Religions Manual Development of New Inter-Religious Tools
Total Page：16
File Type：pdf, Size：1020Kb
This Publication is part of the project Development of new Inter-religious tools. HOLY MEMO Development of new Inter-religious tools Religions Manual Development of new Inter-religious tools HOLY MEMO This Manual is part of the game HOLY MEMO which is created during project Development of new Inter-religious tools Development of new Inter-religious tools is a project financed under Key Action 2, Capacity building in the field of youth under Western Balkans Window by European Commission, within Erasmus + Youth in Action Program. Project partners: NGO Iuventa (Serbia); Associazione TDM 2000 (Italy); Beyond Barriers - Pertej Barrierave (Albania); BEES (Austria); Intercultura Dinan (France); United Societies of Balkans (Greece); Batman Fen Lisesi Mezunları Derneği (Turkey); Föreningen Framtidståget (Sweden); Better Life In Kosova (Kosovo); Crveni Križ NOVO SARAJEVO (Bosnia and Herzegovina); Nvo Prima (Montenegro) "The European Commission support for the production of this publication does not constitute an endorsement of the contents which reflects the views only of the authors, and the Commission cannot be held responsible for any use which may be made of the information contained therein." 1 2 TABLE OF CONTENTS AYYAVAZHI ............................................................................................................................................. 4 BAHA'I FAITH .......................................................................................................................................... 5 BUDDHISM ................................................................................................................................................ 7 CAO ĐAI .................................................................................................................................................. 10 CHRISTIANITY ...................................................................................................................................... 11 CONFUCIANISM .................................................................................................................................... 14 HINDUISM ............................................................................................................................................... 17 HUMANISM ............................................................................................................................................. 20 ISLAM ....................................................................................................................................................... 20 JAINISM ................................................................................................................................................... 23 JUDAISM ................................................................................................................................................. 25 RASTAFARI ............................................................................................................................................ 27 SHINTO .................................................................................................................................................... 29 SIKHISM .................................................................................................................................................. 32 TAOISM ................................................................................................................................................... 35 ZOROASTRIANISM .............................................................................................................................. 37 3 AYYAVAZHI Ayyavazhin religion is Founded in the 19th century by Ayya Vaikundar (ca. 1810-ca. 1857) who claimed to be an avatar of Narayan (Vishnu). The movement derives from the Hindu tradition, although some claim it to be a separate religion. The religion shares many ideas with Hinduism but differs in it’s concepts of good and evil and dharma. It is a monotheistic religion and is based on the life and teachings of Ayya Vaikundar. It took its rise in South India and is found particularly in Tamil Nadu and Kerala. Tamil is the principal language used in worship and for the movement's scriptures. It is thought that there may be as many as 8,000,000 adherents and most come from the more poor sections of the population. It had such a great rise in popularity that it became a great concern to Christian missionaries. The symbol of the Ayyavazhi is a lotus carrying a flame-shaped white Naman. The key teachings can be found in the book Akilattirattu Ammanai and other as found in the Arul Nool. The teachings are twofold, sociological and mystical. The mystical teachings are devoted to revealing divine knowledge, while social teachings are primarily concerned with eliminating inequality and discrimination in society. The teachings encourage a positive relationship with God, as opposed to one based on fear. Ayya Vaikundar is regarded as a teacher, social reformer, healer and miracle worker and followers claim that his numerous prophecies are being fulfilled. Central to Ayyavazhi's teachins is dharma-one's socioreligious obligation. In particular, Ayya Vaikundar was opposed to caste discrimination (although not the caste system itself), especially the denial of the lower castes' right to temple entry. The pathis at Swamithope, Vaikundar's birthplace, is often regarded as the movement's headquarters, although the Ayyavazhi do not constitute a single unified organization. Ayyavazhi condemns the caste system as based on it’s innate inequalities and is a source of reform in Indian society. As an attempt to challenge caste discrimination, the Ayyavazhi wear turbans – typically forbidden to lower castes – in their places of worship and are permitted to wear full-length dhotis rather than loincloths. They bear a tilak mark (a white clay marking indicating one's religious identity) on their foreheads in the shape of a jythi (sacred flame). They encourage commensality among all members, regarding annadhanam (the donation of a common meal) as more meritorious than pilgrimage. SCRIPTURES There are two principal scriptures: Akilattirattu Ammani (aka Alikam), orginaly written by Ayyavazhi's discipile Hari Gopalan Seedar in 1841 and made public in 1933, and Arul Nool, by Arulalarkal. The former consists of the sect's teachings, related by Narayan to his consort Lakshmi, while the latter contains prayers, hymns, instructions for rituals, and account of Ayya Vaikundar's life, and prophecies. WORSHIP PLACES The Ayyavazhi have established their own places of worship: there are seven principal holy places known as Pathis ("divine abodes"), at which a number of annual festivals are celebrated. Additionally, there are numerous places of worship known as Nizhal Thangals: these are small pagoda-like structures and are used for worship and study of scripture. Worship consists of the chanting of prayers, not puja, and does not involve the veneration of murtis (images of gods). FESTIVALS There are two yearly festivals for Ayyavazhi. The Ayya Vaikunda Avataram is celebrated on the twentieth day of the Tamil month Masi (March – April). This is the only Ayyavazhi festival to be celebrated as per the Solar calendar. The Thiru Edu- Vasippu is a festival of seventeen days celebrated in the Tamil month of Karthigai (November–December). WORSHIP Ayyavazhi worship was marked by its simplicity. The absence of idol worship and priestly mediation, and inclusion of alternate type of centres of worship, the Pathis and Nizhal Thangals, were other characteristics of Ayyavazhi worship. Congregational worship was a distinctive feature of Ayyavazhi worship. Praying together or 'mass prayer' was a form of worship Ayya Vaikundar formulated, in distinction to the practice of priests performing Poojas for individual or collective audiences. Currently, congregational worship takes place at appointed hours in the worship centres of Ayyavazhi. The devotees worship God, standing close to each other, hands folded over their chests, and a turban (Thalai pahai) on the heads of the males. They recite together the Ucchippatippu and Ukappatippu, the central prayers. Apart from these, the devotees that come to worship in the Pathi perform certain other rituals also. RITUALS Rituals of Ayyavazhi are a reform or revolutionary activity, focusing upon social equality, deviating from Hinduism. The rituals are also characterised and bound by religious beliefs that give them an alternative spiritual meaning. DIET The practice of vegetarianism is one of the important facts among the followers of Ayyavazhi. Some followers adopted partial vegetarianism. Today, vegetarianism is being strictly practised in one form or another by a section of the followers of Ayyavazhi as one of their religious observances. In particular, most of the Panividaiyalars (one who performs Panividai) of Pathis and Nizhal Thangals strictly follow Vegetarianism. Arul Nool too teaches one should be vegetarian to a high degree, or otherwise at least partially, especially during the 4 reading of scriptures and during festivals and when practicing rituals. OFFERING OF CHURUL Ayyavazhi does not have the idea of 'giving offerings' but only 'giving Churul’ This is also one of the significant practices of Ayyavazhi. The gift offered to Ayya Vaikundar was called ‘Churul’. At present this act of giving Churul has been ritualised and it is also known as nemital. People bring bananas,