onsdag 6 maj 2009

The Essence of Zoroastrianism and The Difference of Wills

The Mahayana philosophy is the consequence of the attempt of obtaining DETACHMENT from reality. It is not really concerned with seeing the world correctly, rater it is the consequence of a specific will and the nurturing of this will, the will towards detachment, towards accepting death as the ultimate outcome and possible "essence" of life. In Zoroastrianism, we actualy turn the whole issue around. Our starting point is the will towards INVOLVEMENT. While this will is based on pathology, this is then a conscious encouragement of pathology, we will the impossible, we will the utopian, we will the existence as one with the world (rather than the non-existence). This explains why Zoroastrianism is against monastery lifestyles, against dualism, against the worship of the beyond in relation to the degradation of the here and now and why Zoroastrianism holds the elements of the material world as sacred.
Ushta
Alexander

2009/5/6 Special Kain

The existence or non-existence of the coin is what matters here. Shunyata is the non-self, the void, that which does not exist or, philosophically speaking, Nothingness. Every coin has two sides, but since there are no two sides, there's no coin, either. According to Mahayana Buddhism, there's no substance at all, which is typical for mysticism. There's only one world (monism), which we see as a multitude of things (pluralism), but since all things are one and the same, there's no world at all. It's not supposed to make sense logically, it's really all about experiencing the sacred. Whereas in Zoroastrianism there's positive substance (Ahura) or, philosophically speaking, Existence. Because everything that is is sacred to us. There's no division between sacred and not so sacred experiences, there's just a multitude of sacred experiences.

Ushta,
Dino

--- Alexander Bard schrieb am Di, 5.5.2009:


Von: Alexander Bard
Betreff: Re: [Ushta] Poetic panentheism?
An: Ushta@yahoogroups.com
Datum: Dienstag, 5. Mai 2009, 17:14

Correct!!!
And this "obsession with the something rather than nothing" makes Zoroastrianism unique, and different from Buddhist-Hinduist thought.
Although I'm not sure I quite follow the metaphors here. Isn't the point with the expression "two sides of the same coin" to say that what appears as two is really only expressions of one and the same thing.
And this sense, there is indeed a "coin", namely The Universe as whole, nope? But with thousands of sides to the one and same coin.
Ushta
Alexander

tisdag 5 maj 2009

Poetic Panentheism?

I believe translations often get colored by the worldview of the translator.
However, I don't see any panentheism in the original text (and context).
But it's no big deal for me if some Zoroastrians regard themselves as Panentheists. It makes things more complicated for them (since this is still a form of dualism) but that's their problem and no big deal for me.
And as a poetic addition to my pantheism, I would be happy to describe myself as a poetic panentheist!
Ushta
Alexander

2009/5/5 Special Kain

I agree. I don't think that there's anything beyond time, space and change, either. There is only one world, and we're a part of it. But some translations of the Gathas suggest that Zarathushtra was speaking to someone or something beyond this world, locating the cause beyond the realm of effects.

--- Alexander Bard schrieb am Di, 5.5.2009:


Von: Alexander Bard
Betreff: [Ushta] Gathas: Song 4 - Stanza 8
An: Ushta@yahoogroups.com
Datum: Dienstag, 5. Mai 2009, 15:34

This is if we assume that Zarathushtra really was a panentheist.
I accept that some Zoroastrians think he was, as a matter of belief. But I'm personally a pantheist and a Zoroastrian pantheist too. The author of The Gathas is a pantheist to me.
Ushta
Alexander

2009/5/5 Special Kain



Dear friends,

Maybe I didn't fully understand, but the panentheistic idea of Ahura Mazda (who now happens to be the universe-at- large plus SOMETHING beyond it) seems to be the BIRTH of metaphysics: thinking of something that's beyond space, time and change. Because the deities prior to Zarathushtra's reformulations were one and the same with the changes they effected. The God of, say, the oceans was embedded within them, not some being living separately from them. In this sense Zarathushtra was, by locating Ahura Mazda both within and beyond this world, the first metaphysician, but I could be totally wrong about this.

