Octavian Sarbatoare

I am Zamolxian
The Primer of Dacian Spiritual Renaissance

I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

First published in Australia in Jan. 2014 by Sarbatoare Publications, Sydney, NSW For other publications SEARCH Octavian Sarbatoare at National Library of Australia: http://www.nla.gov.au/ sarbatoare@hotmail.com Copyright 2014 and subsequent years by Octavian Sarbatoare. This work and its translations are copyright protected. It can be used as electronic file or printed on paper as it is, without any modification. National Library of Australia Cataloguing-in-Publication entry: Sarbatoare, Octavian, author I am Zamolxian: The Primer of Dacian Spiritual Renaissance. Bibliography. Includes index. Edition: 1st. ed. ISBN: 978 0 9875729 8 1. 1. Zalmoxis. | 2. Dacians - Religion. | 3. Spiritual life. | 4. Romanians - Religion. I. Title. 201.42 On the front cover: Its full moon, the procession of Neo-Dacians heading for the temple to light up Dacian Sacred Fire. On the back cover: A young lady wearing a wreath like Dacian women did in the past, a Ileana Cosnzeana (English meaning: Jane of fairy plait of hair) genre of lady.

Octavian Sarbatoare

I am Zamolxian
The Primer of Dacian Spiritual Renaissance

(I love Dacia)

Deceneu Collection Sarbatoare Publications Sydney

I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

Introduction Nowadays humanity lives a new Axial Age, the most recent did occur in the 6th Century BCE. At that time lived Zamolxe along with other great thinkers of the world such as Pythagoras, Buddha, Confucius, LaoTze, Mahavira, prophet Zechariah. The current Axial Age reconstructs spiritual consciousness of nature integrating wholly nature, people and divinity. Modern Zamolxianism, the spiritual and religious stream of ideas belongs utterly to the new Axial Age taking into account the perspective of Romanian nations collective ethos. The Romanian people are the European keepers of the primordial matrix of the sacred. The subjects of modern Zamolxianism have generated, in the last five years (since Feb. 2009 when the Neo-Zamolxian semantics has been launched), a raising interest among the Romanian. The spiritual tradition of Dacians, ancestors of the Romanian people, is now in an advanced stage of structuring. That offers some answers to the multiple questions concerning the Romanian ethos. At present it has become necessary the elaboration of a more compelling argument to answer the major issues. There are Romanian people today openly admitting their belonging to the Neo-Zamolxian spirituality and religion. I am Zamolxian! It is currently said. But what means to be Zamolxian for an individual, family or community, at the present time? Which is the basis of support for the creed? What are the relevant practices maintaining the spiritual life of a Zamolxian person? Here are a few questions we have it in mind to give answers in this book. This short work is succinctly elaborated to clarify what signifies today to be Zamolxian, in theory and practice, as well as explaining the system of beliefs and its individual and collective usefulness. We are certain that the importance of the current themes will trigger future conceptual developments. But books argument is merely informative, it sketches answers to pertinent questions and presents briefly various Neo-Dacian rituals. We depict the projected themes by synthesizing parts of information already available to readers, particularly in our published books (see Sarbatoare, 2010a, 2010b, 2010c, 2013a, 2013b, 2013c, 2014). However we provide projections of new ideas. The book readers will be those eager in the subject of the renaissance of the Romanian people on the basis of their ancestral Dacian tradition.

Introduction

The current work is the first of its kind published as primer of life for the Neo-Zamolxian follower. This work is a fairly accurate English version of Sunt zamolxian: ndrumarul renaterii spirituale dacice, published in January 2014 by Sarbatoare Publications. Octavian Sarbatoare, January 2014, Sydney, Australia Some abbreviations used in this book are in Romanian as referring to works written in Romanian language and not yet translated into English): CLZ = Cartea Lui Zamolxe (English: The Book of Zamolxe); LEG = Cartea Legii Strmoeti (English: The Book of Ancestral Law); NEM = Cartea Nemuririi (English: The Book of Immortality); VIE = Cartea Vieii (English: The Book of Life).

I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

Cap. 1 Neo-Zamolxianism and its basis of ideas

What is Neo-Zamolxianism and of what importance is it today for the Romanian people? Firstly, the new credo does represent the Romanians as descendants of their Dacians ancestors. We point here to the importance of the forebears tradition in villages where the Dacian ethos was maintained along time from generation to generation. We recognize ourselves in stories about fairies and Prince Charming (Romanian translation: Ft-Frumos), gold-haired fairies (Romanian translation: snziene) and the representation model of Ileana Cosnzeana (Jane of fairy plait of hair). In this first case Neo-Zamolxianism has an identity role (Fig. 1).

Secondly, by adopting Neo-Zamolxianism faith the spiritual centrality of Romanian believers comes back in the Carpathian Mountains, where it was during the time of our ancestors (see the relevant historical reference widely available about the Kogaions, sacred mountains). A nation having spiritual quintessence in its own habitat area is more powerful and does not depend upon the external factors. At the present the centrality of Judaeo-Christianity is the empty tomb of Jesus, a fact that gives
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Neo-Zamolxianism and its basis of ideas

advantage by its location to those who possess that place. In this second case Neo-Zamolxianism has a centralizing role. Thirdly, we are able to say that Neo-Zamolxianism is viable because the Romanian people keep an old tradition that can be applied in its social life. In the Romanian villages take place notable events connected to merely the tradition of their ancestors, i.e. customs such as Crciunul, Easter as a festival of spring, Dragobetele as festival of love and other popular celebrations, carols, alms as an expression of the cult of their ancestors, etc. From such a strong vein, it can arise, on a modern basis, a faith of joy of life. The roots of Romanian people are powerful as of a multiple strong-root tree (Fig. 2). Here we can say that NeoZamolxianism has healthy social role. It has been significantly said, and clearly emanates from certain books published so far, that Neo-Zamolxianism is equally spiritualty as well as religion, a twin basis sprouting from the its foundation work The Book of Zamolxe, named also The Scripture of Wisdom or The Now Testament of Dacians (Romanian: Cartea Lui Zamolxe sau neleapta Scriptur sau Noul Testament al Dacilor CLZ) (Sarbatoare, 2013a). Other relevant works, which sustain Neo-Zamolxianism, in its spiritual side, are: 1. Zamolxiana, ezoterismul neozamolxian: structurare i hermeneutic (Sarbatoare, 2013b) (English translation: Zamolxina, the Neo-Zamolxian Esotericism: Structuring and Hermeneutics), 2. Zamolxiana, practica neozamolxian a nemuririi: terapie holistic i tehnici de evoluie spiritual (Sarbatoare, 2013c) (English translation: Zamolxiana, the Neo-Zamolxian Practice of Immortality: Holistic Therapy and Spiritual Evolution Techniques).

