Norway’s King Harald will stay a few more days in a hospital on the Malaysian island of Langkawi for treatment and rest before returning to Norway, the royal family said, as quoted by Reuters.
The 87-year-old monarch was on holiday in the Southeast Asian country, but it was revealed earlier this week that he had an infection.
“His Royal Highness is still recovering,” the palace said.
The country’s government yesterday asked the army to handle the king’s journey back to Norway. A medical evacuation plane arrived in Langkawi after leaving Oslo.
Crown Prince Haakon is taking over duties in his father’s absence, including the weekly meeting with the prime minister and the government, which is due to take place later today.
King Harald has held the ceremonial post in Norway since 1991 and is the oldest monarch in Europe. In recent years, he has been repeatedly hospitalized for infections and underwent heart surgery.
According to the statement, the monarch has an infection and is being treated by both Malaysian and Norwegian doctors. King Harald V, who is Europe’s oldest monarch, celebrated his 87th birthday about a week ago. The royal family previously announced that the king was planning a private trip abroad, but did not say exactly where or when.
Harald the Fifth has been on the royal throne in Norway since 1991, after inheriting the throne from his father King Olaf V. The monarch has recently had health problems and spent several times in hospital due to infections, and in 2020 he also underwent surgery for heart valve replacement. King Harald V recently said he has no plans to emulate Denmark’s Queen Margrethe II, who abdicated in January at the age of 83. Harald, who is the great-great-grandson of Britain’s Queen Victoria, has said he has no plans to abdicate and his oath to serve Norway is for life.
At least one in eight people on Earth are living with obesity, the World Health Organization (WHO) said on Friday, citing a newly released global medical study.
That’s one billion people who lived with the disease in 2022, a number that has doubled among adults and quadrupled among five to 19-year-olds since 1990, according to data from the study, published in The Lancet, a renowned United Kingdom-based medical journal.
THE DOUBLE BURDEN OF MALNUTRITION: NEW DATA AND POLICY RESPONSES Join @WHO & @TheLancet for the launch of this new report, analysing the prevalence of undernutrition & obesity in children, adolescents and adults📈🌏
“This new study highlights the importance of preventing and managing obesity from early life to adulthood through diet, physical activity and adequate care, as needed,” said Tedros Adhanom Ghebreyesus, Director-General of WHO, which contributed to the study.
A complex chronic disease, obesity has become a crisis, unfolding in epidemic proportions that reflect a stark rise over the past few decades.
While the causes are well understood, as are the evidence-based interventions needed to contain the crisis, the problem is that they are not implemented, according to the UN health agency.
“Getting back on track to meet the global targets for curbing obesity will take the work of governments and communities, supported by evidence-based policies from WHO and national public health agencies,” the UN health chief said.
It also requires the cooperation of the private sector, which must be accountable for the health impacts of their products, he added.
The study’s data also showed that 43 per cent of adults were overweight in 2022.
Deadly consequences
In the Europe, overweight and obesity are among the leading causes of death and disability, with estimates suggesting they cause more than 1.2 million deaths annually, according to WHO’s regional office.
Obesity increases the risk for many noncommunicable diseases, including cardiovascular diseases, type 2 diabetes and chronic respiratory diseases. Overweight people and those living with obesity have been disproportionately affected by the consequences of the COVID-19 pandemic, often experiencing more severe disease and other complications, the UN health agency said.
It is considered a cause of at least 13 different types of cancer, likely to be directly responsible for at least 200,000 new cancer cases annually across Europe, according to WHO.
“This new study highlights the importance of preventing and managing obesity from early life to adulthood through diet, physical activity and adequate care, as needed,” said Tedros Adhanom Ghebreyesus, Director-General of WHO, which contributed to the study.
Global targets to curb obesity
A complex chronic disease, obesity has become a crisis, unfolding in epidemic proportions that reflect a stark rise over the past few decades.
While the causes are well understood, as are the evidence-based interventions needed to contain the crisis, the problem is that they are not implemented, according to the UN health agency.
“Getting back on track to meet the global targets for curbing obesity will take the work of governments and communities, supported by evidence-based policies from WHO and national public health agencies,” the UN health chief said.
It also requires the cooperation of the private sector, which must be accountable for the health impacts of their products, he added.
The study’s data also showed that 43 per cent of adults were overweight in 2022.
Deadly consequences
In the Europe, overweight and obesity are among the leading causes of death and disability, with estimates suggesting they cause more than 1.2 million deaths annually, according to WHO’s regional office.
Obesity increases the risk for many noncommunicable diseases, including cardiovascular diseases, type 2 diabetes and chronic respiratory diseases. Overweight people and those living with obesity have been disproportionately affected by the consequences of the COVID-19 pandemic, often experiencing more severe disease and other complications, the UN health agency said.
It is considered a cause of at least 13 different types of cancer, likely to be directly responsible for at least 200,000 new cancer cases annually across Europe, according to WHO.
At least one person in eight now suffers from obesity 2
Undernutrition challenges
Malnutrition, in all its forms, includes obesity, inadequate vitamins or minerals and being overweight. It also includes undernutrition, which covers wasting, stunting and being underweight (or thinness) and is responsible for half of the deaths of children under five.
The study showed that even though the rates of undernutrition have dropped, it is still a public health challenge in many places, particularly in Southeast Asia and sub-Saharan Africa.
Countries with the highest combined rates of underweight, or thinness, and obesity in 2022 were island nations in the Pacific and the Caribbean and those in the Middle East and North Africa.
WHO’s acceleration plan
At the World Health Assembly in 2022, Member States adopted the WHO acceleration plan to stop obesity, which supports country-level action through 2030.
To date, 31 governments are now leading the way to curb the obesity epidemic by implementing the plan.
Some of the ways they are doing that include such core interventions as breastfeeding promotion and regulations on the harmful marketing of food and beverages to children.
One of the co-authors of the study, Dr. Francesco Branca, Director of WHO’s Nutrition and Food Safety Department, said there are “significant challenges” in implementing policies that aim to ensure affordable access to healthy diets for all and create environments conducive to physical activity and overall healthy lifestyles.
“Countries should also ensure that health systems integrate the prevention and management of obesity into the basic package of services,” he said.
Addressing undernutrition requires action in the agriculture, social protection and health sectors to reduce food insecurity, improve access to clean water and sanitation and ensure universal access to essential nutrition interventions, according to the UN health agency.
The new study used data from 200 countries and territories, including 3,663 population-based studies with 222 million participants. WHO contributed to the data collection and analysis of the study and disseminated the full dataset through its Global Health Observatory.
KingNewswire.com – Last March 1st, 2024, took place the unveiling of the Ideal Church of Scientology in Del Valle, Mexico City, a significant milestone for the Scientologists. This new facility boasts a Public Information Center featuring informative displays and films that delve into the beliefs and practices of Scientology and pay tribute to the legacy of Founder L. Ron Hubbard. Emphasizing the Church’s dedication to humanitarian programs and community collaboration, the Del Valle opening signifies a commitment to spiritual growth and service. Stay tuned for insights into the Church’s outreach efforts and plans for further expansion in Latin America.