Ushta,
Dino


--- Alexander Bard schrieb am So, 3.5.2009:


Von: Alexander Bard
Betreff: [Ushta] Gathas: Song 4 - Stanza 8
An: Ushta@yahoogroups. com
CC: "Zoroastrian Friends" , "Zoroastrians"
Datum: Sonntag, 3. Mai 2009, 15:57

Dear Parviz, Zaneta, Friends
The Universe itself is beyond time and age.
Time is merely an aspect, a dimension, of the spacetime of The Universe. For example, when traveling at the speed of light (which photons do), time stops completely.
So we don't need Ahura Mazda to be outside of The Universe to be one and the same as The Universe = monism.
I don't understand "the first and the latest" translation though. Would not "the first and the last" make better sense, as this so obviously refers to a metaphor for that which is beyond time? "Latest" assumes there is still something else to come, afterwards.. .
Ushta
Alexander

måndag 4 maj 2009

Zarathushtra and Civilizationism

Dear Parviz

In all fairness, what Zarathushtra is reacting against is not nomadism per se, but the short-sightedness in letting others do the hard job for you and then plundering their results because you did not have patience enough to invest in your success (much like the Vikings of Scandinavia did against innocent peasants in continental Europe some 1,500 years after Zarathustra). This is what Zarathushtra rightly is against. I believe this is referred to as "civilizationism" in ethics and I must agree with Zarathushtra that I am a "civilizationist" myself. I'm also convinced many nomadists are civilizationists.

Ushta
Alexander

2009/5/4 Parviz Varjavand


We must realize that Zaratustra comes at a time that the nomadic tribes are settling down. He is for those who form settlements and against those who move in tribal fashions. History has shown that nomadic tribes are not an evil phenomenon on the planet. Nomads are very strong humans compared to those who live in settlements. We can not twist a message given at a specific time with a specific intent in order to make it apply to all times as if it contains the absolute infallible truth and a Divine message.


And is the "Wise Lord" that Zaratustra talks to, what develops ultimately into "Our Father who art in Heaven"? That is another phenomenon that we should be allowed to examine realistically. Those who elevate the Gathas too high are forming a terror nucleus within the Zoroastrian movement just as it exists in Abrahamic religions. To me, no mind can be truly free if at the onset it is thought to be afraid of examining some texts realistically and dealing with it as "Divine and Infallible".

Ushta,
Parviz Varjavand

måndag 13 april 2009

The Mihtraic sentiment

Dear Parviz

I agree with you Mithraic sentiment, of course, though I do quite value your category 2 since without category 2 there is rarrely any means for category 3 to survive. ;-) Artists are dependent on their benefactors, so to speak.
Did we ever figure out the relationship between Zoroastrianism and Mithraism? And if there is a possible link to that other great revolution of sun-god worship in ancient Middle East, Akhenaten in Egypt and his "Atenism"?
http://en.wikipedia.org/wiki/Akhenaten

Ushta
Alexander

2009/4/12 Parviz Varjavand



Dear Alex,

Add a third dimension to the game and that would give you my world view.

1- Divination 2- Logic 3- Love
1- Mani 2- Zaratustra 3- Mithra
1- Rumi 2- Gathas 3- Khayam, Hafez

Mani for me stands for those who feel the FALL or separation from their heavenly beloved and wish a reunion. I can smell them from a mile away and I dislike them instinctively. They hurt the Cow the most.

Zarathustra for me stands for the cold logic of a calculating social climber. The Parsis of India are good Zaratushtrians, cold and without passion striving to reach high achievements often at the cost of making their own children an outcast should they give into passion and love. Z's are beginning to turn me off too these days.They do not understand the Cow even though they have all the tools in their vocabulary to do so. The Cow is older than Z and even though Z promised to help the Cow, he got caried away into his black and white colorblind view of life too much and forgot the passions that needs to go into caring for the Cow properly.

