Montag, 23. April 2007

The Good and The Evil

There is no incorporeal good and evil in the world for that which exists is the one with good thoughts and the one with evil thoughts.

1. Good and evil are two elements of thought, and nature of a person is related to man’s thought and reasoning.

2. The measure for distinguishing between good and evil is the knowledge and comprehension.

3. Good and evil have no meaning without the presence of free choice and will.

4. The wise one who is in harmony with the truth consciously chooses the virtuous path and harmonizes himself with the order of nature, avoiding deceptions and lies. The ignorant one who Hs been diverted from the true path follows aberration.

5. The worship of Ahura Mazda is in harmony with true thought truth and probity and it is this that leads man to the realm of glory.

6. Life and no life movement and stagnation, come about through the collision of good and evil. Productive life comes in the shelter of good and truth. Evil and ugliness are brought about lies and trickery culminating in Non-life or stagnation.

7. The followers of truth have the best minds and the followers of lies have within themselves the worst manner of thought.

8. This will continue until the end of man’s life and the collision of good and evil will determine man’s path in life.

9. Good delights in correct and chaste behaviour.

10. The ignorant one who carries the worst manner of thought of demeanour within themselves destroys others.

11. Absolution comes about through a peaceful conscience. He who has good within him will find true joy and he who is restless within carrying within himself the worst manner of thought will never find the light of joy.

Samstag, 14. April 2007



Zartusht rose from among the primitive Aryan societies of his day. A society that was polytheistic and drenched in tradition, superstition, and Archatic belief in practice where diviners, karpans, usiji and kavis held the people in the grip of obdurate belief. In spite of the time worn inflexible fixtures of his society, he rose against it. He declared a bloody war on all leaders who exploited the masses, the shepherds. He challenged the five worshiping diviners who sought to intoxicate the people with their sacrificial practices and primitive rituals in order to bind the masses in slavery. He repudiated the gods that clergy were using to enforce their hold on the people and immediately disbanded them. He claimed that the establishment of religion called doctrine to be nothing but lies and discarded them.

Most importantly zartusht overturned the meaning of the word religion and pious, for he taught people that there is no piety other than good deeds and that GOD is in no need of sacrifice, pleading or praise. He showed that heaven and hell exist in each and every one of us and that good and evil are but the aberrations of our minds. He stated that the creator is in no need of worship and intermediaries and that the greatest sacrifice that can be made to GOD is the following of the trilogy: good thoughts, good words, and good deeds. God can only be attained by seeking divine bearing.

Could the founder of such a revolution that upturned all the social and thought structure of his society for the first time in the world and incorporated true monotheism have been of the diviners, seers and mullahs?

No prophet with a clerical training was ever able to create a revolution on religious thoughts. In which of the schools of the clergy of his day did mohammad study? Among all those who studied in such places which one of them was able to compose popular verses as this common man? Is the meaning of popular anything other than belonging to the people? Dose it therefore mean that Mohammad’s verses belonged to the people and he who was devoid of any schooling? Had these men been of the clergy, then their training would have had no value for it would have been a mere repetition of the intractable studies of the priesthood. They would have never been able to fill the masses with the need to create a revolution. Zartusht’s massage was an honest call from within that aroused souls and forced them into movement.

The righteous who rises from among the masses is undeniably a supporter of the weak for without them evolution is not attainable. From the time state and church were created these two moved singly or in conjunction with another to exploit the masses. The one who is the supporter of the masses cannot come to terms with the state and the church. The religion of the people can not accept the state and its diviners, for if it dose, then the religion that is created is that of the leaders and not that of the people. The court, temple, leadership and diviners have always tried to keep religion as an important tool of the state in order to sanction their power. If they do not adhere to this rule, they will be destroyed.

Unfortunately, due to the tolerance of the people, their addiction to obedience and their tendency for superstition and inherited indoctrination, history has constantly witnessed the success of the church and the state. Together they have always diverted the real religions and revolutions of the people and they have incessantly risen to take command by using the very element that was to save people. Thus they have always achieved the oppression and suppression of the nations. There is no sword mightier than diverted religion to destroy the power of nations and enslave the people.