I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

The current book highlights some information presented in the above works (that are to be found on the internet and could be downloaded free of charge). It connects ideas for the purpose of enlarging Neo-Zamolxian panorama. The current paragraph and the following depict thoughts emphasized in an article we published, in the year 2010, under the Romanian title Ce este neozamolxianismul? (English: What is Neo-Zamolxianism?). NeoZamolxianism isnt an invention of somebody, but a reality that was discovered by researchers, in the social field, such as historians, anthropologists, ethnographers, folklorists, philosophers, jurists studying the role of prescription (Romanian word: cutuma), etc. Among the most remarkable modern researchers are Romulus Vulcnescu and Ion Ghinoiu. Along scholars in social research there are people genuinely interested in the subject areas who having realised the value of religious imaginary, as exists in the forefathers tradition of the Romanian. Such people do contribute today to the conceptualising and practising of native creed of the Romanian folk. We emphasise mainly the quality of the Neo-Zamolxian stream of ideas as spirituality and religion free of dogma and irrelevant rituals. Their structuring and conceptualisation are collective contributions, not at all a result of one-person revelation. The outcome contains the reality of the modern man, the fact that we live in the third millennium. NeoZamolxian faith brings rationality within the man-divinity connection and integrates humanity with nature by emphasizing the symbiotic relation between the two. The man is not the master of nature, as the Judaeo-Christian Bible erroneously advocates, but part of it. I am Zamolxian! is an affirmation of faith. It entails the acceptance of spiritual values to which the Zamolxian of today adheres through personal belief. Such values emerge from the evolving archetypal scheme that does structure Neo-Zamolxian spirituality. There are seven traditional Zamolxian archetypes. Each one is accompanied by certain qualities gained through the integration (absorption) of an archetype in the human psychology (behaviour) (see image diagram in Chap. 3). Vital to say is that the practical nature of the beliefs is centred upon salvation and mystery. Soul salvation leads to spiritual awakening, i.e. the consciousness of Dacian immortality. The mystery side of NeoZamolxianism allows access to great soul capacities and moreover living them as human experiences.
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Neo-Zamolxianism and its basis of ideas

The faith is directed towards obtaining soul awakening that is a state of human existence in which wisdom is a practical result. The main part played by NeoDacian priests of today is to facilitate for believers gaining life wisdom. The aim is not new; the sacerdotal ancient Dacian gold bracelet (image on the left side, Fig. 3) has on both extremities, serpent heads that is the classical symbol of wisdom. Nowadays, the sculptured serpent head appears on Zamolxes rod of wisdom to its upper side (see Fig. 18 in this book). ***

I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

Cap. 2 The environment and places of worship

The main social environment for Neo-Zamolxian practices is the family that has adopted de faith, therefore it can be named Neo-Dacian family or Neo-Zamolxian family. But the Neo-Zamolxian community needs more elaborated settings for the purpose of ritual practicing and other aims. In the last couple of years, in Romania were constructed places of worship, a project of great surprise for the Romanians of today. There are now Neo-Dacian hearths, altars and temples allowing the performing of rituals especially those lighting the Dacian Sacred Fire of great proportions, such as The Pyre of Zamolxe. The Zamolxes temple built at Detunata Mountain (Fig. 4, left side), Alba County in Romania, is one of the best-known NeoZamolxian places of worship. It has a flagpole on which, on special occasions, the Dacian banner having the serpent with head of wolf could be raised. Another kind of Dacian hearths is that where the sacred fire is not lighted; they are mainly sites of contemplation and meditation. Such place of worship could be found on Ialomia river valley, in the Bucegi Mountains, linking the Coteanu Vila and Ialomia grove (Petera) (Fig. 5, right side). Its form is that of the Flower of Life of six petals, the diameter has five to six meters. Hearths sides are paved with river stones of various dimensions.
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The environment and places of worship

The Ialomia Flower of Life Dacian hearth, located in the Bucegi Mountains, attracts the spiritual tourists to spend time in meditation on the banks of Ialomia River. At Uibreti, locality found at about ten kilometres near Brad city, it is placed the only Neo-Dacian sanctuary so far. There exist two places of worship, i.e. The Great White Wolf hearth and Goddess Bendisa temple. Another variety of NeoDacian places of warship is that existent in a natural formation surrounded by the environment. One of them is The Temple of Giants (Fig. 6) placed in the northern region of Oltenia in Romania. There is a secret location to be found only with the help of a guide who knows the route. It is of utmost importance to specify in this chapter that the existence of a stable place of worship is not strictly necessary in order to light a sacred fire; a Dacian hearth temporarily built is as good as a permanent one. The basic rule is that the sacred fire should be lighted in a clean open place (where there is not danger of fire blaze) or inside a building. In a practical manner, a temporary hearth (constructed in an open natural space) has usually the form of a circle, but could be a triangle, square, hexagon as well (see the sacred symbols on Table 1). The presence of a qualified priest is not strictly necessary. A priest, male or female, (or many, or male-female working together) temporarily chosen may be able to lead the Dacian Sacred Fire. The function, that is mind enlightenment of the people watching the fire, is prevalent over any priestly job. None has the monopoly of conducting Dacian Sacred Fire. The Neo-Zamolxianism does not create a priestly class to replace the one currently existent within the Romanian Orthodox Church, and be as corrupted as the later through setting up religious monopolies. However, for the sake of having experience in the development of ritual of Dacian Sacred Fire, it may be more useful an initiated Decenian (Zamolxian) priest conducts the ritual. ***
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I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

Cap. 3 The modern Zamolxian in society and that retired from the world
A modern Zamolxian is that spiritually oriented person who aims at understanding his human existence through a large visionary perspective and finds able solutions for own life problems. He (or she) follows a credo of spiritual evolution based on the knowledge of the seven traditional Zamolxian archetypes (Fig. 7, down). On such path the archetypes are absorbed as personal behaviour of the practitioner.

