Hindu Forum Belgium asbl - Avenue d'Auderghem 197- 1040 Etterbeek - Request for Official Recognition - Hindu Forum of Belgium
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Request for Official Recognition
of Hinduism in Belgium
Hindu Forum Belgium asbl
Avenue d’Auderghem 197- 1040 Etterbeek
T/F: 0 +32 (0)2 218 58 00
info@forumhindoubelgique.com
Www.forumhindoubelgique.com
SPF Justice
115 boulevard de Waterloo
1000 Bruxelles
Brussel, 20 oktober 2012
Aan: Minister van Justitie, mevrouw Turtelboom
Geachte mevrouw Turtelboom,
Namens de administratieve raad (en de algemene vergadering) van het Hindoe Forum België
asbl, verzoek ik u om een afspraak zodat we u ons officiële verzoek voor de erkenning van het
Hindoeisme in België kunnen presenteren. Het Hindoe Forum België heeft een aantal jaren
aan dit voorstel gewerkt en hebben nu het uiteindelijke document af. Aangezien dit een
belangrijk moment is voor de hindoe gemeenschap in België, zouden we dit graag persoonlijk
aan u willen presenteren. Als data stellen we u graag de 14 de, 15de of 16de november voor,
maar staan natuurlijk open voor een andere datum als u dat beter uitkomt.
We hopen zo spoedig mogelijk op uw antwoord.
Hoogachtend,
Martin Gurvich
Index
I. Cover letter
II. Memorandum
1. Purpose of the Memorandum
2. Why recognition of Hinduism?
3. Criteria for Recognition
3.1. Sufficient Followers and presence for a long period
3.2. Social (public) interest: Hinduism’s contribution to Belgian society
3.3. Social (public) order
3.4. Well structured
4. Conclusion
III. Hinduism – A General Overview
IV. Brief History of Belgium’s Involvement with India and Hinduism
V. Letters of Support
VI. The Press on Hinduism
VII. HFB Brochure & Statutes
VIII. Photo Gallery
Cover letter
Brussels,12 February 2013
Your Excellency, Minister of Justice Annemie Turtelboom,
We are very honored and happy to present to you our official request for the recognition of
Hinduism in Belgium. We have had several meetings with your administration, as well as with
members of parliament, who have encouraged us to submit our formal request.
Especially encouraging was Mme. Mia de Schampelaere, who is a member of the Justice Commission.
In fact, there are personalities who view that the Hindu community in Belgium has all the
requirements to qualify for official recognition by the Belgian Government. Predominant among
these are considerations like there being a substantial Hindu population who have been settled in
Belgium for more than three decades, who are peaceful (not a public threat), have a platform of
representation in the Hindu Forum of Belgium (HFB) and contribute to Belgian society in various
fields like ethics and spirituality, health and economy.
The HFB was launched in 2007 at the Jolly Hotel in Brussels in the presence of many dignitaries
(ambassadors, politicians and religious leaders). This body is an active member of the Hindu Forum
Europe. The purpose of this umbrella organization is to represent with a unified voice, the various
member--‐Hindu organizations to the Belgian Government, media, Religious leaders, as well as to the
public in general. One of the major goals of the HFB is to introduce an official request to the
government for recognition of Hinduism in Belgium. At present there are twelve different
organizations that are members of the Forum. They represent the variegated traditions within
Hinduism, all of which are based on the ancient body of literature called the Vedas.
The HFB is very active in interfaith work throughout Belgium. It has designated a representative to
the Belgium Council of Religious Leaders (BCRL) and it has met with different religious groups.
Official recognition of Hinduism in Belgium will inspire the growing Hindu community to contribute
even more to the economic, social, cultural and spiritual welfare of Belgian society.
Last but not least, recognition will also allow Hindus to have a rightful place beside their Catholic,
Protestant, Anglican, Orthodox, Jewish, Muslim, Humanist and Buddhist counterparts and to have
their contributions similarly valued.
Thank you for considering our request, and we remain at your disposal for any further enquiries.
With esteemed regards,
Memorandum
A request to the Belgian Government for the recognition and accreditation of Hinduism as an official
religion in Belgium.
Proposal by the Hindu Forum of Belgium a.s.b.l.
1 Purpose of the Memorandum
The Hindu Forum of Belgium (HFB) is a registered non‐profit (asbl) organization. Like similar forums in
other countries, it is established to facilitate dialogue internally within the Hindu community and
externally with the Government, media, and the Belgian public by providing authentic information on
the beliefs, values, and activities of the Belgian Hindu community. Through this memorandum for the
Ministry of Justice, we respectfully request the Ministry to kindly consider our proposal that the
Belgian Government recognizes Hinduism as an official religion.
2 Why recognition of Hinduism?
More than a religion, Hinduism is a way of life with salient features as inclusiveness, non‐violence,
communal harmony and respect for human rights, nay, respect for all living beings.
In Hinduism, personal identity and dignity are closely intertwined with spiritual wellbeing.
Taking full responsibility, not only for our personal wellbeing but the wellbeing of our families and
the society where we live in, is one of the basic teachings of Hinduism. Hindus as active citizens of
Belgium would like to participate in debates concerning national issues in equal terms with other
faith communities.
Recognition of Hinduism in Belgium will provide Hindus the tools to develop and strengthen their
dignity and identity as deserving citizens of Belgium. Furthermore, it will provide Belgian Hindus
equal opportunities for a religious education in schools and other centers. Recognition will also allow
Hindus to have and maintain proper places of worship and will encourage them to properly train
their priests. Another main benefit is that it will allow the Hindu community to present its theologies
and values, like humility, hospitality and inclusiveness and social responsibility in public television
and radio, as offered to other faith and convictions. In a more practical way, Hinduism promotes
family‐values and relationships as a cornerstone of a harmonious society, using non‐violence and
peace as tools for sustainable growth.
This recognition will encourage the Hindu community to contribute to Belgian society important values
like mutual respect, tolerance, co‐existence and harmony, that lie at the heart of Hinduism.
3 Criteria for Recognition
3.1 Sufficient followers and presence for a long period
In Belgium we estimate that there are more than 20.000 Hindus. The first immigrants arrived in
Belgium in the late 1960s, mostly from the western Indian state Gujarat. More recently, they have
arrived from other countries, such as Nepal, Kenya, Sri Lanka, Malaysia, Mauritius and Afghanistan.
