alex ardeshir farahmand - Academia.edu (original) (raw)
Papers by alex ardeshir farahmand
We read in the poetic gathas/songs concerning: "the luminosity/ splendor of the Sun, and the pure... more We read in the poetic gathas/songs concerning: "the luminosity/ splendor of the Sun, and the pure, brilliant, white dawn of the day," that no opportunities for excellence/great brilliance shall ever be postponed to another day! (See the Bagán Commentary of Yasna 50.10, 3 rd rhymed verse line, Baghan is one of three ancient commentaries of the gathas/songs.) Thus, according to the ancient Baghan Commentary every new dawn is a celestial indication/sign to make the creation more splendent and sublime! Additionally, the Zoroastrian tradition connects the celebration of Nauv-Rouz (Literally New Day/New Dawn) to one of the divine twins of the ancient Indo-Europeans, namely Yima (literally the Twin.) Yima is the ruler of the golden age of innovation and technology in the Zoroastrian sacred hymns.
The subject of Zarathustra's time, the seer-prophet of ancient Indo-Iranians has been a very cont... more The subject of Zarathustra's time, the seer-prophet of ancient Indo-Iranians has been a very contentious issue in the field of ancient Iranian studies. Some western academics have literally called that "an embarrassment of long standing" to the field of Zoroastrian studies. We have few, well-known, western scholars that are adamant that Zarathustra never existed, and is only a mythical figure! The uncertainty over the timing of Zarathustra has also been a favorite topic of polemics/vicious attacks against Zoroastrianism.
The last ten days before Vernal Equinox/New Year are a time of reflection and introspection among... more The last ten days before Vernal Equinox/New Year are a time of reflection and introspection among Zoroastrians. Not only we thoroughly clean and beautify our homes, but must come clean mentally/spiritually, about our motives and actions before the new year/spring arrives. The last ten days before the new year are called the lesser and greater Five (days) or Panjae. The Greater Five or gáthá/song days, are the immediate five days before the Vernal Equinox. Bonfires are lit before the beginning of the gáthá/song days to welcome the visit of the blessed spirits. The bright flames not only impart joy and pleasant warmth but shall illuminate our paths for the year ahead. This bonfire tradition has been preserved in the happy festival of Chahrshanbe suri or the "Feast of Bonfires" celebrated during the "last Wednesday night" before the arrival of Spring.
The festival of the Auspicious Ármaiti falls on February 18 th in the Zoroastrian sacred calendar... more The festival of the Auspicious Ármaiti falls on February 18 th in the Zoroastrian sacred calendar. Per our age-old tradition, every year, we write verses from the Avesta ("sacred songs/poetry" of the Zoroastrians) on a piece of parchment paper and affix the written charms to the door of the home on this auspicious day. The sacred verses act as an amulet for bringing blessings and good fortune of Heavens. At the same time, the powerful Avestan words act as protective shield against negative energies.
A characteristic aspect of Zoroastrianism is its veneration of light/fire. The elaborate cult of ... more A characteristic aspect of Zoroastrianism is its veneration of light/fire. The elaborate cult of fire is one of the most distinctive and striking aspects of the Zoroastrian faith and goes back to the earliest periods of the ancient Indo-European spiritual beliefs. Fire altars and eternal flames featured on Achaemenid, Parthian and Sassanid coins, seals, rock inscriptions and images are the most visible icon of Zoroastrianism. The most meticulous tending of fires and eternal flames, their ritual purity and sacred songs, enchantments said before light/fires are at the core of the Zoroastrian religious experience.
November 15 marks the last day of the month of waters in the Zoroastrian calendar. In ancient Zor... more November 15 marks the last day of the month of waters in the Zoroastrian calendar. In ancient Zoroastrianism, a splendid god-force associated with waters known as ápam napát is honored during prayers at each sunset. Apám Napát refers to some form of fire and/or brilliant energy that reside within the waters. The name literally means the "grand child, progeny of the waters." The first part of the name apá is a cognate of Latin "aqua" and refers to the "waters." The second part is a cognate of Latin "nepo," modern Persian "navae" literally "grandchild, descendant or lineage."