Brussels, Belgium, 2nd Mar 2024 – The night sky over Colonia del Valle, a bustling neighborhood in the heart of Mexico City, was alive with celebration as the Church of Scientology inaugurated its new Ideal Org. The grand opening on Friday was a spectacle of music, lights, and fireworks, attracting thousands of attendees to witness the unveiling of the 5,116 square meters facility.
Mr. David Miscavige, Chairman of the Board Religious Technology Center and the ecclesiastical leader of the Scientology religion, presided over the ceremony. In his address, he emphasized the significance of the new church in fulfilling the vision of Scientology’s founder. “Remember, the very essence and life force of an Ideal Org is, as our Founder envisioned, ‘An activity where people came to achieve freedom and where they had confidence they would attain it,’” Miscavige explained.
“That is what we celebrate today. It is the gift you are extending. And the vision made true by you, the heroes of this movement, in creating this Ideal Org.”
The event also featured speeches from several dignitaries and social leaders, including Mr. Cristian Badillo, Director of the National Consciousness for Religious Freedom Foundation. Badillo highlighted the importance of L. Ron Hubbard’s teachings in fostering unity. “To realize the Mexico we want, the truth inside The Way to Happiness must be passed on, person to person, until it stretches from Baja to the Yucatán,” he said.
“I’ve been privileged to deliver the precepts into barrios and congregations of faith. I’ve delivered them into juvenile prisons. And, just as I personally experienced, I witnessed others have their own recognition of the truth. A truth as certain as the ground beneath one’s feet. At which point, it was undeniable: L. Ron Hubbard has written a universal language. And we owe it to humanity to tell people of every background, every faith, everywhere, ‘You can discover your own way to happiness!’”
Congressman Mr. Luis Zamora Romero, an advocate for equal rights, shared his experiences in promoting human rights and his collaboration with the Church. “I searched sky and earth for ways to show people their human rights—until I discovered you,” Zamora expressed. “We share the belief that human rights are not only a right, but a duty from one person to another.”
“That’s why we have taught both the victims and those who violate them. We even hosted a national youth day celebration with over 7,000 in attendance. Working together, we arranged 9,000 Human Rights booklets on the ground to spell out ‘Know Your Human Rights’ and thus creating the longest such sentence in history. In so doing, we not only demonstrated our collective dedication, we set a Guinness World Record! And so, united we will soon set another world record as the largest movement on Earth.”
Mr. Fabián Aranda García, an attorney and legal advisor to the National Human Rights Commission, discussed his partnership with the Church of Scientology and the Citizens Commission on Human Rights (CCHR). “The pursuit of justice is what drove my most important challenge—and thus my partnership with the Church of Scientology and CCHR,” Aranda García revealed, emphasizing the impact of their collaborative efforts in safeguarding individual freedoms.
“If I didn’t fight this, I wasn’t a victim, I was an accomplice. With you we went straight to the National Parliament. We presented our cases and gave Mexico’s leaders the facts. And with the future of thousands—even millions in the balance—we won, and that totalitarian law was canceled!”
Father Manuel Corral, Executive Secretary of Institutional Relations of the Catholic Church in Mexico, spoke on the unity the event represented. “It’s time to no longer make any distinctions between any creeds,” Father Corral stated.
“We may all have different ideologies, but we must all fight as one. And by your every action you have demonstrated an authentic religious unity, and you have actually brought religions together.
“This is my dream come true. And this is your Founder’s dream come true. What’s more, you have planted a symbol of that unity in this soil—and it is an awe-inspiring wonder before our eyes. As we celebrate this glorious new Church of Scientology, let’s now dream of a better Mexico City and a brighter Mexico. And in honor of Mr. Hubbard, let’s make it a reality—together!”
The opening of the Church of Scientology Del Valle is not just an expansion of the church’s physical presence but a beacon of its commitment to social betterment and community service in Mexico City and beyond.
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The new Ideal Church in Del Valle introduces Dianetics and Scientology to the city through its Public Information Center. With over 500 films, the displays showcase the beliefs and practices of the Scientology religion and pay tribute to Founder L. Ron Hubbard. Additionally, the Information Center provides a comprehensive overview of the Church’s humanitarian programs, such as global human rights education, extensive drug education and prevention initiatives, literacy centers worldwide, and the impactful Scientology Volunteer Minister Program. Visitors are welcome to explore the center at their convenience, from morning until night.
Within the Church’s Chapel, congregational gatherings for Scientology, including Sunday Services, Weddings, and Naming Ceremonies, are held, along with various events open to members of all faiths to promote community collaboration. The new Church also features multiple seminar rooms, classrooms, and an entire floor dedicated to Scientology auditing (spiritual counseling).
Ideal Churches embody Founder L. Ron Hubbard’s vision for the religion, offering facilities to support Scientologists on their spiritual journey and serving as a hub for the local community to engage in cooperative efforts to uplift individuals of all backgrounds.
The Grand Opening of the Ideal Church of Scientology in Del Valle marks Mexico City’s second Ideal Church. The first, the National Church, located near the Fine Arts Palace, the National Supreme Court, and the National Palace, has been a magnificent addition to the cityscape. Reflecting the rapid growth of Scientology, a future 30,656 square meters Ideal Advanced Organization is currently in progress in Las Lomas, set to cater to the 21 nations of Latin America.
Following the recent inauguration of the Church of Scientology in Austin, situated across from the University of Texas campus on The Drag, the Del Valle Grand Opening signifies another milestone in the expansion of Scientology’s presence and outreach efforts.
This was stated by the Greek Minister of Tourism, Olga Kefaloyani
The tax to overcome the consequences of the climate crisis in tourism, which has been in force since the beginning of the year in Greece, replaces the previously existing tourist tax.
This was explained in an interview with BTA by the Minister of Tourism of Greece, Olga Kefaloyani, when asked to comment on publications in Bulgaria, that the new tax will increase the prices of vacations in Greece.
Kefaloyani informed that it is a matter of a fee, which will be in the amount of 1.50 euros per day for a room in the hotels of the more popular categories, for the rooms for rent and for the properties with short-term rentals.
Its size can reach up to 10 euros, but this applies to luxury accommodations, namely five-star hotels and private houses. The fee is more than double during the winter months.
The Greek minister said that the purpose of the measure is for tourists to participate in the protection of tourist destinations from the climate crisis and in their general development.
She highlighted the measures taken by the Greek government to support the population and the economy, and in particular the tourism sector, after the devastating fires and floods in some areas of Greece last year. Kefaloyani stated that Greek tourism has shown resilience and, despite the difficulties, recorded record results in 2023 in terms of both the number of tourists and revenue. The Greek Minister of Tourism assured that the main part of the consequences of the disasters on tourism has been overcome and the destinations throughout the country are ready to welcome their visitors again this year.
Kefaloyani also focused on the prospects for the development of cooperation between the tourism sectors in Greece and Bulgaria, especially in the context of the Program for joint actions in the field of tourism for 2024-2026, signed in November between her and the Minister of Tourism of Bulgaria, Zaritsa Dinkova.