Many indigenous Belgians have adopted elements of Hindu spiritual practices (such as yoga and
meditation) and over the last three decades the number of organizations and practitioners has
continuously increased.
3.2 Social (public) interest: Hinduism’s contribution to Belgian society
Hindu communities make substantial contributions to Belgian society, in various fields such as:
Ethics and spirituality: A profound and inclusive philosophy that encourages strong ethics of
respect, tolerance, and inclusiveness. A non‐violent approach toward tension and conflict
resolution (a famous example is Gandhi) and emphasis on family values and collectiveness.
Health: Diverse physical and mental health practices for public well‐being like vegetarianism,
yoga and Ayurveda.
Culture: meaningful traditional customs, poetry, literature, and colorful festivals with
dance, music, art and cuisine testify the ancient roots; world renowned cultural icons
are Rabindranath Tagore and Ravi Shankar.
Economy: strong economic input from various sectors, such as the diamond trade,
information technology (IT) services, medical professions, and other specialized trades.
3.3 Social (public) order
Hindus in general, are law abiding citizens who adapt and respect the host communities in which
they are living. For instance in the UK and Holland, statistics have shown lowest criminality among the
Hindu population and high entrepreneurial spirit with regard to generating income. Youth often
pursue degrees in law, economy, IT, philosophy or other academic disciplines, qualifying them to
contribute positively to social order and peace.
3.4 Structure
The HFB was founded in 2007 as a Belgian non‐profit organization (or asbl) and presently has eleven
member associations representing different Hindu communities, namely, Brussels Puja Committee
asbl, Sanatan Mander Hindu Temple asbl, Nama Hatta Antwerpen asbl, Radhadesh asbl, Hindu
Temple Society asbl, Namaskara asbl, Centre de Bhakti Yoga asbl, Ram Mandir asbl, Indian Cultural Centre
asbl, Bhaktivedanta College asbl and Sarbajanin Puja Samiti. The HFB continues to identify potential
members.
The HFB’s budget consists mostly of membership fees and individual donations. The Administrative
Council of the HFB meets three to four times a year to pursue the goals of the organization. The HFB
strives to represent a solid majority of Hindu adherents in Belgium.
HFB’s objective in supporting Hinduism in Belgium:
Obtain official recognition of Hinduism as a religion by the Belgian Government.
Informing the media and public.
Represent the interests, needs, and concerns of the Hindu communities and organizations to
the Belgium Government.
Assist the Belgian Government in consultations with the Hindu communities and
organizations.
Dialogue and cooperation with organizations, other religions and philosophical convictions.
Maintain relationships with similar European and global organizations.
Organizations have been working together to build the HFB since 2007, so far achieving a stable
framework, with the inspiration of its British and Dutch counterpart organizations: the Hindu Forum
of Britain and the Hindu Council of Holland.
In a similar fashion to the Hindu Forum of Britain, which currently hosts over 240 organizations, the
HFB desires to make strides in areas such as community consultation, and public affairs. At present, it
organizes religious events, such as the celebration of Diwali, working with interfaith groups on behalf
of the Hindu community on issues like domestic violence and raising awareness among youth about the
importance of water, its availability and proper use, and gatherings of Hindu groups from
different parts of Europe, such as the Hindu Forum of Europe.
Eligibility for HFB membership is determined by the candidate’s identification as a Hindu spiritual
tradition. Candidate-organizations interested in becoming part of HFB must also comply with Belgian
law. Organizations promoting a sectarian and divisive attitude toward other spiritual traditions and
toward society in general are excluded from membership.
4 Conclusion
Hinduism and its followers offer many benefits to Belgium in terms of spirituality, public health, non-
violence, culture and economy. This is visible in every-day life in Belgium ranging from yoga studios
and meditation to vegetarianism and trade. Hindus in Belgium also contribute to society by the fact
that they are peaceful, law abiding citizens and have a low crime rate. By recognizing Hinduism you
will allow Hindus in Belgium to flourish fully, with a feeling of respect, dignity and belonging.
This memorandum highlights that recognition is of reciprocal interest bringing to the Belgian Society
balance, vibrant colors of this exotic culture, values and inclusiveness. To facilitate this, the HFB will
function as a platform of dialogue giving new life to core values such as inter-community dialogue,
peace and solidarity in the lives of the Belgian Hindus who will thus be inspired to more actively
participate in the development of their own Belgium.
HINDUISM A GENERAL OVERVIEW
Page 2
Contents
1. INTRODUCTION .............................................................................................................3
2. SIZE & GEOGRAPHY .....................................................................................................3
3. ORIGINS & STRUCTURE ...............................................................................................4
4. VEDIC SCRIPTURES ...................................................................................................................... 4
4.1 Shruti........................................................................................................................4
4.2 Smriti ........................................................................................................................5
5. BASIC CONCEPTS OF HINDUISM ......................................................................................... 5
5.1 Atman.......................................................................................................................5
5.2 Samsara...................................................................................................................6
5.3 Karma ......................................................................................................................6
5.4 Prakriti ......................................................................................................................6
5.5 Gunas ......................................................................................................................6
5.6 Maya ........................................................................................................................6
5.7 Moksha ....................................................................................................................7
5.8 Bhagavan .................................................................................................................7
6. MAIN TRADITIONS & PATHS .........................................................................................7
7. SPIRITUAL PRACTICES & WORSHIP ..................................................................................... 8
8. A CARING SOCIETY ................................................................................................................. 9
Annex: Modern Hindu Movements and Spiritual Leaders ......................................................10
Page 3
1. INTRODUCTION
Hinduism is one of the oldest living religions and yet continues today as a healthy, colorful and
exuberant tradition. It is classified as one of the main world religions with over 800 million followers.
Strongly rooted in India and other parts of Asia, Hinduism is worldwide known through art,
vegetarian cuisine, dress and philosophy.
Hinduism is very prominently promoting that its teachings are relevant to all people at all times,
accepting other religions as different paths towards the common goal of linking the soul with God.
Consequently, scholars refer to Hinduism as ‘a family of religions’ or ‘a way of life’, more often called
by Hindus ‘Sanatana Dharma’ (the eternal way of life).
2. SIZE & GEOGRAPHY
Hinduism is the largest religion in Asia and the world’s third largest, in terms of numbers of followers.
There are several different sources for Hindu population figures1. The consensus estimate of the
current global population of Hindus is about 885 million.