October 26 th marks the festival of waters. The hymn or Yašt to waters is among the longest and m... more October 26 th marks the festival of waters. The hymn or Yašt to waters is among the longest and most beautiful in the sacred Avestan literature. In Zoroastrian worship both fire and water play a crucial role. The month of waters "ábán" is the 8 th and the month dedicated to fires is the 9 th month in the seasonal Zoroastrian calendar. Yasna is the main and most sacred Zoroastrian Liturgy. Yasna literally means "yearning, intense desire, hallowing." The pouring, libation of holy water is the culminating rite of Yasna ceremony. The consecration of water is done by pounding in a mortar the dried twigs of the most sacred haômá/ höm plant with the sap of fresh pomegranate leaves together with milk/ cream. The preparation and pouring of holy water stands at the center of the second part of the Yasna ritual. The holy water is called áb-zür (Literally "the invoked water" from Avestan züt, to invoke.) The Old Avestan züt "invocation" has later been connected by word play to zür "strength, power." The belief is that by "invocation of god powers/beings" through sacred Avestan charms and prayers, the vital element of water is made stronger, purer, and more invigorating.
In Norse mythology, Ragnarök (Fate of the Reigning-Gods) is the cataclysmic, final battle between... more In Norse mythology, Ragnarök (Fate of the Reigning-Gods) is the cataclysmic, final battle between the forces of order and those of chaos. Ragnarök marks the pivotal event that ends the nine realms/worlds of Norse Cosmology. All the nine realms/worlds will be set on fire. The world tree Yggdrasil will shake violently. However, from the fiery trial and destruction of the old, a new age of invincible gods and men emerges.
The Zoroastrian midsummer festival "Maiδyö.šam" starts on June 29 th and concludes on July 3 rd. ... more The Zoroastrian midsummer festival "Maiδyö.šam" starts on June 29 th and concludes on July 3 rd. The midsummer festivities start approximately 9 days after summer solstice. Maiδyö.šam is known as the giver of rich meadows/ pastures "váströ data," in the sacred lore of the Zoroastrians or the Avesta, (See Yasna 2.9 and Vîspä.rad 2.2.) Aside from being the "giver of green pastures and rich meadows," Midsummer is closely associated with the star Tištryá and celebration of waters and the rainy season. Tištryá literally means Tri-star and refers to Sirius, the most luminous star in the night sky. The festival of Tištryá falls on July 1 st, on the 3 rd day of midsummer celebrations.
In the Avestá or the sacred poetry of the Zoroastrians, the principal function of the supreme god... more In the Avestá or the sacred poetry of the Zoroastrians, the principal function of the supreme god/titan, Ahûrá Mazdá is the "genius ordering" of the worlds and the upholding of the "artistic brilliance." Ahûrá Mazdá is embodied by "heavenly lights" or the "divine heavens." The supreme god/titan is the father of Ármaitî, genius of the earth." Ár-maiti-literally means "meditations/thoughts put in correct, right, most effective form." Spéñtá Ármaitî is the daughter of Ahûrá Mazdá, divine feminine who could best be understood as "auspicious, perfect thoughts/ideas" that bring down heaven on earth. The 12th month of the Zoroastrian sacred calendar is dedicated to Spéñtá Ármaitî. February 17 th is the feast day of Ármaitî, a festival to honor women and the earth. Just as the supreme god/titan brought about the universes by the power of his thought/ mind (hence he is called Mazdá, "he who establishes/creates through his mind power") so is Ármaitî, the thoughts/ideas that are refashioning the earth into celestial and enchanting. The importance of "thoughts, mind power and superb memory" in "creating/ manifesting" is expressed by the root *men in Indo-European poetry and is seen in numerous ancient Indo-European languages. The connection of the supreme god/titan with poetry and magical spells is seen not only in ancient Zoroastrianism but in Scandinavian mythology, where Ôdinn is also god of skaldship. During the festival of Ármaitî, women as prime force behind continuity of traditions, roots and home are honored. Also, a sacred, magical formula is written to be hung on the