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In a remarkable letter, Tolkien writes: “I was from early days grieved by the poverty of my own beloved country: it had no stories of its own, not of the quality that I sought, and found in legends of other … Continue reading →

Zoroastrian festival of Mehregaan is an autumnal harvest festival dedicated to Mithra. It is a six days, most joyous holiday that starts on October 2nd, and concludes on October 8th. The festivities of Mithra are closely associated with autumnal equinox. … Continue reading →

The concept of making an appeal to the “Auspicious, Brilliant, Immortals,” “hallowed god powers,” “pristine archetypes,” and “luminous blessed spirits,” to INTERCEDE on behalf of mortals is among the prominent beliefs of the Zoroastrian faith.  In Zoroastrian worldview, there is … Continue reading →

The last 10 days before the Zoroastrian new year are dedicated to “the spirits of valiant warriors/ancestors,” known as fra.varti. According to Bernfried Schlerath, the word is derived from the root √var- “choose,” with *fravarti being an acclamation—a “choosing forth—” of … Continue reading →

The Váršt-mánsar commentary of Yasna 28.7 states that through the melodious songs of mąθrá “poetic thought, sacred word,”  Zarathustra, ( and those who follow his luminous vision,) connect to the “very own/self” of Mazda, the “Lord of Mind, Inspiring Creativity, … Continue reading →

This year, the Zoroastrian mid-summer festival “maidhyö-sham” started on June the 29th, and was concluded on July 3rd. The Zoroastrian midsummer festivities are closely associated with  Tištriia, literally the “three-star”(the “triangle constellation of Canis Major,) or more specifically ”the brightest star … Continue reading →

Wáj or Báj, is an “Avestan formula of benediction,” which serves to invoke Gods/Immortals favor upon life activities via sacred speech.  Wáj/Báj must be recited in the words of the Avestan language that exude great power.  The term wáj is derived from … Continue reading →

We read in the Várštmánsar commentary of Yasna 28 that the“Auspicious, Brilliant Immortals” come for assistance/help through Seraôša, or “readiness to listen, and be inspired by the life increasing god-powers.”  Seraôša is derived from srū- “to hear,”  Greek κλ􏰂ο􏰃 “fame, report,” … Continue reading →

The Váršt.mánsar commentary of Yasna 28 talks about the “eyes of excellence,” and “luminous vision of higher truth” ašəm through the “sublime words of the Brilliant, Auspicious Immortals.”  Áiš in the Avestan original is understood/read as a variant of ašî … Continue reading →

The Poetic Songs/Gathas of Zarathustra start with Yasna 28, with the word ahyá (self, essence.) The last word of the Gathas is vahyö, (better, more excellently.)  In the ancient Mazda Worship, ahuras are “primeval god powers” who continuously strive to … Continue reading →