Spirit Realms and conflict among the spirits/mind-energies in the pre-mortal existence,


Copyright: @2013 Ardeshir Farahmand. This is an open-access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited.

Zarathushtra’s ultimate belief is that any known or unknown world/universe is akin to a mind-energy formation or a formulation of consciousness. Various configurations of spirit/mind energy reveal different levels of reality. There are infinite worlds, but the beginning, becoming and hidden meaning of all the worlds is in the world of spirit/mind, in the realm of the conscious force/energy.

Mazdá or more properly Ma(n)zdá is the ONE Gd of Zarathushtra. Mazdá is the Gd of “mind-power and foresight,” the Gd of discovery and spiritual journey, the the Gd of growing insights, the Gd of unfolding new knowledge, the Gd of mind voyage and imagination.

From the Mind of Mazda flowed most brilliant thoughts. These thoughts were not just his wondrous spiritual creation, but Mazdá desired supreme powers like unto himself that were master-creators and god powers (ahúrás.)

In order for the spirits to be more than servant creatures, they were endowed with individual conscious force, will-power and desire, so that they could choose freely. Otherwise, they would only have been servants of the “Pristine, Splendid Mind Power of Mazdá,” (man.yéush mazdá paöúrvím spéñt.ahyá, Yasna 28.1, 2nd rhymed verse line)

Nothing was evil from the beginning. Even the Evil Spirit was not so. Evil came about when some spirits “wish/desire was not to ascend/overcome” anymore, (nöit eresh víshyátá; Compare Avestan eresh with Proto Indo European ereð, “to mount, ascend, high, lofty” Old Irish ard, See Yasna 30.3, 3rd rhymed verse line and Yasna 30.5, 1st rhymed verse line.)

But with choices came the gift of consequences. And without the gift of consequences there would have been no learning, no overcoming of mistakes and no ultimate triumph of the spirit. Thus, the poetic gathas teach that evil is NOT eternal. Evil will be undone; when new insights are learned, limitations are surpassed and new powers of spirit/mind are unleashed.

The poetic gathas reject the idea that evil/gloom or diabolic forces are an illusion, as well as the idea that evil is equally as ultimate as good.

They teach that the underlying wonder in the entire phenomenal world is a spiritual evolution in mind-powers toward a situation in which all forms will ultimately reveal the infinite powers of their spirit.

The following verses in the poetic gathas refer to the choices of, and conflict among the spirits/mind-energies in the pre-mortal existence. I have provide a word by word analysis for the benefit of those who might be interested.

We read in the poetic gathas in Yasna 45.2, 1st and 2nd and 5th rhymed verse lines concerning the primeval world of the spirits/mind-energies;

At fra-vakhshyá ang.héush mainyü paöúruyæ
Yayáv spanyáv üití mravat yém añgrem
…………
Nöit daænáv nöit urvánö hachaiñtæ

I shall speak forth of the primeval world of the spirits/mind-energies
When the splendid/auspicious recounted to the afflicted, gloomy one;
……….
Not our visions, not even our souls/passions are akin”

fra-vakhshyá from fra-vac; “voice forth, speak forth”
ang.héush from ah; “existence, world” Compare “ah” with Vedic “as,” Hittite “esmi,” Old Norse “emi,” English am “to be”
spanyáv from spi; “splendid, gorgeous,” Compare Lithuanian splendziu “I shine/radiate”
añgrem from añgr; “affliction, sorrow, anguish,” also “constricted, tight, narrow” Compare with Old Norse angr/ongr, Old English enge, German eng
mravat from mrú; “narrate, recount, tell” Compare Old High German mari “news, tale,” Middle High German merechyn “short verse narrative,” German Märchen, “a narrative or tale,”
Nöit means “not”
daænáv from di/dee; “power to see, vision”
urvánö from urvá; “soul, passion” also “effective energy, will-power to choose/act”
hachaiñtæ from ha-cha; “same kin, kinship”

In Yasna 30.5, 1st and 2nd rhymed verse lines, we read of what kind of becoming/destiny the spirits commanded;

Ayáv mainiáv varatá//yé dregváv achishtá verezyö
Ashem mainyüsh spénishtö//…

“These spirits/mind energies willed//the deceitful (chose) the most afflicted becoming/destiny
Excellence; the most splendid, auspicious mind-energy”

Varatá from var; “to will, wish, desire” Compare Old Norse vilja
Achishtá from aka; “affliction, hardship, quarrel, contention, strife” Compare Old Norse aka “to beat, strike” Old Irish ag “battle”
Verezyö from verez; “turn into, become” Compare German werden, Also, the rune of “destiny, becoming” Wyrd comes from the same proto-Aryan root
Dregváv; “deceitful, devious, treacherous, false, fake, mistaken”
Ashem from ashá/arthá; Compare to Greek aristos, arête “excellence, virtue, the best one can be”

In Yasna 30.4, 1st and 2nd rhymed verse lines, the choice of the spirits establishes vibrant life and miserable existence;

At chá hyat tá hém mainyü// jasaætem paöúruvím dazdæ
Gaæm- chá a-jyaitím- chá//…

“These spirits/mind-energies together//came in the primeval beginning and established
Life and miserable existence”