Muslims; 21,01%
Christians; 33,32%
Non-Religious;
11,77%
Other religions; Hindus; 13,26%
Atheists; 2,32% 12,48%
Buddhists; 5,84%
World Population by Religion (Source: CIA)
Hinduism has intimate links with India and Nepal, but its influence visibly extends throughout Asia to
countries like Sri Lanka, Mauritius, Bangladesh, Pakistan, Indonesia, Singapore, Bhutan, Indonesia- Bali
etc. About 1 million followers are based in the UK. These tend to be descendants of Hindu
immigrants. In recent times Hinduism has reached all corners of the world through immigration to
Fiji, Mauritius, the Caribbean, America and South & East Africa.
1
The Central Intelligence Agency (CIA) places the percentage of Hindus in the world at around 13.26 out of the total world
population of 6,677,563,921 (July 2008 est). Encyclopaedia Brittanica estimated the proportion of Hindus in the world at
13.33 percent in 2005. Meanwhile, the Foreign Policy magazine published by the Carnegie Endowment for
International Peace gives the world Hindu population at 870 million as of May 2007, and growing at about 1.52
percent annually.Page 4
3. ORIGINS & STRUCTURE
Hinduism is at least 4000 years old. Unlike most other religions, Hinduism has no single founder, no
central authority or commonly agreed set of teachings.
The common denominator to all the traditions within Hinduism is the acceptance of the Vedas as
revealed scriptures. Indeed according to the Supreme Court of India, Hinduism was legally defined in
1966 primarily as “Acceptance of the Vedas with reverence as the highest authority in religious and
philosophical matters”. (Buddhism and Jainism though born in India are not included within the
numerous varieties of Hindu doctrines and practices chiefly because both these traditions rejected
the Vedas). The word Hindu and Hinduism, though very practical and convenient for Scholars,
outsiders and even its followers, are nowhere to be found in any of the ancient Vedic scriptures
written in the Sanskrit language, so perhaps a more appropriate way to refer to the different “Hindu”
traditions could be “Vedic” traditions.
4. VEDIC SCRIPTURES
Hinduism has no single scripture but many. They include the Vedas and their corollaries sometimes called
collectively “the Vedic scriptures” written in the Sanskrit language. There are two main divisions:
Shruti (that which has been heard) is canonical, consisting of revelation and unquestionable
truth, and is considered eternal. It refers mainly to the Vedas themselves.
Smriti (that which has been remembered) is supplementary and may change over time. It is
authoritative only to the extent that it conforms to the bedrock of Shruti.
There are different opinions about the relative validity and importance of each. Some Hindus stress
the foundational importance of Shruti, whereas others say that in making truths accessible, Smriti is
more important today.
4.1 Shruti
The shruti texts are considered to be more important but they are philosophical and difficult to
understand. The Vedas are divided into 4:
1. The Rig Veda is the most important and the oldest and it is divided into 10 books with a total
of 1028 hymns in praise of various deities. It also contains the famous Gayatri mantra and the
prayer called the Purusha Sukta (the story of the Supreme Lord).
2. The Yajur Veda is a priestly handbook for use in the performance of yajnas (sacrifices).
3. The Sama Veda consists of chants and melodies to be sung during worship and performance of
yajna.
4. The Atharva Veda contains hymns, mantras and incantations, largely outside the scope of
yajna.
Within each of these 4 books there are 4 types of composition or divisions:
The Samhitas are literally “collections”, in this case of hymns and mantras.
The Brahmanas are prose manuals of ritual and prayer for guiding priests. They tend to
explain the Samhitas.
The Aranyakas are literally “forest books” for hermits and saints. They are philosophical
treatises.
The Upanishads are the books of philosophy and are also called “Vedanta”, the end or
conclusion of the Vedas.Page 5
4.2 Smriti
The smriti helps to explain the shruti, often through stories. Within the category of Smriti there are
4 main subcategories:
i. The Itihasas include “histories” and great epics like the Mahabharata (110.000 verses) and the
Ramayana, which are the most popular texts for Hindus. The Mahabharata includes the
Bhagavad Gita (700 verses) which is a philosophical Smriti text and the most widely read
book by Hindus. (It comes closest to what the Bible is for Christians and the Koran for
Muslims).
ii. The Puranas include 18 Maha (great) Puranas and many Upa (subsidiary) Puranas. The
Bhagavata Purana is the most popular.
iii. The Dharma Sastras are “law books” which include the famous Manu-smriti and the Vishnu-
smriti.
iv. The Sutras are books of concise truths or aphorisms and include the Shrauta sutras, Shulba-
sutras, Grihya-sutras, Vedanta-sutras, etc.
Writings and commentaries of great theologians or acharyas are also accepted as Vedic scriptures.
5. BASIC CONCEPTS OF HINDUISM
Rather than stressing on the importance on everyone believing the same thing, Hinduism stresses on the
need for sincere spiritual practice. Despite the flexible approach towards belief, the following beliefs
are shared:
Atman (soul)
Samsara (reincarnation)
Karma (action)
Prakriti (matter)
Gunas (qualities)
Maya (illusion)
Moksha (liberation)
Bhagavan (God)
5.1 Atman
In order to understand the Hindu world-view it is essential to grasp this first and foundational
concept. Atman refers to the non-material self, which never changes. It is distinct from both the
mind and the body. This real self is beyond the temporary designations we normally ascribe to
ourselves, in terms of race, gender, species and nationality. Consciousness, wherever it is found (in
other words not only human beings), is considered a symptom of the soul, and without it the body
has no awareness. In short the atman or individual soul is spirit (Brahman), unchanging, eternal and
conscious while the body is material, temporary and unconscious. At death the soul is carried within
the subtle (astral) body into another body. The next body is determined by the state of mind at
death, and by the soul’s desires.Page 6
5.2 Samsara
Samsara or cycle of reincarnation refers to the process of passing from one body to another
throughout all species of life. Hindus believe that consciousness is present in all life forms, even fish
and plants. However, though the soul is present in all species, its potential is exhibited to different
degrees. In aquatics and plants it is most “covered”, practically asleep, whereas in humans it is most
alert. This progression of consciousness is manifest throughout 6 broad “classes of life”, namely 1)
aquatics, 2) plants, 3) insects and reptiles, 4) birds, 5) animals and 6) humans. Most Hindus consider
samsara essentially painful, a cycle of 4 recurring problems: birth, disease, old-age and death.