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The modern Zamolxian in society and that retired from the world

The modern Zamolxian, who is committed to growth, will persistently raise the steps of human development through accessing portals. General table of Neo-Zamolxian psychophysiology and symbolism
Portals/ gates of awakening
Traditional archetype Ancestral symbol Feminine archetype Masculine archetype Balanced psychology Excess of energy leads to: Scarcity of energy leads to:

The first
(of Zamolxe)

The second
(of Bendisa)

The third (of

Great White Wolf) Great White Wolf The wolf

The 4th (of

Jesus Son of Dacia) Jesus Son of Dacia The lamb Compassionate woman Compassionate man Shared love Hate

The 5th (of

Thracian knight) Thracian knight Aurochs (Bos primigenius) Righteous woman Righteous man Virtue & Dignity Arrogance

Zamolxe The sun Generous woman Generous man Generosity Prodigality/ Rashness Greed & theft

Bendisa The fir Happy woman Happy man Happiness Lust

Nurturer
Protector Courage & Peace Anger & Irritability Fear

Jealousy

Cunning/ Avoidance of love relations Hate & Cunning

Shyness

Psychic Obstacles
Initiation Perception Human sense

Rashness & Greed & theft Earth baptism Of solidity

Lust & Jealousy Water baptism Of fluidity

Anger & Irritability & Fear Fire baptism Of heat

Arrogance & Shyness Space baptism Of spatiality

Air baptism Of volatility

Smell Nose Earth Square

Red Little

Taste Tongue
Water

Sight Eyes
Fire

Touch Skin
Air

Hearing Ears Ether/ Space Circle

Blue Thick

Organs of perception Gross Element

Sacred symbol Colour Hand finger

Crescent Moon
Orange Ring

Triangle
Yellow Middle

Hexagon
Green Forefinger

Table 1
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2012 Octavian Sarbatoare

I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

It starts up from Zamolxe archetype, than continues harmonising the seven archetypes in succession, i.e. Zamolxe, Bendisa, Great White Wolf, Jesus Son of Dacia, Thracian knight, Deceneu and Dumnezeu/ Dumnezeea, all related to states of balanced psychology: generosity, happiness, courage & peace, shared love, virtue & dignity, wisdom and spiritual awakening. The concept is developed in the Neo-Zamolxian gnosis, the Zamolxiana set of works (see Sarbatoare, 2013b, 2013c). There are now two main categories of Zamolxian people, those living in the secular society, and the hermits. The major category is by far the first; the majority of Zamolxians live in the lay society. But, a small number will opt for hermitage. These anchorites are retired from the world in so doing dedicating their lives to the purpose of living the higher consciousness. For sure the living in secular society entails following the path of wisdom as is applied to human communities where family is the core cell. Both categories have The Book of Zamolxe as spiritual guide, inspiration and support. Life for the Zamolxian living in secular society is centred mainly upon the activities in the family, but in the case of the hermit there are some particulars to be made. The hermitage tradition is deep-rooted in the Romanian ethos. Far in time, before the Christianise of Dacia, the Dacian hermits were well-known in the ancient world. However, nowadays the Zamolxian hermitage is reborn on a different foundation than the one that is practiced by the Orthodox Christian denomination. The Zamolxian hermit has two main options to follow. Either he lives as an ascetic alone (or in a separate group of people following similar austere practices, men and women reside apart), or he (or she) teams up with a person (or more) of opposite sex. In the later case a man hermit has sexual encounters with women, or a hermit woman with hermit men. All pursue the rules of sacred sexuality. The practices involving sacred sexuality are not new, their millenary oldness is found in Hinduism and Buddhism, two major religions wellknown in the entire world. O short argument, about sacred sexuality, is made in our work available so far only in Romanian language Zamolxiana, practica neozamolxian a nemuririi: terapie holistic i tehnici de evoluie spiritual (Sarbatoare, 2013c, p. 61). Certainly the subject needs an extensive development later on. ***
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Neo-Zamolxian family

Cap. 4 Neo-Zamolxian family

A major change, Neo-Zamolxianism brings to the Romanian society today (and other communities all over the world that adopt the creed), is in the family configuration that may be monogamous, polygamous or polyandrous. Monogamous marriage (or relationship) is that between a man and a woman; polygamous marriage (or relationship) is that between a man and two or more women; polyandrous marriage (or relationship) is that between a woman and two or more men. The homosexual relations do non apply in any situation to NeoZamolxianism; homosexuality is a subject to be dealt with by the secular society. The anachronism of not accepting in Europe multiple marriages (polygamous and polyandrous) is today the consequence of the JudaeoChristian dogma. Those people who are naturally inclined towards polygamy and polyandry are not regarded as social normality in the Christian societies. There, the multiple marriages are out of law. Paradoxically, some European countries do allow legal marriages between homosexuals, but repudiate the legalization of polygamy and polyandry, two natural manifestations of human sexuality. Scientific studies point out, for the human species Homo Sapiens that the normal relationships between sexes are in equal measure monogamous, polygamous and polyandrous. However, the European Judaeo-Christian societies accept the practice of people having lovers as extra conjugal sexual relations. The personal sufferings and anxiety of those people, who love outside the marriage relationships, may end if European societies do accept a reality present there for millennia people follow their natural inclinations and may love someone of opposite sex outside their marriage relationships. This happened in spite of the disagreement coming from the retrograde religious institutions and their imposed dogmas. In the current work, when we refer to Zamolxian family, is to be understood as being about either monogamous or polygamous or polyandrous relations. In fact the polygamous and polyandrous multiple relationships, as de facto relations, may exist outside the legal frame of official marriage imposed to the institution of family by Christian religious establishment. In practical terms people who love each other may be able to live together without any need for marriage certificates
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I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

that nowadays are mostly business contracts. A man who loves three women, for instance, is able to live together with all of them if they accept polygamy. In the same way, a woman who loves two men, for example, may live together with them if they agree with polyandry. That being said, we now present the spiritual-religious activities within a family group. First of all, the Neo-Zamolxian family has a domestic priest, a person, member of that family, who is in charge with organising and keeping specific events, related to the credo, within the family. The family domestic priest is more often a woman. In that day, when the family gather together around the Dacian Sacred Fire, named DAY OF THE SACRED LIGHT, the domestic priest takes all necessary measures that all is prepared and family members do participate at the event. It will be established the commencing hour and the place. Beforehand, all the essential items have to be ready, the candles or fuel and cauldron (Fig. 8) where the Dacian Sacred Fire is burned, etc. All that being prepared and the participants are ready the ritual may start. The domestic priest announces the commencing of the event, it is all silence, the participants are attentive to what follows. Next, the domestic priest lights the Dacian Sacred Fire uttering invocations. The devotees look relaxed at the fire, those wanting to say their wishes to the divine to be fulfilled (silently or in a loud voice) may be able to do so. The duration of time for this kind of rituals is variable. It is up to the domestic priest to decide when the ceremony ends. As a reference, the contemplation of the Dacian Sacred Fire in the middle of a family group takes 10 to 30 minutes. Other activities, the domestic priest is able to organize, are the spiritual thematic gatherings. On such occasions The Book of Zamolxe, that is the Neo-Zamolxian scripture, is read. It may also take place family home study where relatives and friends are invited to participate. On such events may be discussed ideas from The Book of Zamolxe, The New Belagine Laws and other relevant works including those from the Zamolxiana series. On similar perspectives it may be organised meetings for children and young people in which subjects, such as ethics and morality for the individual and the group, may be tackled, etc.
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Neo-Zamolxian family