Hém; Greek hama, Gothic sama, German samt “together”
Jasaætem from jam; Sanskrit gamaiti, Gothic giman “come”
Gaæm; Lithuanian gyvata “(eternal) life” gyvas “living, life”
a-jyaitím; a- in the beginning is a negation, jyaitím from jya, Sanskrit jivah, Russian jizni “Life.” The compound a-jyaitím means “non-life, living dead, miserable existence”

The above verse is similar to Yasna 44.15, 3rd rhymed verse line;
hyat hém spádá an.aöchang-há jamaitæ
“The opposing armies came together clashing”

In Yasna 30.3; 1st, 2nd and 3rd rhymed verse lines; the spirits were revealed as two opposite visions, one as ever better and always more wondrous; the other most beaten and afflicted. The benevolent foresight’s wish/will was to excel, surpass; not so was the wish of the envious despair.

At tá mainyü paöúruyæ//yá yémá khvafená asrvátem
Man.ahi- chá vach.ahi- chá//shyaöthanöi hí vahyö akem- chá
Ávs- chá hú-dáv.ang.hö eresh víshyátá// nöit duž-dáv.ang.hö

“These spirits/mind-energies from the primeval beginnings//echoed as two opposite visions, dreams
In mind/understanding, in voice/expression, // in manifestation, as this: ever better, always more wondrous; or most beaten
Of these the benevolent foresight wish/desire was to surpass, exceed//not so the malevolent unintelligent”

Yémá; Compare with Latin Gemini “twins”
Khvafená; “sleep, dream vision” Compare with German schlafen
Asrvátem from srú; “to sound, echo, reverberate”
Man.ahi from man; Old Norse minni “mind, understanding,” also “memory, record”
Vach.ahi from vac; “voice, expression”
Shyaöthanöi from shyaö; “happening, manifestation” Old English scēon, Old Frisian schia, German geschehen, schehen: “happen, to come to pass, occur,” Farsi shodan comes from the same root.
Hí; Proto Germanic hi, Old Church Slavonic si “this, as this”
Vahyö from vah; “ever better, always more wondrous”
akem from aka; “most beaten, most afflicted” “Compare Old Norse aka “to beat, strike” Old Irish ag “battle”
hú-dáv.ang.hö from hú-dá; “good vision, insight, providence” also by word play “benevolence.”
eresh; “surpass, exceed, excel” Compare Avestan eresh with Proto Indo European ereð, “to mount, ascend, high, lofty” Old Irish ard
víshyátá from vísh; “desire, wish,”
duž -dáv.ang.hö from duž –dá; “lack of foresight, unintelligent,” also by word play “malevolence.”

ardeshir

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3 Responses to Spirit Realms and conflict among the spirits/mind-energies in the pre-mortal existence,

  1. zaneta garratt says:

    i seem to remember- ard ri-the high king of ireland, you mentioned ard in this very nice article, ardeshir

  2. Ardeshir Farahmand says:

    As I stated earlier the modus operandi of the so called gatha movement (a misnomer) of mr ali akbar jafarey and his true disciples, such as mr ronald delavega is as follows:

    1. After their “speculations” on the real gathas have been exposed, they will divert to secondary and totally peripheral and irrelevant side-issues.
    2. The person who have exposed their “far-fetched tales” on gathic matters is then painted as someone with an axe to grind, biased, deluded (while they, still have not responded to the main issues exposed)
    3. Next they relate bigotry and prejudice to the person who has unraveled their hollow rhetoric concerning the real poetic gathas

    Mr Delavega has asked the following question:
    “Where in the Gathas, do you find the idea, and I am truly curious about this, that there exists the ability to choose druj in the spiritual dimension, when no one, that has not overcome druj is allowed to cross the Chinvat Peretu? Spenta Mainyu 3.11 (Y 49.11) (and please note that the verse before, 10, states that Ahura keeps the souls of the Ashavans and their praises in His abode (Mainyava/Menog) and no one, or nothing, else)”

    The answer was provided in detail with a word by word analysis of the gathic passages:

    Yasna 45.2, 1st and 2nd and 5th rhymed verse lines concerning the primeval world of the spirits/mind-energies;
    I shall speak forth of the primeval world of the spirits/mind-energies
    When the splendid/auspicious recounted to the afflicted, gloomy one;
    ……….
    Not our visions, not even our souls/passions are akin”

    Yasna 30.5, 1st and 2nd rhymed verse lines
    “These spirits/mind energies willed//the deceitful (chose) the most afflicted becoming/destiny
    Excellence; the most splendid, auspicious mind-energy”

    Yasna 30.4, 1st and 2nd rhymed verse lines, the choice of the spirits establishes vibrant life and miserable existence;
    “These spirits/mind-energies together//came in the primeval beginning and established
    Life and miserable existence”

    In Yasna 44.15, 3rd rhymed verse line;
    “The opposing armies came together clashing”

    In Yasna 30.3; 1st, 2nd and 3rd rhymed verse lines; the spirits were revealed as two opposite visions, one as ever better and always more wondrous; the other most beaten and afflicted. The benevolent foresight’s wish/will was to excel, surpass; not so was the wish of the envious despair.