5.3 Karma
The universal law of karma (action and reaction) determines each soul’s unique destiny. The self-
determination and accountability of the individual soul rests on its capacity for free choice. This is
exercised only in the human form. Whilst in lower species, the atman takes no moral decisions but is
instead bound by instinct. Therefore, although all species of life are subject to the reactions of past
activities, such karma is generated only while in the human form. Human life alone is a life of
responsibility. The Bhagavad Gita categorizes karma, listing 3 kinds of human actions: 1) Karma;
those which elevate, 2) Vikarma: those which degrade and 3) Akarma: those which create neither good
nor bad reactions and thus lead to liberation.
5.4 Prakriti
Prakriti or matter is inert, temporary and unconscious. Everything made of matter undergoes 3
stages of existence- 1) it is created, 2) it remains for some time and, 3) it is inevitably destroyed.
5.5 Gunas
Matter is composed of 3 qualities (gunas) corresponding to creation, sustenance and destruction. They
are:
Sattva or goodness is pure, elevating, enlightening
Rajas or passion motivates us to create, acquire and enjoy
Tamas or ignorance is dirty, degrading, deluding and destructive
All material phenomena can be analyzed in terms of the gunas. According to the soul’s preference for a
particular mode, it takes on a corresponding body. Those influenced by goodness will be elevated to
the heavenly planets at death, those largely influenced by passion stay in the human society and
those influenced by ignorance enter into the lower species.
5.6 Maya
Maya or illusion means that which is not. Influenced by the 3 gunas the atman or soul mistakenly
identifies with the body. He accepts such thoughts such as “I am white and I am a man”, or “This is
my house, my country and my religion.” Thus the bewildered soul identifies with the temporary body
and everything connected to it, such as race, gender, family, nation, bank balance and sectarian
religion. Under this false identity the atman aspires to control and enjoy matter. It is by cultivating
the quality of goodness that the soul can make gradual progress towards transcendence and
eventually fully escape the influence of any of the 3 gunas including goodness and obtain liberation.Page 7
5.7 Moksha
Moksha or liberation from Samsara, Maya and the influence of the 3 Gunas is considered by most
Hindu traditions as the ultimate goal of life. The main difference of opinion centre on the precise
nature of Moksha. Although practically all schools consider it a state of unity with God, the nature of
such unity is contested. The Advaita or monistic traditions say that moksha entails annihilation of the
soul’s false sense of individuality and realization of its complete non-difference from God. The Dvaita
or dualistic traditions claim that God remains ever distinct from the individual soul or atman even
after the soul has achieved liberation from its false identity; and union with God refers to a unity of
purpose in which the individual soul surrenders, serves and loves the Supreme Brahman or God.
5.8 Bhagavan
God is addressed by many names in Hinduism depending on the tradition or aspect of the Supreme
Truth that one is trying to present. Many Hindus describe God as Sat-Cid-Ananda or full of eternity,
knowledge and bliss. These correspond to three main features of the Supreme:
Brahman refers to the all-pervading aspect of God. Scripture states ‘everything is Brahman.” This
sat/eternal aspect of God is realized by understanding one’s own eternal nature as atman.
Paramatman or Antaryami means “the controller within” and refers to God residing within the hearts
of all beings. He is often referred to as the Supersoul and is initially perceived in various ways, through
memory, instinct, intelligence, inspiration, and exceptional ability. He is the object of
meditation for many mystic yogis. This feature of God represents his cit or knowledge aspect.
Bhagavan means “one endowed with unlimited opulence” and refers to God who lives beyond this
material world. Bhagavan is the Supreme person and the individual soul can enter into a direct
relationship with Him, thus experiencing ananda or spiritual pleasure.
Most traditions accommodate these three aspects of God, but will understand the relationship
between them differently. They often stress one feature as more important than the others. They
also differ as to the exact identity of God and their understanding of the many gods and goddesses.
6. MAIN TRADITIONS & PATHS
Classifying the many groups within Hinduism is a challenge more so than with other religions. In so doing,
we may unconsciously promote the idea that Hinduism is a single monolithic religion. As
mentioned before it is more accurately a “family of religions” with each family member autonomous
but sharing distinctive family features. The fact that some Hindu traditions are monotheistic others
monistic and yet others polytheistic is a proof that Hinduism is quite different from other world
faiths. In trying to discern specific strands within Hinduism we are in danger of over-generalizing,
promoting stereotypes and creating false boundaries. Nonetheless, it is useful- even necessary-to
establish a somewhat tentative framework for categorizing the numerous groups and sub-groups.
The main classification of Hinduism is based on the focus of worshiping which produces four main
traditions:
i. Vaishnavism is the largest tradition within the family of religions called Hinduism. It is
the oldest monotheistic tradition in the world. Its followers called Vaishnavas
worship God under the names/forms of Vishnu (“one who is all-pervading”), Krishna
(“the all- attractive one”), Rama (“thePage 8
source of all-pleasure”) or other less well-known names/forms or Avatars. There are
four main branches or sampradayas of Vaishnavism and many sub-branches. The
theologians/founders of these 4 main branches or sampradayas are: Ramanuja, Madhva,
Nimbarka and Vishnuswami. The main Vedic scriptures studied and followed by the Vaishnavas
are: Mahabharata, Ramayana, Bhagavad-Gita, Bhagavat Purana and Vedanta Sutras. The
main places of pilgrimage for the Vaishnavas are: Mathura/Vrndavana, Ayodhya, Puri,
Dvaraka, Tirupati, Gurvayor, Shri Rangan, etc.
ii. Shaivism is the second largest tradition and has several and important branches. It is
commonly associated with asceticism. Lord Shiva himself is often depicted as a yogi sitting
in meditation in the Himalayas. The main Vedic scriptures studied and followed by the
Shaivites are: Svetashvatara Upanishad, Shiva Purana and the Agamas. The main places of
pilgrimage for the Shaivites are: Benares, Rameshvaram, Kedarnatha, Amarnatha, etc.
iii. Shaktism focuses on the goddess generically called “Devi”. The Shakta tradition specifically
worships Shiva’s consort, in her many various forms such as Parvati, Durga, Kali, etc. The main
Vedic scriptures studied and followed by the Shaktas are: Devi Purana, Kalika Purana, Devi
Bhagavata Purana and the Tantras. The main places of pilgrimage are: Bengal, Calcutta (Kali
Temple), Kanyakumari, Madurai, Vaishno Devi, etc.
iv. There is a fourth mainstream Hindu tradition called Smarta. The followers of this tradition
are called the Smartas and are traditional and very strict about rules and regulations and
emphasize the universality of Hinduism by distancing themselves from the exclusive
worshippers of Vishnu, Shiva or Devi. The main theologian of this tradition is Shankaracharya
or Adi Shankara who is reputed to have started the system of worshipping 5 deities. He was
the founder of the Advaita School of Vedanta which underpins the widespread notion that all
deities are equal. The main scriptures for the Smartas are: Vedanta Sutra, Upanishads and
Shariraka Bhasya. And the main places of pilgrimage are: Badrinatha, Puri, Kanchipuram,
etc.
