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  • user 2:45 am on 9th July 2016 Permalink | Reply
    Tags: rene guenon, shaykh abd al wahid yahya,   

    René Guénon on Zoroastrianism 

    René Guénon on Zoroastrianism

    Guénon, in one of his early writings compiled in Miscellania, mentions Zurvanism as the correct and esoteric understanding of Zoroastrianism.

    In The Crisis of the Modern World, he makes the extraordinary claim that Zoroaster does not designate an individual person, but rather represents a prophetic and legislative function, which he thinks may have been a collective function representing the whole priestly caste.

    In The Symbolism of the Cross, he expresses the opinion that the concept of ‘Universal Man’ seems to be represented in Zoroastrianism by Vohu Mana.

    In Introduction to the Study of the Hindu Doctrines, he mentions that the Parsis exist.

    In a letter to Julius Evola, he says that no regular initiatic organization seems to exist among the Parsis, “who moreover have conserved only rather incomplete fragments of their tradition”, whereas the Zoroastrians of Central Asia “have quite other knowledge, even if they keep it hidden.”

  • user 2:19 am on 9th July 2016 Permalink | Reply
    Tags: akhshti, ard, arshtat, , mithra, rashnu, rata, rathwo berezato, sraosha, Yazatas   

    Zoroastrianism: the Yazatas 

    The Yazatas  appear to occupy precisely the same role in Zoroastrianism as the Devas do in Hinduism.
    The Yazatas are divided into male and female, though it is sometimes acknowledged that they are genderless. Many of the Yazatas are mentioned alongside counterparts or partners, some of the opposite gender, and some of the same gender. For example, Ahura is often paired with Mithra, Rashnu is often paired with Sraosha or Arshtat (the feminine angel of rectitude), Armaiti is often paired with Rata (the feminine angel of charity and grace), and Vohu Mana is sometimes paired with Akhshti (the feminine angel of peace). The pairings are not usually said to be of a sexual or marital nature.
    The first Yazata, both ontologically and chronologically, is Ahura Mazda. Next are the Ameshaçpentas. For the order and hierarchy of the rest of the Yazatas, we have a medieval text to go by, the Bundahishn. The next creation listed in the Bundahishn after the Ameshaçpentas, Good Speech, is mysterious to me. The next creation was the Yazata of obedience, Sraosha. Sraosha has been identified with the Archangel Gabriel by the great Sufi philosopher Suhrawardi. The next creation after Good Speech and Sraosha was Manthra Spenta (Holy Words/Scriptures). The next creation was Nairyosangha the Archangel of Messengership. After creating Good Speech, Sraosha, Manthra Spenta, and Nairyosangha, the next creation was Rathwo Berezato, the Yazata of the six divisions of the year. Then came Rashnu the Yazata of Truth and Justice, and Mithra the Yazata of Covenants and Oaths. These two, along with Sraosha, are the Yazatas through whom men will be judged on Judgment Day. The last spiritual creations listed are Ard the Yazata of Blessings, and several angels corresponding to specific blessings.
    It seems worth mentioning that the various parts of the Avesta are said to literally be Yazatas.

  • user 12:55 am on 9th July 2016 Permalink | Reply
    Tags: , , Dîn, , fravashis, heavenly witness   

    Zoroastrianism: the Fravashis 

    This information is mostly derived from Henry Corbin’s Cyclical Time and Ismaili Gnosis. I do not endorse all the below doctrines.

    The Fravashis

    Ahura Mazda dwells in endless light, which is His own Omniscience and Goodness. This Omniscience and Goodness is identical with Dîn, ‘the eternal religion’ or revelation, which is in turn identical with the fravashi. The fravashis are the celestial archetypes aka angels aka Yazatas which watch over everything and constitute the innermost aspect of every human being, acting as our tutelary angels in this world and becoming fully united with us in the hereafter. They are also said to be the innermost essences of everything, including Ahura Mazda, though these non-human fravashis are mentioned less often. The fravashis themselves are said to have fravashis. Some say that there is an indefinite series of fravashis of everything, including Ahura Mazda.

    After the fravashis were created, they were given a choice between remaining in Heaven and being incarnated on the Earth to do battle with Angra Mainyu. The word fravashi has the etymological meaning of “those who have chosen,” according to the Iranologists Henry Corbin and Harold Bailey. The fravashis invariably choose to be incarnated. At the time of deliberating about this choice, they are said to partake in Ahura Mazda’s Omniscience, so they know exactly what they are signing up for.

    The fravashis of the righteous who have passed away are said to be able to assist those who ask for their help in this world.

    Farvarin Yasht 13:70 says (in translation), « They, the Asha-abiding fravashis, come to assist those who are beneficent and not hurtful or offensive. To them, the fravashis will assuredly come flying like birds well-winged. »

    For information on Sufi expressions of the idea of the Fravashi, see: http://www.chishti.ru/heavenly_witness.html

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