The Talisman
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On the Good Faith
On the Good Faith Zoroastrianism is ascribed to the teachings of the legendary prophet Zarathustra and originated in ancient times. It was developed within the area populated by the Iranian peoples, and following the Arab conquest, it formed into a diaspora. In modern Russia it has evolved since the end of the Soviet era. It has become an attractive object of cultural produc- tion due to its association with Oriental philosophies and religions and its rearticulation since the modern era in Europe. The lasting appeal of Zoroastrianism evidenced by centuries of book pub- lishing in Russia was enlivened in the 1990s. A new, religious, and even occult dimension was introduced with the appearance of neo-Zoroastrian groups with their own publications and online websites (dedicated to Zoroastrianism). This study focuses on the intersectional relationships and topical analysis of different Zoroastrian themes in modern Russia. On the Good Faith A Fourfold Discursive Construction of Zoroastrianism in Contemporary Russia Anna Tessmann Anna Tessmann Södertörns högskola SE-141 89 Huddinge [email protected] www.sh.se/publications On the Good Faith A Fourfold Discursive Construction of Zoroastrianism in Contemporary Russia Anna Tessmann Södertörns högskola 2012 Södertörns högskola SE-141 89 Huddinge www.sh.se/publications Cover Image: Anna Tessmann Cover Design: Jonathan Robson Layout: Jonathan Robson & Per Lindblom Printed by E-print, Stockholm 2012 Södertörn Doctoral Dissertations 68 ISSN 1652-7399 ISBN 978-91-86069-50-6 Avhandlingar utgivna vid -
The Zarathushtrian Daena in a Nutshell
THE ZARATHUSHTRIAN DAENA IN A NUTSHELL TO BE 'GOOD' REQUIRES SPIRITUAL ENERGY GENERATED BY 'TARIKAT'S Who is a Parsi? Whenever this question is asked, a heap of legal, social and highly argumentative babbles are thrown in the answer. Poor Justice Davar is brought in, 'the big change in times' is put forward and a number of why's and why not's are shot out, with hollow vehemence, like "if men, why not women?" (The question is too worn out by repetition to need any elaboration.) All this endless discussions are hopelessly tangential and off the mark to the main issue, which is: a Parsi is basically a person of Religion - the Zarathushtrian Daena. Her or his life is required to be totally founded on the Daena. For a Parsi, Life and Religion are not only equal but congruent. Each point of the one should coincide with each point of the other. Every breath should inhale and exhale Daena and he or she must be aware and conscious of this. Three Good's and Freedom of Choice What is the Daena? Ask any common Parsi; the answer by nine out of ten will be: Manashni, Gavashni, Kunashni - Good thoughts, words and deeds. But if you ask: "What is your definition of Good?", he will stare at you as if you have gone mad. "You don’t know what is good?" "No", you can pursue the argument, "the definition varies with every person; what is thought as good by one is stamped as 'horribly bad' by the other. Hitler thought, killing of jews was very good. -
(Of Consciousness) Recited at Dawn, the Hoshbam Prayer, Like Other
Hoshbam: The Dawn (of Consciousness) Recited at dawn, the Hoshbam prayer, like other prayers, is poetic and enlightening. It is the dawn not just of a new day, but of the consciousness, of the realization of our oneness with the Creator and Creation. It reminds us of our role in this earthly sojourn, and of our final goal of Frashokereti. First in a series of articles on this inspiring prayer, we bring you the Avesta text, followed by the translation and the inner exposition as revealed by Ilm-e-Khshnoom. By SILLOO MEHTA Adapted in English from the Gujarati articles of K. N. Dastoor Hosh means consciousness and bam the sky. At the physical level, Hoshbam or dawn is a ray of light in the sky breaking into a flood of sunlight. At the spiritual level, Hoshbam is the dawn (awakening) and expansion of divine consciousness in us. The recitation of this talismanic prayer, Hoshbam, at dawn, enables us to do this. How? Read on… The time of dawn is considered by all religions to be holy and auspicious. It is a time when Light conquers Darkness, Good overcomes Evil, Mother Nature awakens from slumber to the waking call of the rooster who proclaims, “O man, awaken from sleep as another day has dawned. Get busy with your duties but before you do so, remember God with devotion and start the day with your offerings (prayers).” In the religion of Zarathushtra, the time period starting 72 minutes before sunrise until sunrise is known as Hoshbam and a prayer of the same name is to be recited in that period. -