Mithra or Mehr has always turned me on. Logic tempered with love and passion. Is there a Persian Mithra somewhere? For me there is and He is more of a real person than Christ, Mosses, or Zarathushtra. The prophet Mohammad is the only exception, he is a historical figure while the rest of them have to be viewed as real with a lot of fog and mirror tricks applied. Mithra bleeds the Cow to nourish us, but he knows what he is doing. His face is turned away in agony while bleeding the Cow and shows that He understands the limits to which this act should be performed out of necessity. I woship the Cow now and I am a Mithraist Mazdayasni.

That is my wisdom in a nutshell.
Parviz Varjavand


--- On Sat, 4/11/09, Alexander Bard wrote:

From: Alexander Bard
Subject: [Ushta] A short meta-discussion?
To: Ushta@yahoogroups.com
Date: Saturday, April 11, 2009, 12:21 PM


Dear Parviz

That's exactly my point.
I used the Ushta List to learn about the difference between Rumi and Hafez. If we simplify these two Persian poets we end up with a proto-Manichean (Rumi) and a proto-Zoroastrian (Hafez) so Hafez is the one of the two that we would favor. And while this may have taken you years to find out on your own, your wisdom and that of others (for example my friend Ashk Dahlen from Stockholm, who has just joined us here on Ushta) has helped me receive the same wisdom within merely a few days. Clarification is key. Then we can provide ourselves and others with a message filled with asha instead of druj.
Thank you for your patience!

Ushta
Alexander

2009/4/11 Parviz Varjavand



Dear Alex,

Please do not read me wrong, in no way I wish you to be a dictator and intolerant of research into other ideologies. It is just that you seemed to know the parameters of your world views in a much more positive way and that helped me at least to know what Alex's positions are based on. Arthur has abandoned us for some times now and with you also into research in areas that may take many many years to see a light at the end of its tunnel, I felt orphaned for a while. That's all.

What Rumi says and what Hafez says may sound the same specially in translation, but they are not. Hafez makes love to the earthly while Rumi masturbates with the heavenly, It has taken me so many years of reading both and the guidance of several great masters for me to realize this differences. When I see you wonder in those woods, I get anxious about you getting out someday.

Your sincere admirer,
Parviz


--- On Fri, 4/10/09, Alexander Bard wrote:

From: Alexander Bard
Subject: [Ushta] A short meta-discussion?
To: Ushta@yahoogroups. com
Date: Friday, April 10, 2009, 7:43 AM


Dear Parviz

I have always used the Ushta forum as a place for meetings and conversations. It can never hurt to learn more about different cultures and traditions, especially the ones that surround Zoroastrianism and have been inspired by or inspired Zoroastrianism. I'm sorry if I'm not the "focused" and "firm" and one-dimensional leader figure that you seem to desire so much, but that's just not me, and that's not how interest in Zoroastrianism develops and grows at the moment here in Europe (which it certainly does). And it is certainly not the sort of personality we need here on Ushta. I'm just not the dictating kind.

Ushta
Alexander

2009/4/9 Parviz Varjavand



Dear Alex,

I do not know what is happening to you, but your mind seems not to be as focused as it was before. To be a leader, first you at least must know what you want. Putting Gathas in the hands of Alevis is as pointless an act as Christians putting Bibles in every motel room. Zanneta is a very lovely person, I am sure of that, but she dwells in an antic-store of mental ideas. Some of this and a Little bit of that will only make a mental soup and not a philosophical stand. Tons of Gathas and Rumi and Hafez will not cut it intellectually, one clear stand is better than tons of this kind of mush. If you stick to your stand, many will come to you, you do not need to chase them Bible or Gathas or Masnavi in hand. Belive me, I have travelled that road for many many years. Alevis are like everybody else, if you chase them with any book in hand, they instinctively figure out that you are a sales person of some stale junk. Only those who are ready to hear new things and come to you because they figure that at least you are not confused about what you want to say matter. An anciant but still very valid Mithraic principal ( and look howmany Mithraists you have around compared to Christians!! ! ;-)

