This group focuses on the world’s Sacred Texts, encouraging study from a theosophical perspective.
The purpose of the Sacred Texts group is twofold. First, it is intended to help students delve deeper into their understanding of the core ideas presented by the sages of human history. Second, it is intended to help students see and appreciate the commonalities among these various teachings. This group will point to the diverse expressions of the central theosophical tenets and give evidence to the Parent Doctrine from which all the sacred texts are an expression in different cultures and times.
Matter of fact, when a careful study of these texts, we find that the symbolic representation of these Eternal Truths undoubtedly echoes in all verifiable sacred texts, however the symbolic language reflects a very particular aspect in these traditions.
Ahunavaiti 2.1- Yasna 28.7-11
dâidî ashâ tãm ashîm vanghêush âyaptâ mananghô dâidî tû ârmaitê vîshtâspâi îshem maibyâcâ dåstû mazdâ xshayâcâ ýâ vê mãthrâ srevîm ârâdå.
vahishtem thwâ vahishtâ ýêm ashâ vahishtâ hazaoshem ahurem ýâsâ vâunush narôi ferashaoshtrâi maibyâcâ ýaêibyascâ ît rånghanghôi vîspâi ýavê vanghêush mananghô.
Generally speaking, the idea of the ‘pure mind’ can be seen as a mind which has been purged from the limitations of separative and linear concepts. Thus, a mind which is not “ones own” in particular, but universal or boundless.
We can see in this first strophe that four names are mentioned; Mazda, Asa, Vohumano, and Spenta Mainyu. It…[Read more]
We can imagine that pure mind in the Zoroastrian Tradition would be a mind that is in harmony with Mazdâ Ahurâ. We may assume this to be a mind that is in harmony with life and nature, or a mind that is free from the delusions of the senses and firmly fixed on the foundations of the universe both spiritual and material.
The pure mind concept w…[Read more]
Ahunavaiti 2.1- Yasna 28.1-6 –
1. ahyâ ýâsâ nemanghâ ustânazastô rafedhrahyâ manyêush mazdâ pourvîm speñtahyâ ashâ vîspêñg shyaothanâ vanghêush xratûm mananghô ýâ xshnevîshâ gêushcâ urvânem.
2. (zôt,) ýê vå mazdâ ahurâ pairî-jasâi vohû mananghâ maibyô dâvôi ahvå astvatascâ hyatcâ mananghô âyaptâ ashât hacâ ýâish rapañtô daidît hvâthrê…[Read more]
For those interested in pursuing the authenticity of the Desatir further, the scholar Anthony Troyer wrote what is to my mind a really convincing essay on this issue in his and David Shea’s edition of the Dabistan (a related document). It can be read here and so far as I know was never refuted. For whatever reason, western scholarship has been…[Read more]
Thanks, Kristan, for confirming that there is a 1951 edition of Khabardar’s book in which the Gujarati has been translated into English. Glad to know that you have it. Thanks for quoting from it his comments on 29.1. This is a good sample, and gives a good idea of what his comments are. I can see that they are very useful. Despite how many pages…[Read more]
What a beautiful and illustrative metaphor. It really bring the point home. New leaves appear on the tree every year but the tree remains. Nature provides the best analogies.
January 16, 2017 at 5:12 am #4493
Excellent quote. This is the first fundamental proposition of Theosophy–Absolute Deity, the Unknowable, under two aspects in the conception of truth seeking minds :
Absolute Abstract Motion
Absolute Abstract Space.
Whether universes are there or not IT IS, boundless, eternal, immutable,…[Read more]
Ref : Kristan Stratos
January 14, 2017 at 1:02 pm #4467
Very beautiful verses, Kristan, of the Gathas on precosmic condition of unmanifest universe. The verse :
“It was this piece, the Ahuna-vairya, O Spitama Zarathushtra! which I pronounced as thine, before the sky…..” etc
What was pronounced, it seems, judging by the context, was WORD,…[Read more]
This brings to mind the prime mover of Aristotle, which K.H. alludes to in ML 22: “There are some modern philosophers who would prove the existence of a Creator from motion. We say and affirm that that motion — the universal perpetual motion which never ceases never slackens nor increases its speed not even during the interludes between the p…[Read more]
I do own Khabardar’s Avesta/Sanskrit/English edition. I have come across the Gujarati edition in India, and to my surprise I found the apparently “very rare” English edition shortly after. I was hoping to provide a digital copy, but it seems as if time is just as rare…
It has many additional notes that Taraporewalas doesn’t mention…[Read more]
Grace wrote: “I was struck by the phrase “Motion-Giver”:
“It is for this that the Motion-Giver has fashioned thee for (sending to Earth) the Enlightener and Protector.””
I, too, was struck by this phrase, especially since Taraporewala translated it as “Creator.” So I checked the Avesta word. As Kristan said, it is thwōrəštā, the nominative sing…[Read more]
The coming of Wise ones into the world to help mankind, as far as I understand, is in accordance with the cyclic law and Karma of the race. people to whom such come must be ready, and wanting and hungering for Truth. When the cry of the HEART (not mind) is heard in heaven response comes. For instance, it is mentioned by the great Teachers…[Read more]
Ram, in spiritual Islam, we need NOW an illustrious Saintly Personage to help revive that higher esoteric faith and aspect for us … the Hindus had many in the late 19th-Century to now … very many … like Anandamayi Ma and Ramana Maharshi and so many others … now we need one at this critical time … please pray for us that we get one. Thanks.
One importance here is the idea that Law and Deity are one. This not only has great significance regarding cosmogenesis, but also the moral laws of corporeal existence.
In the Avesta, there is the following;
3. Thereupon Ahura Mazda said: It was this piece, the Ahuna-vairya, O Spitama Zarathushtra! which I pronounced as thine…[Read more]
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