anskriti

SSangam III

rd
3 International
Conference &
Gathering of
the Elders
"Renaissance of the
Ancient Traditions and
Cultures: Challenges
and Solutions"

31st Jan to 5th Feb 2009

NAGPUR, INDIA
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International Centre for

Cultural Studies, US
Extends Hearty Greetings
to all the delegates of
the 3rd International
conference & gathering of elders
of the ancient traditions & cultures

Sanskriti
Sangam III
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International Centre for Cultural Studies,
Nikalas Tower, Central Bazar Road, Ramdaspeth, Nagpur (M.S.)-440001.
Tel. +91-712-2551187 M. No. +91-9422870842, +91-9822233255
e -mail : iccsbharat@gmail.com, vsp641952@gmail.com
ICCS Web Address : www.iccsus.org
International Centre for Cultural Studies,
Nagpur
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rd
3 International
Conference &
Gathering of
the Elders

anskriti
SSangam III

" Renaissance of the

Ancient Traditions and
Cultures: Challenges
and Solutions"

31st Jan to 5th Feb 2009

NAGPUR
 anskriti
SSangam III

n Ediitorial Adviser
Dr Yashwant Pathak

n Editorial Board
Dr.Satish Modh
Ratan Sharda
Ankur Gupta
Ramesh Subramaniam
Sushma Pachpore
Vibha Mahajan

© February 2009 All content in this publication is based on the papers

submitted by individual contributors as part of the proceedings of the First
International Conference & Gathering of Elders held in Nagpur from January
31 to 5the February 2009 The views expressed in the articles are those of the
author. The Editors and Publishers of the this Sanskriti Sangam are not
responsible in any way for thecontents, including any copyright issues.

n Published by
International Center for Cultlural Studies (ICCS) USA Inc
3607 Haystack Lane, Bensalem, PA 19020
Tel / Fax : 215-639-8364, email iccsus@yahoo.com

n International Centre for Cultural Studies,

Nikalas Tower, Central Bazar Road, Ramdaspeth, Nagpur (M.S.)-440001.
Tel. +91-712-2551187 M. No. +91-9422870842, +91-9822233255
e -mail : iccsbharat@gmail.com, vsp641952@gmail.com
ICCS Web Address : www.iccs.org
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HYMNS OF UNITY
Vedic Mentra

Sam Gachchadhwam Sam Vadaddhwam Sam Vo Manansi Jãnãtam

Devã Bhagam yathã Poorve Sam Jãnanã Upasate

Samãno Mantrah Samitih Samãni Samãnam Manah Saha Chhittameshãm

Samãnam Mantramabhimantraye Vah Samãnena Vo Havishã Juhomi

Samãnee va Ãkootih Samãnã Hrudayãni Vah

Samãnamastu Vo Mano Yathã Vah Susahãsati

Meet together, talk together,

let your minds apprehend alike,
in like manner as the ancient Gods concurring
accepted their portion of sacrifice.

Common be the prayer of these (assembled worshippers),

common be the acquirement,
common be the purpose,
associated be the desire.

I repeat for you common prayer, I offer you a common oblation.

Common (worshippers) be your intention,
common be the (the wishes of) your heart,
common be your thought,
so that there may be thorough union among you.

Sanskriti
Sangam III

PASAAYDAAN : PRAYER FOR DIVINE GRACE
Philosopher-Saint Jnaneshwara (12th Century A.D.)
AataaVishwaatmake Deve
Yene Vaagyajne Toshaave
Toshoni Maja Dyaave.
Pasaaydaan He
Je Khalaanchi Vyankati Saando
Tayaa Satkarmi Rati Vaadho
Bhootan Paraspare Pado.
Maitra Jeevanche.
Duritaanche Timir Jaavo
Vishwaswadharmasoorye Paaho
Jo Je Vaanccheel To Te Laaho
Praanijaat.
Varshat Sakalmangali
Ishwar Nishthaanchi Maandiyaali
Anawarat Bhoomandali
Bhetatu Yaa Bhootan.
Chalaan Kalpataroonche Aarava
Chetanaa Chintaamaniche Gaava
Bolte Je Arnava
Peeyooshaache.
Chandrame Je Alaanchchana
Maartanda Je Taapheena
Te Sarvaanhee Sadaa Sajjan.
Soyare Hotu.
Kimbahu Sarvasukhee
Poorna Hovunee Tinhee Lokee
Bhajijo Aadipurukhee
Akhandita.
Aani Granthopjeeviye
Visheshee Lokee Iye
Drushtaadrusht Vijaye
Hoaave Jee
Yetha Mhane Vishwesharaavo
Haa Hoyil Daanpasaavo
Yene Vare Jnanadevo
Sukhiyaa Jaala
Sanskriti
Sangam III
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Now, O God, the entire cosmos divine
Be pleased with this pious word
Grant me in good will benign,
Your benevolent grace divine
May the evil minded, their wickedness shed,
May their intellect turn to pious and good deeds instead
May all living beings themselves bonded
By friendly ties of soul companionship
May the darkness of ignorant disappear,
May the universe see the Sun of self consciousness
May whatsoever aspirations of those be fulfilled,
Of all living beings.
May shower all over the pious divine
May the work be full of saintly beings benign
May incessantly in the universe
Meet the living beings.
Moving groves of wish granting trees
Colonies of conscious wish fulfilling jewels
These saints are, speaking oceans
Full of pious nectarly divine.
Let all beings be completely satisfied and happy
Fully contented in all the three worlds
Engrossed and merged in devotion
Eternally of ultimate divine.
And those who live by this scripture divine
Eternally guiding all living beings
Be victorious over seen unforeseen
In this world beyond.
Here, said the Lord of the universe
This shall become thy grace divine
And with this blissful grace divine
Jnandeva become ever joyous and happy benign.
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jk"Vªh; Lo;alsod la?k

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K. S. Sudarshan
Sarsanghchalak

It is a matter of great satisfaction that the International Centre for

Cultural Studies (ICCS) Nagpur (Bharat) is organising the 3rd
International Conference & Gathering of the Elders in association with
World congress of Ethnis religions (Europe), the National Council of
Elders, Mayas, Xincas and Garifuna of Guatemalan and many other
organisations. The theme chosen for the conference is also very relevant
in today's context - "Renaissance of the Ancient, Traditions and Culture
Challenges and Solutions."
All the materalistic ideologies such as capitalism, communism,
consumerism, fascism etc. are best on the four main pillars - 1) Struggls
for domination 2) Sun vival of the tittest 3) Exploitation of Nature and 4)
Individual rights. They have all failed because they were unable to
discover that most important element, the inner consciousness which
binds us all together. They limited 'man' only to his body, mind and
intellect. These are all different in different individuals and as such
cannot provide the binding link And therefore, their world-view led
them to the concept of 'domination' over others, which has resulted only
in wars.
On the other hand, the world view as expounded by the ethnic religions
the world over is quite contrary to the above mentioned postulations.
They are - 1) All in Brahman - the Supreme Conscinusness, pervading
the whole Universe 2) Therefore, there is no struggle. Whatever sturggle
we witness, is because of ignorance. Remove the ignorance and there
will be harmony. 3) Not exploitation but milking of Mother Nature, to
take only that much which is absolutely essential for our existence.
Nature has got enough to meet our need but not our greed. It is this greed
which has resulted in the depletion of natural resources, degradation of
environment, global warming, thinning of ice-caps, drying of rivers,
extinction of species of both flora and fauna, thus endangering the whole
life on the planet. (4) No rights but duties Rights only flow out from the
duties. If everybody does his duty honestly, the rights of everybody will
also be protected.
I had the opportunity to participate in the last two conferences and could
get a first hand knowledge of the similarities existing among all the

Sanskriti
Sangam III nn I
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indegenous religions the world over. I am sure that the souvenir to be

brought out on this occasion will highlight the innate similarities in the
world views of the indigenous religions in different continents of the
world. I wish every success to the proposed conference and hope it will
provide an alternative way of life which will bring peace and prosperity
to the life on this planet.
Yours Sincerely

(K. S. Surdarsha)

Sanskriti
Sangam III nn II
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Message From Nana Apadu

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Mother Queen of Ghana AD I TIONS

Dear friends.....
Mother Nana, Queen and Chief Osei Boakye Yiadom II of Aburi Ghana,
sends her Blessings on this great conference and gathering of
Indigenous People's. Nana wishes to share some of her native practices.
Nana explains that Chiefs from Africa meet every 40 days. This falls on
a Wednesday or Sunday and is in honor of the Ancestors. The Chiefs
bring issues of their districts to the meeting, and every Chief gets to
speak. They follow a democratic process where decisions are made by
majority rule. At times, they will postpone decisions, to think and talk
matters over with others.
Chiefs judge cases for family members, communities, ethnic groups etc.
If the individuals cannot work it out, it goes before the Chief. The Chief
is the moderator, and there is reconciliation. The land cases take the
longest because all people must be allowed to speak.
Nana said, “Governments come and go, but Chiefs are forever.”
The circle in traditional society represents the unity between people; “we
are all one.”
People decorate their bodies with circle designs made of spices. Games
are played in a circle. Discussions work better in a circle because there is
less chance for hierarchy.
May we all learn from the native people's of the world and learn to live in
PEACE.
Dr. Nina Meyerhof, Pres.
Children of the Earth
UN NGO
26 Baycrest Drive
South Burlington, VT 05403
Ghana
802-862-1936
www.children-of-the-earth.org

Sanskriti
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"peace one day" AD I TIONS

Merry Christmas, Happy Holiday's, Happy Hanuka, etc....

Aloha and Aho Mitakyue Oyasin (All Our Relations)!
I pray that a more peaceful and compassionate nature, a blanket of
LOVE be sent out over the world for those in troubled situations or
circumstances, such as with our dear brothers and sisters in India, their
families and loved ones, as well as for all the struggles and pain or
hardships that are taking place in the world.
Feel all our Gratitude for you and all that you do in the name of bringing
a message of LOVE to our collective consciousness.
To Zachari of "peace one day"event and all those who may be effected
directly or indirectly in India, know that you are in our daily prayers and
it will carry us all through these times. Feel the Love and joy and
appreciation for you...keep your dream alive...it is so worthwhile!
May you all be Blessed all your Lives and all your families! God Bless!
Let's never give up on Love, Hope and Peace being anchored in this
global consciousness and continue to express ourselves in Joy and
delight in being alive in these transforming and altering times!
I wish you all a Blissfully Abundant and Loving Holiday season.
Mele Keliki Maka Eka Havole Maka Hiki Ho...Merry Christmas and
Happy New Year!
April xox!

