1 Zoroastrianism, one of the world’s oldest monotheistic religions, was
founded by the prophet Zoroaster (or Zarathustra) in ancient Persia, likely
between 1500 and 1200 BCE. Its philosophy centers on dualism, the
importance of good deeds, and the worship of a single supreme deity, Ahura
Mazda, who represents all that is good. Here are some of the core
philosophical principles of Zoroastrianism:
2 1. Dualism of Good and Evil
Zoroastrianism teaches a fundamental dualism between Ahura Mazda (the Wise
Lord, representing truth, light, and order) and Angra Mainyu (or Ahriman,
representing evil, chaos, and deception). Life is seen as a cosmic struggle
between these opposing forces, with human beings tasked to choose between
them.
This dualism is not just cosmic but also moral. Zoroastrians believe that
each individual has the power to choose between asha (truth and order) and
druj (lies and disorder), reflecting the larger battle between good and
evil.
3 2. Asha: The Path of Truth and Order
Asha is a central concept in Zoroastrianism, often translated as
“truth” or “righteousness.”
It represents the divine order of the universe, as well as moral order on a
personal level.
Living according to asha involves making choices that align with truth,
fairness, and positive actions, contributing to the cosmic fight against
druj (deceit and chaos).
4 3. Free Will and Moral Responsibility
Zoroastrianism places significant emphasis on free will. Humans are
believed to have been given the power to choose between good and evil.
Moral responsibility is a key tenet; individuals are encouraged to make
choices that benefit not only themselves but also society and the world as
a whole. This is encapsulated in the Zoroastrian motto: Humata, Hukhta,
Huvarshta (“Good Thoughts, Good Words, Good Deeds”).
*5 4. Ahura Mazda: Monotheism and Worship of the Wise Lord*
Ahura Mazda is the singular, all-knowing, and all-good deity in
Zoroastrianism. Unlike other dualistic traditions, Zoroastrianism views
Ahura Mazda as supreme, and Angra Mainyu is not an equal rival but rather a
destructive force that stands in opposition to the truth.
The worship of Ahura Mazda involves prayers, rituals, and living a life of
moral integrity, aligning with the virtues represented by Ahura Mazda.
6 5. Purity and the Sacredness of Elements
Zoroastrianism holds nature and its elements (especially fire, water,
earth, and air) in high regard. Fire, symbolizing light and purity, is
particularly significant and is used in many religious ceremonies as a
representation of divine light and Ahura Mazda’s presence.
This reverence for nature ties into the Zoroastrian commitment to
protecting and respecting the natural world, a reflection of the divine
order embodied by asha.
7 6. The Afterlife and the Final Judgment
Zoroastrians believe in an afterlife where souls are judged based on their
actions in life. After death, souls cross the Chinvat Bridge, which becomes
either wide or narrow depending on the individual’s deeds. Those who lived
a righteous life, following asha, cross safely to a realm of light, while
those aligned with druj fall into darkness.
Zoroastrian eschatology includes a final judgment day, when all souls will
be purified, Angra Mainyu will be defeated, and the world will be restored
to a state of perfect order and purity.
8 7. Frashokereti: The Concept of Renewal
The ultimate goal in Zoroastrianism is the achievement of Frashokereti, or
the final renovation of the world, when evil will be vanquished, and the
universe will return to a state of eternal bliss. Humanity plays a part in
this process by actively choosing good over evil in their daily lives.
9 Zoroastrianism’s philosophy is not only about worship but also about
actively participating in the betterment of the world through ethical
living and respect for nature, making it one of the earliest examples of a
faith advocating for personal and cosmic responsibility.
10 Zoroastrianism, one of the oldest known monotheistic religions, is
currently practiced by an estimated 110,000 to 200,000 people worldwide.
The largest communities are found in India and Iran, with around
50,000–60,000 Parsis residing in India and about 15,000–25,000 Zoroastrians
in Iran. There are also smaller communities in North America, particularly
in the United States and Canada, where approximately 21,000 Zoroastrians
live, mainly due to immigration in recent decades
11 In addition to India and Iran, smaller Zoroastrian communities can
be found in countries like the United Kingdom, Australia, and Pakistan, as
well as a recent resurgence in Iraq's Kurdistan region, where approximately
15,000 individuals have embraced Zoroastrianism in response to identity and
cultural revival efforts
12 Despite its small size, the Zoroastrian community continues to
preserve its religious traditions and cultural heritage, with a focus on
interfaith dialogue and the promotion of their ancient ethical principles:
good thoughts, good words, and good deeds.
13 Migration: The Parsis are descendants of the Zoroastrians of Persia,
who fled the region to escape religious persecution after the Arab conquest
in the 7th century. Experts believe that the Parsis sailed across the
Arabian Sea to Gujarat, a state in western India, between 785 and 936.