Family activities are also those that gather the familial group with other families of similar vein. They can participate together to various community events such as the Pyre of Zamolxe (Fig. 9), Dacian baptism, initiations, Dacian Wedding, etc. The family alone is able to decide beforehand when and how will be involved in such spiritual manifestations. A particular subject to be discussed, in relation to the Zamolxian family, is that of sexuality. The rules of sexual conduct are necessary to be known between sexual partners, especially in the polygamous and polyandrous families. The sexual encounters, family planning of children, etc., are to be established. Incestuous relations are completely forbidden. The poli-relations, the multiple families (polygamous and polyandrous) are not a new subject on the horizon; it is well-known that humanity, along its long history, has multiplied itself in such a family environment. Brief information on the subject will be found in our work Pe Calea Lui Zamolxe: trilogie zamolxian (Sarbatoare, 2010a, p. 107-120) (English Translation: On Zamolxes Path: Zamolxian trilogy). Dacian marriage and wedding ceremonies are special moments in the life of a Zamolxian believer. Here is the picture of some participants at a Dacian wedding that happened in the year 2013 (Fig. 10, up) and the environment where this extraordinary event took place (Fig. 11, down).

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I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

The occasion of holding a Dacian wedding is an example of renaissance concerning Romanian people and the tradition of their forefathers. It is a model to be followed by other Europeans wishing to renew their ancient cultural traditions. On such occasion is shown to participants the baked bread in the form of flower of life of eight petals, that representing abundance and life nourishment (Fig. 12). ***

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Zamolxian community today

Cap. 5 Zamolxian community today

We ask ourselves who are the Zamolxians of today? Owning to the fact that the Romanian Orthodox Church is a doctrinal syncretism between traditional Zamolxianism and Judaeo-Christianity, all people who were baptised as Orthodox Christians have the option to see themselves as Neo-Zamolxians. Thus, to be Neo-Zamolxian does not need a religious conversion for the Orthodox Romanians, but merely the awareness of the fact that the Romanians, by being baptised in infancy as Christian Orthodox, belongs to the Zamolxian creed too. The Romanian orthodox priest is Zamolxian priest as well, since at his ordination he swears by the forefathers custom along the Christian Bible. Practically Romanian orthodox priests are the successors of Decenian (from the name of Deceneu, a famous High Prist of the Dacians) priests as well. They are keepers of the custody of traditional Zamolxian beliefs, therefore could decide, at any time, to practice the Zamolxian credo as preferential to the Christian one that is based on the Judaeo-Christian Bible.

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I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

The news, that the Orthodox Christian baptism gives to the Romanian people the Zamolxian baptism as well, is of a great identity surprise for most of the Romanian Christian orthodox believers today (Fig. 13, up a group meeting around the Dacian Sacred Fire). It follows that there are millions of Romanian orthodox Christians that could reclaim their spiritual inheritance, thus rediscovering the true roots keeping them closed to Dacian god (i.e. Dumnezeu) and god Zamolxe. Here is of utmost importance to understand that the name of god Dumnezeu is non-existent in the original Bible manuscript (in what is known as the Masoretic text). The forefathers of the Romanians, the Dacians, used the pre-Christian name of god Dumnezeu. This name of god Dumnezeu has the etymology that is characteristic to the Romanian language, Dumnezeu = Domnul Zeu (i.e. English translation: Lord God). Gradually, with the passing of time, the Romanians will become more and more aware about this undeniable true, that shows that their forefathers god Dumnezeu has nothing to do with the fictional character Dumnezeu, as it appears in the Romanian language Bible.

Surely, we can say that there is a Zamolxian community growing amongst the Romanian people, as step by step they understand the identity treasures and values inherited from the Dacians, their ancestors.
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Zamolxian community today

On various occasions we witness the Neo-Dacian groups getting together around the Dacian Sacred Fire where they spend amazing moments. A special use of a reunited group of Zamolxians is for the purpose of joining the Romanian round dance in the presence of Dacian Sacred Fire, a practice named Dacian round dance (Fig. 14, up). This is an ancient ritual of persistence that bonds with the sacred fire the hearts of those loving their ancestral land, the nation and the country.

The Neo-Dacian gatherings may include artistic performances of priestly nature, such as the Zalu Fairies dance (Fig. 15, up). Today the beauty and relevance of Decenian priestesses dance tradition is reborn. The Zamolxian community is flourishing with new sprouts emerging from the ancestral Dacian trunk. The Romanian live a remarkable spiritual and religious reality, a unique experience in Europe and the world. The modern fairies are able to lead special rituals of sun worship (heliolatry), invocations of natural elements, healing the Dacian warrior (Fig. 16) and many more.
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I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

In other events Neo-Dacians get together in a beautiful environment along their natural gods. Women and girls ware headdresses of flowers as vows to nature to which humanity belongs (Fig. 17, down; more in details on the last book cover).

The values embraced by the Romanian people of today proved surprising with the arising of the beauty of their souls. Neo-Zamolxian faith takes shape not as revival of the traditional Dacian religion, but as renaissance based on todays social-spiritual realities among the Romanians. This belief is a vision of theistic ideas, a collective revelation above any institutionalised religion of todays world. The Neo-Dacian spirituality is fledging. ***

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Initiations, blessings and rituals of passage: baptism, maturity, marriage, death

Cap. 6 Initiations, blessings and rituals of passage: baptism, maturity, marriage, death
The adoption of Neo-Zamolxianism as spirituality and religion is very flexible. There isnt any compulsory initiation or baptism; people willing to adhere could opt for those initiations better suitable for them. There are multiple initiations having the result a gradual raise of consciousness before the great leap forwards, i.e. the consciousness of Dacian immortality, a state of existence beyond words description. The consciousness of Dacian immortality is later on used in the life dynamics. We dont repeat here the arrays of initiations that are already presented in our books Zamolxiana, ezoterismul neozamolxian: structurare i hermeneutic (Sarbatoare, 2013b) (English translation: Zamolxina, the Neo-Zamolxian Esotericism: Structuring and Hermeneutics) and Zamolxiana, practica neozamolxian a nemuririi: terapie holistic i tehnici de evoluie spiritual (Sarbatoare, 2013c) (English translation: Zamolxiana, the Neo-Zamolxian Practice of Immortality: Holistic Therapy and Spiritual Evolution Techniques). The priestly (hieratic) practices involve several kinds of baptism, that are out of the ordinary initiations giving the person who is baptised a predisposition towards obtaining particular spiritual qualities.
Initiation Earth baptism Water baptism Fire baptism Air baptism Space baptism