Another criterion for classifying the followers of Hinduism is the spiritual processes or paths they
choose. Though within Hinduism there are many diverse practices most fall within 4 main paths or
margs. Since these paths are aimed at union (with God) they are also called “yogas”. They are:
i. Karma Marg/Yoga or the path of (proper) action
ii. Jnana Marg/Yoga or the path of knowledge
iii. Raja (Astanga) Marg/Yoga or the path of meditation
iv. Bhakti Marg/Yoga or the path of devotion
The four main denominations often favor one or more of these paths for example the Vaishnavas
favor the path of devotion, the Shaivites favor the paths of knowledge and meditation, the Shaktas
favor the path of proper action and the Smartas favor the path of knowledge.
7. SPIRITUAL PRACTICES & WORSHIP
Five practices are considered essential to the spiritual well-being and they focus on developing
awareness of a person’s own spiritual nature and their relationship with the Supreme (God):
1. Dharma: living a virtuous life by performing our duties according to who we are.
2. Worship: worship is often a personal matter which can be performed alone, in prayer and in
meditation. Worship is done often at home and in the temple on any day of the week.
3. Festivals: the main purpose is to deepen the relationship with the Supreme, get inspiration
and creating a spiritual atmosphere.Page 9
4. Pilgrimage: visiting a holy place connected to a certain deity is done while accepting
voluntary austerity such as celibacy. Popular is a pilgrimage to the river Ganges considered to
relieve one from sins.
5. Rites of passage: the concept of reincarnation makes life an ongoing journey with four stages in
life (student life, householder life, retired life and renounced life). To pass through each
period in life, rituals or samskaras help to purify the soul so that it can be free from selfish
thoughts or actions.
8. A CARING SOCIETY
Although Hinduism places great value on ultimate detachment from worldly pleasure, it
simultaneously stresses the importance of family stability. Great respect was traditionally given to
family elders, who would offer guidance to younger members. Vedic teachings state that a good
government looks after five sections of society: women, children, animals, holy people and the
elderly. The goal is to protect the weak and not to exploit them.
Hospitality and humility, two most important values of Hinduism are based on the core belief that
everyone is part of the divine.
Hinduism instructs the individual to practice truth, cleanliness, compassion and renunciation. These
instructions stimulate a lifestyle of non-violence, a balanced diet including vegetarianism and a
healthy lifestyle. More on the level of the society, the scriptures mention the benefits of a natural
life of planting trees, protecting wildlife and avoiding pollution. It warns against greed and
recommends sustainability and long-term vision as important moral principles.
The famous holy verse in Hinduism ‘Vasudaiva kutumbakam’’meaning ‘the world is one family’
includes not only humans, but all other forms of life. In all living beings, the soul is present and
despite the different ways we think of God, he (and she) is the same for all of us. This is the core
message of Hinduism, the Sanatana Dharma.Page 10
Annex: Modern Hindu Movements and Spiritual Leaders
6. The Ananda Marga Yoga Society was founded in 1955 by Prabhat Rarjar Sarkar (1921-1990) in
the state of Bihar, India. Ananda Marga, as it is commonly called, conceives of itself as “an
international socio spiritual movement involved in the twin pursuit of self-realization and
service to all creation”. Sarkar better known as Sri Sri Anandamurti is often referred to by
his followers as “Baba” (father).
Ananda Marga practices Tantra Yoga, meditation and active engagement in social service toward
the goal of realizing a more humane and just world.
7. Arya Samaj was founded by Swami Dayananda Sarasvati in 1875 as a radical reform
movement. Dayananda wanted to halt the Christian missionary onslaught and return to the
Vedic tradition. He therefore sought to purge Hinduism of what he considered later
additions, such as image worship, pilgrimage and ritual bathing. Although emphasizing the
Vedic tradition, Dayananda also wanted to modernize Hinduism and re-absorb Hindus who
had converted to Islam and Christianity. The followers of Arya Samaj agree to follow its “Ten
Principles”, worship largely through havan or the sacred fire ceremony and recitation of
the Gayatri mantra.
8. The Brahma Kumaris World Spiritual Unviversity (BKWSU) was founded in the late 1930’s by
Lekhraj Khubchand Kirpalani (1877-1969) in Karachi (now Pakistan). He was a wealthy diamond
merchant and devout Hindu who later took the spiritual name Pajapita Brahma. The Raja
Yoga embraced by the Brahma Kumaris does not involve any mantras, special postures or
breathing techniques. It is usually practiced in a sitting position with the eyes open facing a
picture of red and orange rays emanating
from a center of light. Meditators are encouraged to focus on a “third eye” behind the
forehead, the objective being to practice “soul consciousness” recognizing the self not as
body but as a soul.
9. The Brahmo Sabha was founded in 1828 by Rama Mohan Roy and in 1843 was restructured
and renamed Brahmo Samaj by Devendranatha Tagore, father of the well known poet
Rabindranatha Tagore. Rama Mohan was extremely learned and strongly influenced by
Christianity. He disagreed with the doctrine of reincarnation and fought to abolish certain
traditional practices, some of which had been grossly misused like: caste, polygamy,
image worship, sati and child marriage. Devendranatha Tagore was greatly influenced
by the western philosophy of Locke and Hume.
10. The Chinmayananda Mission was founded by followers of Swami Chinmayananda (1916-
1993) in 1953 in India. Their teachings are based on Advaitic Vedanta.
11. The Divine Life Society was founded by Shivananda Sarasvati Maharaja (1887-1963) and its
philosophy and ritual practice are rooted in Hinduism’s Bhakti Yoga and Raja Yoga paths.