Name: The word "Parsi" is Gujarati for "Persian".
14 Religion: The Parsis are followers of Zoroastrianism, a religion that
originated in Persia about 3,500 years ago. Some of the teachings of
Zoroastrianism include the unity of body and soul, a holistic approach to
life.
15 BRITISH HISTORIANS THINK
Zoroastrianism is one of the most ancient religions still practiced today.
Founded by a religious leader named Zoroaster, it preceded Judaism and
Christianity, has links with Hinduism and may date back to before 6000 B.C.
Zoroastrianism is believed to have developed among tribal-pastoral people
living in the mountain ranges of the Hindu Kush and Seristan, a territory
shared by Iran and Afghanistan. From northeast Iran it spread through the
Persian Achaemenid Empire beginning around the 6th century B.C.
16 Zoroastrianism is credited with helping to unify various tribes that
lived in Persia in the 6th century B.C. into the Persians. At its height
Zoroastrianism was the predominate religion of people in Persia and Asia
Minor and parts of Central Asia and the Middle East. After the conquest of
Alexander, the Great, Greek and Semitic elements were added to the
religion. In A.D. 226, it became the state religion of the Persian
Sassanian Empire, which spread as far as east as India and as far west as
Egypt. The most famous Zoroastrians are perhaps the Three Wise men who
visited the infant Jesus.
17 Zoroastrianism remained a major religion until the Arab invasion in
the 7th century when most Persians converted to Islam. Under Muslim rule,
Zoroastrians were persecuted and subjected to forced conversion. During
this period many emigrated to India, where they became known as the Parsis.
Some also moved to China but that community was suppressed in the 11th
century.
18 Zarathushtra or Zoroaster was the founder of Parse religion. Ahura
Mazda, also known as Oromasdes, Ohrmazd, Ormazd, Ormusd, Hoormazd, Harzoo,
Hormazd, Hormaz and Hurmz, is the creator deity and the supreme god in
Zoroastrianism 'Ahur Mazda' is the name of their God. Ahura Mazda (/əˌhʊərə
ˈmæzdə/; Avestan: 𐬀𐬵𐬎𐬭𐬀 𐬨𐬀𐬰𐬛𐬁, romanized: Ahura Mazdā; Persian: اهورا
مزدا, romanized: Ahurâ Mazdâ), also known as Horomazes, is the creator
deity and god of the sky in the ancient Iranian religion Zoroastrianism. He
is the first and most frequently invoked spirit in the Yasna. You thus have
Batliwala, Gheewala, Daruwala, Munshi, Mistry, Kerawala, Engineer, Doctor.
19 INDIAN ANALYSIS: The samples analyzed by Shinde derived about 50–98%
of their genome from Iranian-related peoples and from 2–50% from *native
South Asian hunter-gatherers.* The samples analyzed by Narasimhan et al.
had 45–82% of Iranian farmer-related ancestry and 11–50% of South Asian
hunter-gatherer origin. Armaiti
She is also connected to the last two Holy Immortals, Haurvatat (water) and
Ameratat (plants). She is Mother Nature, the earthly cradle, a guarantee of
fertility. In some myths, Armaiti is the wife of Ahura Mazda
20 Jarasandha (Sanskrit: जरासन्ध, romanized: Jarāsandha) is a king
featured in the Hindu literature. He is the powerful monarch of Magadha,
and a minor antagonist in Mahabharata. He is the son of the king
Brihadratha, the founder of the Barhadratha dynasty of Magadha. According
to popular lore, the descendants of Brihadratha ruled Magadha for 2600
years followed by Pradyota Dynasty and the Haryanka dynasty. He is
mentioned in the Mahabharata and the Vayu Purana Kansa, the ruler of
Mathura, acquired Jarasandha's attention. Impressed with his bravery,
Jarasandha made Kamsa his son-in-law by marrying off his two daughters.
This makes Jarasandha a relative of Krishna. Krishna killed Kamsa as
announced by a divine prophecy. Jarasandha got infuriated as his daughters
were widowed. Thereafter, Jarasandha vowed revenge against Krishna.
*21 Antiquity of the Haoma Cult* (HOMA) The Haoma cult is the proud
heritage of the ancestors of the Zoroastrians, instituted *even before* the
advent of Zarathushtra, as seen from the Haoma Yasht (Yasna IX, X, XI). 421
422 The Four Haomas of the Avesta The Avesta refers to four types of
Haomas: 1) Haoma the Prophet who is spoken of in Yasna (IX, X, XI) along
with the Haoma plant discovered by Him. Further allusions are found in
Yasna (LVII.19.20) and Yashts X (Meher).89-90 and XVIII (Ashi) .
