söndag 4 november 2007

The Mazdayasna take on the concept of prophethood

Dear Dina

This is precisely what I have been trying to say too, and I'm glad to see you have pointed this out so well using the Gathic texts. Zarathushtra is a 100% human being who by using his mental faculties has become "the chosen one". This means two very important things which makes Zarathushtra radically different from the "chosen prophets" of Judaism, Christianity and Islam:

1. Zarathushtra is not primarily chosen. He is primarily a thinker who because of the nature of this thoughts has, in a secondary manner, become chosen. By contrast, Moses, Jesus and Muhammed were all assumed to be BORN into their roles as chosen prophets. But in Mazdayasna thinking, thoughts always predate words and actions. Everything starts with our perceptions and how we handle those perceptions. There is no "divine intervention" anywhere in the Mazdayasna religion which predates thinking itself. Thinking is the manifestation of the divine.

2. All of us as Mazdayasni can be Zarathushtras. Zarathushtra is the primary example and role model for what we all can and should be. By using our mental capacities, we manifest Ahura Mazda in ourselves, we become "the chosen ones". So Mazdayasna does not hierarchize between people, all human beings are created equal, with mental capacities to choose, and by making the right choices, proving the right intentions, we can live within asha and thereby become part of the manifestation of Ahura Mazda.

This is indeed a radically different concept of "prophethood" from the desert religions with their bizarre beliefs in the pre-birth destinies of their prophets (and consequently also their followers) and their consequential "divinification" of prophets. But judging from their latest postings in this thread, I'm sure Steve and Ali would agree with us on this matter.


2007/11/4, DINAMCI@aol.com <DINAMCI@aol.com>:

Dear Steve, Alexander, Ronald, Dr. J and Friends,

I have followed with interest the discussion of Zarathushtra being chosen (or not) by Ahura Mazda, and would like to throw in my 2 cents worth.

Allow me to summarize what we all know. This is necessary in order to lay an evidentiary foundation for my conclusions. So please bear with me.

Y29 is crafted in the form of a discussion between Mazda and his own attributes -- truth [asha], good thinking [vohu mano] and a benevolent way of being [spenta mainyu] as to how the suffering brought about by violence, cruelty, bondage, fury, et cetera, can be addressed.

The fashioner of the cow (identified as spenta mainyu elsewhere in the Gathas) asks truth [asha] if this state of affairs is consistent with truth's (asha's) judgment. The benevolent way of being (spenta mainyu) expresses the opinion that there should be nurture and care for this metaphoric cow.

The others (Mazda, good thinking and truth) replied "through truth" that "There is no help free of enmity for the cow." Y29.3. I take this to mean that Mazda and his attributes (speaking " through truth") cannot abolish evil by divine decree, as it were, because man has the freedom to choose. That is the truth of the situation. They go on to say "that strongest one is not to be found" through whom Mazda's message can activate us (mortals).

Significantly, this thought is repeated in Y29.6, where "the Wise Lord, the Knowing One" Himself says "A master [ahu] has not been found by a single one of us..." , but in the next verse, Y29.7, it is acknowledged that He has fashioned a promise of assistance to the metaphoric cow, and that Mazda indeed "is [spenta] to the needy ..." Y29.7

This seems to be a catch 22 situation: on the one hand evil cannot be abolished by divine decree (there is no "help free of enmity" for the cow Y29.3) because of the freedom to choose. On the other hand, the benevolent way of being cannot just and ignore all the suffering complained of in verse 1, and do nothing. There has to be a solution. Indeed, a solution has been promised by Mazda.

So what is the promised solution?

The Wise Lord turns to good thinking and says: "Who has (been found) by thee, good thinking, who might give these things to the mortals..." Y29.7; "these things" being the assistance which will ease the suffering of the metaphoric "cow".

Good thinking replies: "This one, Zarathushtra Spitama, has been found by me here to be the only one who has given ear to our commandments [sasna]..."Y29.8. [Parenthetically, Insler translates 'sasna' elsewhere as instructions, and Beekes translates it as 'teaching'].

Good thinking is the promised solution, and Zarathushtra is chosen -- not because he is an ahu. Indeed, in Y29.6 Mazda makes it clear that "...A master [ahu] has not been found by a single one of us..." Y29.6. Zarathushtra is chosen -- not as a guru, not as a spiritual ruler -- but because he is a man who has listened ("has given ear") to Mazda's teachings, which teachings require us to think for ourselves. He is chosen because he has listened to Mazda's solution of good thinking, and wishes to teach the promised solution -- good thinking -- to others, so that they too can exercise this divine faculty -- good thinking -- and so heal the suffering complained of by the metaphoric cow, and bring about a world governed by truth and good thinking -- make the good vision a reality.

That is how I see the choice of Zarathushtra by Mazda and his attributes truth, good thinking and a benevolent way of being.

Wishing us the best,

Dina G. McIntyre.

1 kommentar:

liebera sa...

What are scientists Children of the knowledge Primal seed of cosmical machine Schemes and terms from sky laboratories Investigation‘s brought by Creator‘s wit
Physical aspect and lace of metaphysic
Supreme touch urges to create
Science wit knows sense of moving
But Divine can’t be proved by theme

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