Table 2

A special kind of initiation is in The Order of Zamolxian Knights, a hidden brotherhood that is spreading, among the Romanians, in the last couple of years. To the brotherhood belongs the daring and redeeming of the nation, those special people who are disciplined and self-responsible. The Book of Zamolxe presents the order thus: And the Great White Wolf has founded The Order of Zamolxian Knights, a brotherhood whose unseen leader was the Thracian knight. He also initiated in this order the first Zamolxian knights, a group of twelve men and women to whom he has said: This brotherhood of Zamolxian knights is hidden. We start now this way of divine light, but truly the human being, who wants to serve the justice and the truth, is able to initiate himself in The Order of Zamolxian Knights. And even without anybodys help it will take the
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I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

oath in the presence of the living fire. In so doing the Zamolxian knights will live forever and ever, they do not need the gratitude and honours of anybody. It will be many of knights that do not know each other; their duty is to serve justice and truth. Dumnezeu (The Lord God) and the Great Thracian Knight will know the works of these daring and the immortal people who are Zamolxian knights, the people of justice (LEG, 2, 36-42). The Book of Zamolxe mentions The Oath of Zamolxian Knights thus: I swear on Zamolxes rod of wisdom (Fig. 18), on Thracian knight from Varanha, to serve justice and truth. I swear to be in battle strong like the flying hawk, like the whirling waters to overturn enemys rock, like the fiery wind to destroy the evil. I swear on Zamolxes heart to be faithful to my people, to kneel down the oppressor, and rise up the humbled. I swear on The Dacian Sacred Fire, to keep alive the flame of love for the people, to bring to light people of the world. Gods living fire to accompany me. Zu! Zu! Zu! (LEG, 2, 45-50). (Our note: The words Zu! Zu! Zu! cannot be translated, as it is an utterance of considerable power). The Varanha land (Vlanha or Vlaha) was Dacia. The Zamolxian knight (man or woman) takes the oath in the presence of The Dacian Sacred Fire, the living fire. The pledge is to be frequently renewed by the Zamolxian alone or in a group of people. The daring Dacians of today distinguishes themselves through manliness and fearlessness (Fig. 19). Dacian blessings and rites of passage are also performed in the company of the sacred fire. Blessings can apply to people, homes, places, etc.
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Initiations, blessings and rituals of passage: baptism, maturity, marriage, death

The presence of The Dacian Sacred Fire is necessary at such events of sacredness; the living fire involves the participation of the great unseen forces. Brief ideas about rites of passage are offered in our work Zamolxiana, practica neozamolxian a nemuririi: terapie holistic i tehnici de evoluie spiritual (Sarbatoare, 2013c, p. 60). (English translation: Zamolxiana, the Neo-Zamolxian Practice of Immortality: Holistic Therapy and Spiritual Evolution Techniques). However, specific works to better tackle the subject are needed in the future. The Zamolxian believers death is a subject almost not discussed so far. The funerary practices are to be found in Cartea Lui Zamolxe (CLS) (English translation: The Book of Zamolxe). It is up to that persons wishes to decide what to be done with the body after death. Or the family is able to choose in case that individual didnt say anything before dying. The major options are incineration or burial. The major method of farewell to a dead Zamolxian is still that of incineration, a manner practiced by the Dacian ancestors. Nowadays, a corpses incineration takes place in a human crematorium, but in the future we envisage the existence of funerary temples (an example of a project is given in Fig. 20) where the corpses are to be burned in the open. After incineration, the ashes will be taken by family members and kept home in cinerary urn. By choice the urn may also be laid down in a tomb of a cemetery or other places. Other option is spreading the ashes on various places, on the mountains or valleys, on river streams or left in the cosmic space. Another way of farewell is the burial of the corpse in a cemetery as it is currently done to a dead Orthodox Christian; the corpse sits in a coffin that is buried in a tomb having above the Zamolxes cross. There is

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I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

multiples evidence of mortuary crosses bearing the Flower of Life as symbol of immortality for the Dacians (Fig. 21). Zamolxian cemeteries are to be gradually constituted, separately from those of Orthodox faith, for those who lived their lives following the Dacian tradition. On such tombs, built in a certain manner, the Dacian immortality sacred fires may be lighted in order to invite the souls of the dead bodies to reincarnate (see the following chapter). ***

26

Individual and group distinctive practices

Cap. 7 Individual and group distinctive practices

The great mysteries of spirituality created by Romanian people and their ancestors are in the beginning of being revealed. Annually, are published books that surprise by their subjects, the rediscovery of treasures of spirituality maintained by a handful of initiates. The tradition of Zalmonari (wrongly named Solomonari as inaccurately having something to do with the biblical king Solomon by some Orthodox Christians) is an utter proof of the high spiritual knowledge. The word Zalmonar originates from the name Zalmoxe (or Zamolxe). Nowadays is a fact we are astonished by the depthless of such a gnosis. Zamolxian mysteries are revealed primarily in the area of unusual practices, their large thematic arrays leading to surprising rituals. First of all, in the presence of The Dacian Sacred Fire (Fig. 22), the Romanian may be able to have spiritual and perceptual contacts with gods and ancestors of Romanian people. In the sacred fire resides all gods who are able to manifest in the human mind as states of consciousness. The unique experience of soul communion with the forefathers has the result of awakening the ancestral memory of the nation, that being an astonishing fact. A Zamolxian, in the presence of The Dacian Sacred Fire, enters automatically in a process of purification, catharsis. It is known that an individual along his life will accumulate personal and collective karmas, the later applying to the karmic trails specific to a certain group. It follows that the people alive are under the sway of collective karma of the living, but also inherits from the precursors such as parents, grandparents, great-grandparents and the entire genetic affiliation (genealogy) from the past. An evil act made by an ancestor reverberates in time and still can have implications in the life of a mans descendents.
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I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

