Chapter 31
Variena, a circle divided by cross-lines into four quarters; made for Thraetaono, a holy name, which had power over the Dahaka, serpent, i.e., evil.
Nisai, faith, belief; a created place in the unseen heavens, which nurtures man’s soul, created by Ahura’Mazda, the good Creator.
Kanthiuzhada, unbelief; a place in the unseen heavens which nurtures unbelief in mortals, created by Anra’mainyus, the evil creator.
Yatu, to sin against Ahura’Mazda, or against one’s own being.
Hapta Hendu, India; land of seven rivers.
Yima, a Savior; self-assumed Lord of the earth. A spirit with many provinces in atmospherea. He sent emissaries (spirits) to the temples and oracles of India, for over a thousand years, and thus compelled mortals to worship him. He said he was the Son of Ahura’Mazda, doing His will. He claimed to have been born of Mi, Mother of the Creator, and he was the only begotten Son; that he lived on earth and worked miracles, even cleaving the earth asunder and enlarging it. To prevent his final overthrow in atmospherea, where he had four hundred million slaves, Yima and his spirit emissaries inspired mortals to construct the written doctrines of the Vedas as they now are.
Daevas, all evil, and evil men in general. But a real and wholly acting Daeva is a sodomite.
Druks Nagus, literally, rotting; also that decomposition of flesh which becomes food for insects and vermin.
Crossha or Craosha, an angel sent by the Creator, speaking for Him.
Druks and Daeva, druks, sinful men.
Tistrya, an angel from the still heavens who ruled the flocks of mortals. He was said to reside on Sirius; and that star was later named after him; and then mortals later worshipped the star, forgetting the legend of their forefathers.
Ctara, or Gaura, who was also said to have dwelt on a star, and was forgotten in the lapse of ages, and the star worshipped in his stead.
Zami, another angel who became a star in the same way.
Urvar, also a star thus named.
Gogpend, ditto. These different Gods were originally assigned certain labor on earth. One had charge of all growing things in the water; another of the purity of vegetable seeds; another of grain seeds; another of breeding of horses and cows; another of mortal marriages; another of young children and the newborn. Yima, who was chief God over all the other Gods, assigned them to their position; and each and all these Gods of second degree had hosts of ministering spirits under them, and these were distributed and appointed over mortals as guardian angels, and, by inspiration and by other impressions, caused mortals to worship their masters, the Gods who claimed to reside on the stars. And in that way, Yima taught mortals that only through him and his kingdoms, could man prosper on earth, and rise in heaven after death. In time, however, the inhabitants of earth forgot the angels, and worshipped the stars instead.
Jahi, taurus, the bull. The God of force. In the Ebraic language this same God is called Jah. In time, mortals forgot the origin of this God, and ignorantly supposed the name to be an abbreviation of Jehovih. In the Cuneiform inscriptions his name is called Bagho. The Panic origin is Taughad. (See Tablet Bienei Poit i034, the figure of a bull, with man’s face.) The spiritual meaning is: force, or force of character, or energy to do, or decree with authority. As the pope issues a Bull (an official edict), of which the preceding was the original.
Caoka or gha-oka. Good, genial and amorous. (See Tablet Bienei Poit i034, the figure of a ram.) He is also called Hoebah and goa-bah.
Airyana, a protector. In Tablet Bienei (i034) he is made in the form of a lion, with man’s face.
The term, horses, signifies dominions in the lower heavens.
The term, cow, usually means adaptability to the creative period. In the original Panic, cow meant receptivity, as in English a term of dollars signifies the extent of a man’s possessions, although he may have only lands and houses. Similarly in the Yi-ha language, horses had no reference to the animal horse, nor did cow have any reference to the animal cow. But in the lapse of ages, these figures received an earthly interpretation.
Hukairya, a kingdom in etherea.
The Lords of atmospherea ministering through the temples and oracles to mortals of the Hyan period, and embraced in Mithra inspiration, were as follows: Maidhyozaremaya; Moidhyosheema; Paitis-hahaya; Ayathrecma; Maidhyairya; Hamacpathmoedaya, the Holy Lordess; the Gatha-Ahunavaiti; Yacna-Haptan-haiti; the Goddess Mother, Gatha-Ustavaiti; her Holy Sister, Goddess Gatha-Cpenta-Mainyu; her Holy Daughter, Goddess Gatha-Vohu-Khsha-thra; the Lord of Measure, Airyama; Fshusha-manthra; Hadhaokhta; and the Creator, Ever Present Spirit in all places, Ruler over all else and Dispenser.
(For the origin of the words refer to cyclean period of Ahura.)
Mazdayacniaus, Faithists in the Great Spirit. Opposite to idolaters. The Haptans did not worship the Lords or Gods, but revered them as exalted spirits sent from etherea to minister to mortals, both through the temples and oracles, and in the family spirit circle even as Christians of this day believe that Christ ministers. With the Haptans, however, Mithra occupied the position that Christ does in men’s eyes, and the Lords and Lordesses, and Gods and Goddesses, were under him, alternately with Yima.