The Greek minister highlighted the prospects for interaction in attracting tourists from distant destinations. Among the planned actions within the program, she pointed out the exchange of know-how and good practices in the fields of digitization, innovation and sustainable development. The program also provides for participation in tourist exhibitions in both countries, interaction in the creation of common tourist packages aimed primarily at non-EU countries, cooperation in investments and the qualification of personnel, joint actions within the framework of international organizations.
Minister Kefaloyani also emphasized the advantages for the tourism sector that the future accession of Bulgaria and Romania to the Schengen area would have, not only with the air and sea borders, as decided at the moment, but also with the land borders. She said that this would not only increase the tourist flow to Greece from these two countries, but also boost interest in the whole region from non-EU visitors. They would benefit from the unified visa policy, where with one Schengen visa they could visit many countries of the single space, and also from the simplified procedures when crossing the borders. This will promote the common marketing campaigns of Greek, Bulgarian and Romanian tourism, increase interest in trips that include all three countries and promote longer tourist stays and repeat visits, said Greece’s Tourism Minister Olga Kefaloyani.
Illustrative Photo by Pixabay: https://www.pexels.com/photo/low-angle-photograph-of-the-parthenon-during-daytime-164336/
Everyone is aware of the benefits of garlic. This vegetable protects us from the flu by strengthening our immune system. It is recommended to consume it regularly, especially during the winter months. But what do we not know about roasted garlic? Today, we will share more information about the heat-treated vegetable, hoping to be useful to you. What should we know about roasted garlic?
The power of garlic is so great that even after 24 hours the body has the ability to react to this food. Making roasted garlic is really easy. No knowledge of cooking is required.
Necessary ingredients: 6 heads of garlic, salt, black pepper, olive oil
Preparation: First remove the outer skins of the garlic heads. Remove some of the tops. Then season with salt and pepper, sprinkle with olive oil. Each head of garlic is wrapped in foil and placed in a small pan or ovenproof dish. Turn on the oven at 200 degrees to heat it up. When this happens, put the tray inside and bake for half an hour or a little more. When you remove the pan from the oven, separate each clove from the husk. Store in a glass jar. Cover the cloves with olive oil and refrigerate. Otherwise, they will not be suitable for a long time. Snack on roasted garlic as needed. The recommended daily dose is 5-6 cloves of garlic.
How does our body react to this food? Almost immediately after we swallow a few cloves of garlic, they become food for the body. During the first hour, the digestion process takes place, 4 hours later, our body begins to benefit from the benefits of garlic. Excess fluid is expelled from the body, and body fat begins to melt. 6 hours later, the antibacterial benefits of the vegetable are activated. This begins when its components pass through the bloodstream. 6 hours later, garlic begins to protect against oxidation. within a day, garlic triggers the following processes: keeps cells healthy much better athletic performance less fatigue stronger bones and nails helps remove heavy metals from the body helps regulate blood pressure helps regulate cholesterol levels -healthy immunity These are just some of the benefits we can derive after consuming roasted garlic.
Note: The article is for informational purposes only. It does not replace a doctor’s consultation or a balanced diet.
Photo by Nick Collins: https://www.pexels.com/photo/garlic-bulbs-on-brown-surface-1392585/
A study in Greece shows how weather events affect cultural heritage
Rising temperatures, prolonged heat and drought are affecting climate change worldwide. Now, the first study in Greece that examines the effect of climate change on the future microclimate of historical monuments and artefacts shows us how extreme weather events will also affect the country’s cultural heritage.
“Like the human body, monuments are built to withstand different temperatures. Thanks to our data, we were able to calculate the impact of the climate crisis on artifacts in museums and archaeological sites,” study author Efstatia Tringa, PhD student and researcher, told Kathimerini in Meteorology and Climatology at the Aristotle University of Thessaloniki.
To collect the necessary data, sensors measuring temperature and humidity have been placed in the archaeological site and museum in Delphi, as well as in the archaeological museum in Thessaloniki and in the 5th century Byzantine church “Panagia Acheiropoetos”.
Overall, the findings of the study are that the combination of rising temperatures and higher humidity levels in the coming years could seriously affect the chemical composition of some materials used in construction or artefact production, thereby accelerating their decomposition or contribute to the spread of destructive molds. The challenges are even greater for outdoor monuments, which “will have to adapt to the new temperature conditions,” explains Tringa.
The study shows specifically that the likelihood of damage increases as the climate warms. “By 2099, there will be 12 percent more years at risk for monuments than in the past,” she says, pointing to current temperature trends.
Changes can also be seen inside the two museums, although they are equipped with air conditioning systems. In summer, the temperature inside them remained below 30 degrees Celsius, even when the outside temperature reached 40C. In the church, however, the internal temperature rose in line with the external temperature, sometimes reaching 35C.
“The temperature levels in the museums did not change significantly, although we saw a sudden spike in July last year during the very long heat wave,” says Tringa.
Without air conditioning, with many wooden details on the ceiling and with paintings 800 years old, the Byzantine church, on the contrary, is much more vulnerable. The equipment of such monuments with climate control systems is clearly indicated.
“What is interesting from our point of view concerns the amount of energy that museums will have to consume in the future to maintain these specific temperatures,” she adds.
Asked if there was a list of museums or monuments that should be prioritized, Tringa emphasized that “all our monuments are important. What people need to keep in mind is that by protecting the past, we are improving the future.”
Photo by Josiah Lewis: https://www.pexels.com/photo/stonewall-palace-772689/
China’s Ministry of Industry and Information Technology has published an ambitious plan for the mass production of humanoid robots by 2025.
The country should have about 500 robots per 10,000 workers in just two years. That means tens of millions of manufacturing robots.
China’s ministry says that mass robotization will totally transform the manufacturing sector, and subsequently human life. Making this happen requires breakthroughs in several key technologies, as well as ensuring the safe and efficient supply of essential components.
The plan says that by 2027, humanoids should be an important new engine of economic growth in China.
The majority of companies that publicly develop humanoid robots are based in the US.
The company Agility Robotics, in which Amazon is a major investor, will this year complete the factory for the mass production of humanoids. Its capacity will be to create 10,000 robots per year.
Industries such as healthcare, home services, agriculture and logistics are likely to see an increase in the use of robots in the coming years. However, it is important for robots to take on tasks in harsh and dangerous conditions and within the industrial sector, the Chinese ministry wrote.
MIIT provides guidelines to use recent breakthroughs in AI, such as large language models, and to focus on the development of the “brain, cerebellum and limbs of humanoids”.
In August, Beijing announced a $1.4 billion robotics fund aimed at promoting the development of robotics technology in Beijing. Funds will gradually increase. The goal is for China to be a global leader in robotics by the end of the decade.
China is struggling with a rapidly shrinking population. It is projected to fall below 1 billion after the middle of this century. This portends a severe economic crisis that could destabilize the green country. Beijing sees robotics as a strategic goal to sustain its economic growth for decades to come.