Aloha April White Cloud "The Voice"

Tel: 928-284-2444

Sanskriti
Sangam III nn IV
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Welcome Speech

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Sri Basantlalji Shaw,

Chairman Reception Committee

Ｍｏｓｔ　Ｒｅｓｐｅｃｔｅｄ　Ｈｉｓ　Ｅｘｃｅｌｌｅｎｃｙ　Ｐｒｏｆ　Ｓａｍｄｈｏｎｇ　Ｒｉｎｐｏｃｈｅ，　Ｐｒｉｍｅ　Ｍｉｎｉｓｔｅｒ　
ｏｆ　Ｇｏｖｅｒｎｍｅｎｔ　ｏｆ　Ｔｉｂｅｔ　ｉｎ　Ｅｘｉｌｅ，　Ｍａｎａｎｉｙａ　Ｐｒａｍｉｌａｔａｉｊｉ　Ｍｅｄｈｅ，　Ｐｒａｍｕｋｈ　
Ｓａｎｃｈａｌｉｋａ，　Ｒａｓｈｔｒａ　Ｓｅｖｉｋａ　Ｓａｍｉｔｉ，　Ｄｒ　Ｒａｄｈｙｅ　Ｓｈｙａｍ　Ｄｗｉｖｅｄｉ，　Ｐｒｅｓｉｄｅｎｔ　
ＩＣＣＳ　ＵＳ，　Ｓｈｒｉ　Ｖｉｒａｇ　Ｐａｃｈｐｏｒｅ，　Ｐｒｅｓｉｄｅｎｔ　ＩＣＣＳ　Ｎａｇｐｕｒ，　ｍｙ　ｒｅｌａｔｉｖｅｓ　ｆｒｏｍ　
ｖａｒｉｏｕｓ　ｉｎｄｉｇｅｎｏｕｓ　ｃｏｕｎｔｒｉｅｓ　ａｎｄ　ｔｒａｄｉｔｉｏｎｓ　ｗｏｒｌｄ　ｏｖｅｒ　ａｎｄ　ｆｅｌｌｏｗ　ｃｉｔｉｚｅｎｓ　ｏｆ　
ｔｈｅ　Ｏｒａｎｇｅ　Ｃｉｔｙ，
Ｉ　ｗｅｌｃｏｍｅ　ｙｏｕ　ａｌｌ　ａｔ　ｔｈｉｓ　ａｕｇｕｓｔ　ｇａｔｈｅｒｉｎｇ　ｏｆ　Ｅｌｄｅｒｓ　ｏｆ　ｔｈｅ　Ａｎｃｉｅｎｔ　Ｔｒａｄｉｔｉｏｎｓ　
ａｎｄ　Ｃｕｌｔｕｒｅｓ　ｏｆ　ｔｈｅ　ｗｏｒｌｄ　ｏｎ　ｔｈｅ　ｏｃｃａｓｉｏｎ　ｏｆ　ｔｈｅ　３ｒｄ　Ｉｎｔｅｒｎａｔｉｏｎａｌ　Ｃｏｎｆｅｒｅｎｃｅ　
ａｎｄ　Ｇａｔｈｅｒｉｎｇ　ｏｆ　Ｅｌｄｅｒｓ　ｏｒｇａｎｉｚｅｄ　ｂｙ　Ｉｎｔｅｒｎａｔｉｏｎａｌ　Ｃｅｎｔｒｅ　ｆｏｒ　Ｃｕｌｔｕｒａｌ　
Ｓｔｕｄｉｅｓ　 　（ＩＣＣＳ）　ＵＳ　ｉｎ　ａｓｓｏｃｉａｔｉｏｎ　ｗｉｔｈ　ＩＣＣＳ　Ｎａｇｐｕｒ，　Ｗｏｒｌｄ　Ｃｏｎｇｒｅｓｓ　ｏｆ　
Ｅｔｈｎｉｃ　Ｒｅｌｉｇｉｏｎｓ　ａｎｄ　Ｎａｔｉｏｎａｌ　Ｃｏｕｎｃｉｌ　ｏｆ　ｔｈｅ　Ｍａｙａｓ，　Ｘｉｎｃａｓ　ａｎｄ　Ｇｒｉｆｆｉｎｓ　ｏｆ　
Ｇｕａｔｅｍａｌａ　ａｔ　Ｎａｇｐｕｒ　ｔｏｄａｙ．　
Ａｓ　ｔｈｅ　ｆｅｓｔｉｖａｌ　ｏｆ　Ｂａｓａｎｔ　Ｐａｎｃｈａｍｉ，　ｈｅｒａｌｄｓ　ｔｈｅ　ａｒｒｉｖａｌ　ｏｆ　ｔｈｅ　Ｓｐｒｉｎｇ　ｓｅａｓｏｎ，　
ｗｈｉｃｈ　ｉｓ　ｒｅｇａｒｄｅｄ　ａｓ　ｖｅｒｙ　ｐｌｅａｓａｎｔ　ｉｎ　Ｉｎｄｉａｎ　ｓｏｃｉａｌ　ｍｉｌｉｅｕ，　ｔｈｉｓ　ａｕｇｕｓｔ　
ｃｏｎｇｒｅｇａｔｉｏｎ　ｏｆ　ｔｈｅ　ｅｌｄｅｒｓ　ｏｆ　ｖａｒｉｏｕｓ　ｅｔｈｎｉｃ　ｔｒａｄｉｔｉｏｎｓ　ａｎｄ　ｉｎｄｉｇｅｎｏｕｓ　
ｃｏｕｎｔｒｉｅｓ　ｗｉｌｌ　ａｌｓｏ　ｐｒｏｖｅ　ｔｏ　ｂｅ　ａｎ　ｅｐｏｃｈ－ｍａｋｉｎｇ　ｅｖｅｎｔ　ｈｅｒａｌｄｉｎｇ　ｂｅｔｔｅｒ　
ｆｕｔｕｒｅ　ｆｏｒ　ｔｈｅ　ｈｕｍａｎｉｔｙ　ｆｌａｎｋｅｄ　ｂｙ　ｐｒｏｇｒｅｓｓ，　ｐｒｏｓｐｅｒｉｔｙ　ａｎｄ　ｐｅａｃｅｆｕｌ　
ｃｏｅｘｉｓｔｅｎｃｅ．　　
Ｄｅａｒ　Ｒｅｌａｔｉｖｅｓ，　ｔｈｅ　ｅｖｅｎｔ　ＩＣＣＳ　ｉｓ　ｏｒｇａｎｉｚｉｎｇ　ｕｎｄｅｒ　ｔｈｅ　ｂａｎｎｅｒ　ｏｆ　ｔｈｅ　Ｗｏｒｌｄ　
Ｃｏｕｎｃｉｌ　ｏｆ　ｔｈｅ　Ｅｌｄｅｒｓ　ｏｆ　Ａｎｃｉｅｎｔ　Ｔｒａｄｉｔｉｏｎｓ　ａｎｄ　Ｃｕｌｔｕｒｅｓ　（ＷＣＥＡＴＣ）　ａｔ　
Ｎａｇｐｕｒ　ｉｓ　ａ　ｕｎｉｑｕｅ　ａｎｄ　ｈｉｓｔｏｒｉｃ　ｏｎｅ．　Ｕｎｉｑｕｅ　ｂｅｃａｕｓｅ　ｓｕｃｈ　ａ　ｇａｔｈｅｒｉｎｇ　ｏｆ　
ｋｎｏｗｌｅｄｇｅａｂｌｅ　ｐｅｒｓｏｎｓ　ｏｆ　ｖａｒｉｏｕｓ　ｔｒａｄｉｔｉｏｎｓ　ａｎｄ　ｃｕｌｔｕｒｅｓ　ｈａｓ　ｎｏｔ　ｔａｋｅｎ　
ｐｌａｃｅ　ｉｎ　ｔｈｅ　ｒｅｃｅｎｔ　ｐａｓｔ　ｏｎ　ａｎｙ　ｏｔｈｅｒ　ｐｌａｔｆｏｒｍ；　ａｎｄ　ｈｉｓｔｏｒｉｃ　ｉｎ　ｔｈｅ　ｓｅｎｓｅ　ｔｈａｔ　
ｔｈｉｓ　ｅｆｆｏｒｔ　ｏｆ　ｔｈｅ　ＩＣＣＳ　ｉｓ　ｇｏｉｎｇ　ｔｏ　ｐｒｏｖｅ　ｔｏ　ｂｅ　ａ　ｔｕｒｎｉｎｇ　ｐｏｉｎｔ　ｆｏｒ　ｔｈｅ　ｈｕｍａｎｉｔｙ　
ｉｎ　ｔｏｔａｌ　ａｎｄ　ｈｕｍａｎ　ｂｅｉｎｇｓ　ｉｎ　ｔｈｅｉｒ　ｔｏｔａｌｉｔｙ．　
Ｔｈｅ　ＩＣＣＳ　ｂｅｌｉｅｖｅｓ　ｉｎ　ｅｖｅｒｙｔｈｉｎｇ　ｔｈａｔ　ｉｓ　ｐｏｓｉｔｉｖｅ　ｉｎ　ｎａｔｕｒｅ　ａｎｄ　ｅｑｕａｌｌｙ　
ｉｍｐｏｒｔａｎｔ　ｉｓ　ｔｈｅ　ｂｅｌｉｅｆ　ｏｆ　ｔｈｅｓｅ　ｔｒａｄｉｔｉｏｎｓ　ａｎｄ　ｃｕｌｔｕｒｅｓ　ｒｅｐｒｅｓｅｎｔｅｄ　ｈｅｒｅ　ｂｙ　
ｙｏｕｒ　ｂｅｎｉｇｎ　ｐｒｅｓｅｎｃｅ　ｗｈｉｃｈ　ｒｅｓｐｅｃｔｓ　ｅａｃｈ　ａｎｄ　ｅｖｅｒｙ　ｃｒｅａｔｉｏｎ　ｏｆ　ｔｈｅ　
Ｓｕｐｒｅｍｅ　Ｂｅｉｎｇ，　ｉ．ｅ．　ＧＯＤ．　Ａｌｌ　ｏｕｒ　ｔｒａｄｉｔｉｏｎｓ　ａｒｅ　ｉｎｃｌｕｓｉｖｅ　ａｎｄ　ｎｏｔ　ｅｘｃｌｕｓｉｖｅ．　
Ｔｈｉｓ　ｉｎｃｌｕｓｉｖｅｎｅｓｓ，　ｉｆ　ｅｌｅｖａｔｅｄ　ａｎｄ　ｒａｉｓｅｄ　ｔｏ　ａ　ｃｅｒｔａｉｎ　ｄｅｓｉｒｅｄ　ｈｅｉｇｈｔ　ｂｙ　ｏｕｒ　
ｅｆｆｏｒｔｓ，　ｗｉｌｌ　ｗａｒｄ　ｏｆｆ　ａｌｌ　ｔｈｅ　ｓｏｒｒｏｗ，　ｐａｉｎ　ａｎｄ　ｄｉｓｔｒｅｓｓ　ｈｕｍａｎｉｔｙ　ｉｓ　ｃｏｎｆｒｏｎｔｅｄ　
Sanskriti
Sangam III nn V
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ｗｉｔｈ　ｉｎ　ｍｏｄｅｒｎ　ｔｉｍｅｓ　ｄｕｅ　ｔｏ　ｌａｃｋ　ｏｆ　ｈｕｍａｎｅ　ｃｏｎｓｉｄｅｒａｔｉｏｎｓ　ｆｏｒ　ｏｔｈｅｒｓ，　ａｎｄ　
ｕｓｈｅｒ　ｉｎ　ａｎ　ｅｒａ　ｏｆ　ｐｅａｃｅ，　ｌｏｖｅ，　ｂｒｏｔｈｅｒｈｏｏｄ　ａｎｄ　ｐｒｏｇｒｅｓｓ．　
Ｔｈｅ　ｅａｒｌｉｅｒ　ｔｗｏ　ｃｏｎｆｅｒｅｎｃｅｓ　ｏｒｇａｎｉｚｅｄ　ｂｙ　ｔｈｅ　ＩＣＣＳ　 　ａｔ　Ｍｕｍｂａｉ　ｉｎ　２００３　ａｎｄ　
Ｊａｉｐｕｒ　ｉｎ　２００６　ｐｒｏｖｅｄ　ｔｏ　ｂｅ　ｍｉｌｅｓｔｏｎｅｓ　ｉｎ　ｔｈｅ　ｌｏｎｇ　ａｎｄ　ｈａｚａｒｄｏｕｓ　ｊｏｕｒｎｅｙ　ｏｆ　
ａｃｈｉｅｖｉｎｇ　ｕｎｉｖｅｒｓａｌ　ｂｒｏｔｈｅｒｈｏｏｄ　ａｎｄ　ｐｅａｃｅ．　Ｎｅｖｅｒｔｈｅｌｅｓｓ，　ｔｈｅｓｅ　
ｃｏｎｆｅｒｅｎｃｅｓ　ｇｅｎｅｒａｔｅｄ　ａ　ｌｏｔ　ｏｆ　ａｗａｒｅｎｅｓｓ　ａｍｏｎｇ　ｔｈｅ　ｐａｒｔｉｃｉｐａｎｔｓ　ａｎｄ　ｔｈｅｉｒ　
ｆｅｌｌｏｗ　ｃｏｕｎｔｒｙｍｅｎ　ｗｈｏ　ｃｏｕｌｄ　ｎｏｔ　ａｔｔｅｎｄ　ｔｈｅ　ｇａｔｈｅｒｉｎｇｓ，　ａｂｏｕｔ　ｔｈｅｉｒ　ｏｗｎ　
ｔｒａｄｉｔｉｏｎｓ　ａｎｄ　ｃｕｌｔｕｒｅｓ　ｌｅａｄｉｎｇ　ｔｏ　ａ　ｍｏｖｅｍｅｎｔ　ｏｆ　ｓｅｅｋｉｎｇ　ｔｏ　ｌｅａｒｎ　ａｎｄ　
ｅｘｐｏｕｎｄ　ｔｈｅ　ｗｉｓｄｏｍ　ｌａｔｅｎｔ　ｉｔ　ｔｈｅｓｅ　ｔｒａｄｉｔｉｏｎｓ．　Ｔｈｅ　Ｎａｇｐｕｒ　ｃｏｎｆｅｒｅｎｃｅ　ｗｉｌｌ　
ｐｒｏｖｅ　ｔｏ　ｂｅ　ａｎｏｔｈｅｒ　ｉｍｐｏｒｔａｎｔ　ｍｉｌｅｓｔｏｎｅ　ｉｎ　ａｄｄｒｅｓｓｉｎｇ　ｔｈｅ　ｃｈａｌｌｅｎｇｅｓ　
ｃｏｎｆｒｏｎｔｉｎｇ　ｔｈｅ　ｇｏａｌｓ　ｓｅｔ　ｂｙ　ｅａｒｌｉｅｒ　ｔｗｏ　ｃｏｎｇｒｅｇａｔｉｏｎｓ　ａｎｄ　ｓｅｅｋ　ｒｅｃｏｕｒｓｅ　ｔｏ　
ｔｈｅｉｒ　ｓｏｌｕｔｉｏｎｓ　ｉｎ　ａ　ｍｏｓｔ　ｍｅｔｈｏｄｉｃａｌ　ａｎｄ　ｓｙｓｔｅｍａｔｉｃ　ｗａｙ．
Ｉ　ａｍ　ｓｕｒｅ　ｔｈｉｓ　ｉｓ　ａ　ｖｅｒｙ　ｎｏｂｌｅ　ｃａｕｓｅ　ａｎｄ　ｄｅｓｅｒｖｅｓ　ｖｏｌｕｎｔａｒｙ　ｓｕｐｐｏｒｔ　ａｎｄ　
ａｓｓｉｓｔａｎｃｅ　ｏｆ　ａｌｌ　ｋｉｎｄｓ　ｆｒｏｍ　ａｌｌ　ｔｈｏｓｅ　ｗｈｏ　ｂｅｌｉｅｖｅ　ｉｎ　ｔｈｅ　ｄｉｖｉｎｉｔｙ　ｐｏｔｅｎｔ　ｉｎ　
ｅｖｅｒｙ　ｃｒｅａｔｉｏｎ　ｏｆ　ｔｈｅ　Ａｌｍｉｇｈｔｙ．
Ｉ，　ｏｎ　ｂｅｈａｌｆ　ｏｆ　ｔｈｅ　Ｒｅｃｅｐｔｉｏｎ　Ｃｏｍｍｉｔｔｅｅ　ａｎｄ　ｃｉｔｉｚｅｎｓ　ｏｆ　Ｎａｇｐｕｒ，　ｗｅｌｃｏｍｅ　
ｙｏｕ　ａｌｌ　ａｎｄ　ａｓｓｕｒｅ　ｙｏｕ　ａ　ｂｅｔｔｅｒ　ａｎｄ　ｆｒｕｉｔｆｕｌ　ｓｔａｙ　ｉｎ　ｔｈｉｓ　ｈｉｓｔｏｒｉｃａｌｌｙ　ｆａｍｏｕｓ　
ａｎｄ　ｃｕｌｔｕｒａｌｌｙ　ａｌｉｖｅ　ｃｉｔｙ　ｏｆ　Ｉｎｄｉａ　ｔｈａｔ　ｉｓ　Ｂｈａｒａｔ．　Ｍａｙ　ｔｈｅ　Ａｌｍｉｇｈｔｙ　ｐｕｔ　ｓｕｆｆｉｃｉｅｎｔ　
ｓｔｒｅｎｇｔｈ　ｉｎ　ｏｕｒ　ｓｐｉｎｅ　ｔｏ　ｓｔａｎｄ　ｅｒｅｃｔ　ａｎｄ　ｐｒｏｃｌａｉｍ　ｆｒｏｍ　ｔｈｅ　ｂｏｔｔｏｍ　ｏｆ　ｏｕｒ　
ｔｈｒｏｂｂｉｎｇ　ｈｅａｒｔｓ　ｔｈａｔ　ｗｅ　ｓｔａｎｄ　ｕｎｉｔｅｄ　ｆｏｒ　ｔｈｅ　ｗｅｌｆａｒｅ　ｏｆ　ｈｕｍａｎｉｔｙ　ｉｎ　ｔｏｔａｌ　ａｎｄ　
ｈｕｍａｎ　ｂｅｉｎｇ　ｉｎ　ｉｔｓ　ｔｏｔａｌｉｔｙ．　
Ａｍｅｎ