The large unfolding panorama of karmic implications will make necessary the adoption of certain techniques in order to clean the negative karma (acquired individually or inherited from the family past) through practices of individual and collective purifications in the presence of The Dacian Sacred Fire. Today we witness a heightened problem among the Romanians, that of national traitors. They are those people who steal from countrys wealth for personal gain or support the interests of foreigners. Who are these Romanians who sell their parents and brothers? How could they be so insensitive to the love of the nation? To evaluate such a state of affairs of the traitors among the Romanian it has to be taken into account the struggling history of the nation, including the ancestors, the Dacians. The practical solution is to bring the traitors to witness The Dacian Sacred Fire in order to clean their karmas. Special rituals are those intending to invite advanced spirits to descend in the living human souls (the method is known as metemsomatosis). Spirits of famous people in the history of the Romanians and Dacians such as Zamolxe, Deceneu, Mircea the Old, Stephan the Great, Michael the Brave, Avram Iancu, may be able to deeply influence the souls of the living Romanians of today. Other rituals are those aiming at the calling for reincarnation of someone; it may be a relative, a friend, an acquaintance, or that special person who has lived on earth (i.e. using the method of metempsychosis). The Book of Zamolxe does mention special rituals to call for the Zamolxes soul reincarnation, or that of Deceneu (a famous High Priest), or of Jesus Son of Dacia (Fig. 23, up). ***

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Salvation and mystery, the day-to-day life of a Zamolxian

Cap. 8 Salvation and mystery, the day-to-day life of a Zamolxian

There are among the Romanians many people that heard or read about Neo-Zamolxianism. They would like to know how to live their lives following this spiritual and religious credo. A unique spiritual portrait of a Zamolxian of today cannot be made; people are on various levels of personal evolution. But we may be able to sketch some guide marks and some good qualities that a believer of Neo-Zamolxian spirituality and religion is good to have. Soul salvation is the aim. First of all, the spiritual teachings leading to wisdom are to be found in The New Belagine Laws, as part of The Book of Zamolxe, the major spiritual guide. A Zamolxian believer has to put aside special time for lecturing these laws, for renewal of the knowledge of wisdom within. The Zamolxian of today is a disciplined person, a lover of his ancestral tradition (Fig. 24), he consciously maintains a certain state of being by using specific methods (see our work Zamolxiana, practica neozamolxian a nemuririi: terapie holistic i tehnici de evoluie spiritual (Sarbatoare, 2013c) (English translation: Zamolxiana, the Neo-Zamolxian Practice of Immortality: Holistic Therapy and Spiritual Evolution Techniques). One of the ten precepts (marked number four) of Dumnezeu Ler (God Ler) that is found in The Book of Zamolxe, does refer to the day of rest and to the sacred fire thus: Every seventh day you shall rest after working in the other days. And at least once in seven days you have to light and contemplate the Sacred Fire that is your connection with Lord God (Domnul Dumnezeu) (VIE, 1, 90-91). It follows that THE DAY OF THE SACRED LIGHT, during which the domestic priest lights at home the Dacian Sacred Fire, is kept with great care. The day may be permanent or variable, as is needed. It will be announced to the family members to prepare beforehand. After the event
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I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

will follow a common meal during which there is no consumption of alcoholic drinks or eating meat (on preferably basis). In The Book of Zamolxe it is written: The Dacians shared the bread, pascua, and were eating together remembering Zamolxe the Old (VIE, 3, 148). Zamolxe the Arian was a vegetarian.

Another landmark to follow, as relevant to the Zamolxian family, is the deep respect and veneration of nature. Sometimes the Zamolxians go together (Fig. 25, up) to spend time in prayers, to make invocations in a natural environment, on mountaintops, hills and field valleys, on riverbanks, in forests or orchards, in gardens or fields. Sowing and harvest times are events of sacred communions with mother earth (Vulcnescu, 1985, passim). Zamolxian brotherhood is a deep soul link that may be renewed with the occasion of sharing the Dacian Sacred Fire event (Fig. 26, left). The wolf, totemic animal to Dacians and Romanians alike, is the symbol
30

Salvation and mystery, the day-to-day life of a Zamolxian

of national protection (Fig. 27). Particularly the Zamolxian knights renew their spiritual link with the wolf in the presence of Dacian Sacred Fire.

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I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

The list of graphics

Fig. 1 Neo-Dacian group. Fig. 2 A tree of strong roots, bears similarity with Romanian peoples roots on the ancestral land of their Dacian forefathers. Fig. 3 Dacian gold priestly bracelet. Fig. 4 The Zamolxes temple at Detunata mountain, Bucium asa village, Alba County, Romania. Fig. 5 The Ialomia Flower of Life Dacian hearth in the Bucegi Mountains, Romania. Fig. 6 The Temple of Giants Dacian hearth in the northern region of Oltenia, Romania. Fig. 7 An archetypal representation of the evolution system in Zamolxian spirituality. Fig. 8 An ears cauldron used to hold the Dacian Sacred Fire. Fig. 9 The Pyre of Zamolxe. Fig. 10 Participants at a Dacian wedding. Fig. 11 Participants at a Dacian wedding. Fig. 12 Participants at a Dacian wedding. Fig. 13 Neo-Dacian group present at the sacred fire ceremony. Fig. 14 Dacian round dance. Fig. 15 The sacerdotal dance of priestesses, Znelor Zalului. Fig. 16 Ritual of healing of a Dacian warrior. Fig. 17 The modern fairies, goddesses waring flower tiaras. Fig. 18 Zamolxes rod of wisdom carried by modern fairies. Fig. 19 The banner of the future Dacia state hoisted on the Retezat mountain peak at 2485 metres height (Romania). Fig. 20 A sketch of a Neo-Dacian spiral temple that can be used as funerary temple. Fig. 21 A mortuary cross at Sarmisegetuza Regia, Hunedoara County, Romania. Fig. 22 The Dacian Sacred Fire where it appeared a feminine image (perhaps that of the Goddess of Fire). Fig. 23 Jesus Son of Dacia painted on a stone as Dacian shepherd. Fig. 24 A proud Dacian of today. Fig. 25 Neo-Dacians spending time together. Fig. 26 Getting together in Dacian brotherhood among the Romanians. Fig. 27 The white wolf, daring and light, totemic animal of the Dacians of yesterday and today, is the symbol of The Great White Wolf, the protector of the Romanian people.

