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The Avestan Passages of Yasna tell us that Time has two essential aspects: the Time without shore, (Zarvaan-akarnä), eternal Time; and long lasting or limited Time (Zarvaan-darenjö). The unlimited Time is an ASPECT of ahúrmazd illimitable consciousness, superb genius; which is also expressed by the infinite light in which ahúrmazd resides.
Accordingly, Eternal Time is a dimension of light which determines the form and meaning of the limited time. This dimension of light/Eternal Time may be called the
archetypal dimension, a dimension of consciousness, mind/spirit.
This means that at a given moment, in a certain circumstance, there are impossibilities. But from the eternal point, the point beyond limited time and space, in the infinity of time, NOTHING is IMPOSSIBLE, and the existence is an amazing field of awesome possibilities. There is nothing impossible in the existence. All that could be IMAGINED by "Manö" or mind/spirit/consciousness/bewusstsein is POSSIBLE. What is a dream or "science fiction today," will and can become reality in time.
This concept also changes our perceptions about time/space and teaches that time is NOT uniform; and past, present and future are NOT absolute.
We are talking about a two fold state of being, designated by the two terms menök and gätik. Menök, is an invisible, spiritual, but perfectly creative state. Gätik, a visible, material manifestation; but the contrast they express can NOT be reduced to a Platonic one. For a transition to the state of gätik means a fulfillment and manifestation of menök.
The state of frustration and dullness represented by the present condition of the gaia/gätik, results not from its material condition as such but from the fact that gaia/gätik is the the arena of battle, evolution and also progress.
In the "ancient gathic/avestan commentaries," we read as follows:
It has been revealed that in the Unlimited Time, ahúrmazd is in the heights, adorned with "superb genius and goodness" and surrounded by spiritual light (Yasna 31.7, first line). This spiritual light is the abode of ahúrmazd. Some call it the boundless/infinite Light. "This superb genius and this goodness" is the radiant garment of ahúrmazd (Yasna 30.6, second line.) Some call it the Spiritual Insight/Religion (Daäná). . . . The Time of this "brilliant vesture" is infinite/without shores; for the goodness and spiritual insight/religion of ahúrmazd have existed as long as ahúrmazd himself; it exists and will always exist."
The commentaries cited above teach us that Spiritual Insight/Religion (Daäná), as superb genius and wisdom in Infinite Time; is the "garment/luminous vesture" of ahúrmazd.
Other commentaries (Yasna 45.1-6 the first two words) teach us that "what has always been is "the voice/logos of ahúrmazd in the infinite Light and the infinite time;" and that from this boundless Light/time, the spiritual insight/religion of ahúrmazd shines through.
Daäná as the archetype of Ahünvar (Yasna 27.13;) is the insight/wisdom/sophia of the highest knowledge in which are grounded the melodic themes which fashion the modality/rhythm of each world/being.
"Daäná/Sophia" is also the feminine Angel who appears after death to the soul. The figure of Daäná is the visionary soul, the vision of spirit, that attribute of the earthly being (gätik) which enables a person to be coupled with his/her spiritual (menök) reality. When Daäná/spiritual insight through eternal Time, says to the soul: "I am thy Daäná," it is tantamount to saying: I am thine "Eternity," thine "vision of eternal progress."
Thus, limited Time is the mediator of Ahriman's defeat, it is the genial weapon for the ruin of ignorance, resistance to progress and darkness. From Eternal Time and in the image of Eternal Time, ahúrmazd created the Limited Time required to frustrate the challenge of "Ahriman" or "the inert, afflicted and antagonist mind/spirit."
And in Time, frustration, ignorance, inertia, dullness and darkness will disappear and progress will usher in the form of "tanö passinö;" tanö" is the highly evolved TANGIBLE PHYSICAL FORM that WILL COME TO PASS passinö.
Limited Time is not just the abstract measure of the succession of days, but an "aspect/being of endless light" in which a creature projects his/her own totality, anticipates his/her own eternity, experiences himself/herself in his/her own archetypal menök dimension. For although Time reveals itself in two aspects, one of which is an image of the other, it also reveals the disparity, the gap between the ETERNALLY PROGRESSIVE GD BEING and the still resistant EVOLVING BEING which strives, or rather fails, to be its image.
This explains the subject matter of the "Avestan Yasna Preludes" placed prior to the "Poetic Gathas" in the Avestan Book of Yasna/Adorations.
In these Yasna Litanies; each of the "fractions of time" has its " menök archetype" and the liturgical succession of these moments illustrate the relations between these menök archetypes and their time/space manifestation in the realm of gätik or gaia .
Each of the twelve months of the year and each of the thirty days of the month is named after a virtuoso quality of ahúrmazd; "an auspicious immortal power/amrt á spe ñ t á" and/or a "yazataa" or "higher yearning, intense aspiration."
Likewise, each of the canonical hours is also entrusted to a menök archetype who is its dimension of infinite time/eternity and infinite light. Each of these fractions of time is apprehended as an Unlimited, M enök Person. It is this Unlimited, Awesome, M enök Being who gives the moments of earthly/limited time their dimension as magical moments.
One may say that the event of this day is this M enök , the essence of this day is to be the day of this or that ahúric virtuoso/ angel after whom it is named (e.g., the day of ahúr mazd of the month of farvartin). This relation to the ahúric virtue is the archetypal dimension which gives to each fraction of limited time its dimension of boundless Light, its dimension of eternity in Time and endless possibilities.
That is why the order of thanksgiving festivals or the gahan-baars/gatha banquets; in which the entire liturgic Yasna ceremonial is recited and performed; is an image, a replica of the cosmogony or material manifestation of the worlds. The six great festivals (Gahan-baars) correspond to the six great periods or creations.
From end to end, the work of Material Manifestation and the work of Brilliant Renewal constitute an adorable, cosmic melody/Yasna. It is in celebrating the spiritual Yasna (menök yazishn;) that ahúrmazd and his auspicious immortal spiritual powers/virtues establish all the worlds, all levels of space and time and the ETERNAL PROGRESS.
ardeshir
Sources: Cyclical Time in Mazdaism and Ismailism by Henry Corbin
and Gernot Windfuhr research/papers on Zoroastrian Yasna ritual ceremony
Accordingly, Eternal Time is a dimension of light which determines the form and meaning of the limited time. This dimension of light/Eternal Time may be called the
archetypal dimension, a dimension of consciousness, mind/spirit.