Ushta,
Parviz

Expectations and surprises

Thanks, I stand corrected!!!
Expectations is the important element in intersubjective relations.
Surprise is when expectations occasionally break down. But surprise is the element that makes us WAKE UP and realise what we are about to think, say, do in a given situation. And MAY then change our behavior. Hopefully constructively.
Therefore ethically important.
Ushta
Alexander

2009/4/12 Special Kain


Dear Alexander,

You never cease to amaze me with a new and fresh take on far too common truths!!!
Frankly, I don't agree that surprise is an important element of all intersubjective relations, it's expectations. Secondly, surprise is the most important element of strategy and the art of war: whoever surprises will win the battle. Thirdly, the element of surprise is what Richard Rorty coined as the beginning or introduction of a non-normal discourse and, therefore, the creation of new vocabularies that may (or may not) change the way we see, think, speak and feel.

Ushta,
Dino

--- Alexander Bard schrieb am Fr, 10.4.2009:


Von: Alexander Bard
Betreff: [Ushta] Unio Mystica
An: Ushta@yahoogroups.com
Datum: Freitag, 10. April 2009, 14:19

Dear Zaneta

Jesus did NOT teach that you should not hit back at people and instead show them the other cheek if they hit you. That is just one of the most common and disturbing misunderstandings about Christian ethics. What Jesus meant was that SURPRISE is an important element of every intersubjective relation. When hitting back is the PREDICTABLE thing to do, that is when you should not hit back as to surprise your enemy and to win over your enemy.

Jesus was NOT a pacifist (he repeatedly talked about God sending his angry angels to re-conquer the world and punish sinners etc MILITARILY) and neither was Zarathushtra, although for quite different reasons. But the main problem with Christianity is that it sees this world as inferior to a coming world free from sin. We have no such beliefs. As Zoroastrians we consider THIS world as SACRED. And that is a belief that we as members of this forum all share. It is the very fundament of what it means to be a Mazdayasni.

Ushta
Alexander

lördag 11 april 2009

Hafez the Zoroastrian vs Rumi the Manichean

Dear Parviz

That's exactly my point.
I used the Ushta List to learn about the difference between Rumi and Hafez. If we simplify these two Persian poets we end up with a proto-Manichean (Rumi) and a proto-Zoroastrian (Hafez) so Hafez is the one of the two that we would favor. And while this may have taken you years to find out on your own, your wisdom and that of others (for example my friend Ashk Dahlen from Stockholm, who has just joined us here on Ushta) has helped me receive the same wisdom within merely a few days. Clarification is key. Then we can provide ourselves and others with a message filled with asha instead of druj.
Thank you for your patience!

Ushta
Alexander

2009/4/11 Parviz Varjavand



Dear Alex,

Please do not read me wrong, in no way I wish you to be a dictator and intolerant of research into other ideologies. It is just that you seemed to know the parameters of your world views in a much more positive way and that helped me at least to know what Alex's positions are based on. Arthur has abandoned us for some times now and with you also into research in areas that may take many many years to see a light at the end of its tunnel, I felt orphaned for a while. That's all.

What Rumi says and what Hafez says may sound the same specially in translation, but they are not. Hafez makes love to the earthly while Rumi masturbates with the heavenly, It has taken me so many years of reading both and the guidance of several great masters for me to realize this differences. When I see you wonder in those woods, I get anxious about you getting out someday.

Your sincere admirer,
Parviz


--- On Fri, 4/10/09, Alexander Bard wrote:

From: Alexander Bard
Subject: [Ushta] A short meta-discussion?
To: Ushta@yahoogroups.com
Date: Friday, April 10, 2009, 7:43 AM


Dear Parviz

I have always used the Ushta forum as a place for meetings and conversations. It can never hurt to learn more about different cultures and traditions, especially the ones that surround Zoroastrianism and have been inspired by or inspired Zoroastrianism. I'm sorry if I'm not the "focused" and "firm" and one-dimensional leader figure that you seem to desire so much, but that's just not me, and that's not how interest in Zoroastrianism develops and grows at the moment here in Europe (which it certainly does). And it is certainly not the sort of personality we need here on Ushta. I'm just not the dictating kind.

