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Chap 3 Zoroastrian-Factsheet.Pdf
Manchester Metropolitan University Equality and Diversity information factsheet stage 1 Zoroastrian Disclaimer MMU Chaplains. The interpretation of the faith, This resource has been prepared to help staff and observances and representation of standards etc. are students in raising awareness, increasing knowledge part of this professional judgement and should not be and to assist their work at MMU. construed as an authorised or official interpretation. MMU has sought to acknowledge the use of any The resource has been prepared according to the published material in the text of this resource. Any Faith Communities Navigator’ published in 2007 inadvertent omissions deemed necessary will be by the Faith Regen Foundation and guidance from corrected upon notification of this error. Key beliefs Places of worship Ahura Mazda (the one God) is said to have created a good Communal worship takes place in a Fire Temple or Agiary. It world, consisting of seven elements of creation: sky, waters, houses a burning fire called the Adur Aduran (fire of flames), earth, plants, cattle, humans (regarded as God’s helpers) and which is the central part of the temple. In addition, a ritual is fire. Zoroastrianism is a small religion with about 140,000 performed each a Zoroastrian washes his/her hands although members and: the ritual is not always strictly performed in all its detail. When it is performed, the individual will stand on the same • Their theology has had a great impact on Judaism, spot and must speak to on one during the ritual. No special Christianity and other later religions, in the beliefs facilities are required. -
ZANT AUG 2009 Nlweb
ZANTZANT NEWSNEWS A Publication of Zoroastrian Association of North Texas www.zant.org August 2009 ZANT E VENTS ZZZOROASTRIAN CCCALENDAR IIINSIDE THIS IIISSUE Past Activities 2 • 8/15: Anand Bazaar (p. 3) • 8/7 - Farvardegan (K) • 8/9-8/18: Muktad Prayers (p.3 ) Upcoming Activities 2-3 • 8/9 - 8/18 Muktad (S) • 8/22: Shenshai New Year (p.3) Kid’s Corner 4 • 9/6: Farvardegan Jashan (p. 3) • 8/14 - Hamaspathmaedayem Gh. (S) • 9/12:Cooking Class (p.3) ZANT Center Update 5 • 9/13:Religious Class (p.4) • 8/19 - NouRuz (S) Zoroastrian Stimulus Plan 5 • 9/20:Paitishem Gahambar (p.8) • 8/24 - Khordad Sal (S) Treasurer’s Corner 6-7 • 8/29 - 9/2 Maidyozarem Gh. (K) Miscellaneous 8 Traveler’s Tales 8-9 MESSAGE FROM THE BOARD BBBOARD OFOFOF DDDIRECTORS We continue to wish everyone a safe and enjoyable summer season. The ZANT Board is looking forward to celebrating all the upcoming festivities in President Kamran Behroozi our community. (972) 355-6607 Vice President Farieda Irani Treasurer Pearl P. Balsara Keep the smile, leave the tear. Secretary Khurshid Jamadar Think of joy, forget the fear. Social Director Keshvar Buhariwalla Hold the laughter, leave the pain. Director Roya Bidanjiry Director Delna Godiwalla Be joyous, because it's new year's day!! FEZANA Rep. Firdosh Mehta Mailing Address: Shenshai Nowroz Mubarak! P.O. Box 271117 Flower Mound, TX 75027-1117 ZANT Center : - ZANT Board 1605 Lopo Road Flower Mound, TX 75028-1306 We welcome and encourage feedback from our community. Please send comments or suggestions to [email protected] or mail to ZANT, P.O. -
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 -
Calendar of Holidays September 2016 - September 2017
If you have any comments, questions or corrections regarding the below calendar, please contact CSEE at 800.298.4599, or [email protected]. Calendar of Holidays September 2016 - September 2017 September 1, 2016 Church year begins (Orthodox Christianity) This day marks the beginning of the Orthodox Christian liturgical calendar. September 5 [Moves] Ganesha Chaturthi (Hinduism) This day is celebrated as the birthday of Ganesha, the elephant-headed son of Shiva and Parvati. Known as the supreme god of wisdom, prosperity and success, Ganesha bestows his presence on earth during this time. In some traditions, clay figures of Ganesha are made and worshiped for a period of two to ten days, then are thrown