Illustrative Photo by ThisIsEngineering: https://www.pexels.com/photo/prosthetic-arm-on-blue-background-3913025/
Russian gastroenterologist Dr. Dilyara Lebedeva says that morning coffee can provoke a surge in one hormone – cortisol. Harm from Caffeine, as the doctor noted, causes stimulation of the nervous system. Such stimulation can become a problem. “This threatens a constant spike in cortisol, which can lead to chronic stress and adrenal insufficiency. Moreover, this stimulation will not last long”, explains the doctor. To “load the adrenal glands” less, Dr. Lebedeva recommends drinking coffee during the day when they are at peak activity. People with nervous disorders are better off completely giving up the drink.
The doctor adds that caffeine has a diuretic effect, i.e. promotes fluid removal. Thus, a morning cup of coffee “starts the dehydration process”. If you can’t start your morning without this drink, drink extra plain water, advises the specialist. “If you compensate for lethargy and apathy with doses of caffeine, then think about this: perhaps it is better to find the cause of this condition than to artificially invigorate the body,” says Dr. Lebedeva. Elevated levels of cortisol, which is a stress hormone, can include the following symptoms: Frequent and prolonged periods of restlessness and anxiety; Sleep problems, including insomnia and waking at night; Deterioration of mood, irritability and feeling of tension. Fatigue and a feeling of constant exhaustion. Increased appetite and desire to eat harmful foods; Digestive problems, including heartburn, constipation, or diarrhea; Deterioration of memory and concentration. Increased sensitivity to pain; Increased heart rate and increased blood pressure; Deterioration of immune function and increased susceptibility to infections.
“For those who have diseases of the gastrointestinal tract, the cardiovascular system, who suffer from hypertension, insomnia and diseases of the nervous system, the drink is not recommended. Pregnant women can drink no more than one glass a day. For people with mental disorders, the drink is harmful because it can cause anxiety, nervous agitation and even panic attacks. “There are enough alternative options, you can find something to your taste. However, in any case, before use, you should consult a doctor or study all contraindications”, says the specialist.
Green tea: This drink contains less caffeine than coffee. It is also rich in antioxidant catechins, which have a beneficial effect on the brain.
Cocoa: Just one cup of this drink can increase blood flow to the brain, facilitate solving complex mental problems and reduce fatigue.
Peppermint tea: the menthol in peppermint affects various brain receptors, has a good effect in solving complex mental problems and helps fight fatigue.
Illustrative Photo by Viktoria Alipatova: https://www.pexels.com/photo/person-sitting-near-table-with-teacups-and-plates-2074130/
Important: The information is provided for reference purposes only. Consult a specialist about contraindications and side effects and in no case self-medicate. At the first signs of illness, consult a doctor.
Parliament has given its final green light to the reform of EU rules strengthening the protection of Geographical Indications for wine, spirit drinks and agricultural products.
The regulation adopted today with 520 votes in favour, 19 against and 64 abstentions protects GIs offline and online, gives more powers to their producers and simplifies the registration process of GIs.
Protection online
During negotiations with member states, MEPs insisted national authorities will have to take administrative and judicial measures to prevent or stop the illegal use of GIs not only offline but also online. Domain names using GIs illegally will be shut down or access to them disabled via geo-blocking. A domain name alert system will be set by the EU Intellectual Property Office (EUIPO).
Protection of GIs as ingredients
The new rules also define that a GI designating a product used as an ingredient may be used in the name, labelling or advertising of a related processed product only where the GI ingredient is used in sufficient quantities to confer an essential characteristic on the processed product, and no other product comparable to the GI is used. The percentage of the ingredient will have to be indicated on a label. A recognised producer group for the ingredient will have to be notified by producers of the processed product and may issue recommendations on the correct use of the GI.
More rights for GIs producers
Thanks to Parliament, the producers of GIs will be able to prevent or counter any measures or commercial practices which are detrimental to the image and value of their products, including devaluing marketing practices and lowering prices. To increase consumer transparency, MEPs also made sure that a producer name will appear in the same field of vision as the geographical indication on the packaging of all GIs.
Streamlined registration
The Commission will remain the sole scrutiniser of the GIs system, according to the updated regulation. The registration process of GIs will be simpler and a fixed deadline of six months will be set for scrutiny of new GIs.
Quote
Rapporteur Paolo De Castro (S&D, IT) said: “Thanks to Parliament, we now have a crucial regulation for our quality agrifood chains, strengthening the role of producer groups and the protection for Geographical Indications, increasing simplification, sustainability and transparency towards consumers. This is a better system, generating added value, without public funds. After the crises sparked by the pandemic and the Russian invasion of Ukraine, and the surge in production prices, the new GIs Regulation finally is good news for European farmers.”
A press conference with the rapporteur and Norbert Lins (EPP, DE), the Chair of the Agriculture and Rural Development Committee is scheduled for Wednesday 28 February at 13.00 CEST at Daphne Caruana Galizia press conference room (WEISS N -1/201) in Strasbourg. More information is available this press release.
Next steps
Once the Council formally adopts the regulation, it will be published in the EU Official Journal and enter into force 20 days later.
Background
GIs are defined by the World Intellectual Property Organization as signs used on products that have a specific geographical origin and possess qualities or a reputation that are due to that origin. GIs guarantee intellectual property rights and their legal protection.
The EU register of GIs contains almost 3,500 entries with sales value of almost EUR 80 billion. Products carrying a geographical indication often have a sales value around double that of similar products without certification. Examples of protected products are Parmigiano Reggiano, Champagne and Polish Vodka.
In the modern world, the situation related to the rapid increase in the number of beliefs is considered a major problem. This fact, in symbiosis with the peculiar contradictions outwardly apparent regarding the nature of faith, undermines the understanding of the root of religious beliefs. These judgments even provoke in some people the opinion that each nation, based on its needs, creates a religion, and the God of this religion, be it fantasy or reality, is an illusory and unreality.
The solution to the problem is encoded in monotheism. This view testifies that all religions originate from one source, as manifested in the unity of justice. Because of this fact, all of them, from the point of view of intimacy, are one, but in their external manifestation, they differ. Therefore, monotheists and thinkers-philosophers, including Schuon, formulated the following topics for discussion: “Finding ways to determine the processes of increasing the number of religions”, “Religious unity” and “Islamic Law”.
The task of this article is to explore, analyze and explain the ideas of monotheists and thinkers-philosophers from the perspective of Schuon and the mystical basis of “Monotheism and Theology”, as well as to make a comparative analysis between Schuon’s views and Huntington’s new theory “Clash of Civilizations”.
The two views underlying this article possess clarity and contain indisputable evidence of the depth of their ideas, arising from the roots of the mystery of religion, social and cultural manifestations, respecting the opinion of the numerous adepts and opponents of the positions advocated.
SEMANTICS OF RELIGION
The term “religion” comes from the Latin word “religo” and means uniting on a moral basis, overcoming division, good faith, good customs and traditions.
Similar to the meaning of this concept, taken as an explanation of the culture of religion, the word with Greek roots “religale”, meaning
“strongly attached.” This word has a meaning referring to one’s attachment to regular worship.