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Radhey Shyam Dwivedi,

President, ICCS USA
Your Excellency the Prime Minister of Tibet in Exile, Honourable Sam
Dong Rimpoche, Mananiya PramilaTai ji, Pramukh Sanchalika of
Rashtra Sevika Samiti, Respected Elders from around the globe,
honourable guests and friends:
Welcome to the 3rd Intl. ICCS/WCER Conference on "Renaissance of
Ancient Traditions and Cultures: Challenges and Solutions". Many of
you have been here before, in the first intl. conf in Mumbai in 2003
and/or the second intl. conf. in Jaipur in 2006. To you, it may feel like a
family reunion. Welcome home relatives! For those, who have come to
India for the first time, it may not feel so right away but don't be
surprised if you also start feeling similarly by the end of the conference.
India, in many ways, is uniquely different from other countries,
especially the western-- the European and the North and South
American countries. Perhaps, for the first time, you have seen huge
crowds every where, the roads freely shared by almost anything that
moves on legs and wheels, the worst traffic jams that you experience in
your country at rush hour is the norm here, and then we have differences
of many other dimensions--the language, customs, infrastructure,
public hygiene, sanitation, food and the rest. This, however, is at the
surface-- real but this is not all. The Indian culture is multi-layered and
there is much more beyond this chaotic appearance that you don not see.
We, the people of ancient traditions and cultures, have many things in
common: we consider ourselves the children of the mother earth and in
that sense; we are all related as the members of the same family-- the
humanity at large. We have mutual respect for each other, our traditions
and cultures and even for those who hate us. We worship not only
various gods and goddesses, our ancestors, the sun, moon, stars but also
the plants, animals, rivers, streams, oceans, hills, mounds and
mountains, wind, rain, snow...just about every thing in the sky, on the
earth and underneath it. And then, we also share somewhat common
history of persecutions by those who claim to have an exclusive claim to
God in their belief systems and who have tried relentlessly through the
centuries to convert others to their faith, and failing that, have not
hesitated to annihilate those whom they label as 'non believers'. The
times have changed but not their zealous pursuits, and in recent times,

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their tactics have become more sophisticated and even pervert. The
details may be different but the story is the same from Far East to Far
West. Many ancient traditions have been wiped out and those that have
managed to survive are fearful about their future in their own native
land. This has been and still is the real challenge: how to keep the
ancient traditions and cultures alive with the changing life styles of the
modern times.
In this country, the land of one of the most, if not the most, ancient
culture, the story is little different. We have not only survived but we
have also managed to keep our ancient traditions and culture more or
less intact through the centuries while most others have become extinct.
It is mainly because of our unbroken tradition of the holistic way of life
deeply rooted in Dharma as the dynamic driving force behind all we do.
Peoples of different traditions and cultures have come here and have
merged with the existing culture of this land, and in the process, instead
of cutting the throats of each other, have learnt to live together in a true
spirit of accommodation, appreciation, care and concern for the other.
We call this country of ours Bharat Mata--Mother India-- and even a
lowly dust particle of this land is sacred to us. To us Bharat is not just a
piece of land or political entity but a living goddess with millions of
hands, feet, eyes, ears and minds and we consider it a privilege to serve
Her by serving the billion plus who inhabit this land. But this is not to
suggest that we have been 'holier than thou' and every one here is a
saintly person. No, the pursuit of power has polluted the minds here also
and the exploitation of others to serve selfish personal interests is
becoming rampant. This is a dangerous sign.
The predominant cultural tradition of this country has been the
intellectual-- Upanishadic or Brahminic-- tradition that has promoted
and nurtured a spirit of honest scientific enquiry into the nature of our
own being as humans, its relationship with the rest of the world, and the
life here and hereafter. We consider the human birth, a yearning for
liberation and the holy company as rare blessings. From times
immemorial to the present, a galaxy of dedicated immortal souls in this
country has worked tirelessly in selfless spirit to show us the right path.
They remind us that we are the immortal souls--amritasya putrah-- not