5.1 The Avesta refers to Haoma the Prophet as Haoma-Duraosha also called
Frashmi. *A predecessor of Zarathushtra and Vivanghat (father of Jamshed),
this pious man lived in Iran during the early Peshdadian dynasty*. A very
learned man (vaedhya-paiti) well versed in ancient religious literature. He
spent much time in divine meditation on the Hukariya peak of the Alburz
Mountain. He proclaimed the Mazdayasnian religion (Yasna (IX.26) to the
world and had His own religious compositions Gathas (Yasna (X.18).
423 It was while being deeply absorbed in *meditation* in his
mountain-retreat, that He discovered and introduced to the world the plant
growing on the mountain heights, which He found to be nutritious,
health-giving and invigorating. So, He gave His own name to the plant and
according to Yasht XI, was the first to institute a ritualistic form of
producing the juice in the mortar (havanim) designed to make it doubly
efficacious by absorbing the mind of the people in healing and religious
thoughts. A plant in itself, health-giving and vigorous when partaken of
under a particular inspiration of divine thoughts, was likely to be
beneficial to the mind as well as the body. 2 "The wise 2) The Haoma plant
spoken of in Yasna IX, X, XI, refers to the plant as Haoma-Zairi (Yasna
IX.17.30-32). (KR: SAME AS SOMA (HOAMA PLANT}
424 The Avesta alludes to Haoma as Zairi-ta- 'yellowish, yellowish', zart
which also means light pale, somewhat whitish-yellow. In the Haoma Yasht
(II.3) Haoma is said to grow on mountains especially on the Alburz range
(II.10) bareshnush paiti gairinam. On the Gokarn (refer technical terms)
Peer P.F. writes... Again we find in the Pahlavi book 'Bundahishn' that Ahura
Mazda has created a plant in the midst of the sea Vourukasha, namely
Gaokerena, also as the white Haoma of which whoever drinks the juice, will
be immortal. 3 The Haoma plant which was made to grow on the mountain
Alburz was taken by birds in all the directions (Haoma YashtII.10).
22 The book {ZARATHUSHTRA BY BURJOR} speaks about Prophet Zarathustra
also spelled sometimes Zarathushtra as in above book, also known as
Zoroaster, who is considered as the first Prophet on Earth by Parsi people
and who is the messenger of a powerful Avestan God, *Ahura Mazda. One may
recall that Vedic deity Varuṇa and Iranian God Ahura Mazda have much in
common.* This similarity has been studied in detail by Indian as well as
Western scholars and many pages have been dedicated to this subject. Those
were a prayer, a holy fire and a Cypress tree. The prayer was capable of
revealing the wisdom and the universal secrets of the Ahura Mazda, the God,
the holy fire was the flame of truth and the Cypress tree was a symbol of
Eternity. During the subsequent period of many years, Zarathustra received
knowledge and wisdom from Ahura Mazda and also from Amesha Spentas and
Yazada. The Amesha Spentas, six in numbers also gave their blessings to
Zarathustra.
*23 Varuna and Ahura Mazda and Amesha Spentas*
While talking about Varuna, it is clearly noted and as opined by many
scholars that one finds a lot of similarities between Vedic deity Varuna
and Avestan God Ahura Mazda. *Varuna has an epithet 'Asur' in Rigveda.* and
meaning of Asur in Vedas is 'Powerful'. . *The word 'Ahur' is equal to the
word 'Asur' and this is a striking similarity between these two.* One finds
the similarity between Varuna and the Greek God Zeus. The Zeus basically
means sky, which subsequently comes to be known as the ruler of Gods. God
Varuna dates to the Indo-Iranian period. Lord ‘Ahuramzad’ (Ahura Mazda)
described in the Parsee religious scripture ‘Avesta’ is similar to Lord
Varuna. The word Ahur is equal to word Asur here. The meaning of Asur in
Vedas is powerful. In one of the Suktas of *Atharvaveda,* Lord Varuna is
described as omnipresent, ever witnessing and ruler of the entire universe.
In the same Sukta, it is appealed that may Lord Varuna destroy my enemies
through his ‘Pasha’ which is his weapon. He has been mentioned in Bhagavata
Purana as well. It is stated that Lord Varuna killed Demon Heti. Even in
the post-Vedic period, Lord Varuna is still found as an important God.
Outside India, in Angkor Vat temple Varuna is found sitting on a Goose at
panel number fifteen.Lord Jhulelal has been described as Lord of water and
Sea and is also considered as an ‘Avtar’ of Lord Varuna from Vedas. It can
be said that a historical figure has been converted into Deity /God.