12. The Divine Light Mission/Elan Vital was founded by Sri Hans Maharaj Ji (1900-1966) in the
1930’s in India. When Maharaj Ji died Prem Pal Singh Rawat , the youngest of 4 sons and only 8
years old at the time declared himself to be his father’s spiritual successor and a satguru of
Perfect Master. The movement based on yoga and meditation practices has restructured
considerably and considers it self a secular personal-growth movement and not a religious
organization.
13. The Gaudiya Math was founded by Bhaktisiddhanta Sarasvati Maharaja (1869-1936) in 1918
creating a modern institution dedicated to promote Vaishnavism. The original Gaudiya Math
was now divided into several Maths with different names and spiritual leaders but with almostidentical philosophy and practices.
14. The International Society for Krishna Consciousness (ISKCON) or the Hare Krishna Movement
as it is commonly called was founded by A.C. Bhaktivedanta Swami (called Srila Prabhupada by
his followers) in 1966. The Hare Krishna movement is a strand of Gaudiya (Bengali)
Vaishnavism belonging to the Madhva Sampradaya one of the main Vaishnava traditions. It is
based on teachings of a great Vaishnava saint Chaitanya (1486-1534), considered an
incarnation of Radha and Krishna. He opposed the rigid caste system by widely popularizing the
congregational chanting of the Hare Krishna mantra and by creating brahmanas from those
born of lower varnas (castes).
15. The Mata Amritanandamayi Math is a network of centers around the world devoted to the
teachings of Mataji (b. 1951) which emerged in India in the 1960’s. In the Temples devotees
practice a form of Bhakti Yoga by singing Mataji’s bhajans/songs. Devotion to a wide variety
of deity figures including, Jesus, Buddha, the Virgin Mary and so on is allowed and even
encouraged, as Mataji believes that all religions are spiritual paths that lead to the same
One God.
16. Meher Baba (1894-1969) was an Indian spiritual teacher who synthesized various strains of
religions and spiritual wisdom.
17. The Osho Commune International was founded by Osho formerly known as Bhagavan Shree
Rajneesh (1931-1990) who was a controversial spiritual teacher from India. His synthesis of
spirituality with personal growth psychology attracted significant numbers of westerners.
18. The Ramakrishna Mission was founded by the Bengali saint Vivekananda Swami (1863-1902)
in the name of his guru, Ramakrishna (1836-1886). Vivekananda Swami was expert in
presenting Advaita Vedanta from Shankara and greatly impressed the Western World in his
presentation to the World Parliament of Religions in Chicago in 1893. It is headed by a well-
disciplined and organized body of sannyasis (renunciates). It is well known for its social
and educational programs.
19. Ramana Maharshi (1879-1950) was a widely recognized Hindu mystic who attracted many
followers from both East and West. He was an extraordinary personality and his ashram
became renowned for giving all its inhabitants a deep sense of peace and tranquility.
Ramana Maharshi is credited with establishing the relevance of the Advaita philosophy to
the modern world.
20. Sahaja Yoga was founded by Sri Mataji Nirmala (b. 1923). Its practices combine principles of
Tantrism with rituals and symbols from other traditions especially from South Asia.
21. Sai Organization was founded by the contemporary Indian guru Bhagavan Shri Sathya Sai Baba
born in 1926 in Andhra Pradesh. He claims to be the reincarnation of the miracle-working
Maharastrian saint Sai Baba of Shirdi (1856-1918). The movement follows the style of Hindu
Bhakti but emphasizes the
individual’s commintment to Sai Baba himself as personification of divinity. Love of God is
emphasized over scriptural learning or renunciation. Selfless love and charitable service are
promoted rather than withdrawal from the world. The teachings are ecumenical and stress a
single godhead as the essence of all religious traditions.
22. Siddha Yoga was founded by Swami Muktananda (1908-1982) in 1961. the movement quotes
and comments on ritual and philosophical texts of the Veda, Vedanta, Saiva Agama and Tantra
and have given special prominence to texts of Kashmiri Shaivism. Siddha Yoga seems to have
an open or an emerging cannon of scripture that is determined by the guru’s assessment of
what the devotees need.23. Sri Aurobindo Ashrama was founded by Aurobindo Ghose (1871-1950) during his self-imposed
exile in the French colony of Pondicherry. There he devouted his life to yoga and writing on
spiritual matters. His ashram attracted many people from India and abroad. He attempted to
formulate an integral yoga which synthesized Hindu Spirituality with modern ideas and an
active role within the world. His disciples planned to develop Auroville as a model city fro
the modern world. Their work continues today.
24. The Swami Narayan tradition was founded by Sahajananda Swami (1781-1830) considered
by his followers as an incarnation of God. The group claims heritage from the Sri Sampradaya
of Ramanuja one of the main Vaishnava traditions and its followers are mostly from Gujarat.
There are now various Swami Narayana sampradayas reflecting different views on the
identity of the guru and the genuine line of succession. The largest is the Swami Narayana
Mission, whose current leader is Pramukh Swami.
25. Transcendental Meditation was founded by Maharishi Mahesh Yogi. It is a form of japa yoga, a
form of meditation used in both Hindu and Sikh traditions.
26. The Vishva Hindu parishad or “Hindu World Council” was founded in 1964 by Swami
Chinmayananda in conjunction with other religious leaders. Its organizational structure was
determined in 1982 in Delhi, now home to its headquarters. The VHP aims to reawaken Hindu
Consciousness and to promote co-operation between Hindus throughout the world. It
propounds a kind of universal Hinduism drawing extensively on the teachings of
Vivekananda.La connaissance et le Dialogue
Approches belges de l’hindouisme
Philippe Falisse (philippe@falisse.org)
L’article familiarise le lecteur avec les spécialistes belges de la culture et de la religion hindoue.
Enrichis par leurs découvertes, ils ont approfondi leurs connaissances et voulu entrer avec un
esprit ouvert dans le dialogue avec un hindouisme qui les fascinait. L’expérience belge du
dialogue avec l’hindouisme passe par différents stades de la découverte: la curiosité et
l’étonnement, les travaux de recherches académiques, l’approche métaphysique et spirituelle,
l’inculturation et la volonté de con-naître. C’est de cette expérience qu’il est question dans cet
article. On y a ajouté une note sur des pratiques et coutumes hindoues que l’on voit se propager
en Occident ainsi qu’une brève bibliographie.