The commonly accepted meaning of the word “religion” is “a personal attachment of someone having a constructed idea of a complete reality.” (Hosseini Shahroudi 135:2004)
In Farsi, the meaning and significance of the word “religo” means “humility, obedience, following, emulation, resignation and retribution”.
Throughout the ages, thinkers of the Western world have defined “religo” as a term meaning “to pay homage to God” and nowadays this definition is being questioned. In its primary interpretation in the form of “religious” has had a strong impact on those who understand its meaning. (Javadi Amoli 93:1994)
For Javadi Amoli, the terminological meaning of the term “religion” is “a collection of views, morals, laws and rules, regulations serving to govern and educate human societies.” (Javadi Amoli 93:1994)
Adherents of patriarchal traditions use the word “religion”, relating its meaning to “sincere evidence of educational influence on the behavior and manners of a person or a group of people”. They do not deny, but neither do they accept this definition as correct, arguing: “If this definition is correct, then communism and liberalism can be called ‘religion.’ The word is formulated by the rational mind and knowledge of man, but in order for it to be properly understood from a semantic point of view, the patriarchal thinkers direct a reflection regarding its semantic content, to which should be added its meaning of its Divine origin. (Malekian, Mostafa “Rationality and Spirituality”, Tehran, Contemporary Publications 52:2006)
Nasr says: “Religion is a belief by which the general order of a person’s being is placed in union with God, and at the same time it manifests itself in the general order of society” – “In Islam – Omat” or inhabitants of Paradise. (Nasr 164:2001)
2. BASIC CONSTITUENT COMPONENTS FOR THE UNITY OF RELIGIONS
2. 1. PRESENTATION OF THE THEORY OF UNITY OF RELIGIONS
Adherents of patriarchal traditions accept Schuon’s views in
“Theory of Unity of Religions” for mainstream and legitimate.
Dr. Nasr is convinced that the above proponents should not debate the question of which religion is “better” due to the fact that all major monotheistic religions have a common origin. From the point of view of application and action in particular historical periods, questions arise about the existence of opportunities for practical spiritual imitation. (Nasr 120:2003) He emphasizes that every religion is a Divine Revelation, but at the same time – it is also “special”, and therefore, the author explains, the absolute truth and the means of reaching its essence are in the bowels of itself religion. In relation to the spiritual needs of the people, it emphasizes the particularities of truth. (Nasr 14:2003)
From Schuon’s point of view, religious pluralism, including union with the Most High, can be accepted as the most important basis and way of thinking. According to the pluralists of Islamic law, different religions are distinguished by diversity in worship and prayers, but these differences do not play a special role in the general essence of unity. Religions and their adherents are in search and knowledge of the ultimate truth. They call the process by different names, but in fact the aim of every religion is to lead man to the permanent, indestructible and eternal truth. Man in his earthly manifestation is not eternal, but transitory.
Friedrich Schleiermacher (1768-1834), Frittjof Schuon – a continuation and follower of his theory, and his students are united around the thesis that at the basis of all religions there is a “Divine Unity”. (Sadeghi, Hadi, “Introduction to the New Theology”, Tehran, Publications “Taha” 2003, 77:1998)
The multiplicity of religions is manifested as a result of the diversity of emotions and their practical application.
According to Legenhausen, the “hidden” religious experience is contained in the essence of all religions. (Legenhausen 8:2005)
William Chittick has a particular interpretation of Schuon’s views. He believes that the unity of religions derives from the respect for the sense of right, moral obligation and sanctity manifested in Islam, borrowed from Sufism. (Chittiq 70:2003)
Adherents of patriarchal traditions profess the truth of the one God uniting all religions. They believe that all religions have a divine origin and are messengers from above, appearing as a door to God, by which turn into a path to God. Therefore, they are all the manifested Divine law, whose brilliance leads to absolute truth.
Adherents of patriarchal traditions pay particular attention to religions that do not originate from the Abrahamic lineage. They explore the essence of the origins of Taoism, Confucianism, Hinduism and the religion of the redskins. (Avoni 6:2003)
The commentators of the adherents of the patriarchal traditions belonging to the school of “Eternal Reason” do not refer to the particularities of a particular religion, but draw both on the rich heritage of Islam, beyond its metaphysical depth, and on Hinduism and the rich heritage of the metaphysics of Western religions and other beliefs. (Nasr 39:2007) Proponents of the idea of Divine Unity believe that the essence of all religions is the same. They have a single message but define it differently. They are convinced of the testimony that all religions originate from one source – like a pearl, whose core is a foundation, and its exterior is of different characteristics. Such is the external manifestation of religions, with a distinctly delicate and individual approach that determines their differences. (Nasr, Genesis 559).
According to Schuon’s view, the top of the pyramid structurally represents the idea of the state of being, united collectively through the unity of the divine origin. As one moves away from the apex, a distance appears, increasing in proportion, revealing the differences. Religions, from the point of view of their sacred essence and content, are perceived as the original and only truth, but through their external manifestation, none of them has absolute authority.
Seen through the eyes of adherents of patriarchal traditions, any monotheistic religion is universal and should be regarded as such. It is necessary to take into account that each such religion has its own peculiarity, which should not become limiting the right of existence of other religions.
2. 2. THE DIVINE UNITY OF RELIGIONS FROM SCHWON’S POINT OF VIEW
From the point of view of the adherents of patriarchal traditions, all religions initially carry a hidden inner unity. Schuon first mentioned the Divine unity of religions. Another interpretation of Schuon’s ideas confirms his belief that religions contain no more than one truth. It is only historical and social conditions that cause religion and traditions to take on different forms and interpretations. Their multiplicity is due to historical processes, not to their content. All religions in the sight of God represent the manifestation of absolute truth. Schuon refers to the opinion of the Divine unity of religions, defining their essence as part of a single religion, a single tradition, which have not derived wisdom from their multiplicity. Influenced by Sufism and Islamic mysticism, his view of Divine unity emphasized the existence of a relationship between religions. This view does not reject the possibility of analysis regarding the differences between religions, it is even advisable to comment on the question of the source of the Revelation containing the absolute truth. Hierarchically structured truth serves as the beginning of the manifestations of the civilizational orders associated with religions. Based on this, Schuon argued: religion does not contain more than one truth and essence. (Schoon 22:1976)
Exoterism and Esotericism as paths of religions, including Islamic law and doctrine (“exo” – outer path; “eso” – inner path), represent views of the unity of religions referring to the one God. The two paths, having complementary functions, should also be seen as different from each other. According to Schuon, the external path forms the tradition, and the internal path determines its meaning and meaning, presenting its true essence. What unites all religions is the “Divine unity’, whose outward manifestation does not contain the integrity of truth, but truth itself in its essence is a manifestation of unity. The authenticity of all religions at its core contains unity and oneness, and this is the indisputable truth… The similarity of each religion to the universal truth can be represented as a geometric shape with a common core – a point, a circle, a cross or a square. The difference is rooted in the distancing between them based on location, temporal kinship, and appearance. (Schoon 61:1987)
Schuon accepts as true religion that which has an educational character and a clearly expressed mandate. It is also necessary to contain a spiritual value, whose message has not a philosophical but a divine origin, sacrificial and blessing. He knows and accepts that every religion brings Revelation and infinite knowledge of the Divine Will. (Schuon 20:1976) Schuon articulates Islamic mysticism by referring to the unity between the states of ‘awe’, ‘love’ and ‘wisdom’ contained in both Judaism and Christianity. He places in a position of complete supremacy the three main religions – Judaism, Christianity and Islam, which originate from the Abrahamic lineage. Each religion’s claims to superiority are relative because of the differences they contain. Reality, in the light of the metaphysical, leads to a clarity distinct from the external factors that shape religions. Only their inner essence leads to the obvious judgment of union with God. (Schoon 25:1976)
3. THE BASIS OF A “THEOLOGY OF IMMORTALITY” FROM SCHWON’S POINT OF VIEW
“Theology of Immortality” is an anthropological teaching united by a common traditional view of avant-garde thinkers – philosophers, such as René Genome, Coomaraswamy, Schuon, Burkhart, etc. “Theology of Immortality” or “Eternal Reason” as religious postulates referring to primordial truth are the basis of the theological traditions of all religions from Buddhism to Kabbalah, through the traditional metaphysics of Christianity or Islam. These postulates, having practical significance, represent the highest estate of human existence.