Zardusht on the issue of Clergy

Part1: At the time of zartusht and in the gathaic society, the kavi was the leader of the tribe. He was also the religious leader of a clan. The kavis were the clergy head of the Aryan tribes. The status of the kavi comes from the religion of totemism in which the oldest son of the family, and that of the tribe, is the guardian of the family stove or of the flame of the tribe. Gradually, the kavi became the king and the ruler, and at the time of the sassanids kavi ghobad, kavi khosrow… or kay ghobad and kay khosrow… were all terms for kings. At the time of zartusht, there was no sign of monarchy or of kingship but tribal societies and clans were the only form of societies that existed. Since society had not yet been classified, there was no class of clergy within a set of training (as many scholars mistakenly believed). In the gathas, we meet karpans with usiji and kavis. They were all the religious leaders of their day. Each one had a special responsibility but none of them had yet to belong to particular with a set hierarchy.

In one part of the gathas, Azargoshasb translates the word ratush to mean spiritual leader. He found a fact and through this fact he has made his own conclusion that there was no class of clergy at the time of zartusht. In the light of this interpretation, we can accept by spiritual leader he means the moral leader and not the leader of a set of spiritual class.

Therefore we must accept that in the primitive society of zartusht there was not yet any form of organized church .Gradually as society expands and the responsibility of its various groups is determined. The kavis become the political leaders, the karpans become religious leaders, and the kings and their courts alongside the athrravans, the magis and the mubadan gradually became to separate institution but in harmony with one another. Although political and religious leadership was just coming into existence, Zartusht rose to oppose them both and to warn the masses of obeying these evil thinkers and evil leaders.

Hertel writes,”the creed of zartusht, was philosophical but it was simultaneously anti-clerical and anti-religious. In India and Iran, the clergy served the purpose of rendering all instructions futile by relating it to them. In other words, they managed to divert the religion of zartusht and the guise of his instructions.

Adolph Rapp, the German expert on Persian culture, believes that the influence of the clergy and their interference in political affairs caused the creation of obstacles that prevented progress. In the history of the world we see such examples. In the religion of Mazdaism this factor has been totally rejected. There is no trace of clerical influence in this religion.

Most scholars have come to understand that the massage of zartusht was to oppose the clergy and the ancient practice, for he not only advocates a religion without intermediaries but he also rises to castigate them.

Dienstag, 10. April 2007

The Religion of Zartusht

The religion of Zartusht was of the people and for the people and was based on Action and truth

The people of the ancient world believed in a set of superstitious beliefs and practices in order to draw attention and the approval of powerful gods. This was the reason why in time a group of diviners and religious leaders rose to enact certain ceremonies and to enforce these practices on the people. As society came into existence religion and its rule became the basis of power, and thus it became the foundation of monarchy and government. Throughout the history of the world man has been dictated and ruled by false religions and their practices which sought nothing but total subjugation of mankind to the power of the temples and churches. It was not only in the middle ages that Christianity became the trade of ecclesiastical leaders in which heaven was bought and sold, but even today we continue to see this practice among various civilizations, these institutions bear no proximity with the real lives of the people, they are simply enforced on the masses. The pious is he who obeys the instructions of the expert in prayers, oblation and practices and abides by the rules that the church has set for him in order to attain heaven and avoid hell. All these practices are mere reminders of bribes of the institution of divinity wrought by successful ways to control man and submit him to the will of god… These institutions all claim that terrestrial world is transitory and therefore man must think of the other world. He must seek eternal fulfilment therein. Such convictions not only authorize these institutions but they also remove man from the realities of life. They turn him into a trader who seeks religious approval in this world and that of the other. He becomes a weak a wricked being who quivers at the thought of hell fire without once looking at life, and thus dose he turn to superstition. The best example of such subjugation is to found in societies which have been thought to be pious but which have in fact empowered the church and its forces with in their society. All such societies have been backward, poor, suppressed and often corrupt.

The value of zartusht’s massage will be more appreciated once we look at modern day religious societies. We will then see how in the twentieth century, the era of the atom and space travel, there are still intermediaries, diviners and charlatans who use religion in order to suppress men.