    “These spirits/mind-energies from the primeval beginnings//echoed as two opposite visions, dreams
    In mind/understanding, in voice/expression, // in manifestation, as this: ever better, always more wondrous; or most beaten
    Of these the benevolent foresight wish/desire was to surpass, exceed//not so the malevolent unintelligent”

    By twisting the following words from my article: “Zarathushtra’s ultimate belief is that any known or unknown world/universe is akin to a mind-energy formation or a formulation of consciousness. Various configurations of spirit/mind energy reveal different levels of reality. There are infinite worlds, but the beginning, becoming and hidden meaning of all the worlds is in the world of spirit/mind, in the realm of the conscious force/energy.”
    mr delavega makes the following statement:

    “An Abode of Songs, A House of Deceit/Illusion a House of the Highest Mind/Thinking are so overwhelmingly abstract that is hard to conceive a logical thread of thought by which one could call them unknown Realms. Thus, in the Gathas……., you don’t find Unknown Realms. You may fight allegories , abstractions etc but even those have descriptive names and can hardly be called unknown. However to posit Unknown realms being mentioned in the Gathas , is in American slang ‘stretching it’ and not a bit but a lot.”

    I think mr delavega should seriously be asked, which gathas he is referring to??? The poetic gathas of Prophet/seer Zarathushtra or the gathas of mr ali akbar jafarey, his teacher/ guide????

    Since I know the original poetic gathas by heart, word by word, line by line; allow me to refer our readers to Yasna 31.1, 1st rhymed verse line where the seer/Prophet talks of “hereto unheard teachings, words” (agüshtá vach-áv séng.há-mahí.) The term agüshtá “unheard” implies also “unknown, novel, new.”
    Also, in Yasna 48.3, 3rd rhymed verse line; the seer/Prophet refers to his teachings as (güžrá séng.háv-ang-hö) “deep, profound, mysterious.”

    mr delavega then continues as follows:
    “The implications of many translations of sucha manah, is that it is either the clear logical thinking mind devoid of prejudice or simply the clear thinking that is logical and does not prejudge . I for one fail to see sucha manah in looking for or claiming there are Unknown Realms in the Gathas , If truth be told, the Gathas is not about unknowns but but about to how to learn to live in the Mainyava dimension of existence and it does not teach, or mentions, Unknown,”

    Let us examine mr delavega’s rendering of “sucha manah,” against facts:

    Süchá; Proto Germanic skinan/scinan, Old Church Slavonic sinati “to flash up, SHINE, illuminate, be radiant,
    Man-ang-há; “mind/spirit, intuitive understanding, power to envision” Compare Proto-Indo European menos “spirit, passion, insight,”
    Süchá Man-ang-há; is “a shining, glowing, spirit/mind, burning with passion, energy”

    So where did logical thinking ….come from??? In mr delavega’s own words “is in American slang ‘stretching it’ and not a bit but a lot.”

    I like to conclude by following quotes from some REAL SCIENTISTS:

    There is no logical way to the discovery of these elemental laws. There is only the way of intuition, which is helped by a feeling for the order lying behind the appearance.
    Albet Einstein

    Imagination is more important than knowledge.
    Albet Einstein

    Imagination will often carry us to worlds that never were. But without it we go nowhere.
    Carl Sagan

    ardeshir

  3. To agree or strongly disagree with the professional or academic positions of any researcher or individual is the RIGHT of us all. The academic work or professional product of anyone can be challenged or questioned.

    Debunking mr jafarey’s far-fetched interpretations on the poetic gathas and dissenting from his speculations falls within the same right. Moreover, mr jaffarey does not enjoy a “privileged immunity status.” His professional work is subject to questioning and scrutiny like any others. I have always accurately quoted mr jaffarey’s writings verbatim, then contrasted his writings against the text of the original gathic poetry to show the gross discrepancy between the two.

    As long as mr jaffarey’s work is accurately quoted, his absence becomes irrelevant. However, if a former born-again evangelist feels that mr jafarey shall enjoy a “special immunity status” that is his prerogative, but it can NOT be imposed on the rest of us.

    Objective study of the original gathic evidence clearly indicates: that mr jafarey’s interpretations on the poetic gathas, are far-fetched and factious.

    Since mr jafarey’s key interpretations are artificial, and his conclusions are NOT consistent with the original text of the poetic gathas, I reserve the right to call his views as heretic or a heresy (an opinion of a private individual very different from that of the original school of thought) instead of his views being original to the gathas.

    Thirdly, if any individual posts long-winded, belligerent repetitious posts; acting as if various Zoroastrian sites are his own homepage, he or she is better off making his own blog-post rather than
    subjecting others to his/her endless rants or raves.

    However, it strongly appears; that the numerous hostile postings of a vociferous advocate of mr jafarey on various Zoroastrian groups, is a pre-meditated scheme designed specifically to obstruct, intimidate, bully and silence all objective opposition to mr jafarey’s fabricated views on the poetic gathas.

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