This means that at a given moment, in a certain circumstance, there are impossibilities. But from the eternal point, the point beyond limited time and space, in the infinity of time, NOTHING is IMPOSSIBLE, and the existence is an amazing field of awesome possibilities. There is nothing impossible in the existence. All that could be IMAGINED by "Manö" or mind/spirit/consciousness/bewusstsein is POSSIBLE. What is a dream or "science fiction today," will and can become reality in time.
This concept also changes our perceptions about time/space and teaches that time is NOT uniform; and past, present and future are NOT absolute.
We are talking about a two fold state of being, designated by the two terms menök and gätik. Menök, is an invisible, spiritual, but perfectly creative state. Gätik, a visible, material manifestation; but the contrast they express can NOT be reduced to a Platonic one. For a transition to the state of gätik means a fulfillment and manifestation of menök.
The state of frustration and dullness represented by the present condition of the gaia/gätik, results not from its material condition as such but from the fact that gaia/gätik is the the arena of battle, evolution and also progress.
In the "ancient gathic/avestan commentaries," we read as follows:
It has been revealed that in the Unlimited Time, ahúrmazd is in the heights, adorned with "superb genius and goodness" and surrounded by spiritual light (Yasna 31.7, first line). This spiritual light is the abode of ahúrmazd. Some call it the boundless/infinite Light. "This superb genius and this goodness" is the radiant garment of ahúrmazd (Yasna 30.6, second line.) Some call it the Spiritual Insight/Religion (Daäná). . . . The Time of this "brilliant vesture" is infinite/without shores; for the goodness and spiritual insight/religion of ahúrmazd have existed as long as ahúrmazd himself; it exists and will always exist."
The commentaries cited above teach us that Spiritual Insight/Religion (Daäná), as superb genius and wisdom in Infinite Time; is the "garment/luminous vesture" of ahúrmazd.
Other commentaries (Yasna 45.1-6 the first two words) teach us that "what has always been is "the voice/logos of ahúrmazd in the infinite Light and the infinite time;" and that from this boundless Light/time, the spiritual insight/religion of ahúrmazd shines through.
Daäná as the archetype of Ahünvar (Yasna 27.13;) is the insight/wisdom/sophia of the highest knowledge in which are grounded the melodic themes which fashion the modality/rhythm of each world/being.
"Daäná/Sophia" is also the feminine Angel who appears after death to the soul. The figure of Daäná is the visionary soul, the vision of spirit, that attribute of the earthly being (gätik) which enables a person to be coupled with his/her spiritual (menök) reality. When Daäná/spiritual insight through eternal Time, says to the soul: "I am thy Daäná," it is tantamount to saying: I am thine "Eternity," thine "vision of eternal progress."
Thus, limited Time is the mediator of Ahriman's defeat, it is the genial weapon for the ruin of ignorance, resistance to progress and darkness. From Eternal Time and in the image of Eternal Time, ahúrmazd created the Limited Time required to frustrate the challenge of "Ahriman" or "the inert, afflicted and antagonist mind/spirit."
And in Time, frustration, ignorance, inertia, dullness and darkness will disappear and progress will usher in the form of "tanö passinö;" tanö" is the highly evolved TANGIBLE PHYSICAL FORM that WILL COME TO PASS passinö.
Limited Time is not just the abstract measure of the succession of days, but an "aspect/being of endless light" in which a creature projects his/her own totality, anticipates his/her own eternity, experiences himself/herself in his/her own archetypal menök dimension. For although Time reveals itself in two aspects, one of which is an image of the other, it also reveals the disparity, the gap between the ETERNALLY PROGRESSIVE GD BEING and the still resistant EVOLVING BEING which strives, or rather fails, to be its image.
This explains the subject matter of the "Avestan Yasna Preludes" placed prior to the "Poetic Gathas" in the Avestan Book of Yasna/Adorations.
In these Yasna Litanies; each of the "fractions of time" has its " menök archetype" and the liturgical succession of these moments illustrate the relations between these menök archetypes and their time/space manifestation in the realm of gätik or gaia .
Each of the twelve months of the year and each of the thirty days of the month is named after a virtuoso quality of ahúrmazd; "an auspicious immortal power/amrt á spe ñ t á" and/or a "yazataa" or "higher yearning, intense aspiration."
Likewise, each of the canonical hours is also entrusted to a menök archetype who is its dimension of infinite time/eternity and infinite light. Each of these fractions of time is apprehended as an Unlimited, M enök Person. It is this Unlimited, Awesome, M enök Being who gives the moments of earthly/limited time their dimension as magical moments.
One may say that the event of this day is this M enök , the essence of this day is to be the day of this or that ahúric virtuoso/ angel after whom it is named (e.g., the day of ahúr mazd of the month of farvartin). This relation to the ahúric virtue is the archetypal dimension which gives to each fraction of limited time its dimension of boundless Light, its dimension of eternity in Time and endless possibilities.
That is why the order of thanksgiving festivals or the gahan-baars/gatha banquets; in which the entire liturgic Yasna ceremonial is recited and performed; is an image, a replica of the cosmogony or material manifestation of the worlds. The six great festivals (Gahan-baars) correspond to the six great periods or creations.
From end to end, the work of Material Manifestation and the work of Brilliant Renewal constitute an adorable, cosmic melody/Yasna. It is in celebrating the spiritual Yasna (menök yazishn;) that ahúrmazd and his auspicious immortal spiritual powers/virtues establish all the worlds, all levels of space and time and the ETERNAL PROGRESS.
ardeshir
Sources: Cyclical Time in Mazdaism and Ismailism by Henry Corbin
and Gernot Windfuhr research/papers on Zoroastrian Yasna ritual ceremony
4 May 2011 22:36
Facebook User
The subject of reincarnation is a divisive and controversial issue in the Zoroastrian community. The tiny Zoroastrian community is highly educated and westernized. The Parsis or the Zoroastrians of India are the most anglicised community outside the British Isles. Due to their anglicized and western standards a great number of Zoroastrians respond in a typical western fashion toward reincarnation and deny the existence of "a unique form" of reincarnation in the sacred Zoroastrian poetry, literature and ancient doctrine. Only the very orthodox or the esoteric Zoroastrians openly advocate reincarnation.
The purpose of this article is to demonstrate that the concept of reincarnation existed among the Pre-Christian Indo Europeans, and to examine if the christian/western counterarguments against reincarnation are compatible with the core Zoroastrian doctrine and beliefs.
Reincarnation has been an inherent part of the ancient Aryan beliefs among the Pre-Christian Germanic tribes and the Celts. They-along with all their fellow Indo-Europeans-did hold that the essential spiritual powers and abilities of the dead were passed on particularly to those who were of the same energy, mind/spirit with them.