Zarathushtra As Victor in the Verbal Contest DALE L
Zarathushtra as Victor in the Verbal Contest DALE L. BISHOP Columbia University In a long note to his translation of the Canaanite Poem of Baal, Professor Gaster em phasized the significance of the exchange of curses and taunts as a " standard element of the Ritual Combat." 1 Scholars of the Indo-Iranian religion have long debated the importance of the verbal contest in the Aryan tradition. In the Indo-Iranian journal of 1960 F. B. J. Kuiper presented a summation of the textual evidence supporting his argument that the verbal contest was a central component of the whole series of ritual battles celebrating the Aryan New Year. Although the bulk of the evidence for Kuiper's thesis was drawn from the Rig Veda, he also cited several Avestan texts which, he felt, praise·the virtues of the eloquent warrior in the verbal contest. Most of these citations are from the Yashts, which might be expected to reflect pre-Zarathushtrian concepts later introduced into "catholic Zoroastrianism. ,,2 Kuiper thus did not examine in detail the early Gathic evidence for the verbal contest because he felt that Zarathushtra had modified the old Aryan conccpt to bring it into accord with his own ideas about eschatology. Nor did Kuiper bring into con sideration the post-Yasht Videvdad material or the Middle Persian evidence because both lack the complex of terms derived from his hypothetical Aryan verb root 'yZik(!J)- 'to pro claim solemnly') We will examine here the opening section of Fargard 19 of the Videvdad and the Middle Persian Denkard's account of the prophetic predecessors of Zarathushtra from the point of view of the significance of the verbal dispute in these texts. -
On the Good Faith
On the Good Faith A Fourfold Discursive Construction of Zoroastrianism in Contemporary Russia Anna Tessmann Södertörns högskola 2012 Södertörns högskola SE-141 89 Huddinge www.sh.se/publications Cover Image: Anna Tessmann Cover Design: Jonathan Robson Layout: Jonathan Robson & Per Lindblom Printed by E-print, Stockholm 2012 Södertörn Doctoral Dissertations 68 ISSN 1652-7399 ISBN 978-91-86069-50-61650-6 Avhandlingar utgivna vid Institutionen för litteratur, idéhistoria och religion, Göteborgs universitet 25 ISBN 978-91-88348-47-0 Contents Abbreviations ........................................................................................................................................ vii Acknowledgements ............................................................................................................................... ix Chapter 1: Introduction ......................................................................................................................... 1 1.1. Point of departure and previous research ............................................................................. 4 1.2. Aims, scope and delimitations of the study ........................................................................ 10 1.3. Outline of the thesis ................................................................................................................ 13 1.4. Sources and selection procedure ........................................................................................... 14 1.5. Notes on transliteration ........................................................................................................ -
Genealogical Approach to the Role of Zoroastrianism in Ancient Iran's Education System