Page 6 7
9 10 10 11 12 16 17 17 18 18 19 20 21 21 22 24 24 25 26 27 28 29 30 30 31

The list of tables

Table 1 General table of Neo-Zamolxian psychophysiology and symbolism. Table 2 Five kinds of Neo-Dacian initiations through baptism.
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13 23

I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

Sumarul crii Sunt zamolxian: ndrumarul renaterii spirituale dacice Sunt zamolxian! este o afirmaie de credin. Ea presupune acceptarea unor seturi de valori la care zamolxianul de astzi ader din convingere. Lucrarea curent este un studiu informativ al paradigmei afirmative SUNT ZAMOLXIAN!, un ndrumar sumar al evoluiei curentului neozamolxian, n ultimii cinci ani, n aspectele sale eseniale: baza de idei, lcaele de cult, zamolxianul n societate i sihastrul, familia, comunitatea, felurite iniieri i ritualuri individuale i de grup. Se schieaz portretul unui zamolxian al zilei. Paleta larg a temelor este succint tratat fiind adesea nsoit de ilustraii de profil. Dezvoltarea argumentului ncepe cu baza de idei a zamolxianismului modern, un crez att de factur spiritual ct i religioas. Dihotomia neozamolxianismului nu este o divizare de idei i practici, ci mai mult o mprire a aderenilor pe laturi de abordare a conceptelor care sunt unitar prezentate mai cu seam n Cartea Lui Zamolxe. Sinteza care se face n aceast lucrare permite o evaluare panoramic a curentului neozamolxian dezvluind i laturile sale de evoluie ulterioar. Temele abordate nu sunt pe departe n stadiul final de expunere, ele permind ulterioare aprofundri tematice. Cartea este prima de acest gen aprut ca ndrumar al vieii adeptului neozamolxian de astzi.

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I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

Book Summary of I am Zamolxian: The Primer of Dacian Spiritual Renaissance I am Zamolxian! is an affirmation of faith. It denotes the acceptance of sets of values to which the Zamolxian holds today as personal belief. The current work is an informative study of the paradigmatic affirmation I AM ZAMOLXIAN! It is a summery guide of the evolution of Neo-Zamolxian stream of thinking in the last five years, in its essential aspects such as: the basis of ideas, places of worship, the Zamolxian man in society and the hermit, the family, the community, those diverse kinds of rituals and initiations on personal or group levels. It sketches a depiction of todays Zamolxian person. The large arrays of themes are briefly tackled, sometimes accompanied by relevant images. Development of the subject in point starts with the basis of ideas of Neo-Zamolxianism, a creed of both spiritual and religious sort. The dichotomy in the modern Zamolxianism isnt a division of ideas and practices. They are more of a sharing out of those followers perceiving the united concepts from their angles of view. The concepts are integrated in The Book of Zamolxe. The resulting synthesis allows a panoramic evaluation of the Neo-Zamolxian stream of ideas unveiling its sides of further evolution. The approached themes arent by far exhaustive, they allowing additional thematic elaboration and development. This book is the first of its kind published as primer of life conduct for the benefit of a NeoZamolxian follower.

34

Bibliography (as recommended)

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Bibliography (as recommended)

Oiteanu, Andrei (2004) Mircea Eliade ntre publicistica politic i opera tiinific, n Nr. Archaeus, tom VIII, fasc. 1-4. Oltean, Dan (2002) Religia dacilor, Bucureti: Editura Saeculum. Oltean, Dan (2008) Munii dacilor: Cltorii pe plaiurile regeti ale Sarmizegetusei, Bucureti: Editura Dacica. Papadopol-Calimah, Al. (2007) Scrieri vechi pierdute atingtoare de Dacia, Bucureti: Editura Dacica. Piticaru, Ilie (1941) Teoria evoluiei spirituale, Bucureti: Tiparul Cartea romneasc. Platon (1974) Charmides, Opere I, Bucureti: Editura tiinific. Pop, Dumitru (2003) Universul culturii, tradiia i promovarea lui n cultura i viaa contemporan, ClujNapoca: Casa Crii de tiin. Rdulescu-Motru, Constantin (1999) Psihologia poporului romn i alte studii de psihologie social, Bucureti: Editura Paideia. Rogoz, Viorel (2002) Familia n credine, rituri, obiceiuri, Satu Mare: Editura Solstiiu. Romavia (2011) Sufletul neamului romnesc: Vol. 1 - Legenda nemuritorilor din Valea Dunrii Zalmoxis - Primus Getarum et Europae Legislator, Bucureti: Editura Anima Mundi. Russu, Ion Iosif (2009 [1944-1948]) Religia geto-dacilor: zei, credine, practici religioase, Bucureti: Editura Dacica. Russu, Ion Iosif (2009 [1959]) Limba traco-dacilor, Bucureti: Editura Dacica. Sarbatoare, Octavian (2010a) Pe Calea Lui Zamolxe: Trilogie zamolxian, Sydney: Sarbatoare Publications. Sarbatoare, Octavian (2010b) Romnul s-a nscut zamolxian: ntrebri i rspunsuri despre renaterea zamolxian, Bucureti: Editura DacoRomn TDC. Sarbatoare, Octavian (2010c) Viaa Lui Zamolxe, Sydney: Sarbatoare Publications. Sarbatoare, Octavian (2013a) Cartea Lui Zamolxe, Bucureti: Editura Moroan. Sarbatoare, Octavian (2013b) Zamolxiana, ezoterismul neozamolxian: structurare i hermeneutic, Sydney: Sarbatoare Publications. Sarbatoare, Octavian (2013c) Zamolxiana, practica neozamolxian a nemuririi: terapie holistic i tehnici de evoluie spiritual, Sydney: Sarbatoare Publications. Sarbatoare, Octavian (2014) Focul sacru dacic trezete neamul romnesc: ntrebri i rspunsuri despre renaterea zamolxian, Sydney: Sarbatoare Publications. Svescu, Napoleon (1999) Noi nu suntem urmaii Romei, Bucureti: Editura Intact. Silver, Ellis (2013) Humans are Not from Earth: A scientific evaluation of the evidence for and (mostly) against man's evolution on Planet Earth, Devon: Ideas4writers. Sims, Martha C. (2005) Living Folklore: An Introduction to the Study of People and their Traditions, Logan: Utah State University Press. Stahl, Henri H. (1983) Eseuri critice despre cultura popular romneasc, Bucureti: Editura Minerva. Stroe, Geo (1999) DacoRomnia nemuritoare: Legende i realiti, Bucureti: Editura Tempus. Stroe, Geo (2002) tiina dacoromnisticii pe nelesul tuturor, Bucureti: Editura Tempus. Stroe, Geo (2006) n cutarea lui Zamolse n DacoRomnia, Bucureti: Editura DacoRomn TDC. Stroe, Geo (2012) DacoRomnitatea, ncotro, Bucureti: Editura DacoRomn TDC. Tbran, Octavian (2011) Ancor n... adevr!...: Enigme sub... Obroc!, Bucureti: Editura DacoRomn TDC. Toader, erban (2007) Poman i dar, Bucureti: Editura Etnologic. Tonciulescu, Paul Lazr (1999) De la Trtria la ara Luanei, Bucureti: Editura Miracol. Trompf, Garry (1990) In Search of Origins, New Delhi: Sterling Publishers Private Limited. Tudosescu, Ion (2006) Filosofia i condiia uman, Bucureti: Editura Fundaiei Romnia de Mine. Vartic, Andrei (1997) Magistralele tehnologice ale civilizaiei dacilor, Chiinu: Editura Basarabia. Vartic, Andrei (1998) Drumul spre Kogaionon, Chiinu: Editura Basarabia. Ubicini, Abdolonyme (1886) Les origines de lhistoire Roumaine, Paris: Ernest Leroux. Vinereanu, Mihai (2008) Dicionar etimologic al limbii romne pe baza cercetrilor de indoeuropenistic, Bucureti: Editura Alcor. Vulcnescu, Mircea (1991) Dimensiunea romneasc a existenei, Bucureti: Editura Fundaiei culturale romne. Vulcnescu, Romulus (1985) Mitologie romn, Bucureti: Editura Academiei Republicii Socialiste Romnia.