24 According to Vedic scholar Macdonell, there is a distinct similarity
between Iranian God Ahura Mazda and Vedic deity Varuna.In his book Vedic
Mythology, Macdonell writes about ‘Avesta’ and ‘Vedic Mythology’. He says
that "It is rather with the striking correspondences in mythology that we
are concerned in both religions the term 'Asura' is equal to 'Ahura' is
applied to the highest Gods, who in both are conceived as mighty wings
drawn through the air in their war chariots by swift steeds, and in
character benevolent, almost entirely free from guile and immoral traits".
He has further clearly mentioned: "The parallel in character, though not in
name of the God Varuna is Ahura Mazda, the wise spirit. (Macdonell 1979:
7,8).Another Scholar Jatindra Mohan Chatterjee, in his book *‘Atharvan
Zarathushtra’*, has seconded the above statement and has in fact gone
further in strengthening this viewpoint by stating that out of one hundred
names of Ahura Mazda, the name Varuna stands at number forty-four. (1971:
51). This statement supports the view that Varuna and Ahura Mazda share a
close relationship. "In Avesta, the Sun has swift horses like Surya and is
called the eye of Ahura Mazda." (32-33). This description is similar to the
description of Varuna found in Vedas that Varuna's eyes are Sun or he sees
through thousand eyes or rays of Sun. Sanskrit meaning of Mazda which can
be stated as Madha (Medha) which means wisdom. The meaning of Ahura or Ahur
is the same as that of Asur in Sanskrit and it is full of life. This
adjective has been also used for Mithra and Apanpat (Yāsna: 2.5: 105;
62.12). However, the epithet Ahur is especially applicable to Ahur Mazda.
The Ahur Mazda in Sanskrit is Asur Mahat as per scholar Rajwade. A God by
name Ahirman is opposite of him. As such their positions are different i.e.
they live in different places. Ahura Mazda lives ever in light, whereas
Ahirman lives in darkness.
25 KR: Thus 6000 BCE throws light on zend avesta; Jara chanda of
Mahabhartaham and Zara Thushtra are more significant; abnd DNA sample takes
them only around within the bharatha varsham. Though to day they do not
acclaim themselves as HINDU, Rigvedam and Atharva vedam fixed their
sanskrit roots. And WHY DID THEY RETURN BACK TO Gujarat coast in AD when
muslims harassed them? Native roots perhaps. Parsi is not out of persia;
but Paras (Parasurama) is the root; who from Magdha fought on the sides of
Pandavas and against and after the mahabharatha war displaced to west to
wards Iran and Greece (vide Epococke book THE GREECE). Yaska was the
founder of the niruktam and yaska yasna sounda similar. Varuna and Mitra
were wwell known names in Today’s UAE. Those who went out chose to return
back to their nativity pritected by tha Gujarat King. PARAS became parsi
and persia.
1) Iranian / Persian people and Vedic Aryans belong to the same culture.
2) Ahura Mazda is the all-powerful God in Avesta. Varuna is a very powerful
God in Vedas
3) Ahura Mazda has a connection or similarity in pronunciation with Asura,
which means powerful. Mazda is Mahat-Dha or Medha which is an adjective
here.
4) Along with Ahura Mazda, many Vedic deities are found in Avestan either
with the same name or a slight variation in name and pronunciation. There
are Indra, Ashwina, Mitra (Mithra in Avesta), Vivaswan, Surya, Aryama,
Soma, Yama etc.
5) Sufficient similarity is seen in the form of deities in Vedas and Avesta.
6) There is a lot of similarity between the language of Gatha (a part of
Avesta) and Vedas.
7) Many words are identical.
8) Vowels and Consonants have no difference in both.
9) The similarity is found in grammar as well.
a) There are three forms: Single, double, plural.
b) There are three genders: Masculine, Feminine and Neuter.
c) There are eight Vibhaktis or Karak
These are definitely similar to each other, and whatever the difference
would be, is negligible. Once again, the connection between Ahura Mazda and
Vedic deity Varuna is established without any doubt. The Ahura Mazda is a
water God and so is Varuna and so is Lord Jhulelal as well showing a
distinct connection with each other.
Thus, wrt Thus wrt Ymji question, Zorastrians followed DUALITY AS Madhwas,
Muslims, Buddism, Jainism, chritianity eyc followed. Ahura Mazda was varuna
but Varuna had the duality hence one more above. Nowhere the brahmam has
any shape at all. Varuna ahura mazda @ Mehda (intelligence) may have.
K RAJARAM IRS 131024
On Sun, 13 Oct 2024 at 17:13, Markendeya Yeddanapudi <
[email protected]> wrote:
> Rajaram Sir,
> At the slightest provocation you enlighten wonderfully.Please let us know
> the Philosophy of Jarasutha,I think of the Zoroastrian Religion,the
> original religion of Persia now Iran.