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merely a package of body, mind and intellect, and the purpose of this life
is much more than merely the pursuit of simple pleasures. Lest we
forget, they have left as their legacy, an enormous volume of literature
on every aspect of human experience, from highly spiritual to mundane,
that has guided us through the ages. These are our treasures--the
shruties, smrities and itihaas-- the exemplary epic stories of sons and
daughters of this land. It is not an accident that we are alive today as an
ancient culture. We have struggled very hard to preserve and protect our
cultural heritage. Our religious practices range from highly ritualistic
worship of gods of every name and form to the contemplation on the
unfathomable abstract without any name or form whose realization is
open to the experience of everyone, not just a chosen few. Throughout the
length and breadth of this country, you can still see millions of people
living a life the way our ancestors did centuries ago and yet we have
marched into the 21st century without much difficulty. We are the
products of a culture that looks upon not only the parents and teacher as
divine but also the guest who shows up unannounced. In this country, we
grow up listening to the cradle stories of mighty kings like Maharaja
Shibi who willingly offered every ounce of his flesh to protect a lowly
scared bird that came in his shelter, and Maharaja Rantidev who during
a famine, hungry himself for days together, joyfully offered not only his
but his wife and children's bread to total strangers so that they may live.
And what did he want in return: more power, opulence or the comforts of
heaven? No, none of that. He earnestly wished to be an instrument in the
hands of God to remove the suffering of others. Even now, with all the
imperfections, in this country, a person who has renounced every thing
material-- saint or a sannyasi (monk) with a kamandalu (begging bowl)
commands the highest respect, not the richest or the most powerful.
There is no country in the world, like India, where people with so many
differences-- language, philosophy, race, religion, caste, creed and
complexity of every kind imaginable, live so harmoniously as a
pluralistic society. Its not a small achievement that more than eighty
percent of the population of this country is still Hindu and lives without
conflict with millions who are not, despite the desperate attempts of our
adversaries who envy our peaceful coexistence. Perhaps, it is the deeply

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ingrained belief of our culture that inflicting pain and suffering to others
is the greatest sin that prevents us from retaliation with bombs and
rockets even at the strongest provocation, not that we don't have them or
don't know how to use them. Is this a weakness or strength? Time alone
will tell. India has changed and we are very rapidly deteriorating into a
materialistic society where selfish interests predominate over what is
good for the common man. In the name of 'free market economy' which
has another attractive name, globalization, the old value systems and
ideals are being trashed as archaic. Not that every thing that is old is
gold but then everything that glitters is also not gold. Some times the
trash packaged deceptively looks very attractive. How to keep the time
tested values intact and add some thing new of lasting value is the real
challenge. We are witnessing a paradigm shift as a new global culture
and, whether we like it or not, it is increasingly replacing the existing
way of life. But we should not be alarmed; change is a fact of life, a lot has
changed and is changing. The natural forces have been ordained to
usher a new area all the time. Just look, how far we have come from
Stone Age. The science and technology has contributed to comfortable
and healthy living, there is an universal quest for peace and prosperity,
the viewpoints and life styles unacceptable until recently are no longer
unacceptable in a civilized society, and the there is concern for global
warming and search for alternate energy sources is on a global scale.
These are healthy signs but we should be on guard.
We are very happy that you have come to this conference. It means a lot
to us. The theme of the conference and the place for deliberations
couldn't have been more appropriate in the world scenario of global
conflict of present times. It is about time that we seriously discuss the
cultural issues that confront us and come up with some tangible
solutions. We seek the blessings and guidance of the venerable elders
gathered here.
Once again, welcome relatives. Let us celebrate the family reunion.

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Pramila Medhe
Pramukh Sanchalika

It is really a matter of pride and honour for Nagpur, to host the third
International Conference of Elders in the ensuing new year. I am
confident that the conference will be a grand success to carry the
message of integral humanity as a glorious global parivar (family)
The Vedic Hindu Sanskriti basically believes that the whole universe is
the manifestation of one cosmic, supreme reality. As such, we are all
inter-related as the same eternal energy exists in all of us. In this world
of external diversities and differences, there is one inner common bond
which relates to and binds all of us. 'The theme of the first elders
conference brought a solace for the world humanity seeking peace and
prosperity, security and satisfaction.
This can be regarded as a first turning point in the human trend,
whirling in the state of competition and contradiction.
Naturally the second step evolved was to think beyond the artificial
bondage of materialism, sects and religions and to approach towards
spiritualism which does not entertain such differences. Bharat is the
origin of this noble concept of inner oneness but never claim its
monopoly. On the contrary, it is always thought that all the humanity
may be blessed to rise above the existing eccentric, self-centred,
philosophy and come forward to balance the apparently diverse
cultures.
In the course of time, it happens to be a pleasant surprise that the tender
bond of oneness and mutuality has caught the global attention and the
urge to trace and revive some relevant common traditions, is felt all over
the world. It is not that easy to accept any new idea or to leave an old one,
due to strong attachment.
This conference will definitely arrive at some acceptable, amicable
conclusions and trace some common ancient traditions world over, of
course duly modified in the present context. There are certain universal
concepts having eternal acceptance.
It may happen initially that deep-rooted traditionalism or a sort of
fundamentalism may not permit changes or be reluctant to give due
credit to the concerned principles of life. Yet the world is feeling a sort of
disgust towards excessive consumerism and seeking, same solutions on

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non-selfish, non-commercial basis for a contented life, mutually caring

and sharing with an inner experience of closeness.
The concept of Vasudhaiva Kutumbakam is nothing else but think
preferentially about others' benefits and conveniences as well as our
security, sanctity leading to inner happiness. Let us all strive to attain
this goal.
Sincerely yours
in the service of humanity

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Editorial
Oh Ana Mamm an holl breiziz
Pediñ a reomp deoc'h Oh Douez Vras
Lakit e spered bugale Mab-Den
Un darn doujañs hag ul lodenn Garantez
Un darn furnezh hag ul lodenn Garantez
Un darn sklerijenn hag ul lodenn Garantez
O ! Ana Mother of all Breton peoples
We really pray you O! Great Goddess
Impart in mind of children of Human being
A share of respect and a part of Love
A share of wisdom and a part of Love
A share of light and a part of Love.
This ancient Druid prayer teaches us to share love (not wealth)) to share
an understanding - and the knowledge. In fact all ancient traditions as
reflected in their prayers give us the same noble teachings. The belief
that everything, the land, the air, the skies, and all living creatures
belong to God is the essence of the spirituality; that forms the basis of the
life of all indigenous cultures and the ancient traditions.
As Consumerism is spreading materialism is gripping humanity. Our
ancient value system is at stake. Permissiveness has become dominant.
Terrorism has become global. In the modern materialistic world, the
revival of this spirituality is of paramount importance..And this calls for
the revival, the renaissance of the ancient cultures and traditions
The subject of the Third Conference and Gathering of the Elders of
Ancient Traditions to be held at Nagpur India on 31st January to 5th
February 2009.is to consider the challenges in this task and find out the
solutions. This conference is being organised under the auspices of
ICCS (International Center for Cultural Studies USA Inc. ) in
Collaboration with World Congress of Ethnic Religions (wcer.org) and
The National Council of Elders Mayas, Xinca and Garifuna of
Guatemala. The conference will have Ceremonies, Paper presentations
and Workshops on related topics.

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This is the third step taken by the lovers of ancient traditions who have
resolved to protect those traditions from the onslaught of globalised
modernism that looks upon all ancient thoughts and things as
unscientific and hence outdated. The third conference in Nagpur, India,
from 31st Jan to 5th Feb 2009, has the theme “Renaissance of the
Ancient traditions: Challenges and Solutions”.
During the last three decades, scholars and lovers of anient indigenous
traditions have begun to look back in time to find roots within their own
history, in their own soil and ancestry. As in the case of the Druids, the
Romuva, the Maya slowly, a revival of ancient religious traditions is
taking place. They are Inspired by shamanistic and other religious
practices in various cultures (Native Americans, North Scandinavian
Samis, Siberian shamans, ancient Indian Vedic culture. Thus with the
help of academic research, archeological findings as well as practical
experience a spirit of renaissance is being generated,nay, it is rising.
Reviving a broken tradition is not a small thing to achieve. Many
questions arise, needing answers. Much has been lost more than most of
us would like. But more is also preserved than we first believed.
Nowadays, the Christian and Eurocentric bias within historical research
has diminished, and even if one can not be absolutely impartial, we can
be more objective and scientific in our outlook.
We congratulate the participants of this World Conference for giving an
enthusiastic response. We are publishing some of the papers in this first
volume of Sanskriti Sangam III. It will contribute a great deal to enhance
the spirit of Renaissance of ancient traditions.
Asatru Pray
Må vi vandra; i vördnad och värdighet
Må vi vandra; i mod och givmildhet
må vi vandra i Sed; på denna heliga Jord
på detta heliga land; som ligger Asar; och Alver nära;
May we all walk; in reverence and dignity
May we all walk; in courage and generosity
May we all; walk in a good way
On this sacred Earth; on this sacred land
Near the Gods; near the Spirits
Lata Dani
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The Unique Phenomenon Of Human Culture

Vladimir Shevtsov, Green Cross Belarus ............. 1

Traditional Cultures and Religions in the Globalized World

Inija Trinkuniene, Lithuania .............. 5

Common Celtik
Esunertos and Lovania (Serj and Donaig Pineau) ............ 16

Challenges Before
The Indigenous Faith And Culture Donyipolo Faith- An Overview
Kaling Borang ............ 27

Ethics of Lithuanian religion

Jonas Trinkunas, Lithuania ............ 31

The Vedanta Concept of Personality Development

Satish Modh ............ 39

A Bird's Eye View

Dr. Lata Dani ............ 48

The Great Nest

Dr. Ravindranath Vaman Ramdas ............ 55

Buddhism in pursuit of combating Terrorism

Dr Shuchismita Mishra ............ 63

Rising sun in Arunachal Pradesh

Sandeep Kavishwar ........... 68

Vedic Mantrapuzpanjali
Prayer For The Universal Harmony And Peace
Dr. Pramod V. Pathak ........... 74

Additional & Pictures

Picture by - Dr. Pramod Pathak

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Vladimir Shevtsov
Green Cross Belarus