Classical authors mentioned a belief in immortality of the spirit/mind held by the Celts. The Greek ethnographer Poseidonus was probably the original source for most of these early references. He equated the Celtic doctrine with that of the Greek philosopher Pythagoras. Julius Caesar used Poseidonios as his source when he wrote:
A lesson which they[the druids] take particular pains to inculcate is that the spirit/mind does not perish, but after death passes from one body to another; they think this is the best incentive to bravery, because it teaches men to disregard the terrors of death.
[De bellico Gallico VI, 14]`
In the 1st century BC Alexander Cornelius Polyhistor wrote;
The Pythagorean doctrine prevails among the Gauls' teaching that the consciousness/souls of men are immortal, and that after a fixed number of years they will enter into another body.
Also, the Vikings seemed to believe in reincarnation, for we read in the poetic Edda: Sigrun was early dead of sorrow and grief. It was believed in olden times that people were born again, but that is now called old wives' folly. Of Helgi and Sigrun it is said that they were born again; he became Helgi Haddingjaskati, and she Kara the daughter of Halfdan, as is told in the Lay of Kara, and she was a Valkyrie.
It is well known that the judeo-christian concept of time is linear. Yet, the Zoroastrian doctrine like that of the ancient Germanic tribes does not view "time" in a simple matter of past, present and future.
Linear time IS NOT an Avestan or Indo-Aryan concept. According to the most ancient sacred poetry of the Zoroastrians or the poetic gathas; Time is conceived of being a PROGRESSION OF CYCLES, not in the sense of going round in a circle for things and events to repeat themselves incessantly, but as a series of CYCLES MOVING FORWARD like the waves on the ocean, moving forward rather than round and round.
Time in the Gathic or Avestan terms is not to be viewed as static but a process of becoming. This concept of Evolving/Becoming/Change to New and Better Re-Making conveys the feeling of EVOLUTION in a PROGRESSIVE sense.
This evolutionary/progressive doctrine applies not only to mortal humanity but the entire organic world. All creatures, all things animate and inanimate go through this progressive process. "In other words we are here to rediscover the key to our own godhood, to realize the god within, that we are god-in the making or becoming; See the most sacred verse Yasna 27.13 or ahü vairyö.
Since the Western attitude against reincarnation comes from the position of the early Church Fathers on the subject, i try to summarize their arguments against reincarnation here. Unfortunately, the early church fathers often replace their lack of counterarguments by vulgarity (e.g. Gregory of Nyssa, "The Making of Man" 28:3; Basil the Great, "Six Days Work" 8:2; or Lactantius, "Epitome of the Divine Institutes" 36).
Without discussing their vulgarity and ridicule the following points summarizes their views: A.) Reincarnation negates the sacrifice of Christ's death on the cross for all our sins and is inherently a heathen idea/notion.
Zoroastrianism does NOT accept the notion that ANYONE can substitute in for the "learning journey" of another.
B.) The stay in hell is eternal (Matthew 18:8, 25:41,46, 2 Thessalonians 1:9, Jude 1:6 etc.). "The holy church of Christ teaches an endless aeonian (ateleutetos aionios) life to the righteous, and endless (ateleutetos) punishment to the wicked."
The idea of "an endless misery" is fundamentally at odds with the core beliefs and dogmas of the Zoroastrians. Zoroastrianism vehemently opposes the notion of a GD that creates imperfect, evolving creatures to punish them later for their imperfections in a demonic hell for ALL ETERNITY. According to the Zoroastrian doctrine hell or "dúž ang.húsh" is a state of hellish or "dis-eased existence;" and is a creation of our OWN afflicted mind and spirit. This "dis-eased existence/state of being" only serves an EDUCATIONAL PURPOSE and ceases to be when the mind/spirit EVOLVES into "an awesome, most amazing and wondrous minoo; mind/spirit/consciousness or "vahishtem manö."
The word for HEAVEN or Paradise in modern farsi is "behesht," derived from Avestan "vahishtem manö," or the most amazing and wondrous mind/spirit/consciousness.
Upon the arrival of "frashökérétí" or the brilliant renewal of the universe; hellish existence ceases to be. Thereafter, it will only be the ETERNAL PROGRESS of the "awesome, most amazing, wonderful mind/spirit," See the 3rd line of Yasna 28.8.
Hell or dis-eased existence is a CREATION of MAN, and is of TEMPORARY DURATION. Hell ceases to be when LESSONS are LEARNED and PROGRESS has been made. The conscious energy is NOT punished for endless ages, it is NOT punished to gratify the revenge of a so-called divinity. Conscious energy goes through the consequences of its actions/mistakes for the sake of HEALING, EVOLUTION and BETTERMENT/PROGRESS.
Zoroastrianism gives definite priority to the life 'HERE and NOW'. Yet, past, present and future according to the poetic gathas appear to be part of the SAME CONTINUUM.
The state of the world/gaia/gó before "frashökérétí" is marked by mixture/myásaitä, 3rd line of Yasna 33.1. We are here to learn, evolve and progress. Our mistakes can and do create hellish existence here and now. Hence, our soul/power to choose/úrvaan comes back to rework/dismantle the hellish house of lies/domain of delusions we have been creating here, 3rd and 4th line of Yasna 49.11.
C.) In lieu of reincarnation, when people resurrect which body will they have?
Zoroastrianism teaches about an AGE OF ETERNAL PROGRESS upon the consummation of "frashökérétí." An amazing, most wondrous age will usher in after the fresh and brilliant renewal of the creation/universe. This evolution/progress is not just spiritual and mental; a FUTURE BODY will be fashioned to match the evolving consciousness.; known as "tanö passinö."
Concerning a new, more lucid, more evolved physical body; comparison could be made with the accounts of Haðókht Nask in the Zoroastrian sacred literature concerning the fate of the soul during the first three nights after death. There we read that the beautiful insight/vision of the deceased appear to him/her in the form of the most lovely, fair, tall maiden.
10.
And the soul of the virtuous one addressed her, asking: 'What maid art thou, who art the fairest maid I have ever seen?'
11.
And she, being the virtuous one own vision/insight, answers: 'O thou youth of good thoughts, good words, and good deeds, of good religion, I am thy own vision/insight!
'Everybody did love thee for that greatness, goodness, fairness, sweet-scentedness, victorious strength and freedom from sorrow, in which thou dost appear to me;
12.
'And so thou, O youth of good thoughts, good words, and good deeds, of beautiful religion! didst love me for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which I appear to thee.
13.
..........
14.