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I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

Index
A abundance, 18 affirmation of faith, 8, 34 ancestral memory, 27 archetypes, 8, 12, 14 ascetic, 14 Axial Age, 4 B baptism, 13, 17, 19, 23 blessings, 23-24 Book of Zamolxe, 7, 14, 16, 23-25, 28-30, 34 brotherhood, 23, 30 C Carpathian Mountains, 6 catharsis see purification centralizing role, 7 community, 10, 17, 19-21, 34 consciousness, 4, 8, 14, 23 D Dacian round dance, 20 Dacian Sacred Fire, 10-11, 16, 20, 24-25, 27 Dacian temporary hearths, 11 dance, 20-21 Day of the Sacred Light, 16, 29 de facto, 15 death, 25 Deceneu, 14, 19, 28 Detunata, 2, 10 domestic priest, 16, 29 Dumnezeea, 14 Dumnezeu, 14, 20, 24, 29 E ethos, 4, 6, 14 evolution, 12-13, 29 F fairies, 6, 21 family, 4, 10, 14-17, 28-30, 34 Flower of Life, 10-11, 18, 26 funerary urns, 25 G gnosis, 14, 27 Great White Wolf, 11, 1314, 23 H healing, 21 healthy social role, 7 hermit, 14, 34 hieratic, 23 Homo Sapiens, 15 I identity role, 6 initiations, 13, 17, 23, 34 P places of worship, 10-11, 34 polyandry (polyandrous), 1517 polygamy (polygamous), 1517 practice of immortality, 7, 23, 25, 29 priestesses, 21 psychophysiology, 13 purification (catharsis), 27-28 Pyre of Zamolxe, 10, 17 R reincarnation, 28 rites of passage, 24-25

S salvation, 8, 29 serpents head, 9 sexuality, 14-15, 17 J Jesus Son of Dacia, 13-14, symbolism, 13 28 society, 12, 14-15 Judaeo-Christianity, 6, 8, 15, spirituality, 4, 8, 22-23, 27, 29 19 T Temple of Giants, 11 K karma, 27-28 temples, 10, 25 traitors, 28 M marriage, 15, 17, 23 V metempsychosis, 28 value(s), 8, 20, 22, 34 metemsomatosis, 28 monogamy (monogamous), W 15-16 wisdom, 9, 14, 24, 29 mystery, 8, 29 world thinkers, 4 N Neo-Dacian sanctuary, 11 Neo-Dacians, 21 Neo-Zamolxianism, 6-9, 11, 15, 23, 29, 34 New Belagine Laws, 29 O Oath of Zamolxian knights, 24 Z Zamolxe, 4, 10, 13-14, 20, 2728, 30 Zamolxes Laws see New Belagine Laws Zamolxiana, 7, 14, 16, 23, 25, 29 Zamolxianism see NeoZamolxianism

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Table of contents
Page

Introduction Cap. 1 Neo-Zamolxianism and its basis of ideas Cap. 2 The environment and places of worship Cap. 3 The modern Zamolxian in society and that retired from the world Cap. 4 Neo-Zamolxian family Cap. 5 Zamolxian community today Cap. 6 Initiations, blessings and rituals of passage: baptism, maturity, marriage, death Cap. 7 Individual and group distinctive practices Cap. 8 Salvation and mystery, the day-to-day life of a Zamolxian The list of graphics The list of tables Sumarul crii Sunt zamolxian: ndrumarul renaterii spirituale dacice Book Summary of I am Zamolxian: The Primer of Dacian Spiritual Renaissance Bibliography (as recommended) Index

4 6 10 12 15 19 23 27 29 32 32 33 34 35 38

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I am Zamolxian: The Primer of Dacian Spiritual Renaissance Octavian Sarbatoare

About the author Octavian Sarbatoare was born in Romania in 1952. Since 1987 he has been living in Australia. He completed his BA in Philosophy and Studies in Religion, BA (Honours) in Studies in Religion, Master of Arts with Merit (PACS) and Graduate Diploma (Political Economy) at the University of Sydney, Australia. Doctor Honoris Causa. He is the author of various books of scholarly research and fiction, in Romanian, English and Italian. Despre autor Octavian Sarbatoare s-a nscut n Romnia n 1952 i din 1987 triete n Australia. A absolvit Facultatea de Litere cu specializrile de licen n studii ale religiilor i filosofie, apoi un an de specialitate postlicen n studii ale religiilor, Master la Litere (studii de pace i conflict) cu distincie i diplom postuniversitar (economie politic) la Universitatea din Sydney, Australia. Doctor Honoris Causa. Este autorul unor cri de cercetare n domeniul social ct i de beletristic, n limbile romn, englez i italian. Sull'autore Octavian Sarbatoare nato in Romania nel 1952 e dal 1987 vive in Australia. Ha conseguito la Laurea in Lettere con specializzazione in studi sulle religioni e filosofia, e un anno di specializzazione post laurea in studio delle religioni, Master in Lettere (studi sulla pace e sui conflitti), con distinzione e diploma post universitario (economia politica) all'universit di Sydney, Australia. Doctor Honoris Causa. E' autore di alcuni libri di ricerca nell'ambito sociale ma anche di ballettistica, nelle lingue romeno, inglese e italiano.

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- When the man is conscious enough about his connection with The Creator of the world, he becomes immortal through the knowledge of the flame of immortality that is present in his heart (From The Book of Zamolxe, NEM, 3, 120)

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