J. Basic. Appl. Sci. Res., 3(6)699-706, 2013 ISSN 2090-4304 Journal of Basic and Applied © 2013, TextRoad Publication Scientific Research www.textroad.com Genealogical Approach to the Role of Zoroastrianism in Ancient Iran's Education System Homeyra Barzideh Phd Student of Kharazmi University, Tehran, Iran ABSTRACT The aim of this article is to evaluate discoursed and non-discoursed structures about Iran's history and Zoroastrianism and forming rules of educational discourse system by considering more comprehensive system of discourse system or knowledge formation (episteme) in Zoroaster era and after that. Present article has been written to evaluate role of Zoroastrianism in ancient Iran's education according to Michel Foucault's theories and his researches including archeology, genealogy and problem-identification. The processes of identity creation of a Zoroastrian on the basis of Zoroastrianism difference with similar religions, knowledge-based system formation, legal instructions in mentioned era, and the relations between knowledge and power had been reviewed. The results reveal that in spite of the existence of several local power centers, religious education system in ancient era was the only power that formed the truth and created knowledge. KEYWORDS: Iran's history, legal instructions, religious education system. 1. INTRODUCTION Foucault was a recent philosopher and sociologist who had introduced modern methods to evaluate social and historical systems. Power and its' related issues are the main notions of Foucault's thoughts. He used archeology and genealogy concepts to explain power. Every distinct fields of knowledge in any special era has divestive and affirmative rules that determine the question subjects. -
Homage Unto Ahura Mazda
Homage Unto Ahura Mazda By Dastur Dr. M. N. Dhalla www.Zarathushtra.com Table of Contents Homage Unto Ahura Mazda TABLE OF CONTENTS .................................................................................................................... I CHAPTER I .................................................................................................................................. 1 THOU ART ALL IN ALL TO ME, AHURA MAZDA ............................................................................ 2 THY NAME IS ABOVE ALL NAMES, AHURA MAZDA ...................................................................... 3 THOU ART THE CREATOR OF ALL, AHURA MAZDA....................................................................... 4 THOU ART OUR NEAREST AND DEAREST, AHURA MAZDA............................................................ 5 THOU ART ALL-GOOD, AHURA MAZDA........................................................................................ 6 THOUGH INVISIBLE THYSELF, THOU ART ALL-SEEING, AHURA MAZDA ...................................... 7 THOU ART LIGHT, AHURA MAZDA............................................................................................... 8 THOU ART THE SAME FROM AGE TO AGE, AHURA MAZDA ........................................................... 9 THOU ART AGELESS, AHURA MAZDA........................................................................................ 10 THY WILL IS THE POLE STAR OF MY LIFE, AHURA MAZDA ......................................................... 11 MY HEART LONGS FOR THEE, -
Part Six: Yasna 31. 11 and 12
Part Six: Yasna 31. 11 and 12. Yasna 31.11 and 12 Y31.11 and 12 are important verses, for more reasons than one. They express ideas that are implied elsewhere in the Gathas -- that the purpose of the material existence is to enable the choices and experiences that result in an evolution from a mixed ('good'/'bad') way of being to one that embodies, personifies, the true (correct, good) order of existence completely -- a way of being that is personified Wisdom (mazdA-).1 The acquisition of Wisdom is experience based. In Zarathushtra's thought, the material existence is necessary to enable spiritual perfection, completeness. A neat paradox. And verse 12 also corroborates a foundational (and beautiful) aspect of Zarathushtra's thought, which also appears elsewhere in the Gathas, and (without contradiction) in later texts -- Avestan and Pahlavi. But we today have largely forgotten it. Yet it forms a bedrock of his envisionment, and one which is at totally