This view testifies to a unity at the basis of all religions, whose traditions, location and temporal distances do not alter the consistency of wisdom. Each religion perceives eternal truth in its own way. Despite their differences, religions arrive at a unified understanding of the nature of Eternal Truth by investigating it. Adherents of the traditions profess a united opinion on the question of the external and internal manifestation of religions, based on the wisdom of immortality, having recognized the historical truth.
Nasr, one of the prominent researchers, believed that a “Theology of Immortality” could be the key to a complete understanding of religions, taking into account the differences between them. The multiplicity of religions is based on ambiguities and differences in the manifestations of the Sacrament. (Nasr 106:2003)
Nasr considers it necessary that any researcher accepting and following a “theory of immortality” should be fully devoted and dedicated mind and soul to the Sacrament. This is the complete guarantee of true understanding penetration. In practice, this is not acceptable to all researchers except devout Christians, Buddhists, and Muslims. In the speculative world, complete unequivocalness is hardly possible. (Nasr 122:2003)
In the views of Schuon and his followers, the “idea of immortality” is laid down as universal, marking its maximum manifestation in Islam. The goal of universalism is to unite the traditions and rites of all religions. From the very beginning, Schuon considered Islam as the only means to an end, i.e. “Theology of Immortality”, “Eternal Reason” or
“Immortality of Religion.” In his studies he places the “Immortal Religion” above the sacred laws, unrestricted by frameworks.
In the last years of his life, Schuon emigrated to America. In his theory of universalism, new ideas about rites, which are called “Cult” in English, also appear. This word differs from the meaning of the word “Sect”. “Sect” means a small group professing a different religion from the mainstream, with particular ideas and rites. She distanced herself from the adherents of the mainstream religion. The representatives of the “cult” are a small group of adherents of non-spread religions with fanatical ideas. (Oxford, 2010)
Interpreting the basis of the “Theology of Immortality of Religions”, we can distinguish three aspects:
a. All monotheistic religions are based on the unity of God;
b. External manifestation and internal essence of religions;
c. Manifestation of unity and wisdom in all religions. (Legenhausen 242:2003)
4. THE DIVINE UNITY AND THE APPARENT PLURALITY OF RELIGIONS
Schuon’s teaching, with its tolerant attitude towards differences of faith, does not impose its claims and arguments on the devout believers in the tenets of their own religion. (Schuon, 1981, p. 8) Adherents of his teaching perceive neutrality as a form of tolerance and, being fair and indifferent, accept the differences in faith of other communities. The essence of
the teaching is fundamentally similar to the manifestations of Sufism. Nevertheless, differences in the outward appearance of Islamic law and Sufism do exist. Therefore, Schuon and the supporters of his teaching adhere to the thesis of the existence of differences between religion and faith. The important feature in the differences arises from the nature of the manifestation, concerning external and internal manifestation. All the faithful declare their faith, through external factors, which should not lead to an interpretation of appearances, but should be related to the essence of the beliefs of the mystics in the religion. The external manifestation of “Islamic Law” is a collection of concepts, wisdom and deeds for the praise of God, affecting the worldview and culture of the society, and the mystical manifestation carries the true essence of the religion. This formulation concerning external and internal manifestation no doubt leads to conclusions of mutual contradictions between beliefs and religions, but to arrive at the idea of unity between religions it is necessary to direct attention to the essence of the basic beliefs.
Martin Lings writes: “Believers in different religions are like people at the foot of a mountain. By climbing, they reach the top.” (“Khojat”, book #7 p. 42-43, 2002) Those who reached the top without traveling to it are the mystics – sages standing at the foundation of religions for which unity has already been achieved, a consequence of union with God.
For Schuon, the imposition of a certain limiting view on faith is dangerous (Schoon p. 4, 1984), on the other hand, confidence in the truth of any religion is not a path to salvation. (Schuon p. 121, 1987) He believes that there is only one way of salvation for mankind; the manifestation of numerous Revelations and traditions are a fact. God’s will is the basis of the diversity that leads to their primary unity. The external manifestations of religions create incompatibility, and the internal convictions of doctrine – unify. The object of Schuon’s reasoning is the dimensions of the external and internal manifestations of religion. The source of true religion, on the one hand, is the Divine manifestation, and on the other, the intuitive in man, which is also the center of all existence.
Interpreting Schuon’s statements, Nasr shares about Schuon’s manifest inner anxiety regarding the transcendental aspects inherent in his teaching, and otherwise lacking in spiritual clarity. He is also of the opinion that the outward manifestation of religions carries the idea of the Divine unity, which, according to the various religions, predispositions, environment and principles of their adherents, creates the individual reality. The essence of all knowledge, customs, traditions, arts and religious settlements are the same manifestations throughout the levels of the plane of human-centered being. Schuon believes that there is a hidden gem in every religion. According to him, Islam is spreading throughout the world due to its value derived from an unlimited source. He is convinced that Islamic law, from the point of view of its essence and value, represents an immense value, which, manifested in the sphere of the general human in the totality of emotions and other feelings, appears relative. (Schoon 26:1976) God creates and manifests the heavenly dimensions and Revelations through the various religions. In every tradition He manifests His aspects to manifest His primal significance. Therefore, the multiplicity of religions is the direct result of the infinite richness of God’s existence.