into the river as ritual departure back to Kailash, the sacred mountain on which he lives. September 5 [Moves] Samvatsari (Jainism) The last day of Paryushana is called Samvatsari, or the International Day of Forgiveness. Jains spend this day in prayer and contemplation, and seek forgiveness from friends, relatives and others whom they may have harmed or offended in any way. September 8 Nativity of Mary (Christianity) This feast originates in fifth century Jerusalem and celebrates the birth of the Virgin Mary, mother of Jesus. This is recognized in the Orthodox, Roman Catholic and Anglican Churches. September 9-10 (Begins at sundown on the 9th) [Moves] Waqf al-Arafa - Hajj Day (Islam) Waqf al-Arafa is the Islamic observance day during Hajj in which pilgrims pray for forgiveness and mercy. Pilgrims stay awake at night to pray on the hill of Arafat, the site where Muhammad delivered his last sermon. -
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. -
Important Dates in the Zoroastrian Religious Calendar (Including – Saalgreh I.E
C:\Users\FirdoshKTolat\Documents\Zoroastrianism\Useful\Important Days\ Master IMPORTANT DATES IN THE ZOROASTRIAN RELIGIOUS CALENDAR (INCLUDING – SAALGREH I.E. ANNIVERSARY OF FIRE TEMPLES) Mah 1 : FARVARDIN Mah 7 : MEHER Mah 2 : ARDIBEHESHT Mah 8 : ᾹVĀN Mah 3 : KHORDAD Mah 9 : ᾹDAR Mah 4 : TIR Mah 10 : DAE Mah 5 : AMARDAD Mah 11 : BAHMAN Mah 6 : SHEHEREVAR Mah 12 : ASFANDARMAD Mah 1 – Farrokh Farvardin Hormuzd Shehenshahi New Year Ardibehesht Consecration Of Rapithvan, Yazd Atash Behram Khordad Khordad Sal – Birthday of Prophet Zarathushtra Amardad Amardad Sal Jashan Khorshed Kadmi Maediozrem Gahambar (5 Days) Sarosh Mumbai Doongerwadi Dadgah – Saalgreh Farvardin Jashan – All Souls’ Day Seth Jamshedji Dadabhai Amaria or Sodawaterwalla Agyari (Adarian), Farvardin Dhobi Talao, Mumbai – Saalgreh Seth Cawasjee Dinshawji Adenwalla Dar–e–Meher (Adarian), Lonavala – Saalgreh Dasturji Jamshed Sorabji Kookadaru Baaj (Death Anniversary) Behram Allbless Baug Dadgah, Charni Road, Mumbai – Saalgreh Mah 2 – Ardibehesht Ameshaspand Zarthosti Anjumanna Atash Behram, Dhobi Talao, Mumbai – Saalgreh Bai Maneckbai Nusserwanji Chenoy Fire Temple (Adarian), Hyderabad – Saalgreh Ardibehesht Poona Kadmi & Shehenshahi Anjuman Dar–e–Meher (Adarian), Poona – Saalgreh Parsi Agyari (Dadgah), Abu Road – Saalgreh Shehenshahi Maediozrem Gahambar (5 Days) Khorshed Seth Framji Nasserwanji Patel Agyari (Kadmi) (Adarian), Mazgaon, Mumbai – Saalgreh Navsari Bhagarsath Anjumanna Atash Behram, Navsari – Saalgreh Seth Dadabhai Naoshirwanji Modi Atash Behram, Surat – Saalgreh -
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 ........................................................................................................ -
Compendium of Shenshai Zoroastrian Monthly Calendars 1379 A.Y
Compendium of Shenshai Zoroastrian Calendars 1379 AY through 1400 AY Compendium of Shenshai Zoroastrian Monthly Calendars 1379 A.Y. (2009-2010 C.E.) through 1400 A.Y. (2030-2031 C.E.) Digital Edition Compiled For Common Use Of The Entire Zoroastrian Community By: Rohinton Erach Kadva Bangalore, India 07-September-2009 Digital Edition Compiled by: Rohinton Erach Kadva, Bangalore, India. 1 Compendium of Shenshai Zoroastrian Calendars 1379 AY through 1400 AY CONTENTS Chapter Title Page No. No. 1 Note on Zoroastrian Calendars. 2 Note on evolution of names of Roz and Months 3 Schedule of festivals. 4 Shenshai Zoroastrian Monthly Calendars : a 1379 A.Y. (2009-2010 C.E.) b 1380 A.Y. (2010-2011 C.E.) c 1381 A.Y. (2011-2012 C.E.) d 1382 A.Y. (2012-2013 C.E.) e 1383 A.Y. (2013-2014 C.E.) f 1384 A.Y. (2014-2015 C.E.) g 1385 A.Y. (2015-2016 C.E.) h 1386 A.Y. (2016-2017 C.E.) i 1387 A.Y. (2017-2018 C.E.) j 1388 A.Y. (2018-2019 C.E.) k 1389 A.Y. (2018-2020 C.E.) l 1390 A.Y. (2020-2021 C.E.) m 1391 A.Y. (2021-2022 C.E.) n 1392 A.Y. (2022-2023 C.E.) o 1393 A.Y. (2023-2024 C.E.) p 1394 A.Y. (2024-2025 C.E.) q 1395 A.Y. (2025-2026 C.E.) r 1396 A.Y. (2026-2027 C.E.) s 1397 A.Y. (2027-2028 C.E.) t 1398 A.Y. (2028-2029 C.E.) u 1399 A.Y. -
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; .