> YM
>
> On Sun, Oct 13, 2024 at 4:16 PM Rajaram Krishnamurthy <
> [email protected]> wrote:
>
>> In Islam, Allah (God) is described as formless, transcendent, and beyond
>> human comprehension. The core Islamic belief in Tawhid (the oneness of
>> God) emphasizes that Allah is unique and incomparable, without physical
>> form or likeness. This is reflected in the Qur'an, where Allah is said
>> to be unlike anything in creation: "There is nothing like unto Him, and He
>> is the Hearing, the Seeing" (Qur'an 42:11). Because Allah is considered
>> beyond any physical attributes, He is not represented in images or statues
>> in Islamic tradition.
>>
>>
>>
>> Islamic theology holds that human language and concepts cannot fully
>> capture Allah's essence. While Allah has 99 Names, each describing an
>> attribute (like Ar-Rahman—The Merciful, or Al-Alim—The All-Knowing), these
>> do not imply physical characteristics but rather reflect His qualities.
>> This conceptualization supports the idea that Allah is formless and
>> beyond any physical representation.
>>
>>
>>
>> As for Islam itself, the religion focuses on guidance through the Qur'an
>> and the teachings of the Prophet Muhammad, rather than a physical form
>> or manifestation. The central goal of Islam is to live a life aligned with
>> divine guidance, following practices like prayer, fasting, and charity. In
>> this sense, Islam is indeed formless, as it emphasizes a spiritual journey
>> rather than attachment to physical forms or objects.
>>
>>
>>
>> This abstraction of Allah and the focus on spiritual practices set Islam
>> apart, as it avoids anthropomorphic depictions and instead calls for
>> worship of an unseen, formless God.
>>
>>
>>
>> Mosques and Muslim homes often incorporate certain artistic forms and
>> architectural elements that reflect Islamic aesthetics, principles, and
>> cultural influences, while still adhering to the Islamic prohibition
>> against depicting Allah, the Prophet Muhammad, or other human or animal
>> forms in worship spaces. Here are some of the key ways this is achieved:
>>
>>
>>
>> 1. Calligraphy
>>
>> In Mosques: Calligraphy is one of the most prominent forms of artistic
>> expression in mosques worldwide. Verses from the Qur'an, often written in
>> Arabic, decorate walls, domes, and mihrabs (the niche indicating the
>> direction of Mecca). Different styles, like Kufic or Thuluth, are used,
>> creating intricate and beautiful designs that reflect the divine words
>> without depicting physical forms.
>>
>> In Muslim Homes: Many Muslim homes feature calligraphy of Qur'anic
>> verses, the names of Allah, or phrases like "Bismillah" (In the name of
>> Allah). These pieces are hung on walls to remind believers of their faith
>> and to inspire a sense of spirituality in the home.
>>
>> 2. Geometric Patterns
>>
>> In Mosques: Geometric designs are a central feature of mosque decoration.
>> These intricate patterns reflect the concept of infinity and the unity of
>> Allah by showing complex yet harmonious designs. Geometric patterns can be
>> seen on tiles, floors, and walls, especially in mosques throughout the
>> Middle East, North Africa, and Central Asia.
>>
>> In Muslim Homes: Geometric designs are also popular in home decor,
>> appearing in textiles, rugs, wall art, and even on household items. These
>> patterns symbolize order and unity, representing divine creation in an
>> abstract form that respects Islamic principles.
>>
>> 3. Arabesque Motifs
>>
>> In Mosques: Arabesque designs, which are stylized representations of
>> leaves, vines, and flowers, are used to create endless, flowing patterns.
>> This style is symbolic of the beauty of nature and is meant to represent
>> paradise as mentioned in Islamic teachings. The arabesque often decorates
>> walls, domes, and even the exteriors of mosques.
>>
>> In Muslim Homes: Arabesque designs are common in carpets, cushions,
>> tiles, and other home furnishings. By incorporating these patterns, homes
>> reflect a sense of nature and beauty that is harmonious with the spiritual
>> ideals of Islam.
>>
>> 4. Architecture and Structure
>>
>> Domes and Minarets in Mosques: Domes are a significant architectural
>> element in mosques, symbolizing the vastness of the universe and the
>> heavens. Minarets are tall structures used for the call to prayer, visually
>> marking the mosque as a spiritual focal point in the community. Many
>> mosques worldwide, such as the Blue Mosque in Istanbul and the Great Mosque
>> of Córdoba, are renowned for their distinctive architectural forms.
>>
>> Islamic-Inspired Architecture in Homes: Some Muslim homes incorporate
>> architectural elements inspired by mosques, such as arches, decorative
>> domes, or courtyards with fountains. These designs bring a sense of
>> tranquility and reverence, mirroring the spiritual atmosphere found in
>> mosques.
>>
>> 5. Lighting and Chandeliers
>>
>> In Mosques: Large chandeliers are often used in mosques, particularly
>> under domes, to symbolize divine light. These chandeliers may be
>> intricately designed and adorned with crystals or other materials that
>> reflect light, creating a beautiful and contemplative atmosphere.