Doctor Nasr in his scientific works shares: “Islamic law is a model for achieving harmony and unity in human life.” (Nasr 131:2003) Living according to the laws of Islamic law, following the external and internal principles, this implies existing and knowing the true moral essence of life. (Nasr 155:2004)
5. CLARIFYING THE ESSENCE OF UNITY AMONG RELIGIONS
Adherents of patriarchal traditions maintain the thesis of the existence of an originally hidden inner unity between religions. According to them, multiplicity in the visible spectrum of being is an ostentatious expression of the world and the outward appearance of religion. The emergence of total truth is the foundation of unity. Of course, this does not mean to ignore and downplay the individual characteristics and differences between religions. It can be said: “That Divine unity – the foundation of the various religions – cannot be anything other than the true essence – unique and irrevocable. The particular differences of each religion should also be noted, which should not be dismissed or belittled.” (Nasr 23:2007)
On the question of the unity between religions, Schuon shares that the original wisdom brings sacredness, not ostentation: first – “No right is above the Divine truth” (Schuon 8:1991); secondly, the differences between the traditions cause doubts in wavering believers about the reality of eternal wisdom. Divine truth – as primordial and irrevocable – is the only possibility that causes awe and faith in God.
6. MAIN VIEWS OF THE CREATORS OF THE THEORY OF THE CLASH OF CIVILIZATIONS
6. 1. PRESENTATION OF THE Clash of Civilizations Theory Samuel Huntington – an American thinker and sociologist, the creator of the “Clash of Civilizations” concept (a professor at Harvard University and director of the Organization for Strategic Studies in America) in 1992 presented the “Clash of Civilizations” theory. His idea was popularized in the magazine “Foreign Policy”. Reactions and interest to his point of view have been mixed. Some show deep interest, others fiercely oppose his view, and still others are literally amazed. Later, the theory was formulated in a voluminous book under the same title “The Clash of Civilizations and the Transformation of World Order.” (Abed Al Jabri, Muhammad, History of Islam, Tehran, Institute of Islamic Thought 2018, 71:2006)
Huntington develops the thesis about the possible rapprochement of Islamic civilization with Confucianism, giving rise to a clash with Western civilization. He considers the 21st century to be the century of the clash between Western civilization and Islamic and Confucianism, warning the leaders of European countries and America to be ready for the possible conflict. He advises on the need to prevent the rapprochement of Islamic civilization with Confucianism.
The idea of the theory leads to recommendations to the statesmen of the Western civilization to preserve and guarantee their dominant role. Huntington’s theory as a new project explaining world relations after the collapse of the Soviet Union in the period of the bipolar West, East, North and South presents the doctrine of three worlds for discussion. Spread unexpectedly quickly, greeted with great attention, the doctrine claims its timely appearance in conditions where the world is experiencing a vacuum caused by the lack of an appropriate paradigm. (Toffler 9:2007)
Huntington says: “The Western world in the Cold War period recognized communism as a heretical enemy, calling it ‘heretical communism.’ Today, Muslims regard the Western world as their enemy, calling it the “heretical West.” In its essence, the Huntington Doctrine is an extract of debates and important discussions concerning the discrediting of communism in the political circles of the West, as well as the themes explaining the restoration of faith in Islam, predetermining the changes. In summary: the theory presents the idea of the possibility of a new cold war, as a result of a clash between the two civilizations. (Afsa 68:2000)
The basis of Huntington’s doctrine is based on the fact that with the end of the cold war – a period of ideological conflict that ends and begins a new era, the main discussion of which is the topic of a clash between civilizations. Based on cultural parameters, he defines the existence of seven civilizations: Western, Confucian, Japanese, Islamic, Indian, Slavic-Orthodox, Latin American and African. He believes in the idea of transforming national identities, focusing on the possibility of rethinking state relations with an emphasis on broadening beliefs and cultural traditions. The multitude of factors predetermining the change will contribute to the collapse of political borders, and on the other hand, critical areas of interaction between civilizations will be formed. The epicenter of these outbreaks appears to be between Western civilization, on the one hand, and Confucianism and Islam, on the other. (Shojoysand, 2001)
6. 2. THE CONFLICT BETWEEN CIVILIZATIONS ACCORDING TO HUNTINGTON’S VIEW
In his works, Huntington gives importance both to several world civilizations and points out and interprets a possible conflict between two of the main civilizations – the Islamic and the Western. Apart from the mentioned conflict, he also pays attention to another, calling it an “intercivilizational conflict.” In order to avoid it, the author relies on the idea of the unification of the states on the basis of common values and beliefs. The researcher believes that the unification of this foundation is solid and other civilizations would recognize the pattern as significant. (Huntington 249:1999)
Huntington believed that Western civilization was losing its luster. In the book “The clash of civilizations and the transformation of the world order” he presents in the form of a diagram the sunset of Western Christian civilization from the point of view of the political situation and the spiritual state of the population. He believes that political, economic and military forces, compared to other civilizations, are declining, leading to difficulties of a different nature – low economic development, inactive population, unemployment, budget deficit, low morale, reduction of savings. As a consequence of this, in many Western countries, among which is America, there is a social rift, in whose society crime is clearly manifested, causing great difficulties. The balance of civilizations is gradually and fundamentally changing, and in the coming years the influence of the West will decline. For 400 years the prestige of the west has been undisputed, but with the decline of its influence, its duration may be another hundred years. (Huntington 184:2003)
Huntington believes that Islamic civilization in the past hundred years has developed, thanks to the growing population, the economic development of Islamic countries, political influence, the emergence of Islamic fundamentalism, the Islamic revolution, the activity of Middle Eastern countries…, creating a danger for other civilizations, giving a reflection on Western civilization as well. As a result, Western civilization gradually lost its dominance, and Islam gained greater influence. The redistribution of influence should be perceived by the third world as: moving away from the world order with the resulting economic losses or following the Western mode of influence that has existed for many centuries. In order for a balance to occur in the world civilizational development, it is necessary for the Western civilization to rethink and change the course of its actions, which in the way of desire to preserve its leading role – lead to bloodshed. (Huntington 251:2003)
According to Huntington, world civilization has moved in a direction under the influence of the politics of domination, as a result of which, in the last years of the new century, continuous clashes and conflicts have been observed. The difference between civilizations leads to a change in awareness, which in turn increases the influence of religious beliefs, being a means of filling the existing void. The reasons for the awakening of civilization are the duplicitous behavior of the West, the peculiarities of economic differences and the cultural identity of peoples. The severed ties between civilizations have today been replaced by the political and ideological borders of the Cold War era. These relationships are a prerequisite for the development of crises and bloodshed.