1. CURISOSITE ET ETONNEMENT
Un orientaliste pas comme les autres : Balthazar Solvyns1
La place du peintre anversois Balthazar Solvyns (1760-1824) dans la renaissance orientale en
Europe est unique. Avec lui, ce n’est pas par des traductions de textes sanscrits que l’on découvre
le sous-contient indien, mais bien par des illustrations et des commentaires en détails du
quotidien de la vie culturelle et religieuse des Hindous. B. Solvyns approche l’univers culturel
hindou comme personne ne l’a fait auparavant.
B. Solvyns arriva au Bengale en mars 1791 et y vécut jusqu’en 1803. Il s’y fait remarquer
immédiatement en choisissant d’habiter dans une localité populaire et commerciale du centre de
Calcutta, loin du quartier européen. Il est séduit par son environnement bengali. Il s’y trouve à
l’aise et observe ce peuple « original » dans toutes les fonctions de la vie, dans ses moeurs
domestiques, ses usages, ses occupations journalières, ses cérémonies civiles et religieuses, ses
divertissements, fêtes et jeux. Tout lui paraît si étrange et fascinant! Alors, il utilise son art du
dessin et de la couleur pour « rassembler et décrire toutes les différentes coutumes ». Il côtoie
les gens de toute caste. Sa passion de connaître le quotidien bengali l’amène, lui le « barbare », à
entrer chez les particuliers. En 1796, il publia à Calcutta une collection de 250 eaux-fortes
portant sur les us et coutumes ainsi que sur les vêtements des Hindous « J’espère, dira-t-il, ne
rien avoir omis qui n’appartienne à la nation hindoue».
En 1803, B. Solvyns s’embarqua pour Paris où il publia son oeuvre magistrale « The Hindoos » en 4
volumes entre 1808 et 1812. Cet ouvrage ethnographique de la société hindoue contient 288 eaux-
fortes avec commentaires.
2. LES PREMIERS ORIENTALISTES BELGES
Charles-Joseph de Harlez de Deulin (1832-1899), Louis de la Vallée Poussin (1869-1938), Mgr
Etienne Lamotte (1903-1983), Jacques Duchesne- Guillemin (1910-2012) furent des orientalistes
belges de renommée mondiale. Leurs travaux, traductions et rencontres ont ouvert la voie au
dialogue avec les Bouddhistes et les Hindous.
En 1881, C-J de Harlez, qui avait appris le Perse, le Sanscrit et la langue mandchoue, publia un
livre qui à l’époque fut fort remarqué : « Vedisme, brahmanisme et christianisme ». En 1882, il
fondait l'une des premières revues scientifiques de linguistique et d'études orientales: Le Muséon.
Disciple de Sylvain Lévi, l’indianiste L. de la Vallée Poussin fut le premier Président de la «
Société Belge d’Etudes Orientales » créée en 1921. Il étudia les traités les plus élaborés de la
philosophie bouddhique, les « dharma kosha », qu’il estimait proche de la Somme de Saint Thomas
d’Aquin. L. de la Vallée Poussin fut le maître de Mgr. E. Lamotte, l’intéressa et l’« orienta vers le
bouddhisme tantrique, cette forme hindouisée et relativement tardive du bouddhisme qui était
alors fort mal connue des savants occidentaux »2. Mgr. E.Lamotte est une autorité en la matière.
1 Robert L. Hardgrave Jr : A Portrait of the Hindus - Balthazar Solvyns and the European Image of India 1760-1824 –
Mapin Publishing Pvt.Ltd 2004
2 Jacques Ryckmans : « Notice sur Etienne Lamotte, membre de l’Académie »A part son sujet de thèse de doctorat, les « Notes sur la Bhagavadgita », publié en 1929, il se consacra aux des traités purement scolastiques qui relèvent de l’école du bouddhisme du « Grand Véhicule ». Lors du 2ème Concile oecuménique du Vatican (1962-1965), Mgr. E. Lamotte joua un rôle dans la création du Secrétariat pour les Non-Chrétiens. Pour lui, « le dialogue ne peut s’engager sans une initiation préalable de part et d’autre ». Mgr. E. Lamotte fut l’un des rares spécialistes à connaître toutes les langues principales des textes bouddhistes : Pâli, sanscrit, chinois et tibétain. Lanka, lui décerna le titre d’ « Expert en Ecritures bouddhiques ».J. Masson, disciple de Mgr. E. Lamotte et Professeur de bouddhisme à la Grégorienne, s’intéressa plus particulièrement aux différents aspects de la monastique dans le monde bouddhiste et chercha des pistes de rencontre et de dialogue. Nous retiendrons aussi le nom de Jacques Duchesne-Guillemin (1910-2012) qui fut un philologue éminent et dont la spécialité fut l’Iran ancien. 3. FRUITS DE L’APPROCHE METAPHYSIQUE ET SPIRITUELLE DE L’HINDOUISME Malgré leur présence dans la province du Bengale depuis 1860, les jésuites belges n’éprouvèrent pas le besoin d’ouverture à l’hindouisme avant que ne débarquent au « St. Xavier’s College » de Calcutta, dans les années 20 du siècle dernier, Pierre Johanns (1882-1955)3 et Georges Dandoy (1882-1962) Ils venaient d’Oxford où ils avaient étudié le sanscrit, la philosophie indienne et fait un doctorat. G. Dandoy avait pris comme sujet de thèse « The Philosophy of Ramanuja compared with that of Sankara », et P. Johanns « The Agent Intellect in the Western and Eastern Philosophies ». Pionniers de l’exégèse des grands penseurs hindous de la non-dualité (Advaita), ces deux jésuites allaient révolutionner l’attitude de l’Eglise du Bengale en déclenchant son processus d’ouverture à la religion hindoue. Leur influence allait susciter chez les jeunes jésuites non seulement de l’intérêt mais de l’enthousiasme pour comprendre le monde hindou, s’adapter à lui et intégrer des coutumes et symboles hindous dans la liturgie. Enfin, les jésuites ne se contenteront plus de la recherche speculative sur l’hindouisme mais voudront dépasser ce stade en voulant vivre dans le milieu hindou pour établir avec lui non seulement un dialogue constructif mais des liens cordiaux et fraternels. Le groupe de jésuites qui a fait partie de ce movement est connu sous le nom « Calcutta School of Indology » En 1922, le premier numéro de la revue « The Light of the East » sortait de presse. Ce mensuel, dont G.Dandoy était l’éditeur, allait jusqu’en 1947 publier une série d’ articles substantiels d’études comparées entre la doctrine du Vedanta et la théologie thomiste. La contribution