'I was lovely and thou madest me still lovelier; I was fair and thou madest me still fairer; I was desirable and thou madest me still more desirable; I was sitting in a forward place and thou madest me sit in the foremost place, through this good thought, through this good speech, through this good deed of thine; and so henceforth mortal men worship me ........
D.) Rejection of the preexistence of souls by the Council of Constantinople, thus, by implication, the rejection of reincarnation.
"If anyone asserts the fabulous pre-existence of souls, and the monstrous restitution which follows from it, let him be anathema."
"If anyone says that there will be a single unity of all rational beings, their substances and individualities being taken away together with their bodies, and also that there will be an identity of cognition as also of persons, and that in the fabulous restitution they will only be naked even as they had existed in that pre-existence which they insanely introduced, let him be anathema."
Zoroastrianism teaches about a preexisting brilliant idea, word of knowledge/wisdom, spiritual prototype of things called FRA-VASHI, or the forth spoken word/voice of wisdom, See Yasna 45, 1-6, Yasna 23 and Yasna 26.
The Fact is that Zoroastrianism teaches a unique form of reincarnation very similar to the ancient Germanic tribes and different from the typical Eastern ones.
ardeshir
The purpose of this article is to demonstrate that the concept of reincarnation existed among the Pre-Christian Indo Europeans, and to examine if the christian/western counterarguments against reincarnation are compatible with the core Zoroastrian doctrine and beliefs.
Reincarnation has been an inherent part of the ancient Aryan beliefs among the Pre-Christian Germanic tribes and the Celts. They-along with all their fellow Indo-Europeans-did hold that the essential spiritual powers and abilities of the dead were passed on particularly to those who were of the same energy, mind/spirit with them.
Classical authors mentioned a belief in immortality of the spirit/mind held by the Celts. The Greek ethnographer Poseidonus was probably the original source for most of these early references. He equated the Celtic doctrine with that of the Greek philosopher Pythagoras. Julius Caesar used Poseidonios as his source when he wrote:
A lesson which they[the druids] take particular pains to inculcate is that the spirit/mind does not perish, but after death passes from one body to another; they think this is the best incentive to bravery, because it teaches men to disregard the terrors of death.
[De bellico Gallico VI, 14]`
In the 1st century BC Alexander Cornelius Polyhistor wrote;
The Pythagorean doctrine prevails among the Gauls' teaching that the consciousness/souls of men are immortal, and that after a fixed number of years they will enter into another body.
Also, the Vikings seemed to believe in reincarnation, for we read in the poetic Edda: Sigrun was early dead of sorrow and grief. It was believed in olden times that people were born again, but that is now called old wives' folly. Of Helgi and Sigrun it is said that they were born again; he became Helgi Haddingjaskati, and she Kara the daughter of Halfdan, as is told in the Lay of Kara, and she was a Valkyrie.
It is well known that the judeo-christian concept of time is linear. Yet, the Zoroastrian doctrine like that of the ancient Germanic tribes does not view "time" in a simple matter of past, present and future.
Linear time IS NOT an Avestan or Indo-Aryan concept. According to the most ancient sacred poetry of the Zoroastrians or the poetic gathas; Time is conceived of being a PROGRESSION OF CYCLES, not in the sense of going round in a circle for things and events to repeat themselves incessantly, but as a series of CYCLES MOVING FORWARD like the waves on the ocean, moving forward rather than round and round.
Time in the Gathic or Avestan terms is not to be viewed as static but a process of becoming. This concept of Evolving/Becoming/Change to New and Better Re-Making conveys the feeling of EVOLUTION in a PROGRESSIVE sense.
This evolutionary/progressive doctrine applies not only to mortal humanity but the entire organic world. All creatures, all things animate and inanimate go through this progressive process. "In other words we are here to rediscover the key to our own godhood, to realize the god within, that we are god-in the making or becoming; See the most sacred verse Yasna 27.13 or ahü vairyö.
Since the Western attitude against reincarnation comes from the position of the early Church Fathers on the subject, i try to summarize their arguments against reincarnation here. Unfortunately, the early church fathers often replace their lack of counterarguments by vulgarity (e.g. Gregory of Nyssa, "The Making of Man" 28:3; Basil the Great, "Six Days Work" 8:2; or Lactantius, "Epitome of the Divine Institutes" 36).
Without discussing their vulgarity and ridicule the following points summarizes their views: A.) Reincarnation negates the sacrifice of Christ's death on the cross for all our sins and is inherently a heathen idea/notion.
Zoroastrianism does NOT accept the notion that ANYONE can substitute in for the "learning journey" of another.
B.) The stay in hell is eternal (Matthew 18:8, 25:41,46, 2 Thessalonians 1:9, Jude 1:6 etc.). "The holy church of Christ teaches an endless aeonian (ateleutetos aionios) life to the righteous, and endless (ateleutetos) punishment to the wicked."
The idea of "an endless misery" is fundamentally at odds with the core beliefs and dogmas of the Zoroastrians. Zoroastrianism vehemently opposes the notion of a GD that creates imperfect, evolving creatures to punish them later for their imperfections in a demonic hell for ALL ETERNITY. According to the Zoroastrian doctrine hell or "dúž ang.húsh" is a state of hellish or "dis-eased existence;" and is a creation of our OWN afflicted mind and spirit. This "dis-eased existence/state of being" only serves an EDUCATIONAL PURPOSE and ceases to be when the mind/spirit EVOLVES into "an awesome, most amazing and wondrous minoo; mind/spirit/consciousness or "vahishtem manö."
The word for HEAVEN or Paradise in modern farsi is "behesht," derived from Avestan "vahishtem manö," or the most amazing and wondrous mind/spirit/consciousness.
Upon the arrival of "frashökérétí" or the brilliant renewal of the universe; hellish existence ceases to be. Thereafter, it will only be the ETERNAL PROGRESS of the "awesome, most amazing, wonderful mind/spirit," See the 3rd line of Yasna 28.8.
Hell or dis-eased existence is a CREATION of MAN, and is of TEMPORARY DURATION. Hell ceases to be when LESSONS are LEARNED and PROGRESS has been made. The conscious energy is NOT punished for endless ages, it is NOT punished to gratify the revenge of a so-called divinity. Conscious energy goes through the consequences of its actions/mistakes for the sake of HEALING, EVOLUTION and BETTERMENT/PROGRESS.
Zoroastrianism gives definite priority to the life 'HERE and NOW'. Yet, past, present and future according to the poetic gathas appear to be part of the SAME CONTINUUM.