Huntington, presenting his hypothesis regarding the clash with Islamic civilization, believes that the present time is a time of civilizational changes. Pointing to the disintegration of the West and Orthodoxy, the development of Islamic, East Asian, African and Indian civilizations, he gives reason to draw conclusions about the occurrence of a possible clash between civilizations. The author believes that the clash on a global scale is taking place thanks to the differences in the human race. He believes that the relationship between different groups of civilizations is unfriendly and even hostile, and there is no hope of change. The author has a particular opinion on the question of the relationship between Islam and Western Christianity, which, with their variable interaction, based on the rejection of differences, leads to offensiveness. This can lead to conflict and conflict. Huntington believes that the clash in the future will be between the west and Confucianism united with Islam as one of the greatest and most significant factors shaping the new world. (Mansoor, 45:2001)
7. CONCLUSION
This article examines the theory of the unity of religions, according to Schuon’s views, and Huntington’s theory of the clash of civilizations. The following findings can be made: Schuon believes that all religions originate from a single source, like a pearl, the core of which is the foundation and the exterior of a different characteristic. Such is the external manifestation of religions, with a distinctly delicate and individual approach, denoting their differences. Adherents of Schuon’s theory profess the truth of a single God uniting all religions. One of them is the philosopher-researcher Dr. Nasr. He considers that the legacy of science belonging to Islamic civilization, containing knowledge from other civilizations as well, seeking their genesis as the main content source. The principles of the foundations of Islamic civilization are universal and eternal, not belonging to a particular time. They can be found in the realm of Muslim history, science and culture, and in the views of Islamic philosophers and thinkers. And, based on the universal principle encoded in them, they become a tradition. (Alami 166:2008)
According to the views of Schuon and the traditionalists, Islamic civilization can reach its peak only when it manifests the truth of Islam in all spheres of human life. In order for Islamic civilization to develop, it is necessary for two circumstances to occur:
1. Conduct critical analysis for renewal and reform;
2. Bringing about an Islamic renaissance in the sphere of thinking (revival of traditions). (Nasr 275:2006)
It should be noted that without performing certain actions, failure is achieved; it is necessary to transform society on the basis of the traditions of the past with the expectation of preserving the harmonious role of traditions. (Legenhausen 263:2003)
Schuon’s theory is in many cases of a cautionary nature, alerting the Western world to the inevitable crises and tensions that will follow. This view is also accompanied by a lot of uncertainty. The purpose of all religions is to argue by pointing to universal truth despite the many differences that exist. It is for this reason that Schuon’s theory is accompanied by uncertainty. The importance of religion from the point of view of adherents of tradition is the foundation, the basis of worship and service. The postulates and essence of monotheistic religions, as well as the adherents of traditions, can be a basis for overcoming extremist ideas. Reality shows non-acceptance of differences in antagonistic teachings, as well as non-reconciliation with the truth of religions. (Mohammadi 336:1995)
The adherents of the traditions accept the preliminary hypothesis on the basis of which they create the theory of Divine unity. The hypothesis unifies the knowledge of the manifestation of Divine unity, pointing the way to unification through universal truth.
All ideas deserve attention because of the truth contained in them. The acceptance of the idea of multiplicity of religions is modernist and is contrary to the above hypothesis. The idea of multiplicity is incompatible, being an obstacle to Islamic teaching, due to the manifestation of its cultural diversity serving all people. As long as this is the cause of differences between religions (Islam and other traditions), it will cause cultural upheaval. (Legenhausen 246:2003) The ambiguity in this hypothesis stems from the external and internal manifestation of religions. Each religion in its quality represents a whole – “indivisible”, whose parts are inseparable from each other, and the presentation of individual constituents would be incorrect. According to Schuon, the division of external and internal manifestation was dictated by the development of Islam. Its popularity and influence are due to the enormous value of Islamic law, while the hypothesis as a whole poses serious obstacles. On the other hand, the similarity of religions with Islam, from the point of view of their essence, in no way means the end of Islam. Let us mention the great thinkers – theorists of the school of traditions, such as Guénon and Schuon, who left their religions, accepting Islam and even – changed their names.
In the theory of the clash of civilizations, Huntington lists several evidentiary arguments. He is convinced of the existence of differences between civilizations, not only as an actual component, but also as a general basis, including history, language, culture, traditions and especially religion. All of them differ from each other as a result of the different receptivity and knowledge of being, as well as the relationship between God and man, individual and group, citizen and state, parents and children, husband and wife… These differences have deep roots and are more fundamental than ideological and political orders.
Of course, the differences between civilizations caused by wars and harsh protracted conflicts, which became obvious existing differences, give rise to the opinion that there is a clash. On the other hand, the hasty world changes and development of international relations is the cause of civilizational vigilance and notice of the existence of differences between civilizations. Increased inter-civilizational relations cause the development of phenomena such as immigration, economic ties and material investments. It can be concluded that Huntington’s theory refers to an interaction between culture and social action rather than mystical views.
The research method refers to Schuon’s views, emphasizing seriously the Divine unity of religions formed on the basis of their inner essence. Until now, the said thesis has not received worldwide recognition due to political and military unrest in various parts of the planet, making it impossible to implement soon.
In the world of ideas, Schuon’s religious recognizability and views lead to the thesis of Divine unity, while in the world of action one discovers ambiguities and the impossibility of realizing his doctrine. In reality, he paints an idealistic picture of like-mindedness among people. Huntington in his theory, based on economic, social and cultural phenomena, presents a realistic view of reality in the field of civilization cases. The basis of his judgments are formed by historical practice and human analysis. Schuon’s religious views became the main idealistic concept of international unity.
Huntington’s theory, based on economic, social and cultural phenomena, is considered important and fundamental, presenting one of the many causes of actual civilizational clashes.
The direction of modernization, as well as economic and social changes, create conditions for the separation of existing identities and a change in their location. A state of bifurcation is being discovered in the Western world. On the one hand, the West is at the height of its power, and on the other, there is a decline in influence caused by resistance to its hegemony, with cultures different from the West gradually returning to their own identities.
This interesting phenomenon is increasing its influence, meeting the strong powerful resistance of the west against other non-western powers, constantly growing with their authority and confidence.
Other features are deepening intercultural differences compared to economic and political ones. This is a prerequisite for more difficult problem solving and inter-civilizational reconciliation.
In the meeting of civilizations, a basic case concerning the desire for identity dominance is manifested. This is not a circumstance that could be easily modeled due to differences in national phenomenology. It is much more difficult to be half-Christian or half-Muslim, due to the fact that religion is a more powerful force than national identity, distinguishing each person from one another.
LITERATURE
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Illustration: Fig. A horizontal-vertical graph representing the structure of religions, according to the two principles (cf. Zulkarnaen. The Substance of Fritjohf Schuon’s Thinking about the Point of Religions. – In: IOSR Journal of Humanities and Social Science (IOSR-JHSS) Volume 22, Issue 6, Ver. 6 (June. 2017), e-ISSN: 2279-0837, DOI: 10.9790/0837-2206068792, p. 90 (pp. 87-92).
Notes:
Authors: Dr. Masood Ahmadi Afzadi, Ass.Prof. Comparative Religions and Mysticism, Islamic Azad University, North Tehran Branch, Tehran, Iran, [email protected]; &Dr. Razie Moafi, Scientific assistant. Islamic Azad University, Tehran East Branch. Tehran. Iran
First publication in Bulgarian: Ahmadi Afzadi, Masood; Moafi, Razie. Religion’s In Today’s World – Mutual Understanding Or Conflict (Following the views of Fritjof Schuon and Samuel Huntington, on the mutual understanding or clash between religions). – In: Vezni, issue 9, Sofia, 2023, pp. 99-113 {translated from Persian into Bulgarian by Dr. Hajar Fiuzi; scientific editor of the Bulgarian edition: Prof. Dr. Alexandra Kumanova}.