Ushta
Alexander

2009/4/9 Parviz Varjavand



Dear Alex,

I do not know what is happening to you, but your mind seems not to be as focused as it was before. To be a leader, first you at least must know what you want. Putting Gathas in the hands of Alevis is as pointless an act as Christians putting Bibles in every motel room. Zanneta is a very lovely person, I am sure of that, but she dwells in an antic-store of mental ideas. Some of this and a Little bit of that will only make a mental soup and not a philosophical stand. Tons of Gathas and Rumi and Hafez will not cut it intellectually, one clear stand is better than tons of this kind of mush. If you stick to your stand, many will come to you, you do not need to chase them Bible or Gathas or Masnavi in hand. Belive me, I have travelled that road for many many years. Alevis are like everybody else, if you chase them with any book in hand, they instinctively figure out that you are a sales person of some stale junk. Only those who are ready to hear new things and come to you because they figure that at least you are not confused about what you want to say matter. An anciant but still very valid Mithraic principal ( and look howmany Mithraists you have around compared to Christians!! ! ;-)

Ushta,
Parviz

fredag 10 april 2009

Unio Mystica

Dear Zaneta

Jesus did NOT teach that you should not hit back at people and instead show them the other cheek if they hit you. That is just one of the most common and disturbing misunderstandings about Christian ethics. What Jesus meant was that SURPRISE is an important element of every intersubjective relation. When hitting back is the PREDICTABLE thing to do, that is when you should not hit back as to surprise your enemy and to win over your enemy.

Jesus was NOT a pacifist (he repeatedly talked about God sending his angry angels to re-conquer the world and punish sinners etc MILITARILY) and neither was Zarathushtra, although for quite different reasons. But the main problem with Christianity is that it sees this world as inferior to a coming world free from sin. We have no such beliefs. As Zoroastrians we consider THIS world as SACRED. And that is a belief that we as members of this forum all share. It is the very fundament of what it means to be a Mazdayasni.

Ushta
Alexander

2009/4/8 Zaneta Garratt :

Hi Georgios and Dino,

Thanks for both your letters-

Jesus was out to try and reform the Jewish religion and make it more available to the ordinary people, especially the poor, he was a kind of peaceful revolutionary I guess-his parables and sayings are really clever though- And I cannot see the point in forcing religious beliefs on people, you are correct there-and asceticism does not appeal to me either as I really enjoy a good vegetarian meal and a couple of glasses of wine rounded up with a nice piece of cake and a cup or two of tea. I also agree with you as we are here now, our job is indeed to make the world we live in now a better place and preserve the environment which is sacred-and well, I believe in an afterlife although those with a more scientific outlook on life seem not to but we should definately live for making this world a happier place and show more tolerance towards others who are of different opinions than ourselves, it would be boring if we all thought the same anyway. So the points you both make are definately good and valid, Best wishes from zaneta


To: Ushta@yahoogroups.com
From: special_kain@yahoo.de
Date: Wed, 8 Apr 2009 07:21:02 +0000

Subject: RE: [Ushta] Unio Mystica

Dear Zaneta,

Firstly, I don't like the term "true religion", I don't like "true this" or "true that" at all. That reminds me of Parsis letting me know that I wasn't a Zoroastrian proper. Or of true Norwegian Black Metal, for that matter.
Secondly, we should never forget about our planet and what's going on right here, right now. But that's exactly the problem with most religions, where this world is just a shady, inferior and poor imitation of an allegedly superior and heavenly astral plane. There's no asceticism in Zoroastrianism, which is great! Some ascetics have, undeniably, done incredibly important things and creatively contributed to our understanding and wisdom. But we don't have to be one of them in order to further increase our understanding.

Ushta, Dino