Today all of is, either citizens of big cities or remote villages, of different
countries and continents, willingly or not, by acting or staying passive,
reacting or ignoring, by our deeds and thoughts answer to the challenges
of globalization. It rushes into our homes and cultures, reconstructs and
destroys them. We can clearly see not only technologies but as well
world-view and mass culture exported from developed countries to the
rest of the world. The new time doesn't follow the demands of people of
the world any more, it forms them.
IMPACT OF GLOBALIZATION
Globalization reduces distance and time, opens borders and gives birth
to new waves of migration. Millions of people, not only poor but as well
rich and highly educated, move from place to place, from villages to
cities, from cities to megalopolises, from one country to another, from the
“undeveloped” world to the civilized in search of unexplored
possibilities. As the result developing countries are swiftly loosing
human capital. They have less chance to develop either in economic or
social spheres. Developed countries as well don't gain much from
receiving cheap, though qualified labor force. Immigrants, especially
those coming from Eastern and Southern countries, do not assimilate,
but create their own subculture of uncertain routes. Europe faces these
acute problems nowadays. But the motion does not stop as both the new
and the old labor forces rapidly and easily move within the “developed”
world. An urbanized person often not only doesn't have his own home,
but as well can not imagine what that is. We can easily discover such
processes in our countries. The difference lies only in the place and time.
Consequently more and more people lose touch with the land. Without
any bonds to the land people blindly devastate one territory and easily
move to other. And if every particular plot of land doesn't have its owner,
soon there will be no flourishing places in the world. Any human
responsibility won't appear out of nothing. Inward responsibility is the
result of personal involvement, connection to the land and acceptance of
this motherland as the paramount value. Only being emotionally
connected to the personal little piece of land the person would really take
care of it and consequently of the whole world. Without the
understanding of this fact it is hard for a youth to find his place in life.
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However, if he manages to understand it there is a chance that every plot

of land will acquire his patron and the patron will acquire the meaning of
life.
The positive in the process of globalization is that as the world becomes
more open we get the possibility to see other cultures and to understand
where this or that path can lead us. The great Goethe said “Those who
know nothing of foreign languages know nothing of their own”. The same
can be said about culture as only through the reflection of other culture
we can understand our own properly. Many years ago one of our old
European friends visited our country for the first time and noted that it
was the reflection of his own country, only some 30-40 years before. So
we, the citizens of so-called “undeveloped” countries have a unique
opportunity to evaluate our future, for at least 30-40 years, observing the
modern Europe and the USA.
Let us look at a concrete example. For 4 years our organization has been
holding international art contests for children and youth. The
peculiarity of a drawing is that it reflects basic inherent non-verbal
things. Participants from 25 countries of the world take part in the
contest and that gibes ground to generalization. What tendencies can be
seen nowadays in Europe? Intuitive and natural style is prevailing.
When you look at the drawings by little children you are happy to see the
abundance of colors and shapes. But with time you notice that the works
of older children are hardly different from that of younger ones. The
same tendency is seen in Indonesia, Hong Kong, Turkey and so on, those
regions that are taken over by “civilization”. What can that indicate? The
teacher and the process of studying as it is play secondary roles there.
Intuition is the leading force there. In a private talk with a juryman who
is an editor of a European magazine a difference in our points of view
became clear. The natural part in a child's self in his opinion is the most
valuable, while the cultural one plays secondary and even minor role. We
don't want to underestimate the natural abilities of a child or an adult by
any chance. As the natural abilities are that invaluable asset that can be
transformed into a priceless gift or left unchanged.
The thesis that a person should follow his natural self gains more and
more popularity. However this thesis is two faced. As a rule it is
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interpreted from the perspective of natural instincts. It is more

comprehensible. Such understanding removes moral brakes and
appeals to the average man as it opens a way to previously suppressed
and hidden wishes and desires. But one should be really careful as it is a
Trojan horse. Do you remember the citation by Homer “Fear the Greeks
bearing gifts”? In this case the Greeks are the new missionaries of
civilization from the developed countries, and the gifts are their ideas of
liberty, values, culture and society. Charles Darwin made a great
discovery in his “Origin of Species” supposing that the man descended
from the apes. But as any great researcher he was mistaken in his strive
to explain
Natural instincts are developed in a man without any effort, while the
“cultural”, the human part of the self needs constant and tense care and
personal effort put into it. Otherwise everything instantly gets covered
with “weeds”. In other words a human being constantly needs to develop
and reconstruct himself in order to be human but not a beast. And the
fact that I used to be a human doesn't guarantee that I would remain
human tomorrow. The same can be said about the social culture. If you
don't put effort in its support and development every day very soon it
degenerates into some primitive state of decorative maintenance of the
society's masterful superstructure and the psycho-physiologic functions
of its members.
Our language, songs, dances, traditions, tales and art have been formed
for thousands of years. They all make us human and they all are so
fragile and easy to loose. If only a single generation gives them up, the
thread of time would be torn. And then their descendants would loose the
right direction. Our ancestors, descendants and we are weaved into one
thread of life which is going through thousands of years. So each of us
bears the precious burden of culture that was preserved and nourished
for us by our forefathers.
How can a culture be transmitted? The analytical mind of a civilized
person is used to dividing everything into parts. Then each person takes
up some single part and drags it into his own direction. This is the way of
destructing the frail whole, while all the components are still present. A
human is a wholesome and cultural creature and this cultural part is
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what makes him different from animals. Unfortunately, nowadays the

task of transmitting culture is mainly shifted onto the state. And the
social institution of education is ever more oriented on professional
training of the youth. The great mass of special disciplines develops
particular human abilities. But not a single discipline forms a real
Personality. Nowadays the development of any country or nation is
possible only in the context of the development of the mankind as a
whole because of a global world. And the development of a single person
in the context of his national culture. On the other hand, the
development of the state and its culture is meaningless without the
development of the person himself. The role of integral cultural
education in the context of local and international cultures is increased.
We can put it so that education is the INSTITUTION that transmits
CULTURE. The teacher is the main keeper and transmitter of culture.
In the ancient times this hard and honorable mission was given to
priests, the wisest, the most educated personalities of their time.
However the new rationalist history has turned them into tricksters,
swindlers and rogues indulging the interests of the masses.
So our common task is to preserve the INVALUABLE
PHENOMENON OF CULTURE. And it should be noted that the
culture is different for all of us, but all our national cultures make up the
marvelous and versatile world culture. This task will help us not only
understand our place and role, but as well connect us with our children
and grandchildren, parents and grandparents. All that we have we have
inherited from our ancestors and all that we will create will be passed on
to our descendants. Then the thread of time won't be torn. And there is
no sense for the Turks to take up and develop German culture or for the
Russians to become Krishnaists. As the core purport is that each of us is
born into a particular family, living in the particular city at particular
time and in particular culture. That is the starting point of our great
journey through life.
The disciples asked Jesus: What will our end be like? He replied: Have
you open the beginning to seek the end? For wherever there is the
beginning there is the end.
E-mail: gcb@greencross.by
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Inija Trinkuniene
Institute for Social Research- Lithuania
The intensified global processes in the last decades force us to think
again and evaluate the role of ethnical traditions in the contemporary
world. There is more than one reason, which stimulates us to pay more
attention to traditional cultures. Those are the globalization challenge,
fundamentalism of the monotheistic religions and the necessity to solve
ecological problems all over world. We live in the world, where most
probably there is no and will not be the one-dimensional culture and
even one absolute truth, but the demand for values, which had and still
have traditional cultures, survive.
Traditional cultures do not have one name, they are described in
different ways when specificity, particularity and diverseness from
cultures, which represent the modern industrialized world, are stressed.
They are called “traditional”, “archaic”, “ethnical”, “grassroots”,
“natural”, “indigenous” and in other terms. In any case, they are being
connected with some place, locality or tradition and with roots, which go
deep into centuries. Those cultures were created and grew through
centuries and the anonymity, collectivism and sociality are common to
them. They are different in every country but they also have some
common features.
Ethnical culture is considered the basis of all higher social-cultural
systems. “It is the main cell of the world cultural processes of integration
and differentiation, it is characterized by special peculiarities of
mentality: “<…> speech of the local region, customs, myths, beliefs,
forms of art, systems of values and so on, which divide culture of one
community from the other analogical social-cultural organisms” (1).
Their contribution to the common contemporary culture in the different
countries of the world is different. Even the non-qualified eye could
notice that in India there is much more traditionalism and
manifestations of old cultures than in Europe. But the outlines of values
of the cultures mentioned above are scantily reflected in the
denominations. Only the interested persons and institutions successors
or organizations name the qualities of archaic cultures, which are
relevant today and which can serve the contemporary man not only as
cultural heritage but also as the spiritual experience.

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It seems that the aspect of the locality of ethnical culture is clear by

itself and because of that ethnicity often is identified with rusticity,
and the latter with backwardness, exclusiveness and intolerance. But
the ethnical culture and rusticity is not exactly the same.
Archaeological research and first of all the examination of symbols,
which are spread all over the world, stresses its universality. Ethnical
culture, its signs and symbols, which embody the essence of some
concrete locality, are rather universal. V.Tumenas, who examined
peculiarities of the ornaments of Lithuanian traditional collected
belts, after analyzing particularities of the belts from different
Lithuanian regions, and after combining them with the examples
from the other cultures of the world, made the conclusions:
“Etymological connections of the belt's name, the symbolical aspects of
it and the similarities of them as the cultural phenomenon in the near
and far away countries geographically and in time (Belarus, Russia,
Northern Ugro-Finns, Persia, India, Old Europe show the
archetypical universal symbols incarnated in belts”) (2).
These examples make us challenge the common opinion about the
special locality and exclusiveness of the ethnical or rural culture. The
more archaic is the definite culture, the more common features it has,
which can be found also in other cultures. Only in later periods of
development, when the national culture expands, more specific
peculiarities appear. Besides, and without any doubt, the global
commonalities of civilization also make influence, which again in
some sense bring those different cultures closer. Global informational
network allows us to recognize commonalities of ethnical culture and
to understand its importance. By this approach ethnical culture may
be the essence of understanding and communication.
How do the ethnical cultures act under the influence globalization?
Theoretically are possible two models, which reflect various
behaviours. First stone-walling isolation, resistance to globalization,
absolute negation of the possibilities presented by globalization and
showing its obvious shortcomings. Second resignation, non-critical
acceptance of alien cultures without trying to support and encourage
one's ethnical culture. Third acceptance, using of privileges

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presented by globalization and at the same time trying to strengthen and

maintain the distinction.
The two first resistance and resignation can be seen rather clearly in
the cultural space of today. The third model of behaviour acceptance is
not so common, so it needs wider analysis and interpretation. In order to
choose the third way, understanding of the value of one's own culture
and the belief in active cultural validity is necessary.
In this context we should notice growing efforts of ethnical, local cultures
in the world to support their identity while using possibilities presented
by globalization: “Globalization created advantage for cultural growth
and already there are signs of the recovering of indigenous cultures all
over the world. It is like a sign that the cultural growth is getting
stronger, which can unite all the indigenous (ethnical aut.) cultures of
the world and turn them into progressive, dynamic cultures based on
knowledge” (3).
What unites ethnical traditions in various parts of the world? Is there
anything that could help us to tell commonalities between various
ethnical traditions, which manifest diversity of the way of life and
customs? Common basis is looked for in history, nowadays and future
visions, in common spiritual principles and separate concepts and
rituals of ethnical traditions. The essence of unification is tradition and
aspects of values, which mostly can be seen in religions.
Hardly anybody will doubt that ethnical traditions are preserved best in
the places where the unbroken tradition of old archaic religions is
preserved. Religion is the spiritual dimension of the tradition, the
highest expression of the concrete culture, which expresses its
peculiarity. In ancient tradition religion and culture were not divided.
But in the modern Western cultures ethnicity and religion do not make
one body. Efforts of the globalized religions made contribution to that.
Though there are attempts to localize Christianity, to speak about the
“Lithuanian”, Irish” Christian religion, but according to its evangelic
nature we should attribute it to the category of the cosmopolitan or
global religions. Further outline of the life and activities of ethnical
traditions will be based on the analysis of the interaction and

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communication of organizations, which represent traditional cultures.