The state of the world/gaia/gó before "frashökérétí" is marked by mixture/myásaitä, 3rd line of Yasna 33.1. We are here to learn, evolve and progress. Our mistakes can and do create hellish existence here and now. Hence, our soul/power to choose/úrvaan comes back to rework/dismantle the hellish house of lies/domain of delusions we have been creating here, 3rd and 4th line of Yasna 49.11.
C.) In lieu of reincarnation, when people resurrect which body will they have?
Zoroastrianism teaches about an AGE OF ETERNAL PROGRESS upon the consummation of "frashökérétí." An amazing, most wondrous age will usher in after the fresh and brilliant renewal of the creation/universe. This evolution/progress is not just spiritual and mental; a FUTURE BODY will be fashioned to match the evolving consciousness.; known as "tanö passinö."
Concerning a new, more lucid, more evolved physical body; comparison could be made with the accounts of Haðókht Nask in the Zoroastrian sacred literature concerning the fate of the soul during the first three nights after death. There we read that the beautiful insight/vision of the deceased appear to him/her in the form of the most lovely, fair, tall maiden.
10.
And the soul of the virtuous one addressed her, asking: 'What maid art thou, who art the fairest maid I have ever seen?'
11.
And she, being the virtuous one own vision/insight, answers: 'O thou youth of good thoughts, good words, and good deeds, of good religion, I am thy own vision/insight!
'Everybody did love thee for that greatness, goodness, fairness, sweet-scentedness, victorious strength and freedom from sorrow, in which thou dost appear to me;
12.
'And so thou, O youth of good thoughts, good words, and good deeds, of beautiful religion! didst love me for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which I appear to thee.
13.
..........
14.
'I was lovely and thou madest me still lovelier; I was fair and thou madest me still fairer; I was desirable and thou madest me still more desirable; I was sitting in a forward place and thou madest me sit in the foremost place, through this good thought, through this good speech, through this good deed of thine; and so henceforth mortal men worship me ........
D.) Rejection of the preexistence of souls by the Council of Constantinople, thus, by implication, the rejection of reincarnation.
"If anyone asserts the fabulous pre-existence of souls, and the monstrous restitution which follows from it, let him be anathema."
"If anyone says that there will be a single unity of all rational beings, their substances and individualities being taken away together with their bodies, and also that there will be an identity of cognition as also of persons, and that in the fabulous restitution they will only be naked even as they had existed in that pre-existence which they insanely introduced, let him be anathema."
Zoroastrianism teaches about a preexisting brilliant idea, word of knowledge/wisdom, spiritual prototype of things called FRA-VASHI, or the forth spoken word/voice of wisdom, See Yasna 45, 1-6, Yasna 23 and Yasna 26.
The Fact is that Zoroastrianism teaches a unique form of reincarnation very similar to the ancient Germanic tribes and different from the typical Eastern ones.
ardeshir
19 April 2011 07:21
Facebook User
The Zoroastrian concept of "frashökérétí" or "CREATING the world and all things in it FRESH and anew" is an original teaching of the Prophet/Seer Zarathushtra. It is the necessary and consistent conclusion to the action of creating. The brilliant renewal marks the opening of new horizons or an eternal spring in the cosmic progress. It brings to fruition the odyssey of an awesome mind/spirit/mainyü to bring about the victory of the powers of what is awesome, amazing, good, wondrous and most beautiful into the world. In the poetic gathas, 1st line of Yasna 30.9; it is WE, "vaäm," the thinking powers; who next to the AhúrāS or superb, divine powers/talents of Mazdā who bring about this splendid renewal.
The use of "frashökérétí" as part of a proper name has a counterpart in Old Persian, where the adjective describes the most splendid/beautiful palace which Darius ordered to be built in Susa (DSf 56-57; DSa 5; DSj 6). Moreover, the syntagm "frašam akkūnavam," which expresses Darius’s satisfaction with the "superb/brilliant craftsmanship" over his building project (DSo 3-4), corresponds to the Gathic formula in Yasna 30.9 and Yasht 19.11., 89) namely “excellence/brilliance in creating/workmanship.”
In a religious sense, "frashö" refers to Ahúrā Mazdā’s "brilliant, ever imaginative creativity," as a root noun in the compound fraž-dā, it refers to effective, auspicious, ever creative formulation (Yasna 12.1.)
The concept of frashökérétí has no counterpart in the Indo-Aryan Vedas, yet we find an almost identical concept in the ancient Norse "ragnarök." The Old Norse word "ragnarök" is a compound of two words. The first word in the compound, "ragna," is the plural of regin ("gods" or "ruling powers").
"ragna" is the same as Sanskrit "raj," Gathic/Avestan "rij," "ražn," "ražng" "rashn." Compare also Germanic "rikijaz," Dutch "rijk" to rule, be powerful, rich. Proto Aryan base is "reg;" the same as Avestan "ráž;" to move in a straight line, move unopposed," hence "to rule, reign." The exact word in the sense of reigning, ruling, moving straight and unopposed; appears in the following passages in the poetic gathas; 1st and 2nd line of Yasna 34.12, 2nd line of Yasna 33.1, 3rd line of Yasna 46.5, 4th line of Yasna 50. 6 and 1st line of Yasna 53.9.
Also, the Angel "Rashnü" in Avesta who stands at entrance to realms of boundless lights and GUIDES/DIRECTS those may pass UNOPPOSED comes from the same root.
The second word, "rök," has several meanings, such as "development, ARRIVE, come down to a position, CONSTELLATION, destiny, CONCLUSION OF EVENTS." The Avestan equivalent with the exact same meaning is "raäch," compare with the Proto-Germanic rakō. "Raäch" appears in the following passages in the poetic gathas; 3rd line of Yasna 32.7, 2nd line of Yasna 32. 11, and the 2nd line of Yasna 34.7.
The word ragnarök as a whole is then usually interpreted as the "final destiny of the gods. In stanza 39 of the Poetic Edda poem Lokasenna, and in the Prose Edda, the form ragnarök(k)r appears, rök(k)r meaning "twilight." Usage of this form was popularized by 19th century composer Richard Wagner by way of the title of the last of his "Der Ring des Nibelungen" operas, Götterdämmerung; Twilight/Doom of the Gods, compare "dämmerung" with Persian "damarū." The term Götterdämmerung is occasionally used in English, referring to a disastrous conclusion of events.
Yet, Haraldur Bernharðsson correctly argues instead that the word "ragna-rök" suggests a meaning of "renewal of the godly powers." Both the Avestan and Norse accounts tell in amazing similarity of a cosmic winter/fimbulvinter and a final battle resulting in "ragnarök," ushering of an eternal spring and a splendid renewal of the universe. The similarity between the Norse accounts and the account of "Bun-dahishn" concerning events surrounding "frashökérétí" and the new act of creating is really astonishing.