>>
>> In Muslim Homes: Chandeliers or lamps with arabesque and geometric
>> designs are common in Muslim homes. They are used not only for illumination
>> but also to create a warm, serene ambiance that reflects Islamic aesthetic
>> values.
>>
>> These artistic forms and architectural elements are central to both
>> mosques and many Muslim homes. They allow for the expression of Islamic
>> identity and spirituality through abstract, non-figurative means, honoring
>> the divine without contradicting the principles of formlessness in the
>> portrayal of Allah and other sacred figures.
>>
>>
>>
>> I am not discussing abrahamic as it is not quoted here. I Presume
>> hinduism as a mark against non idol worship- as allah is not shown under
>> idol worship. OK. The abrahamic and the islamic charge are against hinduism
>> with multiple god worship. But all including the abrahamic and islamic,
>> forgot -that Hinduism has only one GOD Brahmam, from which manifestations
>> of Gods, of many formations were rendered as worshipping, which are pure
>> nature and utility. All of them are respected by people; even their
>> ancestors or ancestors of a village, were worshipped as GODs. These
>> included Siva, Vishnu and Brahma, and women gods, Plants, animals, and many
>> living and dead sculptures, Paintings and photos were worshipped. Have you,
>> any one, seen a Brahmam worshipped anywhere? Christ is a statue seen by
>> all. Have you seen the “father” as addressed by Christ, anywhere in any
>> church or home? So also, neither Allah nor Father of Christ nor Brahmam are
>> unseen. Are there differences? Islamists have their words as wall hangers
>> and worshipful placards; Christians do have Christ Mary etc apart from the
>> placards; Hindus have many forms as worshipful objectives. The Models of
>> the worshipping places also have characteristics. Hence, charging hinduism
>> as multi-faceted, worship and idol worship are avoided in islam and 3 idos
>> are enough in christianism are all pure figments of imaginations trying to
>> market their religions.
>>
>> K Rajaram IRS 13 10 24
>>
>> On Sun, 13 Oct 2024 at 11:33, Markendeya Yeddanapudi <
>> [email protected]> wrote:
>>
>>> In Islam Allah also is formless and timeless.
>>> YM Sarma
>>>
>>> On Sun, Oct 13, 2024 at 11:26 AM Rajaram Krishnamurthy <
>>> [email protected]> wrote:
>>>
>>>> Spirituality is a broad concept that involves a sense of connection to
>>>> something greater than oneself, and a search for meaning in life. It can be
>>>> expressed in many ways, including:
>>>>
>>>> Meditation Samples
>>>>
>>>> Prayer
>>>> (iskcon)
>>>>
>>>> Mindfulness
>>>> (buddhism)
>>>>
>>>> Yoga (divine swamijis
>>>> as a brand)
>>>>
>>>> Dance (natyanjali including
>>>> Madonnas) )
>>>>
>>>> Creating art or music (bhajans made easy to sing in all
>>>> tunes)
>>>>
>>>> Being in nature ( a clan who spend time in calm
>>>> surroundings with or without drugs)
>>>>
>>>> Breathwork (Pranayama parlours)
>>>>
>>>> Spirituality is different from religion, which is a set of organized
>>>> beliefs and practices shared by a community or group. Spirituality is more
>>>> of an individual practice, and you can be spiritual without being
>>>> religious.
>>>>
>>>> Spirituality can provide a sense of purpose and meaning, and can
>>>> connect people to a force greater than themselves, as well as to their
>>>> fellow human beings. It can also provide a strong foundation on which to
>>>> build better mental health.
>>>>
>>>> The word "spirituality" was first known to be used in the 15th century.
>>>>
>>>> What Is Spirituality? | Taking Charge of Your Wellbeing
>>>>
>>>> Spirituality involves the recognition of a feeling or sense or belief
>>>> that there is something greater than myself, something more ...
>>>>
>>>> Spirituality involves the recognition of a feeling or sense or belief
>>>> that there is something greater than myself, something more to being human
>>>> than sensory experience, and that the greater whole of which we are part is
>>>> cosmic or divine in nature.
>>>>
>>>> Latest class is self defeating groups who neither deny nor follow the
>>>> GOD of any religion or sanatana dharma, but get spirited to stay as they
>>>> are normally and address themselves as SPIRITUAL BUT NOT RELIGIOUS SBNR.
