram in Chap.

Vital to say is that the practical nature of the beliefs is centred upon salvation and mystery. Soul salvation leads to spiritual awakening, i. The mystery side of Neo- Zamolxianism allows access to great soul capacities and moreover living them as human experiences.

The main part played by Neo- Dacian priests of today is to facilitate for believers gaining life wisdom. The aim is not new; the sacerdotal ancient Dacian gold bracelet image on the left side, Fig. But the Neo-Zamolxian community needs more elaborated settings for the purpose of ritual practicing and other aims.

In the last couple of years, in Romania were constructed places of worship, a project of great surprise for the Romanians of today.

There are now Neo-Dacian hearths, altars and temples allowing the performing of rituals especially those lighting the Dacian Sacred Fire of great proportions, such as The Pyre of Zamolxe. It has a flagpole on which, on special occasions, the Dacian banner having the serpent with head of wolf could be raised.

Another kind of Dacian hearths is that where the sacred fire is not lighted; they are mainly sites of contemplation and meditation. Its form is that of the Flower of Life of six petals, the diameter has five to six meters. There exist two places of worship, i.

Another variety of Neo- Dacian places of warship is that existent in a natural formation surrounded by the environment. One of them is The Temple of Giants Fig. There is a secret location to be found only with the help of a guide who knows the route. It is of utmost importance to specify in this chapter that the existence of a stable place of worship is not strictly necessary in order to light a sacred fire; a Dacian hearth temporarily built is as good as a permanent one.

The basic rule is that the sacred fire should be lighted in a clean open place where there is not danger of fire blaze or inside a building. In a practical manner, a temporary hearth constructed in an open natural space has usually the form of a circle, but could be a triangle, square, hexagon as well see the sacred symbols on Table 1.

The presence of a qualified priest is not strictly necessary. A priest, male or female, or many, or male-female working together temporarily chosen may be able to lead the Dacian Sacred Fire. The function, that is mind enlightenment of the people watching the fire, is prevalent over any priestly job. None has the monopoly of conducting Dacian Sacred Fire. The Neo-Zamolxianism does not create a priestly class to replace the one currently existent within the Romanian Orthodox Church, and be as corrupted as the later through setting up religious monopolies.

However, for the sake of having experience in the development of ritual of Dacian Sacred Fire, it may be more useful an initiated Decenian Zamolxian priest conducts the ritual. He or she follows a credo of spiritual evolution based on the knowledge of the seven traditional Zamolxian archetypes Fig. On such path the archetypes are absorbed as personal behaviour of the practitioner. The concept is developed in the Neo-Zamolxian gnosis, the Zamolxiana set of works see Sarbatoare, b, c. There are now two main categories of Zamolxian people, those living in the secular society, and the hermits.

The major category is by far the first; the majority of Zamolxians live in the lay society. But, a small number will opt for hermitage. These anchorites are retired from the world in so doing dedicating their lives to the purpose of living the higher consciousness.

For sure the living in secular society entails following the path of wisdom as is applied to human communities where family is the core cell. Both categories have The Book of Zamolxe as spiritual guide, inspiration and support.

Life for the Zamolxian living in secular society is centred mainly upon the activities in the family, but in the case of the hermit there are some particulars to be made.

The hermitage tradition is deep-rooted in the Romanian ethos. Far in time, before the Christianise of Dacia, the Dacian hermits were well-known in the ancient world. However, nowadays the Zamolxian hermitage is reborn on a different foundation than the one that is practiced by the Orthodox Christian denomination.

The Zamolxian hermit has two main options to follow. Either he lives as an ascetic alone or in a separate group of people following similar austere practices, men and women reside apart , or he or she teams up with a person or more of opposite sex. In the later case a man hermit has sexual encounters with women, or a hermit woman with hermit men. All pursue the rules of sacred sexuality.

The practices involving sacred sexuality are not new, their millenary oldness is found in Hinduism and Buddhism, two major religions well- known in the entire world. Certainly the subject needs an extensive development later on.


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BC - 2nd c. Journey to the Outer World or Gifts for the Gods? No one really knew who were the people living in those mountains. Everybody called them "Dacians" or "Getae"

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Alexandru Busuioceanu

This article will be permanently flagged as inappropriate and made unaccessible to everyone. Are you certain this article is inappropriate? Email Address:. Zalmoxis [ pronunciation? In later interpretations, which begin with Jordanes 6th century AC and have proliferated during the 19th and 20th century, mainly in Romania , he was regarded as the sole god of the Getae or as a legendary social and religious reformer who, according to Herodotus, taught the Getae a belief in immortality , so that they considered dying merely as going to Zalmoxis.



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