Occurrences of "frashökérétí" appear in the 1st line of Yasna 30.9, 3rd line of Yasna 34.15, 2nd line of Yasna 46.19 and 4th line of Yasna 50.11; in the poetic gathas. In the first two out of its four gathic attestations, the adjective "ferasha" functions as an attribute to "ahü" or “ahüric life/superb reality.” In three places, it comes in association with "vasnā;" "wish, desire, longing, loveliness."
In addition, the superlative "ferashö.temem"- is syntactically parallel to "parāhüm-" “superb existence beyond” . The superlative "ferashö.temem" occurs as "vasnā fərashö.təməm “what is most splendid/brilliant according to wish/desire.” This is governed by the verbal expression haithyiā varəš “to make real” (Yasna 46.19) or the action noun haithyā-varəštā- “making real” (Yasna 50.11).
Avestan "varəš;" "action, make, turn into, become;" is the exact same as Old Norse "urðr" one of the three Norns namely fate;" and the Runic Symbol WYRD. Compare German "werden," Old English "weorðan" "to become."
Frashökérétí is conceived of as a turning point (urvaäsä-; 1st line of Yasna 43.6 and Yasht. 13.58). The splendid renewal takes place in 57 divine years (Ancient gathic commentary of Yasna 31.6, 2nd line; Iranian Bundahišn 34.9; Dādistān ī dēnīg 35; Pahlavi Rivayat 48.3; Dēnkard 7.11.4; Zādspram 34.46.) Compare the Koranic account of 50,000 years concerning the resurrection. Also according to Koran every 1000 years amount to 1 divine year
The more explicit description of the events believed to take place in "frašō.kərəti" is found in the Zamyād Yašt (Yasht. 19) at the end of the initial three sections as well as at the end of the final one. The agents who will make life fraša- are the “virtuoso creatures of Ahúrā Mazdā” (Yt. 19.10), the Aməšā Spəñtās (q.v.; Yt. 19.15), the spiritual and material adorable powers/angels or yazatās, the superb/excellent creators (frašō.carətar-), and saviors (saöshyaṇt-; Yt. 19.22), and above all a single savior, the “victorious Saöšyāns” (Yt. 19.89), i.e., Astvaṱ.ərəta (Yt. 19.92), and his companions (Yt. 19.95).
Life will become “ageless, without decay, not rotting, not putrefying, living forever, thriving forever, ruling at will” (Yt. 19.11.89). The dead will rise, revived by the one who does not decay, and life will be CREATED ANEW in an excellent and most splendid way. Saöšyāns will emerge from Lake Hāmūn (Avestan kąnsaöya-) wielding the victorious weapon, with his gaze of insight; he will render the whole corporal world indestructible (Yt. 19.94). His companions will advance, and Wanting/Lacking/Rage (aäšma-) will flee before them (Yt. 19.95). Awesome Mind/Spirit (vóhü- manö-) overcomes Afflicted, Beaten Mind/Spirit (aka- manö-), the rightly spoken/effective Word/Speech (ərəžuxδa- vac-) overcomes the falsely spoken Word/Speech (miθaöxta- vac-.)
Health/Weal (haürvatāt-) and Immortality (amərətāt-) overcome both Hunger (šud-) and Thirst (taršna-), and finally the ENEMY of mind/spirit, Angra Mainyü will retreat powerless to his dissolution (Yt. 19.96).
ardeshir
Bibliography : H. W. Bailey, “Indo-Iranian Studies I,” TPS 42,1953, pp. 21-42. Mary Boyce, “On the Orthodoxy of Sasanian Zoroastrianism,”BSO(A)S 59, 1996, pp. 11-28. A. Hintze, ed. and tr. with comm., Der Zamyād-Yašt, Wiesbaden, 1994. Idem, “The Rise of the Saviour in the Avesta,” 1995, pp. 77-97. H. Humbach, ed. and tr., The Gathas of Zarathshtra and Other Old Avestan Texts, collab. by J. Elfenbein and P. O. Skjærvø, Heidelberg, 2 vols., 1991. H. F. J. Junker, “Mittelpersisch frašēmurv ‘Pfau’,” Wörter und Sachen 12, 1929, pp. 132-58. B. Lincoln, H. Lommel, “Awestische Einzelstudien,” ZII 1, 1922, pp. 16-32. Idem, H. S. Nyberg, Shaul Shaked, “Eschatology and the Goal of the Religious Life in Sasanian Zoroastrianism,” The Pahlavi Rivāyat Accompanying the Dādestān ī Dēnīg, 2 parts, Copenhagen, 1990. R. C. Zaehner,The Dawn and Twilight of Zoroastrianism, London, 1961.
The use of "frashökérétí" as part of a proper name has a counterpart in Old Persian, where the adjective describes the most splendid/beautiful palace which Darius ordered to be built in Susa (DSf 56-57; DSa 5; DSj 6). Moreover, the syntagm "frašam akkūnavam," which expresses Darius’s satisfaction with the "superb/brilliant craftsmanship" over his building project (DSo 3-4), corresponds to the Gathic formula in Yasna 30.9 and Yasht 19.11., 89) namely “excellence/brilliance in creating/workmanship.”
In a religious sense, "frashö" refers to Ahúrā Mazdā’s "brilliant, ever imaginative creativity," as a root noun in the compound fraž-dā, it refers to effective, auspicious, ever creative formulation (Yasna 12.1.)
The concept of frashökérétí has no counterpart in the Indo-Aryan Vedas, yet we find an almost identical concept in the ancient Norse "ragnarök." The Old Norse word "ragnarök" is a compound of two words. The first word in the compound, "ragna," is the plural of regin ("gods" or "ruling powers").
"ragna" is the same as Sanskrit "raj," Gathic/Avestan "rij," "ražn," "ražng" "rashn." Compare also Germanic "rikijaz," Dutch "rijk" to rule, be powerful, rich. Proto Aryan base is "reg;" the same as Avestan "ráž;" to move in a straight line, move unopposed," hence "to rule, reign." The exact word in the sense of reigning, ruling, moving straight and unopposed; appears in the following passages in the poetic gathas; 1st and 2nd line of Yasna 34.12, 2nd line of Yasna 33.1, 3rd line of Yasna 46.5, 4th line of Yasna 50. 6 and 1st line of Yasna 53.9.
Also, the Angel "Rashnü" in Avesta who stands at entrance to realms of boundless lights and GUIDES/DIRECTS those may pass UNOPPOSED comes from the same root.