The traveling hosts from heaven were as follows: Havanana, Atarevakhsha, Fraberata, Abert, Agnata, Racthwiskare and Craoshavareza.
Haoma, juice, milk, that which is received. As milk nurtures the corporeal man, so haoma feeds the spirit, i.e., spirit nutrition.
After the invocation to Ahura’Mazda, the Creator, the All Brilliant, the All Majestic, the All Greatest, Best and Most Beautiful, then the following Gods are invited, namely: (verses 28-34)
Vohu-mano, who is the voice and engraved word. (In the back period the Scriptures were taught orally, man to man, repeating over and over the same texts, until the whole three thousand Holy and Most Sacred Verses were learned.) The position of the Most Holy Lord, Vohu, was to be present in spirit and person or through his representative spirit underlings, and see to it that there were no innovations in the original text, and to assist the learner to remember the words. Vohu, i.e., ga-mo, signifies voice. Mano, i.e., c’fome, signifies word in the Yi-ha language.
Ashavahista (properly Ashaohavah), the God of self-subduing. To teach and assist man to put aside selfish desires.
Ksha-thra-vairya (Ka-sha-thrag-o-mak), the Most Holy Teacher and Bracer-up of Faith.
Cpenta-armaiti (originally feminine). Goddess and God, Adapter. That which within man makes him compatible to others. (Yi-ha).
Haurvat, home. He who made spiritual homes in heaven for mortals, and brought the Kingdom of the Father to men’s souls. (Yi-ha).
Amereth, forgiveness. Anh-air-that (Yi- ha). To make one’s self childlike and willing to learn. To make one’s soul like a sieve, so that it will not hold anger.
Havani, the Bearer of souls to the second heaven. The Most Holy Lord of Transit. (Yi-ha).
The emissaries under these, the Most Holy Lords, active on earth, were called, Cavanhi-Vicya. Twenty-eight of these helpers and Lords being appointed, ministered in each and all the temples of Baragas (Upper Tibet), and, during the religious ceremonies of mortals, were often seen participating near the altars.
Ushi-darena, a mountain above which the Most Holy Lords referred to in verse 35 held their Spirit Congress for over three hundred years! In this Congress, Zantuma was president. It was through this Spirit Congress that Mithra, the Savior of the Haptans of that day, promulgated the doctrine that Ahura’Mazda was no Creator, but merely the star Iaza (Jupiter) and that he, Mithra, was the Chief and Highest of all personages, either on earth or in heaven. This was the beginning of a war in heaven between Yima and Mithra.
Arbury, the Father’s Kingdom, literally around all worlds. Alburj (Yi-ha). Gaisi, i.e., mortal (or earthly things), became confounded with heavenly, for the migration of the people on earth confounded the stratagems of Mithra, the Savior.
Gah, the change of the watch of the Gods. A prefix to the names of Gods. Gah, true, a fact (Gau). The times of day and evening and night.
Fradat-vira, God of numeration of mortals, interest in progeny.
Nairy-Canha, God of messengers. All spirits coming from Mithra’s throne in atmospherea as messengers were under the command of Mairya-canha. Of these, there were thirty-three messengers-in-chief, and they held office for one year, when they were replaced by new appointments. When the time for changing watch came, they gave mortals ten days for feasts, five days in honor of the ex-messengers, and five days in honor of the new messengers. It was customary to have thirty vases or dishes in the temples, adapted to as many varieties of food, and each and all of these were also named after the name of the spirit messengers.
Zaothra, holy water, also God of sprinkling. When the worshippers were assembled they were frequently sprinkled with water by the spirits.
Zaota, a priest, through whom the Gods can cause rain to fall.
Barecme, literally, spirit light. Some were baptized by water, and some by fire.
Moon Gods, four in number, were usually changed once in seven years. But when Mithra proclaimed himself God and Savior of heaven, he allotted the moon Gods a hundred years each. But the chief of these remained in office for four hundred years. This was:
Arstat, chief moon God of that period, and a friend to the God Craosha. Mortals, however, continued to keep holy one day in seven, in honor of the moon’s changes, which were accredited to the change of watch of the Gods. In the original worship, mortals were taught to wish here, with love and praise, the four reigning Gods. But they were so full of devotion that on the seventh day they remembered many of the ex-Gods also, sometimes a hundred or more, all of whom they wished here with love and praise. Many of those Gods (spirits), taking advantage of the devotion of mortals, established themselves in petty kingdoms in atmospherea belonging to Vind’yu, and thus aggrandized themselves, making slaves of spirits newborn into heaven.
