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  • Jeffrey 2:09 am on May 30, 2016 Permalink | Reply
    Tags: , , , , , , , yasna 28   

    Avesta: Gathas Yasna 28, Harlez-Goertzel Translation 

    YASNA XXVIII

    Inspired thoughts, words, and actions of Holy Zarathushtra. May the Ameshaçpentas propagate the Gathas. Honor to you, pure Gathas!

    1. By this prayer with hands lifted unto the heavens, to please herewith Mazda, the Life-giving Spirit, I wish to honor first those who work righteous works that rejoice the spirit of Vohu Mana and the Soul of the Bull.
    2. I who am for you, O Ahura Mazda! I come with right intention to implore you to give me the goods belonging to both worlds, the corporeal and the spiritual; goods which come from Asha and through which Asha gives greatness unto those who are content (with them).
    3. I who am for you, O Asha, I also wish to praise you, as well as Vohu Mana and Mazda Ahura and Kshathra the Immutable; that through this Armaiti, who gives power and increase, might run to my invocations, to satisfy my desires.
    4. And I who, with the help of Vohu Mana, have applied my soul to heavenly thoughts and know the holiness of works that are in conformity with the law of Ahura Mazda; that I might persevere in desiring holiness, as long as I have the power and strength.
    5. Asha! How shall I come to see you and Vohu Mana and Sraosha who knows the way that leads unto Ahura Mazda, the Life-giving Spirit? It is through this teaching from our mouths, more effectively than through any other means, we can dispel the wicked.
    6. Come with Vohu Mana, you the Eternal Giver of the gifts of holiness. Through words of truth, Mazda, give a happiness full of power to Zarathushtra and to us; that through him we might dispel the hatred of the enemy.
    7. Give, o Asha, purity, the gifts of Vohu Mana. Give, o Armaiti, to Vistaspa that which he desires; give me a similar gift. Give us your gifts, O Mazda, Supreme Master, give us these Manthras, that we might proclaim them.
    8. I implore you, o thou the Best Master, you who takes delight in perfect purity, asking you for the best gifts for Frashaostra, for me, and for those whom you will make partake eternally in the gifts of Vohu Mana.
    9. Thanks to these favors, let us never offend you, o Ahura, nor Asha, nor Vohu Mana; we who seek to please you in offering our hymns of praise, to you who favors the desire for and possession of true goods.
    10. Of those whom you know as creatures of Vohu Mana on account of their holiness, good spirits, fulfill their desires with a great abundance of good. I know that (those who hear) your teachings possess the food and gifts that you never lack.
    11. O thou, Ahura Mazda! Teach me from the heavens, from your own mouth, so that I might proclaim; teach me to forever preserve Asha and Vohu Mana in the state of the creation’s primordial purity.

    (Liberally translated by Zebulon Tariq Ulysses Goertzel from the 1877 French translation of Charles de Harlez)

    (This translation is Copyright 2016 Zebulon Ulysses Goertzel and free to share with the Creative Commons 4.0 license (https://creativecommons.org/licenses/by/4.0/). Please credit both me and de Harlez.)

     
  • Jeffrey 2:13 am on May 14, 2016 Permalink | Reply
    Tags: hannukah, jihad an-nafs, self-conquest, symbolism of hannukah   

    Judaism / Kabbalah: Esoteric Symbolism of Hannukah 

    The word Hannukah is derived from the verb khanakh, which means to consecrate or dedicate. 

    The kabbalistic symbolism of Hannukah, as I have understood it from a lecture by Rav Michael Laitman, is as follows. Hannukah symbolizes the passing over the barrier between receptivity (passivity) and giving (activity). This corresponds to the individual’s experience of something outside of or beyond themselves, and their consequent acquisition of new vessels of the soul. The oil of the candle symbolizes our individual substance. The wick symbolizes the masakh, a word literally meaning sheet, curtain, or veil. The masakh is our individual resilience and will to defend ourselves. The fire is the light of God, which burns away the masakh and the individual, consuming them in Divine Truth. Hannukah represents the successful rectification of the first two layers of the soul; after Hannukah, there are three more layers to purify through the same process of burning them away and reacquiring them in the form of pure vessels. The pre-Hannukah self-conquests are a war with the Greeks, and the post-Hannukah self-conquests are a war with the Romans. The final perfection of the individual is symbolized in Purim, a celebration of the saving of the Jews from a holocaust.

    The lecture I derived this from is titled “Kabbalah for the Nation: What is the meaning of Hanukkah?”