>>>> Spirituality is wrongly deciphered as AANMEEGAM ABOUT THE ANMA, ATMA @ SOUL
>>>> IN TAMIL. But in short they are not nastikas as they accept some power
>>>> beyond all of them. When they realise that what they were adopting as a
>>>> genuine principle, did not take them to righteous path or realise they are
>>>> at a dead end, then they alter their path. Thys spiritualism as a gateway
>>>> of escape to cherish their inner madness of life as long as they have the
>>>> strength is also in a way better. Such of those only follow certain godmen
>>>> holding them in a high spirit. In another way of thinking, poor people and
>>>> the middle class follow some GODs; but moneyed gentlemen and ladies become
>>>> virtually and in reality, spirited. The top class join both as the time
>>>> prompts them. In this respect I appreciate Genuine atheists who question
>>>> the spirit and raise their knowledge and change overnight having understood
>>>> their fallacies. As science keeps on changing their theory unlike nature,
>>>> every day, the spirited also keeps changing their ideas. This science and
>>>> spiritualism may go hand in hand. K Rajaram IRS
>>>> 131024
>>>>
>>>> On Sat, 12 Oct 2024 at 20:03, Markendeya Yeddanapudi <
>>>> [email protected]> wrote:
>>>>
>>>>>
>>>>>
>>>>> --
>>>>> *Mar**Spiritualism and Science*
>>>>>
>>>>> *The path of Spiritualism is to live without forms in the formless.
>>>>> According to Einstein, everything in fact moves at the speed of light. But
>>>>> the other three dimensions---length, breadth and height, slow it. But when
>>>>> a thing frees itself from those dimensions and when only the time
>>>>> dimension
>>>>> remains the body will move at the speed of light. Are we all moving into
>>>>> the time dimension only? When a body achieves the speed of light its
>>>>> volume
>>>>> becomes infinite. Are we proceeding to infinity?*
>>>>>
>>>>> *Science is based on the effort to create definite forms, mathematical
>>>>> reductions, mechanical constructs, it needs definitions and scopes within
>>>>> the limits of the definition. Do we leave all sciences when we leave for
>>>>> good?*
>>>>>
>>>>> *Can formlessness function as a paradigm, a connectable base for
>>>>> understanding? Is that paradigm simply belief? While living we have
>>>>> basically two fundamental paradigms—the inside and the outside. Many ask
>>>>> the question after the infinity or at the end of the infinity, what? But
>>>>> the Universe has no outside, something which we simply cannot
>>>>> conceptualize
>>>>> while living. You cannot add, subtract, multiply or divide infinity. When
>>>>> we live in the present, we experience the present and we cannot analyse
>>>>> while living the present. When you start analysing, you stop living in the
>>>>> present. Are we living the infinity, when we live in the present only? Can
>>>>> science and Spiritualism co-exist? Can there be mechanized spiritualism,
>>>>> which is what the Management Gurus are trying to achieve?*
>>>>>
>>>>> *More than 99 per cent of reality is in the invisible spectrum, the
>>>>> abstract and formless arena, where material attributes based on the forms
>>>>> conjured in the visible spectrum is meaningless. How to identify with
>>>>> physical forms to the formless? Our understanding is caught with the idea
>>>>> of the form, the 3D appearance.*
>>>>>
>>>>> *YM Sarma*
>>>>>
>>>>> *Chat GPT*
>>>>>
>>>>> *YM Sarma’s reflections on **spiritualism and science** touch on
>>>>> several profound and thought-provoking topics, which can be unpacked in
>>>>> the
>>>>> following ways:*
>>>>>
>>>>>
>>>>>
>>>>> *### 1. **The Intersection of Spiritualism and Science**:*
>>>>>
>>>>> * - **Spiritualism** traditionally involves moving beyond the
>>>>> physical and material world into the realm of the formless and
>>>>> transcendent. It emphasizes intuition, inner experiences, and the search
>>>>> for meaning beyond the visible spectrum.*
>>>>>
>>>>> * - **Science**, on the other hand, focuses on form, structure,
>>>>> measurable phenomena, and observable laws. It creates constructs and
>>>>> definitions to understand the material world.*
>>>>>
>>>>>
>>>>>
>>>>> * The question Sarma raises—**can spiritualism and science
>>>>> co-exist?**—is a longstanding philosophical inquiry. The two approaches
>>>>> seem fundamentally different, but there are points of convergence. For
>>>>> instance, **quantum physics** and concepts in modern cosmology often push
>>>>> the boundaries of what is measurable, touching on questions of existence,
>>>>> the nature of reality, and consciousness.*
>>>>>
>>>>>
>>>>>
>>>>> * Physicist **David Bohm**, for example, proposed the idea of an
>>>>> *implicate order*—a hidden, deeper level of reality that connects
>>>>> everything, which resonates with spiritual ideas about interconnectedness.