We will speak about the ideas and activities of the World Congress of
Ethnic Religions.
Idea of the World Congress of Ethnic Religions (WCER) appeared in
Lithuania. The first conference was held in 1998 on the eve of Rasu
celebration in Vilnius (4). The reason of the creation of WCER was
statement of the existing movements in Europe. The representatives of
ethnical religions were united in the congress and proclaimed solidarity
and support for pagan movements all over Europe. All the members
raised facts about the forced Christianization in various parts of Europe
and unanimously condemned this process. Condemned, because almost
in all countries, with several exceptions, Christianization was exercised
by force, even with blood, as it happened with the Balts.
Movements of the Renaissance of archaic religions in Europe began at
th
the beginning of the 20 century. In various countries motivation of this
movement was different. In Central and Eastern Europe appearance of
ethnical religions was connected with national and nationalistic
upsurge. In Germany, Latvia, Estonia and Lithuania the rise of old
belief meant the strengthening of nationality and break from the
cosmopolitan Christianity. In Western Europe England, Scandinavian
countries and France energise of the old belief meant protest against
ruling churches and the attempt of the emancipated man to find his own
way of life.
Organizations of the ethnical and pagan religions we can find in the
whole Western, Central and Eastern Europe, almost in all countries.
The most active and widely known are Asatru in Iceland and other
Scandinavian countries, Romuva in Lithuania, Dievturyba in Latvia,
Rodzima viara in Poland and other. In the first WCER meeting took part
120 members from 21 country: Lithuania, Latvia, Poland, Germany,
France, Belgium, Denmark, Czechia, Belarus, Russia, Ukraine, USA,
Great Britain, Norway, Sweden and other. Many of the members were
representatives or leaders of the ethnical religions.
The first place of the WCER conference was not chosen by accident. First
of all the initiative of unification was shown by the Lithuanian Romuva

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community, secondly Vilnius has deep pagan roots of the religious

tolerance, which go back to the times of Grand Duke of Lithuania
Gediminas. While being in the crossroad between the West and East
Lithuania and Vilnius created positive context for the communication
and mutual understanding. The first conference established World
Congress of Ethnical Religions and the annual magazine “Oaks”. The
next conferences were organized every year: several years in Lithuania,
later in Greece in Athens (2004), in Belgium in Antwerp (2005), in
Latvia (2007), in India in Jaipur (2006 together with International
Centre of Cultural Research) and in Poland (2008).
While choosing title of the congress, usage of the words “ethnical”,
“traditional” and “pagan” were discussed. The majority's opinion was
that “ethnicity” was the word, which meat the essence of the congress
best and it was the most neutral word, for which, in comparison with
“pagan”, theologians and apologists of the Abraham religions did not
attach so much negative meaning. In spite of the unstopped attacks
through many centuries from Abraham religions, the term “pagan”, as
well as the pagan religion itself, was rehabilitated in the book by
M.York “Pagan Theology” (5).
World Congress of Ethnical Religions publishes the annual magazine in
English “Oaks”, in which the information is presented about the
activities of ethnical religions, spiritual principles and cooperation.
Actualization of the ethnical traditions first of all is expressed through
the evaluation of the past. The rising movements, based on the
renaissance of ethnical traditions, inform us about themselves,
disassociating and condemning the religious oppression. Globalization
began to destroy ethnical traditions through the forceful arrival of alien
culture and religion. Global unifying repressive functions can be seen
best in the history of Christianity. The absolutely new type of religion
and ideology appeared, which refused all ideas of tolerance, common to
the ethnical pagan traditions.
Global processes, while opening the world for traditional cultures and
traditional cultures to the world, raise the problems of preserving of
national and ethnical identity. We can name our time as the period of
reappraisal of values. Ethnical or traditional culture and its
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preservation stimulate efforts of integration not only on the local level,

e.g. in ethnical groups, regions and nations, but also on the global level.
Resistance against globalization and the repressive character of global
religions is carried out through the concentration of forces of ethnical
traditions and religions. Tasks of the alliances are to cherish old
spiritual traditions, to help people, communities and societies to revive,
recover and practise old spiritual traditions, which will strengthen
mutual understanding all over the world.
It is important to notice, that not only the attribute of “diversity” is
common to the ethnical traditions and they are not valuable only
because of the fact that they are different. The expressive moral ethnical
imperative is common to all of them. Values, which are looked for and
found in old traditions, are also relevant today.
First of all, the respectful relations with environment forces and the
understanding of harmony are common to the traditional cultures.
While trying to argue this affirmation we will use the nearest Baltic
tradition. One of the main concepts of the Lithuanian and Baltic ethnical
tradition is darna (harmony). According to Baltic tradition “…the man
lives and the world exists thanks to the balanced interaction of
contradictions and the harmonious behaviour of man. Such pairs of
contradictions as light darkness, fire water, man woman and many
others do not mean that those contradictions have the relations of good
bad. The pairs of opposition are not static, they can change and grow.
From that point of view there is no absolute good and no absolute evil,
there are no absolutely good Gods or Goddesses and no absolutely bad
Gods and Goddesses. The good is born when the different forces, which
create harmony, are interacting. Bad is the absence of harmony, when
there are not enough forces to create harmony. We can see it very clearly
in the destruction of nature, when the activities of man are turned
against nature and its order” (6).
Baltic darna (harmony) has its equivalent in Indian tradition.
Community of the Indo-European languages coincide with the
community of ideas and blessed world-view. Dharma is one of the most
important ideas of the Hindi culture and religion. Dharma, as the cosmic
principle and the highest law of harmony, connect Hindi civilization
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with the Indo-European nature and wholeness. In the philosophical

texts Dharma means “foundation”, “law”, “responsibility”, “morality”
etc. Dharma is the reality, backbone, which bears the world. In ethics
Dharma means “truth” and “justice”. In the human life Dharma is the
canon, obligation and ritual of life. The essence of many archaic cultures
consists of aspiration of concord, agreement and harmony.
When we look carefully into the roots of the indigenous cultures all over
the world, we can see similarities and understanding, that we are
related with one another and have the same roots and spiritual goals. So
there is no need to convert each other, because there is the same way
from one level of understanding into another, only it goes deeper. While
going this way nations use their spiritual treasures, differences and
similarities together. Ideas of concord, unity and harmony with
environment are common for ethnical traditions. Declaration of the
World Congress of Ethnic Religions announces:
“Each region and each people have their distinctive local traditions
(native faith, world outlook, mythology, folklore etc.) which articulate
their love of their land and history, and cultivate a regard for the
sacredness of all life and the divinity of Nature. Just as Nature survives
through a wide variety of species, so can humanity be allowed to develop
freely and without interference a wide variety of cultural expressions.
According to our ancient traditional ethics, the Earth and all creation
must be valued and protected. We, as human beings, must find our place
within the web of all life, not outside or separate from the whole of
creation.
We believe that the dawn of new era of individual and intellectual
freedom and global exchange of views and information gives us an
opportunity to start again to return to our own native spiritual roots in
order to re-claim our religious heritage. We are worshippers of Nature
just as most of mankind has been for the greater part of human history”
(7).
Ethnical diversity really has very serious and valid basis traditional
natural religion. This religion belongs to the root - terrestrial - local
traditions; it is also a diverse independent tradition of nowadays and the

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common foundation of all religions. It represents the immediate and non-

mediated holiness. M. York presents the wide historical and
contemporary panorama of the pagan religion in the world and
generalises his research stressing the aspects of values:
“In fact, for pagans the ethical heart of the sacral is what can best be
termed honour, trust and friendship. While all religions may share these
goals, the concepts themselves date back to the earliest stages of human
encounter, to the time, when everyone was pagan” (8).
While supporting M. York, it would be possible to state that paganism, as
the best expression of ethnical traditions with the most versatile ethnical
roots and the contemporary forms of expression, is the basis, using which
the mankind can try to reach oneness, coherence and harmony:
“It is my deepest hope that by re-recognizing a pagan understanding of
our origins and the dynamics of culture, cultivation, and worship and by
returning to a connection with our roots and origins, we might begin to
re-estasblish a sacred immediacy as the foundation for an equitable,
universal, and human global society, one with its feet on the ground and
its head challengingly but no less compassionately in the heavens” (9).
There are also other arguments, which motivate the necessity and
relevance of ethnical traditions and their expressed values. Ethnicity is
not connected with historicity and statehood and ethnical culture is the
nearest to the nature itself. Ethnicity is not the result of books, it is not
made by somebody's will, it has grown through the millenniums like a
tree. The diversity of ethnicity is important to all and everybody.
Alliances, which are fostering their ethnical traditions, base their
activities on such an understanding. Also it would be necessary to notice
the local beliefs and religions as a concurrent part of ethnical traditions.
The role of local beliefs is important in supporting the spiritual
traditions. It becomes clear when somebody tries to strengthen the
disappearing traditional cultures.
Processes of the expression of ethnical traditions we can describe as the
identities, which are found and realized anew. Process of the “returning
th
to the roots”, which began in the second half of the 20 century, finds its
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countries. And this potential is really great. These are the countries,
which confronted in their history with the religious violence, which could
not be separated from politics and economy. Authentic ethnical
traditions and cultures suffered, let alone religions. Search of lost
identities, which began at the end of the 20th century, can be named as
search, for which the dimension of cultural consciousness is
characteristic. When you evaluate the injustice done, you can
understand and realize the value of your own culture.
If we are looking for the common linkage of ethnical traditions, we can
confirm that it is found in theology and symbols. Symbol of fire and the
fire altar is considered to be one of the best uniting links. At the
conference of the Elders of the World's ethnical religions and the Worlds
old traditions and cultures, the rituals were performed according to any
tradition present in the conference, to which all those who wanted to
participate were invited. Every ritual was begun by making fire. It
appeared that fire is one of the central symbols, which unite ethnical
traditions:
“The central ritual within Asatru is the same as in Vedic,
Zoroastrian and Romuva tradition: the sacred fire ritual with
the sacrifice by the man and itself, a sacrifice by which he
extinguishes his ego to return to the Supreme Unity and this
unity can only be metaphysical, this is: divine” (10).
Cooperation for the contemporary European and World ethnical
movements is also useful for the fact that it is the immediate experience,
sight and possibility to compare and to recognize the lacking links in
your own tradition, which were lost because of the cultural unification
and globalization, which lasted for centuries. While comparing the
“ruins” of their own spiritual culture with the better preserved Indo-
European religions, representatives of the religion Asatru could better
understand and return to the real essence of their customs and
traditions”:
“Since the old Norse religion was re-instituted in the Low Countries, it
has taken some time to reintroduce traditional spirituality. That had no
chance to succeed if we hadn't been conscious of the close relationship
between the Norse, Celtic, Baltic, Ossetian, Roman, Greek, Parse and
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Indian Traditions” (11).