     
  • Jeffrey 1:10 am on May 13, 2016 Permalink | Reply
    Tags: Avestas, Haoma, Haoma sacrifice, Homa, , Zoroastrian rituals   

    Zoroastrian Ritual: The Haoma Sacrifice 

    THE HAOMA SACRIFICE

    An excerpt from the second introduction to the French translation of the Avesta by Charles de Harlez, a Belgian Catholic scholar. Translated by Zebulon Ulysses Goertzel.

    ==

    1. The officiating Mobed announces the act he intends to perform and invokes the Yazatas to whom he wishes to offer sacrifice. (See Yasna I, Vispered I.)
    2. The Mobed takes the bareçma, sprinkles it with holy water and places it before him (II); then he repeats the announcement and invocations. (Yasna II, 10 and on, Vispered II.)
    3. The Mobed places down the bareçma and consecrates the offerings, the meat, the milk, and the fruits. Another announcement, more invocations (Yasna III).
    4. To these already blessed objects, the Mobed brings the Hôma and its juice (the parahaoma), as well as wood and perfumes intended for the fire, and he unites them in his consciousness with all good thoughts, words and deeds, which he then offers to the Yazatas, resuming the announcements and invocations (Yasna IV).
    5. Before beginning the sacrifice, the Mobed addresses a hymn of praise to Ahura Mazda and the Yazatas; previously he had implored them to be accepting of sacrifice, and now he exalts their greatness (Yasna V, VI).
    6. Presentation of offerings and enumeration of the Yazatas to whom they are made (VII).
    7. The Mobed tastes the offerings, especially the myazda (cooked meat), and invites the assistants to taste as well. He the blesses the faithful and pronounces words of conjuration against the daevas and their followers (Yasna VIII).

    After these preparatory acts, the main sacrifice, which is to Hôma, begins.

    The Mobed recites first the hymn to Hôma (Hom-Yasht), a hymn that mentions the origin of this cult, the names of its principal champions, and the merits of the divine juice (Yasna IX).

    Next is another prayer of praise to Haoma, during which the priest prepares the juice and pours it into a vase which he places on the arvis stone (Y. X), after which he consumes some of this juice and also gives some to the assisting Mobed (Y. XI). In ancient times, the officiating priest called in the beginning all the assisting priests and faithful of different classes (Visp. III).

    Having completed these acts, the Mobed recites different prayers, consisting of a proclamation of fidelity to the sacred law (Yas. XII), a profession of Mazdean faith (Yasna XIII), tributes to Ahura Mazda and the Ameshaçpentas, and also to some other Yazatas and all the beings that the Manthra-Çpenta (Holy Recitation) teaches the veneration of (XIV-XVIII), followed by three hymns that form in a sense the commentaries of the three principal prayers of the Mazdeans (the Ahuna Vairya, the Ashem Vohu and the Yenghe-Hatam) and are intended to exalt their grandeur and merit (XIX-XXI). Between these diverse Hâs are interwoven the Kardes of the Vispered, which function as concluding prayers.

    At last the officiating priest terminates the sacrifice by repeating twice the oblation of offerings and the invocation of the Yazatas he has called to the ceremony (XXII-XXIII and XXIV-XXVI). This time, he focuses particularly on honoring the Fravashis.[1]

    In conclusion, he implores Ahura Mazda for the extermination of the wicked and the triumph of the righteous (Y. XXVII). Some chapters of the Vispered are also inserted in this part of the Yasna.

    All that we have described up to now constitutes the sacrifice of action, oblation and immolation. What follows is the sacrifice of praise. It is composed of the Gathas which, in the complete ceremony, are mixed with the Fargards of the Vendidad as well as the last Karde of the Vispered.

    This part is intended for the instruction of the Mazdean, to remind him of the principles and proscriptions of the Zoroastrian doctrine.

    The recitation of chapters of the Vendidad alternates with the chanting of the Hâs of the Gatha. The Vendidad starts and finishes, but the last two Fargards only come in the 3rd part or conclusion of the Yasna.[2]

    Here is the order followed in the Vendidad-Sade:

    Yasna I. 1-32 ; Vispered I. — Yas. I. 33-II, 33. Vispered II.

    Yas. II. 34 — XI, 22 ; Visp. III. 1-29.

    Yas. XI. 23-25, Visp. III. 30-31. — Yas. XI, suite. — Visp. IV Yas. XI, fin.

    Yas. XII-XIV. — Visp. V. — Yas. XV, Visp. VI.

