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Om Statt Amen: Die Ansichten Von MASTERARBEIT / MASTER’S THESIS Titel der Masterarbeit / Title of the Master‘s Thesis „Om statt Amen - Die Ansichten von AnhängerInnen indischer neuer religiöser Bewegungen über die römisch-katholische Kirche.“ verfasst von / submitted by Gundel Schromm, BA angestrebter akademischer Grad / in partial fulfilment of the requirements for the degree of Master of Arts (MA) Wien, 2018 / Vienna 2018 Studienkennzahl lt. Studienblatt / A 066 800 degree programme code as it appears on the student record sheet: Studienrichtung lt. Studienblatt / Masterstudium Religionswissenschaft degree programme as it appears on the student record sheet: Betreut von / Supervisor: Univ.-Prof. MMMMag. Dr. Lukas Pokorny, MA 1 Für A., der mich stets geduldig erwartete, nachdem ich spät abends oder auch u.a. an Wochenenden früh für die Masterarbeit unterwegs war. Und G. Für H., die mir zu Beginn des Verfassens der Masterarbeit ihren Stolz verkündete, die nun den Abschluss dieser nicht mehr miterleben konnte. Und den anderen auf die Letzteres ebenfalls zutrifft. Vor allem E., der mir viel ermöglichte, und J. Für die religionswissenschaftlichen und religiösen Dinge meiner Kindheit. Danke den KorrkturleserInnen A. und H. Danke den KollegInnen, die sich immer für den Fortschritt meiner Masterarbeit interessiert haben, und denjenigen, mit denen ich inspirierende Gespräche zum Thema hatte. Danke auch für alle anderen tiefgehenden Gespräche und Momente, die durch Situationen aufgrund meiner Masterarbeit entstanden sind. Zu guter Letzt gilt selbstverständlich ein großer Dank meinem Betreuer. Von den Treffen bin ich stets inspiriert und höchst motiviert wieder an den Schreibtisch zurückgekehrt. Die Grundlagen zu dem vielen Wissen, vor allem auch zur Feldforschung, habe ich (unter anderem) bereits in vorangegangenen Lehrveranstaltungen von ihm gewinnen können. 2 Vorwort Schon im Bachelorstudium besuchte ich im Rahmen der Erweiterungscurricula Lehrveranstaltungen der Religionswissenschaft. Bald war die Entscheidung den Master Religionswissenschaft zu machen gefallen. So besuchte ich auch Lehrveranstaltungen zu neureligiösen Bewegungen und zur Feldforschung, in denen ich bereits auch mit einer der drei nun untersuchten Bewegungen in Berührung kam. Aber nicht zu Letzt auch die religionssoziologischen Seminare haben mich zu meinem Thema für die Masterarbeit gebracht. „Teilnehmende Beobachtung bedeutet ganz allgemein, daß [sic] eine Person an einer ablaufenden sozialen Situation beteiligt ist oder sich in ihrer Nähe aufhält, um sie qualitativ zu analysieren. Diese Analyse muß [sic] zwar nicht die einzige, wohl aber der wichtigste Grund für die Anwesenheit sein.“1 – Hubert Knoblauch Knoblauch hat die Ansicht, an einer sozialen Situation aufgrund einer qualitativen Analyse teilzunehmen, müsse der wichtigste, jedoch nicht der einzige Grund für die Anwesenheit eines Forschenden sein. In diesem Sinne möchte ich betonen, dass ich zu jedem Zeitpunkt die Lehren, Gedanken, Inhalte, Aktivitäten und Ereignisse, die ich im Zuge meiner Feldforschung kennen lernen durfte, ernst genommen habe. Ich habe alles Gesagte in jedem Gespräch so gemeint wie ich es von mir gegeben habe. Die kennengelernten Inhalte haben mich sicher geprägt, und werden dies weiter tun. 1 Knoblauch, Hubert: Qualitative Religionsforschung. Religionsethnographie in der eigenen Gesellschaft, Paderborn/Wien: Schöningh 2003, 72. 3 Inhaltsverzeichnis VORWORT .................................................................................................................................................... 3 1. EINLEITUNG ............................................................................................................................................. 7 1.1. FORSCHUNGSGEGENSTAND UND HINFÜHRUNG ........................................................................................ 7 1.2. STAND DER FORSCHUNG ......................................................................................................................... 9 1.3. FORSCHUNGSFRAGEN ........................................................................................................................... 10 1.4. FORSCHUNGSMETHODE ........................................................................................................................ 11 1.4.1. Allgemeines zum Vorgehen ........................................................................................................... 11 1.4.2. Teilnehmende Beobachtung .......................................................................................................... 12 1.4.3. Interviews .................................................................................................................................... 12 1.4.3.1. Art der Interviews .................................................................................................................................. 13 1.4.3.2. Sampling ............................................................................................................................................... 13 1.4.3.3. Transkription und Kodierung ................................................................................................................. 13 1.4.3.4. Auswertung ........................................................................................................................................... 14 1.4.4. Reflexion ...................................................................................................................................... 15 2. HISTORISCHE ZUSAMMENSCHAU UND GRUNDPFEILER DER LEHRE .................................... 19 2.1. GRUNDZÜGE DER GESCHICHTE UND DOKTRIN VON BRAHMA KUMARIS .................................................. 19 2.1.1. Geschichte ................................................................................................................................... 19 2.1.1.1. Geschichte der Bewegung und Gründer .................................................................................................. 19 2.1.1.2. Verbreitung der Lehre ............................................................................................................................ 20 2.1.1.3. Geschehen nach dem Tod des Gründers.................................................................................................. 22 2.1.2. Doktrin von Brahma Kumaris ....................................................................................................... 23 2.1.2.1. Lehrreden (Murlis) ................................................................................................................................ 23 2.1.2.2. Kosmologie/Kosmographie bzw. Weltkreislauf ...................................................................................... 24 2.1.2.3. Menschenbild ........................................................................................................................................ 29 2.1.2.4. Raja Yoga ............................................................................................................................................. 31 2.2. GRUNDZÜGE DER GESCHICHTE UND DOKTRIN VON SAHAJA YOGA ......................................................... 32 2.2.1. Geschichte ................................................................................................................................... 32 2.2.1.1. Geschichte der Bewegung und Gründerin Shri Mataji Nirmala Devi........................................................ 32 2.2.1.2. Verbreitung der Lehre ............................................................................................................................ 33 2.2.1.3. Geschehen nach dem Tod der Gründerin ................................................................................................ 33 2.2.2. Doktrin Sahaja Yogas ................................................................................................................... 34 2.2.2.1. Shri Mataji als Göttin und Mutter ........................................................................................................... 34 2.2.2.2. Kosmische Evolution und Miteinbezug (anderer) Religionsstifter ............................................................ 36 2.2.2.3. Erweckung der Kundalini und Heilung durch Chakren-Meditation .......................................................... 37 2.3. GRUNDZÜGE DER GESCHICHTE UND DOKTRIN DER SATHYA SAI ORGANISATION..................................... 41 2.3.1. Geschichte ................................................................................................................................... 41 2.3.1.1. Geschichte der Bewegung ...................................................................................................................... 41 2.3.1.2. Verbreitung der Lehre ............................................................................................................................ 42 2.3.1.3. Geschehen nach Tod des Gründers ......................................................................................................... 44 2.3.2. Doktrin der Sathya Sai Organisation ............................................................................................ 45 2.3.2.1. Sathya Sai Baba als Gott ........................................................................................................................ 45 2.3.2.2. Lehren und Verhaltensregeln ................................................................................................................. 45 2.4. GEMEINSAMES
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