Death and decay in the poetic gathas of the ancient Aryan prophet Zarathushtra, are associated with distortion of energy flow, falsehood and disharmony of the life force.
It is the evolving conditions of this material universe that make death and decay inevitable. The physical forms and/or material bodies cannot change fast enough in harmony with the progressive changes in the universal dynamism.
As the physical form and material body cannot continually meet or keep pace with the nature’s demands and forces, the body gets out of the course or flow. At a certain point, this growing disparity and disharmony between the body/form and the forces that press upon it make a complete dissolution of the physical form unavoidable.
But what if there will be a new, subtle, ingenious body endowed with the marvelous powers of spirit/mind??? What if the material form evolves to become as flexible as a body of light or energy???
In that case there would be no need for decay or drastic dissolution of the bodily form. Death and decay would be no longer inevitable. This is precisely what the poetic gathas and the Zoroastrian tradition teaches; a future brilliant body that will come to pass (tanö passinö.) A future lighted body that will never die of old age, disharmony and disease.
In the poetic gathas, Yasna 30.7, 2nd rhymed verse line, the ancient Aryan Prophet talks about marvelous renewal/eternal youth (utayüitish) of the physical form (kehrpem, German Körper) destined/given through the unyielding, genial powers of ár-maiti, “the serene flow of thoughts, or streaming mind-power.”
In the poetic gathas, the cosmic battle is between eternal progress/evolution versus stagnation/limitation. The battle is about the unlimited powers of the spirit/mind and the triumph of the spirit over limitations, falsehood and perversion of the life force.
Death and decay is the doom of mortals and the condemnation of this still evolving universe. Death and decay are the very results of the limitations of matter. And with the evolution and progress of consciousness and matter, death will be overcome.
The poetic gathas teach about Immortality (Ameretát,) deathlessness and indestructibility. The poetic gathas teach about becoming godlike and overcoming the limitations of the mortal man (maretánö.)
The sacred verses of the ancient Aryan Prophet promise a brilliant remaking of the universe, a dazzling, new age of eternal progress; a fresh, splendid, new creation (farshö-kart.)
The association of death and decay with falsehood, distortion of the divine melody/music, and the onslaught of the powers of evil can be seen in all the occurrences of the term ruin/death in the poetic gathas.
In Yasna 31.1, 2nd rhymed verse line, death is associated with disorder, destruction of artfulness and excellence, and the rule of lies, deceptive formulas.
In Yasna 31.18, 3rd rhymed verse line, death (marakaæ) is associated with the deceiver (dregvatö,) the deceptive mind formulas (manthras) and illusive teachings of the trickster.
In Yasna 32.9, 1st rhymed verse line, death/destruction is associated with the false teacher (dúsh-sastish,) an epithet of the evil spirit, the distortion of the inspired music/melody and a corruption of the power of the spirit to manifest itself in life( jyátéush khratüm.)
In Yasna 32.10, 1st rhymed verse line, death is associated again with distortion of the inspired melody/music/sound (sraváv möreñdat) and denying the embodied life and the sun (hvare, Greek helios.)
In Yasna 32.11, 1st rhymed verse line, mar/spoiling/destruction of life (möreñden jyötüm) is associated with having high regard for the deceiver/liar, falsehood (dregvatö mazibísh či-köiteresh.)
In Yasna 32.12, 2nd rhymed verse line, ruin/death is associated with ravaging/laying waste upon the inspired melody, song, music; and that the curse of the Wise lord will be upon those who kill/slaughter animals with cries of joy.
In Yasna 32.13, 2nd rhymed verse line, death/destruction (marekhtárö “to destroy, put to death”) is associated the abode/dominion of the most broken/beaten spirit mind, limitation and greed.
In Yasna 45.1, 4th rhymed verse line, death is associated with the false teacher (dush-sastish,) an epithet of the evil spirit.
In Yasna 46.11, 2nd rhymed verse line, destruction/death is associated with ritual priests and their deafness and blindness to the skills of the adorable God.
In Yasna 51.10, 1st rhymed verse line, death is associated with the lair of lies, brood/creation of deceit, falsehood and mal-formation, faulty, evil knowledge (dúž-dáv.)
In Yasna 51.13, 1st rhymed verse line, death is associated with the distortion/destruction of the higher vision by the deceiver.
In Yasna 53.6, 5th rhymed verse line, corruption/perversion/death of the existence (ahüm merengedúyæ) is associated with onslaught of the evil deceiver, against the excellent/good and diminish in power.
I would like to conclude by the 3rd rhymed verse line of Yasna 47.1, where the ancient Aryan Prophet says I am (the being of the wise lord) destines/gives healing powers and immortality/deathlessness (ahmái dán haúrvátá ameretátá.)
Am (ahmái,) Lithuanian esmi, Gothic imi “am, being” refers to the Wise Lord giving/destining (dán) healing powers (haúr-vátá) and immortality/deathless-ness (ameretátá.)
very interesting article
Really excellent. I was actually just puzzling about that verse-Yasna 31-18. Why would (what would prompt the mentality) of a person to become a false-teacher, perverter and cause of grief?It links to the concept of the Universal Renewal where even the wicked will have been corrected and fully enlightened. If the cause of wickedness is really rooted somewhere in this distortion between spirit and material evolution (which I fully believe) how culpable can those who slip into error be?What is the cause and result of a spirit , an Ahu which embodied in a circumstance of violence, hate, war who just lives as its circumstance heavily persuades it to live?