odds with today's conventional wisdom regarding 'this life' and the 'afterlife'. Here are verses 11 and 12 of Y31 in Avestan, with my translation. A discussion of their significance follows. I then give a word by word linguistic analysis, including the opinions of the linguists in our group; and at the end (to show their opinions in context, and for comparative purposes), I give the full translation of these 2 verses by each linguist in our group. To avoid repeated references to their translations, commentaries and opinions, I footnote them here.2 Y31.11: hyat; N/; mazdA; paOUrvim; gaE{WscA; TaSo; daENWscA; {wA; maNa<hA; xraTuCcA; hyat; asTvaNTem; dadW; UCTaNem; hyat; CyaO{aNAcA; s/Ngh=scA; ya{rA; vareN/Ng; vasW; dAy?TE;3 Y31.12: a{rA; vAcem;4 baraITi; mI{ahvacW; VA; ereC;VacW;5 vidvW; vA; evidvW; vA; ahyA; zeredAcA; MaNa<hAcA; ANUC;HaxC; ArmaITIC;6 MaINyu; peresAITE Ya{rA; maE{A; . -
Texto Completo
ISIDORIANUM 25/50 (2016) 277-285 ISIDORIANUM 50 (2016) 277-285 Cuidado del mundo, cuidado de la palabra, cuidado del alma La visión del problema según el zoroastrismo José Antonio Antón Pacheco Universidad de Sevilla Resumen: En este artículo se intenta mostrar si se puede aplicar el concepto grie- go de epiméleia al pensamiento zoroastriano. Más en concreto, se abordan los temas del cuidado del mundo, el cuidado de la palabra y el cuidado del alma. Para ello se analizan algunas categorías fundamentales del mazdeísmo tales como menog, getic, paiman, daena, jorrah o fravarsi. La conclusión que se extrae es que sí es pertinente hablar de cuidado del mundo, cuidado de la palabra y cuidado de sí en el ámbito zoroastra en particular y en el ámbito iranio en general. Abstract: This paper treats to demonstrate if it is possible to apply the Greek concept of “epitemeleia” to the Zoroastrianism. Specifically, we treat the issues of World care, word care and soul care. In order to do so, we analyze some core categories of Mazdeism such as menog, getic, paiman, daena, jorrah orfravarsi. The conclusion we reach is that certainly it is pertinent to talk about World care, word care and self-care in the Zoroastrianism in particular, and in the Iranian area in general. Nuestra intención es mostrar de qué manera el problema del cuidado de sí y del cuidado del mundo, es decir, eso que responde a la epiméleia griega, está presente en el zoroastrismo. Para ello no queremos en absoluto forzar los textos, a sabiendas de que muchas veces uno encuentra lo que busca. -
History of Zoroastrianism, by M.N. Dhalla: (1938)
History of Zoroastrianism BY MANECKJI NUSSERVANJI DHALLA, PH. D., LITT.D. High Priest of the Parsis, Karachi, India AUTHOR OF Nyaishes or Zoroastrian Litanies, Zoroastrian Theology, Zoroastrian Civilization, Our Perfecting World – Zarathushtra’s Way of Life idha apãm vijasāiti vanghuhi daena māzdayasnaish vispāish avi karshvãn yāish hapta. “Henceforth from now may spread The Good Mazdayasnian Religion Over all the zones that are seven.” This electronic edition copyright 2003 by Joseph H. Peterson. Last updated March 2, 2021. Originally published: New York: Oxford University Press, London Toronto, 1938 TO KHAN BAHADUR KAVASJI HORMASJI KATRAK, O.B.E. at hvo vangheush vahyo nā aibijamyāt ye nāo erezush savangho patho sīshoit ahyā angheush astvato mananghaschā haithyeng āstīsh yeng ā shaetī ahuro aredro thwāvãns huzentushe spento mazdā. “May that man attain to better than the good Who helps teaching us the upright paths of blessedness Of this material world and that of the spirit – The veritable universe wherein pervades Ahura – That faithful, wise, and holy man is like unto thee, O Mazda.” - ZARATHUSHTRA Contents Foreword....................................................................................................i ABBREVIATIONS.....................................................................................ii CHAPTER I. THE SOURCES....................................................................1 CHAPTER II. AIRYANEM VAEJAH.........................................................5 THE GATHIC PERIOD – ABOUT 1000 B.C.......................................8 -
Zoroastrianism: the Iranian Roots of Christianity?