>>>>> Similarly, **Einstein’s theories** challenge the rigid Newtonian model,
>>>>> hinting at the paradoxes that arise at the speed of light (as Sarma
>>>>> mentions), which can push one’s understanding of time and space into a
>>>>> more
>>>>> spiritual or mystical domain.*
>>>>>
>>>>>
>>>>>
>>>>> *### 2. **The Concept of Infinity and Time**:*
>>>>>
>>>>> * Sarma refers to **Einstein’s theory** about the speed of light and
>>>>> how mass becomes infinite as it approaches this speed. This idea leads to
>>>>> contemplation on **infinity**—a concept difficult to grasp within the
>>>>> confines of human logic and the physical dimensions of length, breadth,
>>>>> and
>>>>> height.*
>>>>>
>>>>>
>>>>>
>>>>> * Sarma is suggesting that when we free ourselves from these
>>>>> dimensions, as some spiritual practices aim to do, we enter the domain of
>>>>> **timelessness or infinity**. This can parallel the spiritual experience
>>>>> of
>>>>> "being present" or living in the **eternal now**, where there is no past
>>>>> or
>>>>> future, only the present moment.*
>>>>>
>>>>>
>>>>>
>>>>> * In **spiritual traditions** such as **Advaita Vedanta**, the
>>>>> concept of *Brahman* (the ultimate reality) is often described as
>>>>> formless,
>>>>> timeless, and infinite—similar to the abstract, infinite universe Sarma
>>>>> describes. The **Tao** in **Taoism** is another example of a formless,
>>>>> indefinable reality that is beyond human conception.*
>>>>>
>>>>>
>>>>>
>>>>> *### 3. **Form and Formlessness**:*
>>>>>
>>>>> * Sarma asks, "Can formlessness function as a paradigm?" This brings
>>>>> up the issue of how humans, with minds conditioned to perceive and define
>>>>> forms, relate to the abstract, unseen, and formless.*
>>>>>
>>>>>
>>>>>
>>>>> * **Quantum physics**, particularly the concept of the
>>>>> **wave-particle duality**, suggests that matter doesn't behave like fixed
>>>>> forms at the quantum level. Subatomic particles, like electrons, can exist
>>>>> in a state of **superposition** (existing in multiple states at once)
>>>>> until
>>>>> they are observed. This insight echoes spiritual traditions that talk
>>>>> about
>>>>> the illusion of form and the deeper formless reality.*
>>>>>
>>>>>
>>>>>
>>>>> *### 4. **The Role of Consciousness**:*
>>>>>
>>>>> * Sarma’s reflections lead to the idea that **consciousness** plays
>>>>> a crucial role in bridging the material and spiritual. Quantum mechanics
>>>>> has introduced debates about whether consciousness is an essential element
>>>>> of reality, as some interpretations (like the **Copenhagen
>>>>> interpretation**) suggest that observation itself affects the outcome of
>>>>> quantum phenomena. This hints at consciousness being deeply interconnected
>>>>> with the nature of reality—a view that aligns with many spiritual
>>>>> traditions.*
>>>>>
>>>>>
>>>>>
>>>>> * The idea that **99% of reality** exists in the **invisible
>>>>> spectrum** parallels the spiritual belief that most of existence lies
>>>>> beyond the physical plane. Sarma’s call to explore the "abstract and
>>>>> formless arena" aligns with the view that our material understanding is
>>>>> limited and that deeper truths may exist beyond measurable forms.*
>>>>>
>>>>>
>>>>>
>>>>> *### Conclusion:*
>>>>>
>>>>> *Sarma seems to suggest that **science and spiritualism**, despite
>>>>> their apparent differences, are not mutually exclusive. Instead, they may
>>>>> represent two ways of approaching the same ultimate questions: What is
>>>>> reality? What is time? What is infinity? Science provides tools to explore
>>>>> the material world, while spiritualism offers a way to connect with the
>>>>> immaterial and formless aspects of existence. Both paths, in their most
>>>>> advanced stages, may be seen as complementary pursuits of truth.*
>>>>>
>>>>>
>>>>>
>>>>> *In essence, Sarma raises the possibility of a deeper harmony between
>>>>> these domains—where **science** explores the **form** and **spiritualism**
>>>>> the **formless**, but both lead us toward a more comprehensive
>>>>> understanding of existence.*
>>>>>
>>>>> --
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>>>>> https://groups.google.com/d/msgid/thatha_patty/CACDCHCLbP_%2BMEm8WMeP0g_CvOG9Hyau97F1U2gyUiXfcLnxwfA%40mail.gmail.com
>>>>> <https://groups.google.com/d/msgid/thatha_patty/CACDCHCLbP_%2BMEm8WMeP0g_CvOG9Hyau97F1U2gyUiXfcLnxwfA%40mail.gmail.com?utm_medium=email&utm_source=footer>
>>>>> .
>>>>>
>>>>
>>>
>>> --
>>> *Mar*
>>>
>>
>
> --
> *Mar*
>
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