de P.Johanns à « The Light of the East » fut mémorable et ses articles furent publiés dans un ouvrage intitule « To Christ through the Vedanta ». Richard De Smet (1916-1997), professeur au « De Nobili College » à Pune, influencera lui aussi, pendant des générations, ses étudiants, religieux et séminaristes, en leur enseignant l’histoire de la philosophie indienne. Pour De Smet, la conception d’un Dieu personnel et de la création n’était pas absente chez le grand maître advaitiste, Sankara. G.Dandoy, P. Johanns et De Smet étaient, parmi d’autres, des savants et des religieux soucieux de comprendre l’hindouisme avec l’intelligence et le coeur. Des raisons de santé obligèrent P. Johanns à retourner en Belgique en 1938. Il y poursuivit ses travaux et enseigna les scolastiques jésuites destinés à l’Inde. En 1945, un « Institut Oriental » fut fondé à Calcutta pour préparer des jésuites belges au dialogue avec l’élite de la société musulmane et hindoue. Kamiel Bulcke, Robert Antoine et Pierre Fallon furent assignés au milieu hindou. Après une maîtrise en sanscrit à l’université de Calcutta, K. Bulcke (1909-1982)fit son doctorat en littérature hindi à l’université d’Allahabad. Pour sa thèse, il choisit les chants dévotionnels (Rama- katha) de Tulsidas, le grand saint et poète Hindi du 17ème siècle et l’auteur du Ramcharitmanas. K. 3Pierre Johanns était Luxembourgeois mais était rattaché comme religieux à la Province belge de Compagnie de Jésus
Bulcke fut membre de l’ « Académie de Hindi du Bihar ». Son dictionnaire anglais-hindi demeure aujourd’hui encore le plus populaire. En 1974, il recevait des mains du Président de la République l’une des plus prestigieuses décorations civiles, « Padma Bhusan » en récompense de sa contribution au développement de la literature hindi. K. Bulcke fit découvrir à beaucoup les valeurs profondes de la tradition spirituelle de l’Inde. Spécialiste émérite du Ramayana, K. Bulcke était convié aux séminaires organisés sur ce sujet en Inde et à l’étranger. Il captait l’attention de ses auditeurs par ses interventions précises, sa sympathie et sa profonde connaissance de l’hindouisme. Il avait mémorisé la Bhagavad-Gita et pouvait réciter à brûle-pourpoint et avec verve des poèmes des mystiques hindous. K. Bulcke aimait la langue hindi mais plus encore le peuple qu’il côtoyait, tous ceux qui venaient le consulter, étudiants et chercheurs mais aussi les gens simples, fidèles à leur croyance. Sa disponibilité, sa sagesse et sa cordialité en firent, pour beaucoup, un « gourou » et, pour tous, un ami inestimable. R. Antoine (1914-1981) se spécialisa en Bengali et fut licenciée en Sanscrit de l’université de Calcutta. Il est l’auteur d’une grammaire sanscrite, a traduit, en Bengali, des ouvrages originaux comme l’ « Enéide » de Virgile, les « Sept contre Thèbes » d’Eschyle. Il fut professeur de littérature comparée à l’Université de Jadavpur. 4. DIALOGUE – INCULTURATION ET VOLONTE DE CONNAITRE Lui et P. Fallon (1912-1985), licencié en Bengali à l’université de Calcutta, furent les premiers à quitter, en 1950, l’établissement du Collège St. Xavier, où ils résidaient avec leurs compagnons jésuites, pour aller vivre en ville. Ils choisirent une maison au sud de Calcutta. « Shanti Bhavan »(la maison de la paix) devient un centre d’accueil où des causeries et débats furent organisés. Des cercles se formèrent et les séances évoluèrent en un bouillon de réflexions animées par des professeurs d’université, des poètes, des auteurs et des étudiants. Les Pères avaient adopté bon nombre de coutumes indiennes : Ils ne portaient plus la soutane mais bien le kurta-pyjama comme beaucoup de Bengalis. Leur kurta était de couleur saffron, symbole de la renonciation. Ils posaient leurs sandales devant la porte de leur chambre, priaient et célébraient l’eucharistie dans une petite chambre, assis par terre, jambes croisées. La chambre-chapelle était recouverte d’un tapis sur lequel était déposé un drap blanc. Ils s’étaient adaptés à la nourriture bengalie et avaient renoncé aux aliments considérés impurs par les communautés hindoue et musulmane. R. Antoine et P. Fallon donnaient des conférences à la Ramakrishna Mission, à l’Arya Samaj et participaient aux réunions et séminaires d’associations culturelles. Les familles hindoues les invitaient comme amis à partager leurs repas. Leur bénédiction et leur prière étaient bienvenues. Ils étaient aussi les hôtes d’honneur à l’occasion des cérémonies religieuses organisées dans les quartiers. Les efforts entrepris par les membres du mouvement de la « Calcutta School of Indology » portaient ses fruits. A un dialogue purement intellectuel avec l’hindouisme, faisait place une rencontre conviviale avec les Hindous. L’attitude négative de l’Eglise notamment vis-à-vis des Hindous devenait positive. P. Fallon fonda en 1960 au Nord de Calcutta une autre « Shanti Sadan » -maison de la paix –. Il aura pour compagnon, Paul Detienne, connu aujourd’hui pour sa prose bengalie. Paul Detienne doit sa popularité à ses « Pages déchirées de mon agenda », des anecdotes sur des sujets variés, qui étaient publiées régulièrement dans la revue littéraire et hebdomadaire bengalie : « Desh ». Il est lauréat des prestigieux Prix « Narasinha Das Puraskar » , en 1972,-et « Rabindra Puraskar », en 2011, octroyés au meilleur écrivain bengali de l’année. En 1960, le Concile du Vatican encouragea explicitement le mouvement des jésuites belges en appelant l’Eglise à déceler dans toutes les religions les signes divins. La « conversion » allait prendre une dimension peu entendue auparavant. Il fallait d’abord être davantage soi-même, connaître ce Dieu intérieur qui nous appelle. Que le Chrétien se convertisse en devenant plus Chrétien, que l’Hindou se convertisse en devenant plus Hindou. Voilà ce qui importait en premier lieu. Quel changement de perspective avec ce qui était dit et le prosélytisme missionnaire du temps passé!
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