Zoroastrianism: The Iranian Roots of Christianity? Bryan Rennie, Department of Religion, History, Philosophy, and Classics Westminster College, New Wilmington, PA 16172-0001 [email protected] To readers other than scholars of Iranian religion this material is very late, the oldest manuscript being from the thirteenth may be new, but the issue of Zoroastrian influence on Biblical century CE. religions is itself far from new. Matthew Black, John Bright, The reliability of oral tradition in preserving such ancient Harold Henry Rowley, William David Davies, Walther material as the Hindu 0g Veda from around 1,200 BCE is Eichrodt, Reginald H. Fuller, Theodore Gaster, E. O. James, seldom seriously questioned but the similar antiquity of the and Helmer Ringgren all recognized it. Parallels between the Avestan materials is not widely accepted. It is true, as Mary Jewish and Christian Messiah and the Zoroastrian Sosyans Boyce says, that absolute dating is impossible for this sort of were noted in Ί906 by Lawrence Mills and in 1926 by Hu material (1992, 1168). And Almut Hintze agrees that attempts bertus Von Gall. George Carter wrote a monograph on Zoro at dating any Avestan text are uncertain (1999, 77). The astrian influence in 1918. It was a common theme of the Avestan texts are complemented by more extensive materials Religionsgeschichtliche Schule, who suggested a thoroughgo in Pahlavi, which were composed between the ninth and ing influence on Jewish and Christian apocalyptism, messian- tenth centuries of the Christian era. The Dênkard, the Bunda- ism, and eschatology. Finkelstein and Manson in 1929 and hisn, the Zädspram, the Dädestän J Dënïg, the Pahlavi Ri- 1938 suggested that "Pharisee" derives from a Pahlavi rather väyat, the Bahman Yast or Zand J Wahuman Yasn, the Arda than a Hebrew root, and thus means "Persian" or "Persian- Wiräz Nämag all date from between the seventh and the tenth izer." That has not been decided and seems to have been centuries CE. -
Gathas of Zarathushtra {English Version}
GATHAS OF ZARATHUSHTRA {ENGLISH VERSION} - Dr.IRACH J.S.TARAPOREWALA THIS E BOOK IS PRESENTED BY THE EDITOR, BEHRAMSHAW JAL KALIANWALA TO THE PARTICIPANTS OF THE 6TH WORLD ZOROASTRIAN YOUTH CONGRESS AT AUCKLAND, NEW ZEALAND 28TH DEC, 2015 – 2ND JAN. 2016 COURTESY OF THE 6TH WZYC ORGANIZING COMMITTEE TINAZ KARBHARI - CHAIRPERSON NAZNEEN SUKHIA ROXANNE MEDHORA CO-CHAIR CO-CHAIR BURZIN FATAKIA XERXES SUKHIA TREASURER SECRETARY CYRUS DAJI KAINAZ JAMASBEHZAD ACCOMMODATION & TRANSPORT VISA & REGISTRATION DELZIN BALSARA FERZEEN DADABHOY SPEAKERS CO-MARKETING LEADER PIRAN TATA SANAYA MASTER WEBSITE CO-MARKETING LEADER KARMIN HOMAVAZIR ENTERTAINMENT GATHAS OF ZARATHUSHTRA ENGLISH VERSION AS TRANSLATED AND COMMENTED UPON BY DR. IRACH J. S. TARAPOREWALA This E Book is Edited and Published for Free Distribution by B J.Kalianwala, SUNNY VIEW, 25 Malcolm Baug, Jogeshwari W. Mumbai 400102. E Mail: [email protected] SPITAMA ZARATHUSHTRA AHURA MAZDA‐ THE LORD AND CREATOR OF LIFE [Ahura] and of MATTER–the Universe,[Mazda], nominated Spitama, [the personal name of the Prophet] as His Messenger Prophet to Prophesy before the people, the outcomes that may be expected from the behavior of Human Beings. He promulgated the need for Truth, as also of Love in all their Words, Actions and Deeds. These would lead to Happiness which was essential to maintain good health. ZARATHUSHTRA was the title by which He was known after He had proclaimed His Message. The title is derived from “ZARATHA” [golden] and “USHTRA’ [Light] from the root USH meaning “to shine”. This designation of the Prophet would mean “HE OF THE GOLDEN LIGHT”, which is just the appropriate name to be given to one of the Greatest of the Light –Bringers of the World.