The second word, "rök," has several meanings, such as "development, ARRIVE, come down to a position, CONSTELLATION, destiny, CONCLUSION OF EVENTS." The Avestan equivalent with the exact same meaning is "raäch," compare with the Proto-Germanic rakō. "Raäch" appears in the following passages in the poetic gathas; 3rd line of Yasna 32.7, 2nd line of Yasna 32. 11, and the 2nd line of Yasna 34.7.
The word ragnarök as a whole is then usually interpreted as the "final destiny of the gods. In stanza 39 of the Poetic Edda poem Lokasenna, and in the Prose Edda, the form ragnarök(k)r appears, rök(k)r meaning "twilight." Usage of this form was popularized by 19th century composer Richard Wagner by way of the title of the last of his "Der Ring des Nibelungen" operas, Götterdämmerung; Twilight/Doom of the Gods, compare "dämmerung" with Persian "damarū." The term Götterdämmerung is occasionally used in English, referring to a disastrous conclusion of events.
Yet, Haraldur Bernharðsson correctly argues instead that the word "ragna-rök" suggests a meaning of "renewal of the godly powers." Both the Avestan and Norse accounts tell in amazing similarity of a cosmic winter/fimbulvinter and a final battle resulting in "ragnarök," ushering of an eternal spring and a splendid renewal of the universe. The similarity between the Norse accounts and the account of "Bun-dahishn" concerning events surrounding "frashökérétí" and the new act of creating is really astonishing.
Occurrences of "frashökérétí" appear in the 1st line of Yasna 30.9, 3rd line of Yasna 34.15, 2nd line of Yasna 46.19 and 4th line of Yasna 50.11; in the poetic gathas. In the first two out of its four gathic attestations, the adjective "ferasha" functions as an attribute to "ahü" or “ahüric life/superb reality.” In three places, it comes in association with "vasnā;" "wish, desire, longing, loveliness."
In addition, the superlative "ferashö.temem"- is syntactically parallel to "parāhüm-" “superb existence beyond” . The superlative "ferashö.temem" occurs as "vasnā fərashö.təməm “what is most splendid/brilliant according to wish/desire.” This is governed by the verbal expression haithyiā varəš “to make real” (Yasna 46.19) or the action noun haithyā-varəštā- “making real” (Yasna 50.11).
Avestan "varəš;" "action, make, turn into, become;" is the exact same as Old Norse "urðr" one of the three Norns namely fate;" and the Runic Symbol WYRD. Compare German "werden," Old English "weorðan" "to become."
Frashökérétí is conceived of as a turning point (urvaäsä-; 1st line of Yasna 43.6 and Yasht. 13.58). The splendid renewal takes place in 57 divine years (Ancient gathic commentary of Yasna 31.6, 2nd line; Iranian Bundahišn 34.9; Dādistān ī dēnīg 35; Pahlavi Rivayat 48.3; Dēnkard 7.11.4; Zādspram 34.46.) Compare the Koranic account of 50,000 years concerning the resurrection. Also according to Koran every 1000 years amount to 1 divine year
The more explicit description of the events believed to take place in "frašō.kərəti" is found in the Zamyād Yašt (Yasht. 19) at the end of the initial three sections as well as at the end of the final one. The agents who will make life fraša- are the “virtuoso creatures of Ahúrā Mazdā” (Yt. 19.10), the Aməšā Spəñtās (q.v.; Yt. 19.15), the spiritual and material adorable powers/angels or yazatās, the superb/excellent creators (frašō.carətar-), and saviors (saöshyaṇt-; Yt. 19.22), and above all a single savior, the “victorious Saöšyāns” (Yt. 19.89), i.e., Astvaṱ.ərəta (Yt. 19.92), and his companions (Yt. 19.95).
Life will become “ageless, without decay, not rotting, not putrefying, living forever, thriving forever, ruling at will” (Yt. 19.11.89). The dead will rise, revived by the one who does not decay, and life will be CREATED ANEW in an excellent and most splendid way. Saöšyāns will emerge from Lake Hāmūn (Avestan kąnsaöya-) wielding the victorious weapon, with his gaze of insight; he will render the whole corporal world indestructible (Yt. 19.94). His companions will advance, and Wanting/Lacking/Rage (aäšma-) will flee before them (Yt. 19.95). Awesome Mind/Spirit (vóhü- manö-) overcomes Afflicted, Beaten Mind/Spirit (aka- manö-), the rightly spoken/effective Word/Speech (ərəžuxδa- vac-) overcomes the falsely spoken Word/Speech (miθaöxta- vac-.)
Health/Weal (haürvatāt-) and Immortality (amərətāt-) overcome both Hunger (šud-) and Thirst (taršna-), and finally the ENEMY of mind/spirit, Angra Mainyü will retreat powerless to his dissolution (Yt. 19.96).
ardeshir
Bibliography : H. W. Bailey, “Indo-Iranian Studies I,” TPS 42,1953, pp. 21-42. Mary Boyce, “On the Orthodoxy of Sasanian Zoroastrianism,”BSO(A)S 59, 1996, pp. 11-28. A. Hintze, ed. and tr. with comm., Der Zamyād-Yašt, Wiesbaden, 1994. Idem, “The Rise of the Saviour in the Avesta,” 1995, pp. 77-97. H. Humbach, ed. and tr., The Gathas of Zarathshtra and Other Old Avestan Texts, collab. by J. Elfenbein and P. O. Skjærvø, Heidelberg, 2 vols., 1991. H. F. J. Junker, “Mittelpersisch frašēmurv ‘Pfau’,” Wörter und Sachen 12, 1929, pp. 132-58. B. Lincoln, H. Lommel, “Awestische Einzelstudien,” ZII 1, 1922, pp. 16-32. Idem, H. S. Nyberg, Shaul Shaked, “Eschatology and the Goal of the Religious Life in Sasanian Zoroastrianism,” The Pahlavi Rivāyat Accompanying the Dādestān ī Dēnīg, 2 parts, Copenhagen, 1990. R. C. Zaehner,The Dawn and Twilight of Zoroastrianism, London, 1961.
9 April 2011 00:23
Facebook User
We read in the poetic gathas of the prophet, line four of Yasna 45.4, that "ármaiti" is the "dúgedá" of Ahúra Mazdá. ármaiti means “perfect contemplation, composed, calm reflection” (búndak manishní,) and is related to the modern Persian “aramesh.”