The global world makes possibilities at the same time to compare and
divide cultures and also to find their commonalities. Where the
monotheistic religions and patriarchal civilizations show their
exclusiveness, the representatives of terrestrial and pagan cultures find
their similarities and commonness. The example could be the original
elements and symbols, such as fire, water and the world tree.
Basis of the unification of ethnical traditions is the common historical
experience, common aspiration to resist globalization and common roots.
Efforts to preserve Ethnicity and ethnical culture include not only
localization, attachment to the local space, but also efforts to preserve
traditions in the global extent.
We confront with the paradox, which is common to the post-modern
situation: ethnical differences, separateness, peculiarities become the
basis for unification, because they present the pre-state, pre-national
condition. Commonalities can be found in all traditional cultures and
religions: respect to the Earth, connection with the forces of nature,
ethical values.
The forecasts of M. Castells come true. They allege that the new global
social movements may mean the new antiglobalizational initiatives (12).
The slogan “Oneness in diversity” demonstrates the requests of the post-
modern society to combine visually incompatible objects, to look for
oneness in diversity, as the perspective of the culture of the new times.
Literature:
1. Andrijauskas A., Kulturologijos istorija ir teorija, Vilnius, 2003, p.356.
2. Tumenas V., Tautodaile centre ir periferijoje: vertybiu perkainojimas.
Liaudies kultura. 2003, Nr.3, p.223
3. Das b. Globalization and Emerging Opportunities for Indigenous
Cultures. Sanskriti Sangam. Proceedings of First International
Conference and Gathering of Elders. Vol.1, International Centre for
Cultural Studies (ICCS): USA INC. 2003, p.149.
4. Of Gods and Holidays, The Baltic Heritage, Vilnius, 1999, p.190.
5. York M., Pagan Theology, New York University Press, 2006.
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6. Trinkunas J., Darna, Romuva, Baltu kulturos leidinys, 2005, Nr.3,

p.3.
7. http://www.wcer.org/
8. York M., Pagan Theology, New York University Press, 2006, p.167.
9. ibid., p.168.
10. Logghe K., Esotericism and Metaphysics in Western Tradition,
Sanscriti Sangam. Proceedings of First International Conference and
Gathering of Elders of the Ancient Traditions and Cultures, 2003,
International Center for Cultural Studies, USA, Vol.2, p.293.
11. Logghe K., True Spirituality, Spirituality Beyond Religions,
Sanscriti Sangam II, Proceedings of Second International Conference
and Gathering of the Elders, Vol.1, Jaipur: ICCS, 2006, p.164.
12. Castells M., Tapatumo galia, 2006, p.168.

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Written by - Esunertos and Lovania (Serj and Donaig Pineau)
Translated by - Iona (Catherine Dreau) ,
Representants of the Druidik Gathering of Brittany
From now , on the recognised notion of « Common Celtic » ,known for a
long period of time linked with Indo-European language, pre and
posthistorik ,was nourrished thanks to numerous philogist works such
as J.Zeuss'one.
In 1953, he published a monumental piece of work in Latin, « the
Grammatica Celtica »,creating at that time the basis of comparative
Grammar.Followed by Franz Bopp with « a comparative Grammar »
with the Sanskrit language.
In 1873, the french Adolph Pictet Brought a particular contribution to
the Western Languages family, by publishing his interesting piece of
work « de l'affinité des langues celtiques avec le sanskrit »(Celtic
languages affinity with Sanskrit).After he studied in Strasbourg and
Berlin,he taught Sanskrit in Tubingen .He was disposing of the first
Celtic Philology Chair in the Wilhems University of Berlin in 1901.
In this Brilliant troop of seekers who helped to constitute the first Indo
European studies, we would like to remain the name of a genious and
unfortunate precursory of the comparative before letter Philology,
named Guillaume Postel, he was a writer and an Orientalist.
From1540,he was conscious of the several existing links between some
Celtic languages as welsh and Britton.He didn't hesitate to link them
with Gallic Language and Oriental' ones as Sanskrit that he knew about.
Unfortunately, his piece of work suspected of heretic got blacklisted by
the Inquisition.
Imprisonned in Paris, he died in Jail in1581.
Despite of several hazard, the long road of Indo-European comparative
Linguistics had authorised remarkable advances yet,giving benefits to
languages kept in the background of the Said « Classical » civilisations as
Old German or Ancient Celtic ones.
Those languages had generously benefited of many others writers
researchs,carving themselves an unnegligeable seat in the so disperage
domain of Indo-European studies .
Thus, this Ancient Celtic hardly outgoing of childhood with the stocklist
of the « Gallic Language »written by Georges Dottin , Old student in the

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Litterature University of Rennes , in 1931.It would reach his majority

with Arzel Even's work -alias Jean Piette-director of « Hor Yezh
»journal, celtic reader in Aberystwych University, as well as Author of
the first « Vocabulaire vieux Celtique » (Ancient Celtic vocabularly)
published in Rennes in the Ogam revue , in 1952.
This work was performed in collaboration with Roger vaillant, an
Oriental languages old student . After their death,Proffessor Christian
Guyonvach took over a part of their work in the same revue. Since then,
next to Pierre Yves Lambert work « la langue Gauloise »(the Gallic
language), Xavier delamarre 'one « Dictionnaire vieux Celtique-
Français ( dictionnary Old Celtic-French), a more than 20.000 entries
made through the self taught scholar.
Files were grasciously given by Mr Ricofis and Mr Caussat, co-authors of
the glossary « Celtes et gaulois »edited by the CNDP ( centre régional de
documentation Pédagogique), as well as Roger Vaillant work, Arzel
Even' one,and,Kaledon Naddair ( president of the Edinbourgh Research
Department) who published in 2000 « Thesauras » for Keltia
Publications. From now, this last contributions authorised us to lay
down fertilized hypothesis, by inviting all in a rational widening.
Through the Common vocabularly , that would be a re- anchoring usefull
for Neo-celtic Languages like the Britton'one , invaded by Latin and
Roman notions.
And, above all, a re-appropriation of the sacred patrimony which
conserves and reveals the archaism of Ancient forms.
Those roots are casted in the fundamental of an authentic Celtic
traditionnal thought,for too long altered by foreigners volontaries
influences and the wear of time.
The language is ordinary admitted as a certain evidence.As the
elaboration of a spoken is something collective, it is really a group
consciousness we approach through the vocabulary it uses.Since then
,we cannot object the evidences of the lexicology from the moment it does
exist or,if we possess aboundant traces it is today the case for the ancient
celtic language.

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The exam of the ancient celtic roots ,as we will only mention two, are
sufficient revealers of a deep research of our own ancient lexicology.it
will allow to enrich our real knowledge ,not only a purely romantic of our
Druidism.Under this link, analogies in the domain of Myth and sacred
are always signaled between the Ancient Celtic language and Sanskrit.
It brought us back at the oldiest time of the indo-<european world.It is
introducing us in a real and authentic condition of the Celt protohistory.
A deeper comparison on the real etymologic principles of the applied
terms to designate as the material life objects, products of their
industries, and mostly the expressions of the social organisation, the
intellectual life , believes and sacred, allow us to throw on numerous and
sometimes dark questions some unexpected lights.
BITUS :
Those radicals joined with the materials brought from historical
sciences, archeology, or Irish'Ancient Litteratures constitute a large
revealing beam of what Celts were approaching in substance of
Knowledge.Such as their own vision of the World , that is to say a holly
heritage which belongs to us directly, and that we have a filial duty to
claim to benefit to our spiritual research.
A first exemple would help to motivate our assertion.It is the presence in
all Celtic idiom, of the name they use to designate the World , implied the
one we live in: the Earth,and also its Whole.
The Universe, it is to say the entirety of everything which does exist, the
Whole things perceived in space and time , we designate as 'Galaxy'.
The ancient celts were applying to this whole the term 'BITUS'-root word-
emanates in Britton'BED', in Ancient Welsh 'BIT', in Irish and Scottish
'BITH', words to have the same acceptance that the Gallic'one 'BITUS'.
This term was preserved in the Gallic name: 'BITURIGES',the Berry
(plural form of 'BITURIX'= King of the World).
It is there the most general sense of the Word.
Furthermore, this word reveals an other remarkable acceptance, closely
linked with it root,found again in Celtic adverb:inWelsh 'BYTH' (always,
again), in Irish 'BITH' (permanent,continually).
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Here then, from a single term we obtain a precised assertion concerning

the World duration as it was conceived by Druids.
Space and time were made sure of a perpetuity,in which ,in a human
scale,we can attribute neither a beginning nor an End.
« Imperishable » wrote Strabon, linking it with Druids instruction,
indicating that time would come where Water and Fire would prevail
over.
In Strabon sentence,the grec Word 'POTE ', 'APARTOUT' lets ear that
the World, as Stoïc' ones and Platon were believing,would have to pass
through a period of destruction, followed by periodic renewals.
For traditions stemed from the Bible,the Druids'cyclical or circular time
would be substitute by a linear construction from Alpha to Omega,that is
to say a final end and beginning.
The Druidik tradition considered an imaginary Universe as a gigantic
organism,whose breathing in and breathing out would take millions of
years.It is there,the Indian theory of MAHAKALPA,alternately see a
world's disappearance involving the appearance of an other.
The real World permanence exists through successives stages of
construction and destruction dominated by the fire and the water.
Thus,druids considered the World as a synonym of 'ALWAYS'= 'BITUS'
Through the eyes of Indo-European the final end of the Universe was
offering no acceptable sense.In that sense, this relatively optimistic
perception of the Universal life for Druids was joining the Heraclite
thought. « This philosopher of the eternal wheel » was considering that
nothing remains without changing,and so, the only permanence was the
one of changing.
Through it,controries alternately opposing or unifying; thus ,the first
principles of those conjonctions were manifesting through the Fire and
Water.
Nowadays, no doubt that Druids of Antiquity neither possess a notion of
a single creation nor of a final End.They believed in the idea of a cyclical
succession of manifestations and unmanifestations carrying in itself the
alive germ of new creations.
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When all 's said and done, this Druidik dogma kept the one carried by the
whole Pagan World of Indo-European.
We found this concept in the 'ATHARVA VEDA(X.8.39,40), as well as in
the German tradition of RAGNARÖK, and in the Gallic World.,through
Celtic litterature,illustrated by the Numismatic and Myths of Eternal
return.
This Cosmogonic dogma,shared by the whole Indo European
Prehistory,doesn't appear like a bad thing: because to find an
unchanging thing in the Universe, we would have to fly in the celestial
paradise of the nothingness religions.We would have to set aside
everything variable .Then, rejecting all matter, all energies,all
connection, any life,and, all of us,here and now what we are.
DEDMA:
Very early,under our average latitudes, from the observations of the Sun
and the Moon movements,human noticed the periodic return of movable
stars to the same location in relation to groups of fixed stars.This
movements wasn't liable to accidental and fortuitous events.
through centuries,this exemplary repetitive constancy allowed them to
give pace to their principal works.
The most philosophers of those observers established the Universal
Nature concept widely recognized within the Paleowestern populations
and Indo-European.
Between 1500 and 500 BC, the Veda World thought the idea of this
World Nature.
It was revealing the norms system and human duty linked with the
concept of cosmic power.
Under the Sanskrit philosophical term DHARMA, or DHAMMA in
Prakrit Pali, that for centuries huge works of doctrinal exegesis took
place in the World of Bharat.
In this perspective, the Ancient Celts didn't depart from this great idea
that man belongs to the Universe, and that he was indissociable from.
The sun was considered as the prototype of a Celestial great worker,
whose regularly move expressed the divine law and order of the Universe.