front door of the house. First some gravel, earth and flowers are collected from the land/house that is about to be blessed. Then, they are put inside a sac or bowl. The magi priest then recites the magic formulas/prayers as he holds a knife into the collected gravel and earth. Auspicious Ármaitî is invoked. It is said that the vicious mouth of all reptilian monsters, diabolic forces, followers of lie, darkness, sorcerers, evil rulers of the land and those who are deaf and blind to the wisdom of ahûrás are hereby bound and fastened. Then the blessing starts with the name of Yazdán, hallowed god, the name of Frédön, the great healer of yore, the Tristar or Sirius, the star Sadwés, the star Vanand and the constellation of haptörang are named and invoked for victory. Then the ašem vohü formula is recited and all the good among mortals are blessed. Concluded by twice recital of the most powerful ÿathá ahü formula. Then "the most beautiful ahüric artistry or excellence/truth" aša, "noble desire/power" airyamnö išyahae, and "the wide, brilliant eyed great fortune" saôka vourü döithrayö are invoked, followed by another ašem vohü formula and concluded by prayer for health,
We read in the poetic gathas/songs concerning: "the luminosity/ splendor of the Sun, and the pure... more We read in the poetic gathas/songs concerning: "the luminosity/ splendor of the Sun, and the pure, brilliant, white dawn of the day," that no opportunities for excellence/great brilliance shall ever be postponed to another day! (See the Bagán Commentary of Yasna 50.10, 3 rd rhymed verse line, Baghan is one of three ancient commentaries of the gathas/songs.) Thus, according to the ancient Baghan Commentary every new dawn is a celestial indication/sign to make the creation more splendent and sublime! Additionally, the Zoroastrian tradition connects the celebration of Nauv-Rouz (Literally New Day/New Dawn) to one of the divine twins of the ancient Indo-Europeans, namely Yima (literally the Twin.) Yima is the ruler of the golden age of innovation and technology in the Zoroastrian sacred hymns.
The subject of Zarathustra's time, the seer-prophet of ancient Indo-Iranians has been a very cont... more The subject of Zarathustra's time, the seer-prophet of ancient Indo-Iranians has been a very contentious issue in the field of ancient Iranian studies. Some western academics have literally called that "an embarrassment of long standing" to the field of Zoroastrian studies. We have few, well-known, western scholars that are adamant that Zarathustra never existed, and is only a mythical figure! The uncertainty over the timing of Zarathustra has also been a favorite topic of polemics/vicious attacks against Zoroastrianism.
The last ten days before Vernal Equinox/New Year are a time of reflection and introspection among... more The last ten days before Vernal Equinox/New Year are a time of reflection and introspection among Zoroastrians. Not only we thoroughly clean and beautify our homes, but must come clean mentally/spiritually, about our motives and actions before the new year/spring arrives. The last ten days before the new year are called the lesser and greater Five (days) or Panjae. The Greater Five or gáthá/song days, are the immediate five days before the Vernal Equinox. Bonfires are lit before the beginning of the gáthá/song days to welcome the visit of the blessed spirits. The bright flames not only impart joy and pleasant warmth but shall illuminate our paths for the year ahead. This bonfire tradition has been preserved in the happy festival of Chahrshanbe suri or the "Feast of Bonfires" celebrated during the "last Wednesday night" before the arrival of Spring.
The festival of the Auspicious Ármaiti falls on February 18 th in the Zoroastrian sacred calendar... more The festival of the Auspicious Ármaiti falls on February 18 th in the Zoroastrian sacred calendar. Per our age-old tradition, every year, we write verses from the Avesta ("sacred songs/poetry" of the Zoroastrians) on a piece of parchment paper and affix the written charms to the door of the home on this auspicious day. The sacred verses act as an amulet for bringing blessings and good fortune of Heavens. At the same time, the powerful Avestan words act as protective shield against negative energies.