    Yas. XVI. XVII. Visp. VII. VIII. Yas. XVIII-XXI, Visp. IX.

    Yas. XXII, Visp. X-XI, Yas. XXIII-XXVII, Visp. XII.

    Vendidad I-IV. Yas. (Gathas) XXVIII-XXX, Visp. XIII.

    Vend. V. VI. Gathas XXXI-XXXIV, Visp. XIV, XV.

    Vend. VII. VIII; Visp. XVI, Yas. (Haptanhaiti) XXXV-XLI. Visp. XVII, XVIII.

    Vend. IX, X; Yas. (Gathas) XLII-XLV. Visp. XIX.

    Vend. XI. XII ; Yas. (Gathas Cpenta-m.) XVI-XLIX, Visp. XX.

    Vend. XIII-XIV, Yas. (Vohu. x.) L; Visp. XXI

    Vend. XV. XVI. Visp. XXII. XXIII. — Vend. XVII. XVIII. Yas. LI, LII. Visp. XXIV.

    Vend. XIX. XX. Yas. LIII. Visp. XXV. Vend XXI. XXII, Yas. LIV-LXX.

    The 3rd part of the Yasna (LIII to LXX), with which is mixed Fargards XXI and XXII and the last Karde, forms the conclusion of the ceremony. It is composed of diverse prayers. The first are intended to ask the heavens for obedience and fidelity to the law (LIII-LV); as such, we see here the Yasht of Sraosha, who is the incarnation of the law, the Yazata of submission (LVI). The following prayers implore the heavens for the gifts needed by man (LVII-LXIII).

    What comes next relates to the consecration and usage of Zaothra (consecrated water): a prayer to Ardvi-Sura (Yazata of the waters) (LIV); an offering of holy water in honor of the Yazatas (LV-LVII); prayers asking for the pardon of sins and bestowal of blessings.

    Finally, as a conclusion after the ceremonies, the Mobed offers acts of worship[3] to Ahura, to the Ameshaçpentas, to the sacred law and its faithful, and he repeats a last hymn of praise for all which is holy and sacred to the Mazdean law (LIX-LXX).

    [1] [Ed.: I put this in a footnote] We think to see in this fact a sign of the lateness of the cult of spirits, or at least the small importance it had in the beginning.

    [2] [Ed.: I put this in a footnote] We know that they have a special character that distinguishes them from the rest of the Vendidad and leads us to attribute to them a late origin.

    [3] [Ed.: This is my own footnote] The Avestan word in question here is Yazamaide, which is not synonymous with the Christian or Islamic meanings of worship.

     
  • Jeffrey 3:54 am on May 3, 2016 Permalink | Reply
    Tags: Divine Names, Io, Maori Hymns, Maori Monotheism, Maori Religion   

    Maori Monotheism: the Cult of Io 

    Among the Maoris there exists an esoteric, monotheistic cult of Io. A hymn to Him, translated into English, is as follows:

    O god of man! Deprive my enemies of power.
    O Io! O god of man!

    O Io! O cloud! Descend from Rehia, and lightnings flash,
    Whilst I my offering make, and chant my sacred song
    to Him, the One Supreme!

    His Names, as described by two Maori priests and translated by S. Percy Smith, are as follows:

    Io-nui Io the Great God Over All
    Io-roa Io the Enduring (or Everlasting)
    Io-matua Io the All-Parent (Omniparent)
    Io-te-wānanga Io of All Knowledge (Omnierudite)
    Io-te-taketake Io the Origin of All Things (The One True God)
    Io-tamaua-take Io the Immutable
    Io-te-Toi-o-nga-rangi Io the Summit of Heaven
    Io-mata-putahi Io the God of One Command
    Io-mata-ngaro Io the Hidden Face
    Io-mata-wai Io God of Love
    Io-mata-aho Io Only Seen in a Flash of Light
    Io-te-hau-e-rangi Io Presiding in all Heavens
    Io-tikitiki-o-rangi Io the Exalted of Heaven
    Io-matua-kore Io the Parentless (Self-created)
    Io-te-waiora Io the Life-Giving
    Io-te-whiwhia Io Who Renders Not to Man That Which He Withholds

    ===

    Sources:

    https://archive.org/details/maoripolynesiant00brow

    http://nzetc.victoria.ac.nz/tm/scholarly/tei-BroMaor-t1-body1-d11-d3.html

    http://www.sacred-texts.com/pac/lww/index.htm

    http://www.ourpacificocean.com/polynesia_myths/newzealand.htm

     
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