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Updated: May 31, 2025
Reality does not admit plurality, yet amongst mankind there have arisen differences concerning the Manifestations of God. Some have been Zoroastrians, some are Buddhists, some Jews, Christians, Muslims and so on. This has become a source of divergence, whereas the teachings of the holy Souls Who founded the divine religions are one in essence and reality.
But there were Jews, Christians, Zoroastrians, and others in and around Arabia, and he must have learned from their lips the principal doctrines of their respective religions.
He adopted the Dualism of the Zoroastrians, the metempsychosis of India, the angelism and demonism of the Talmud, and the Trinitarianism of the Gospel of Christ. Christ himself he identified with Mithra, and gave Him his dwelling in the sun.
In the council of Angro-mainyus, Ako-mano stands in direct antithesis to Vohu-mano, as "the bad mind," or more literally, "the naught mind" for the Zoroastrians, like Plato, regarded good and evil as identical with reality and unreality. Ako-mano's special sphere is the mind of man, where he suggests evil thoughts and prompts to bad words and wicked deeds.
Zoroaster is to be classed with such great religious leaders as Buddha and Mohammed. He was the predecessor of Mohammed and the worship and belief which he instituted were trampled out in Persia by the forces of Islam in the seventh century of our era. The Persian Zoroastrians fled to India, where they are still found as Parsis on the west coast of Hindostan.
Today in Persia, for instance, there are many people of various races and religions who have followed the exhortations of Bahá’u’lláh and are living together in love and fellowship without religious, patriotic or racial prejudices—Muslims, Jews, Christians, Buddhists, Zoroastrians and many others.
These six together formed the Council of the Evil One, as the six Amshashpands formed the council of Ormazd. His special sphere was the mind of man, where he suggested evil thoughts, and prompted to bad words and wicked deeds. Indra, identical with the Vedic deity, but made a demon by the Zoroastrians, presided over storm and tempest, and governed the issues of war and battle.
All the old Zoroastrian practices were by degrees laid aside. In Armenia the Arsacid monarchs allowed the sacred fire of Ormazd to become extinguished; and in their own territories the Parthian Arsacidae introduced the practice, hateful to Zoroastrians, of burning the dead.
It is thought by some that the legend which speaks of the fire which came down from heaven, and which lit the altars of the Zoroastrians, may have had its origin in the discovery of a hitherto unknown petroleum spring.
Between the Sadhus and the Shivaite bunis there exists a mortal enmity, which manifests itself by a silent contempt on the side of the Sadhus, and on that of the bunis by constant attempts to sweep their rivals off the face of the earth. This antipathy is as marked as that between light and darkness, and reminds one of the dualism of the Ahura-Mazda and Ahriman of the Zoroastrians.
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