A characteristic aspect of Zoroastrianism is its veneration of light/fire. The elaborate cult of ... more A characteristic aspect of Zoroastrianism is its veneration of light/fire. The elaborate cult of fire is one of the most distinctive and striking aspects of the Zoroastrian faith and goes back to the earliest periods of the ancient Indo-European spiritual beliefs. Fire altars and eternal flames featured on Achaemenid, Parthian and Sassanid coins, seals, rock inscriptions and images are the most visible icon of Zoroastrianism. The most meticulous tending of fires and eternal flames, their ritual purity and sacred songs, enchantments said before light/fires are at the core of the Zoroastrian religious experience.
November 15 marks the last day of the month of waters in the Zoroastrian calendar. In ancient Zor... more November 15 marks the last day of the month of waters in the Zoroastrian calendar. In ancient Zoroastrianism, a splendid god-force associated with waters known as ápam napát is honored during prayers at each sunset. Apám Napát refers to some form of fire and/or brilliant energy that reside within the waters. The name literally means the "grand child, progeny of the waters." The first part of the name apá is a cognate of Latin "aqua" and refers to the "waters." The second part is a cognate of Latin "nepo," modern Persian "navae" literally "grandchild, descendant or lineage."
October 26 th marks the festival of waters. The hymn or Yašt to waters is among the longest and m... more October 26 th marks the festival of waters. The hymn or Yašt to waters is among the longest and most beautiful in the sacred Avestan literature. In Zoroastrian worship both fire and water play a crucial role. The month of waters "ábán" is the 8 th and the month dedicated to fires is the 9 th month in the seasonal Zoroastrian calendar. Yasna is the main and most sacred Zoroastrian Liturgy. Yasna literally means "yearning, intense desire, hallowing." The pouring, libation of holy water is the culminating rite of Yasna ceremony. The consecration of water is done by pounding in a mortar the dried twigs of the most sacred haômá/ höm plant with the sap of fresh pomegranate leaves together with milk/ cream. The preparation and pouring of holy water stands at the center of the second part of the Yasna ritual. The holy water is called áb-zür (Literally "the invoked water" from Avestan züt, to invoke.) The Old Avestan züt "invocation" has later been connected by word play to zür "strength, power." The belief is that by "invocation of god powers/beings" through sacred Avestan charms and prayers, the vital element of water is made stronger, purer, and more invigorating.
In Norse mythology, Ragnarök (Fate of the Reigning-Gods) is the cataclysmic, final battle between... more In Norse mythology, Ragnarök (Fate of the Reigning-Gods) is the cataclysmic, final battle between the forces of order and those of chaos. Ragnarök marks the pivotal event that ends the nine realms/worlds of Norse Cosmology. All the nine realms/worlds will be set on fire. The world tree Yggdrasil will shake violently. However, from the fiery trial and destruction of the old, a new age of invincible gods and men emerges.
The Zoroastrian midsummer festival "Maiδyö.šam" starts on June 29 th and concludes on July 3 rd. ... more The Zoroastrian midsummer festival "Maiδyö.šam" starts on June 29 th and concludes on July 3 rd. The midsummer festivities start approximately 9 days after summer solstice. Maiδyö.šam is known as the giver of rich meadows/ pastures "váströ data," in the sacred lore of the Zoroastrians or the Avesta, (See Yasna 2.9 and Vîspä.rad 2.2.) Aside from being the "giver of green pastures and rich meadows," Midsummer is closely associated with the star Tištryá and celebration of waters and the rainy season. Tištryá literally means Tri-star and refers to Sirius, the most luminous star in the night sky. The festival of Tištryá falls on July 1 st, on the 3 rd day of midsummer celebrations.