"ármaiti" is made out of two parts: ár+maiti. The first part means tranquil, calm, rhythmic flow. Compare Avestan "ár" with Ger. "Rhein," from Middle.High.German. Rin, Gaulish Renos, lit. "that which flows," from the root *reie- "to move, flow, run," Middle.Irish. rian "river, way;" Goth. rinnan "run, flow," Old.Norse. rinna "to run," Greek. rheos "a flowing, stream," rhythmos "rhythm," rhytos "fluid, liquid.
The second compound or "maiti" is the same as latin meditat-, pp. stem of meditari "to meditate, to think over, consider, reflect," Greek. medesthai "think about," Greek medon "ruler," Welsh meddwl "mind, thinking," Goth. miton, Old.English. metan. Mederi "to heal," medicus "physician," also come from the same root. .
ármaiti therefore is the calm, creative, flow of thoughts and ideas, the composed and tranquil meditation and reflection that heals and nurtures, the feminine/nurturing aspect of the Force. ármaiti" is called the "dúgedá" of Ahúra Mazdá. Avestan "dúgedá" is the same as Old.English. dohtor, from Pre.Germanic. *dochter/dhukter, German. Tochter, Goth. dauhtar, Sanskrit. duhitar, Lithuanian. dukte, Gk. thygater, English daughter.
The original meaning of the word is to "breastfeed, nurture, nurse, care, help to grow," corresponding to Swedish. dagga, Danish. dægge "to suckle." to nurse, to foster, to nourish, Sanskrit dhayati "sucks," dhayah "nourishing;" Gk. thele "mother's breast, nipple," O.Church.Slovanic. dojiti "to suckle," dojilica "nurse," deti "child;" Lithuanian. dele "leech;" Old.Prussian. dadan "milk;" Goth. daddjan "to suckle;" Old.Swedish. dia "suckle."
Just as Old.Prussian. dadan "milk;" the Persian Drink Dugh also comes from the same root; also the name of the prophet's mother "dugh.daay" meaning nourisher, nurse, caretaker.
ármaiti is the perfect silence of contemplation which widens to the highest, most blissful consciousness. According to Yasna 21.2, ármaiti is the first whom in her perfect peace and silence, the resplendent glory of the divine rays are manifested. Most of us live projected lives, on the surface of our beings, we are cut in the vibrations of the forces which move in the outside world. When we meet unpleasant vibrations we become similarly upset and agitated and thus support such negative energies by our reciprocation. Only when the mind is still, like clear, motionless and pristine waters, and in perfect purity and peace of contemplation, we can find answers and right solutions. In ármaiti originates all activities and becomings(Yasna 44.10 & Yasna 47.2,) and from her silence, all wise words are born (Yasna 47.6.) In the Zoroastrian tradition the “ham-kars” or co-workers/co-creators of ármaiti are: waters, vision, spiritual riches and effective words or manthras.
ármaiti is the calm power of perfect contemplation to face the adverse waves and negative energies that rush from the outside environment to disturb our balance and inner-might. Perfect concentration/calm is a great sign of the Force and belongs to the strong. It is only the weak that are agitated and are cut in the vicious cycle of negative vibrations. ármaiti is the nurturing aspect of the divine force, the spiritual energy that help things grow, prosper and flow. In conclusion, i should add that oneof the names of Gd in the moslem koran is "momean" which pretty much means the same as this divine ray of Ahúra Mazdá.
ardeshir
"ármaiti" is made out of two parts: ár+maiti. The first part means tranquil, calm, rhythmic flow. Compare Avestan "ár" with Ger. "Rhein," from Middle.High.German. Rin, Gaulish Renos, lit. "that which flows," from the root *reie- "to move, flow, run," Middle.Irish. rian "river, way;" Goth. rinnan "run, flow," Old.Norse. rinna "to run," Greek. rheos "a flowing, stream," rhythmos "rhythm," rhytos "fluid, liquid.
The second compound or "maiti" is the same as latin meditat-, pp. stem of meditari "to meditate, to think over, consider, reflect," Greek. medesthai "think about," Greek medon "ruler," Welsh meddwl "mind, thinking," Goth. miton, Old.English. metan. Mederi "to heal," medicus "physician," also come from the same root. .
ármaiti therefore is the calm, creative, flow of thoughts and ideas, the composed and tranquil meditation and reflection that heals and nurtures, the feminine/nurturing aspect of the Force. ármaiti" is called the "dúgedá" of Ahúra Mazdá. Avestan "dúgedá" is the same as Old.English. dohtor, from Pre.Germanic. *dochter/dhukter, German. Tochter, Goth. dauhtar, Sanskrit. duhitar, Lithuanian. dukte, Gk. thygater, English daughter.
The original meaning of the word is to "breastfeed, nurture, nurse, care, help to grow," corresponding to Swedish. dagga, Danish. dægge "to suckle." to nurse, to foster, to nourish, Sanskrit dhayati "sucks," dhayah "nourishing;" Gk. thele "mother's breast, nipple," O.Church.Slovanic. dojiti "to suckle," dojilica "nurse," deti "child;" Lithuanian. dele "leech;" Old.Prussian. dadan "milk;" Goth. daddjan "to suckle;" Old.Swedish. dia "suckle."
Just as Old.Prussian. dadan "milk;" the Persian Drink Dugh also comes from the same root; also the name of the prophet's mother "dugh.daay" meaning nourisher, nurse, caretaker.
ármaiti is the perfect silence of contemplation which widens to the highest, most blissful consciousness. According to Yasna 21.2, ármaiti is the first whom in her perfect peace and silence, the resplendent glory of the divine rays are manifested. Most of us live projected lives, on the surface of our beings, we are cut in the vibrations of the forces which move in the outside world. When we meet unpleasant vibrations we become similarly upset and agitated and thus support such negative energies by our reciprocation. Only when the mind is still, like clear, motionless and pristine waters, and in perfect purity and peace of contemplation, we can find answers and right solutions. In ármaiti originates all activities and becomings(Yasna 44.10 & Yasna 47.2,) and from her silence, all wise words are born (Yasna 47.6.) In the Zoroastrian tradition the “ham-kars” or co-workers/co-creators of ármaiti are: waters, vision, spiritual riches and effective words or manthras.
ármaiti is the calm power of perfect contemplation to face the adverse waves and negative energies that rush from the outside environment to disturb our balance and inner-might. Perfect concentration/calm is a great sign of the Force and belongs to the strong. It is only the weak that are agitated and are cut in the vicious cycle of negative vibrations. ármaiti is the nurturing aspect of the divine force, the spiritual energy that help things grow, prosper and flow. In conclusion, i should add that oneof the names of Gd in the moslem koran is "momean" which pretty much means the same as this divine ray of Ahúra Mazdá.
ardeshir
18 February 2011 19:43