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They assimilated it as the Chariot wheel,or a powerfull eye,explorating

all corners and nooks of the Universe.
It was the 'ROTH CRUINN IN DOMUIN of Gaëlic, the round wheel of
the Universe.
If Ancient Celts didn't possess a religion in the current sense of the term
(besides in Celt languages , no word exists to designate this notion),they
were nevertheless heirs of an advanced mythical philosophical system.
It was endowed of believes in which Nature was having a function and an
enviable place.Moreover,according to ancient authors, they had at their
disposal a huge cosmological corpus .When Guilerm Berthou
Kerverzhiou(GBK) and Arzel Even, in their Druidik tradition
researches, published in the Ogam pages, a beginning of Philosophical
vocabularly, they were precising an obvious link between the thought of
the Indian Dharma and the notion of cosmic law for Celts.
They forged for modern britton, a studied 'REIZHVEUR' ='GREAT
LAW'.
The Celtic corresponding termof 'DHAMMA' in Pali,or, 'DHARMA' in
Sanskrit was existing in the three languages of the Celtic
family.Unfortunately, it was forgotten by all the Celtic native speakers
and was undiscoverable by a few.Thanks to the tireless quest of Mr Léon
Fleuriot ,he found the traces of the term throught the study of an old
Britton gloss and an old Britton manuscript from Orléans published in
Calcutta by Whitley Stokes in 1880.
The term, equally known in Welsh and Ancient Irish as 'DEDM', under
its Old Celtic form 'DEDMA' is the exact equivalent of the vedic law
named DHAMMA(N) or 'DHARMA'(=law).We find it in the Ancient Iran
Language,the Avestic, 'DAMI' (=foundation, creator), and in Ancient
Grec 'DEDMOS'(=law,rule,legal disposition).
Therefore,it doesn't justify today, the generous but Hazardous
restitution as 'REIZHVEUR' term proposed by GBK and Arzel Even in
their list of difficult Britton words 'GERIOU DIAES',(term proposed to
define the Universal law by opposing it with the legislator's one).As if , in
a traditionnal field and a society of this type,a 'small' and a 'great law'
could coexist.
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The 'DEDMA',The Universal law, was applying itself stricto-sensus in

all existence levels ,as implies the Old britton 'DU EU DEDMA ITA ESTI
DEDMA','thus is the law' as we would say in Ancient Celtic.
This law was described in the Britton world as the 'first law' : Welsh
KYNNEDYF>*CINTEUDEDMA(2), or as the 'long law',
HIRDDEDDF>* SIRODEDMA, which kings and heroes « had to comply
to and follow to the end »(3).These last words may mean « its
disappearance », before the natural law RECHT AICNID, which could
not coexist with the new religion,was turned into the RECHT LITRE,
the written law.This must have occured before the writing of the
SENCHAS MAR 'the Great Tradition', which became a right of
compromised/agreement, that St Patrick and eight other members
revised and updated in the second half of 8th Century.
1-J.Loth, Nouvelle glose d'Amalius- R.C.XI,p.454
2-J.Loth,Notes d'Etymologie et lexicographie-R.C.XLV,p.327
3-J.Loth,Notes d'Etymologies-R.C.XLIX,p,216(1932)
4-Before the written law, the Irish jurists from the Pagan world kept an
oral law called « BREDA NEVED », « sacred sentences ».It contained the
customs and duties of everyone, as well as the privileges of some
professional groups, especially those of poets, whose memories passed
the whole 'case law/jurisprudence' on to the next generations.
MEANING OF THIS FIRST AND LONG LAW
It constitued the fundamental and the shape of the Ancient Celtic
society.This law took its source in the observance of Cosmogonic
Traditions, according to a cyclical and regular rythm, to enable the
World to regenerate itself daily.
The general sense of the 'DEDMA' for Celts appears like the one of a
Cosmic order, with all its consequences.
The 'DEDMA' was the Man and Divinity prototype.
It was the individual soul and the one of the Cosmos.It was the World
solidarity.
It was the interdependence of all the existence 's elements.

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It designate the life without which the Cosmic order couldn't exist, and
so life couldn't act without this cosmic order.
When, from this Universal significance we come to the individual
application, the Dedma was bringing each thing at its own place and was
playing his particular function in the Cosmic order, that is to say the
characteristic property of each entity.
Thus,in this point of view, this law was applied for the highest members
of the society like Druids or Kings as well as each individual, all
constituent part of the Universe, from the Humblelest to the highest.
The cycle of kings make us know, that if Gods or energies rest with
assuring the World equilibrium by the regular return of Cosmic
phenomenon,it got to Kings and men to help them in this task.
Any omission from them threaten the general equilibrium.
If the sovereign neglect or break the given rules everything turns bad in
the Universe.
When the Dedma is broken, the Dedma is destroying.
When the Dedma is asserted , the Dedma is protecting.
When the human social order is broken, everything turns wrong in
seasons as well as in the natural fecondity system.
When the Noble recomendation got violated we enter in a reign of
violence,disorder,which is always a time of penury. « Earths give no
more harvest, rivers give no more fish, forests no more crops of acorns ».
The disrespect of the Dedma touchs the Royal function , or the
community,it is there the upset of the natural phenomenon which is
serving as a warning.
When the disrespect is individual then physical or moral infirmities hit
the guilty 'ones.
This cosmic interdependence appears as the most positive in the Celtic
Universe.It made human responsible for their own destiny.The truth
eminent quality for Celts was conceived much as a notion of technic than
only a single morale value. It is , what was « coherent », « well adjusted »,
with the World value , in the common sense,something 'well thaught',

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conform with the experience.Thinking wrongly, misjudging, that was

the fault-something else than the christian sin- an infraction to the
Dedma, to the natural order, to the regularity of the World.
The truth was determined by: The correct 'COVIRUS' not by the
conformity of an object: knowing « as it should », « when it should ».
It is there the means to obtain goals and realising plans in harmony with
the Universe scheme.We recognise there, the outcome of our modern
psychologists concerning the implication of health in virtue
development, and notably of altruism, concerning the physiologic
comportment of individuals.
From the observance of the Dedma , the World and the society derived
profit from the right thaught , the right act, and not under a Divine or
human's rule.But on a sensible knowledge of behaviour , on oneself as
much as the regard of the World.
Nowadays, the word Dedma, its form and its sense, had disappeared in
the Linguistic horizon of Britton language and in the others celtic'
ones.We only have traces of it in the richness of our Britton gloss, the
Welsh' and Gaelic ' ones.We understand it easily by the fact that this
term couldn't carry for a long time the evidences of the Ancient Celts
believes.The message of a new dominanting ideology got imposed upon
the Islands.Its disappearance was predictable.Those safeguarded
glosses were the last survivors of the memory in distress of the Pagan
world'values.
When in Ireland, there was question to revise the Irishlegal'oral laws up
untill then upheld by common memory of the Brithem, replacing
theREICHT AICNID, in other words the laws of Nature by the REICHT
LITRE, in other words the writen laws, as conceived by Roman-
Christian approach, a commission of nine peoples met,in this delegation,
the Pagans jurists won their point of view over the others.These peoples
could not prevent themselves from having an insipide reaction, react to
what the SENCHAS MAR stated in this term:
« the writen laws of the new testament had no influence over the laws of
Eire conform to the law of Nature writen for eternity by Gods into the
heart of men and this unwritten would never be effaced and that

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Brithem ( consultative jurists of Pagan) considered to be superior to the

patriarch's law, to the prophets of the Old Testament of Moises and
Isaies. »(Introduction to SENCHAS MAR).
It is these ancient values that todays Druids are seeking to bring
back.We are determined to put forth the inheritance and to defend our
linguistic heritage.
Happily,our Celtic 'languages are still taught, after having being held
for many years in scornas the residu of Prehistoric
existence.Nonetheless, we still have to save the essential tenets of our
culture, and find again our soul suffocated by many centuries of
monotheistic culture, and find again the notions of solidarity for which
Celts were famous.
The inner feeling for belonging and common acquaitance of European
peoples through which these peoples communicated. Throughout their
history the Celts had a recognised institution which was the link
between the tribes.This was , of course,the sacred rôle of Druids who
were in trusted with conserving traditions..
the druids were not an institution of small tribes but more likely inter-
nations functions.
They represented a territorial space included in Western at least untill
the end of the Roman rule. Caesar clearly stated that Druids of Gael
were in regular contact with the Druids of Britain, and the Irish texts
clearly stated the relationship between the Druids of Ireland and those
of Great Britain and Armorica.
Druids were jurists, moral teachers and ethical teachers, a doctrine of
imortality of the soul and of a total competence in autority throughout
the Celtic World.
It was confirmed that they disposed of a teaching of traditions,
Astronomy , Mythology and Rituals,that also concerning ethic and moral
law with relation to the functionning of society. They owed the greater
part of this teaching to the basic functionning of the languages which
included the principal languages of Europ,the one of Grece,Italic', the
germanic ' , the Baltic',Slavonic',Albanian',and Armenian'ones.

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Might it be said that the traditionnal sacred teaching of India contain a

common base of functionning of the principle believe of this grand family
of peoples.
There's not comparative linguistic demonstrate the common roots of the
languages which permeate the philosophy of all these peoples which
bring to us the sacred treasures which should be ours.
The Celts,therefore,wish to recover and take back the culture and
philosophy that was theirs prior to Romano-Christian ere.The time has
come for us to be proud once more of our pasts and our traditions so that
we may join our richs with yours in a common vision for a new World
concept.At the present time , philological, linguistic, archeological and
literary studies of the Celtic World, have fully confirmed the Indo
European sources of the Druidic tradition.
The remarkable precision and conservation of the Neo Celtic languages
have revealed through their common denominator, all the richness of
this Ancient language-The Ancient Celtic- that our ancestors spoke
throughout Europ.Which is for us our Western Sanskriti!
It would be good if, today , Druidism, can finally affirm itself knowing
where its origin are, can therefore know in future :Where are we
heading?
Thanks to all of you, brothers and sisters. May all of you receive the
Druidik Blessings
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AD I TIONS
&C

DONYIPOLO FAITH- AN OVERVIEW

- Kaling Borang

Indigenous faith and culture in the World over have suffered a lot of erosion
and corrosion right from the time when might was the right and the
salvation was possible only through one master of the few. Because of
these colonial dominance through all possible means, some of the very
developed Indigenous faith and culture have been totally wiped off.
Some have amalgamated with the intruding faith & culture and are
having a mixed system of practice. Still few more which were not
touched by those forces during those times are limping today because of
more recent assaults on them by the so called major religion and culture
from across the seas and mountains.
TRADITIONS IN ARUNACHAL PRADESH
The Donyi polo faith & culture being practiced by the Tani group of
people inhabiting the central part of Arunachal Pradesh in the North
Eastern tip of India is one major example of the same in India. Like any
other indigenous faith. The Donyi polo faith is also practiced by a small
group of people who behave that their ancestor is Abu / Abo Tany the
first human on earth. This group is again sub divided into much smaller
fourteen (14) groups on the basis of a little variation in dialect and
cultural practices. These small groups are Padam, Milang, Panggi,
Kamkar, Karko, Minyong, Bori, Bokar, Raamo, Pailibo, Aashing, Galo,
Nyishi and Apatanis. Among them also there are more sub-divisions.
This division and sub-divisions coupled with lack of education and poor
economic conditions have made them so weak, that they have become
easy prey to the process of process of proselytization being carried on by
the Baptist Missionaries. As a result, there is increasing erosion in the
indigenous faith & culture of the people. The process is still on in
alarming degree and one war footing like that of electioneering.
“Healing Crusade” is being organized almost the year round in every
nook and corner with the assurance that every lame and blind, deaf &
dumb and all those suffering from cancer ,TB and paralysis would
recover if prayed in the name of Jesus by those who posses “Holy
Spirits”. No body questions as to why the missionaries are establishing
well equipped hospitals at all? The point of attraction is something else.
The people are allured by the promise of free education free medical aid
and those successful campaigners are paid handsomely depending on

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