In the Avestá or the sacred poetry of the Zoroastrians, the principal function of the supreme god... more In the Avestá or the sacred poetry of the Zoroastrians, the principal function of the supreme god/titan, Ahûrá Mazdá is the "genius ordering" of the worlds and the upholding of the "artistic brilliance." Ahûrá Mazdá is embodied by "heavenly lights" or the "divine heavens." The supreme god/titan is the father of Ármaitî, genius of the earth." Ár-maiti-literally means "meditations/thoughts put in correct, right, most effective form." Spéñtá Ármaitî is the daughter of Ahûrá Mazdá, divine feminine who could best be understood as "auspicious, perfect thoughts/ideas" that bring down heaven on earth. The 12th month of the Zoroastrian sacred calendar is dedicated to Spéñtá Ármaitî. February 17 th is the feast day of Ármaitî, a festival to honor women and the earth. Just as the supreme god/titan brought about the universes by the power of his thought/ mind (hence he is called Mazdá, "he who establishes/creates through his mind power") so is Ármaitî, the thoughts/ideas that are refashioning the earth into celestial and enchanting. The importance of "thoughts, mind power and superb memory" in "creating/ manifesting" is expressed by the root *men in Indo-European poetry and is seen in numerous ancient Indo-European languages. The connection of the supreme god/titan with poetry and magical spells is seen not only in ancient Zoroastrianism but in Scandinavian mythology, where Ôdinn is also god of skaldship. During the festival of Ármaitî, women as prime force behind continuity of traditions, roots and home are honored. Also, a sacred, magical formula is written to be hung on the front door of the house. First some gravel, earth and flowers are collected from the land/house that is about to be blessed. Then, they are put inside a sac or bowl. The magi priest then recites the magic formulas/prayers as he holds a knife into the collected gravel and earth. Auspicious Ármaitî is invoked. It is said that the vicious mouth of all reptilian monsters, diabolic forces, followers of lie, darkness, sorcerers, evil rulers of the land and those who are deaf and blind to the wisdom of ahûrás are hereby bound and fastened. Then the blessing starts with the name of Yazdán, hallowed god, the name of Frédön, the great healer of yore, the Tristar or Sirius, the star Sadwés, the star Vanand and the constellation of haptörang are named and invoked for victory. Then the ašem vohü formula is recited and all the good among mortals are blessed. Concluded by twice recital of the most powerful ÿathá ahü formula. Then "the most beautiful ahüric artistry or excellence/truth" aša, "noble desire/power" airyamnö išyahae, and "the wide, brilliant eyed great fortune" saôka vourü döithrayö are invoked, followed by another ašem vohü formula and concluded by prayer for health,
We read in the poetic gathas/songs concerning: "the luminosity/ splendor of the Sun, and the pure... more We read in the poetic gathas/songs concerning: "the luminosity/ splendor of the Sun, and the pure, brilliant, white dawn of the day," that no opportunities for excellence/brilliance shall ever be postponed to another day! (See the Bagán Commentary of Yasna 50.10, 3 rd rhymed verse line, Baghan is one of three ancient commentaries of the gathas/songs.) Thus, according to the ancient Baghan Commentary every new dawn is a celestial indication/sign to make the creation more resplendent and brilliant! Additionally, the Zoroastrian tradition connects the celebration of Nauv-Rouz (Literally New Day/New Dawn) to one of the divine twins of the ancient Indo-Europeans, namely Yima (literally the Twin.) Yima is the ruler of the golden age of innovation and technology in the Zoroastrian sacred hymns.
Prophet/seer Zarathûštrá equated the “spirit, energy, mind, mood, temperament and disposition” ma... more Prophet/seer Zarathûštrá equated the “spirit, energy, mind, mood, temperament and disposition” manö of godhood with “goodness, betterment and brilliance” vôhü.
Zarathûštrá called this “brilliant spirit” vôhü manö –“good instinct, superb sense, good intuitive mind.”