Besides the weekday festivals, the Gods of Mithra, through the priests and magicians, established monthly festivals, on which occasions the Gods were honored with new prayers, and all these Lords and Gods of the lower heavens were awarded, by Mithra, with petty kingdoms in atmospherea belonging to Vind’yu. Usually, each mortal city was allotted to the keeping of one of these spirit Lords or Gods, and the guardian spirits of mortals within that city were subjects to that chief Lord or God. The places of meeting of these spirits were in temples of worship. And all of the foregoing Lords, Saviors and Gods, professed to give the revelations of Zarathustra, who, in men’s eyes, had ceased to be a man but was a principle of Truth descended from Ahura’Mazda, Creator.
Myazda or Draona, feast of sacrament. Rice or other meal made into cakes and eaten in remembrance of the VOW TO PURIFY MYSELF.
Haoma, in the latter sacrament of the Vede, was saluted as heaven’s perfect type of corporeal beauty and cleanliness.
Yima, a self-made God in after times, who announced himself, Son of Vivanho.
Cruvara, serpent with four legs. This was the lizard species, and in the time of Yi-ha they were large enough to eat twelve full-grown men at a meal. They were of a dark green color, and fifty paces in length.
Gaccus, a giant who contrived traps to destroy the great serpents, the Cruvaras.
Asha, oratory. Power of reciting with effect.
Fravashi, pure spirits of the Faithist order, i.e., spirits who are not bound to idols, Gods, or Saviors, but having faith in Ahura’Mazda, the Creator.
The opposers in heaven to the Fravashi were: The Daeva, Pairika, Cathra, Kaoza and the Karapana.
Verethragha, a God in heaven who labored for the Fravashi and against their opposers.
The following plateaus in the lower heavens belonging to Vind’yu are often described as mountains, and in later days earth-mountains have had corresponding names given to them. That is to say: Mount Tshidarena, Haraiti, Zereaho, Ushidhao, Ushidarena, Erezifya, Fraorepa, Arezura, Bumza, Eezisho, Arana, Bazana, Vapa, Iskata, Kancotofedhra, Hamankuna, Vagna, Fravanku, Vidwana, Aezaka, Maenaka, Vakhedhrakae, Acaya, Tudhockoe, Ishvkoe, Asnavao, Draoshisvao, Cairivao, Nanhusmao, Kakahyu, Antarekanha, Cichindavaoo, Ahuna, Racmana, Asha-ctimbana, Urunyovaidhae, Ushaoma, Usta-garenas, Cyamaka, Vafrayo, Voouusha, Jatara, Adhutavao, Cpitavarenao, Cpentodata, Kadrva-acpa, Kaoirica, Taera, Barocrayana, Barana, Frapayao, Udrya, and Kaevao. To each and every one of the foregoing plateaus in atmospherea, a God or a Lord was assigned, and these had direct superintendence over the affairs of mortals vertically under them. (Vede).
Kanculoo, a running (es) sea in atmospherea, dividing the foregoing plateaus.
Caoshyane, God of the (es) sea, Kanculoo, supposed, by people in darkness, to be the God whose coming would be the Second coming, or manifestation of Ahura’Mazda on earth. It was believed that with his second coming all sin on earth would be put down, and all things revealed. Caoshyane, a Savior; to sin not (Anar).
Franrava, God of the Turanians, the opposers of Faithists. He inspired the Turanians to war and to deeds of cruelty.
Parodars, an angel, a bird, a picture, or as one looking in a mirror sees himself. That which he sees reflected is parodars. Thus, when a pure man dies, his soul remains for three days near the head of his corporeal body, reciting prayers and anthems, but on the fourth day he wakes to his condition and rises and goes forth. The first living creature he sees is parodars (a female); a flying person of great beauty. He salutes her, inquiring who she is. She answers him, saying: I am your own soul and good thoughts. I am the law you have built on the corporeal earth. Behold me, I am yourself, and now you see your own self. I am most beautiful, because your earth-thoughts were beautiful. I am pure because your earth-thoughts were pure. Put away yourself and come and inhabit myself. I am the part that can ascend to Nirvania, the second heaven; you are the part that dwells as a druj, a bound spirit. On the fifth day the pure man puts away self and inhabits the parodars, and so ascends and becomes a Lord in heaven. (Foivitat).
Foivitat says: If an evil man dies, his soul remains at his feet three days. On the fourth it goes abroad; but because of its clouds, it does not see parodars, the smothered bird, but it goes into places that stink to the nose, deafen the ears, and blind the eyes, and, like a druj, cannot speak truth, find love, or learn. The soul of such a man becomes the inhabitant of foul houses and battlefields where madness lives on madness, and evil spirits cannot depart.
Kava-viscacpa, a councilor and friend of Zarathustra, a high, Holy Lord and Giver of Truth.
Hura, a onetime man.
Hura the entity, HAPPINESS. In all the Avanischor system, which descended to the Haptans and afterward to the Hijans, and finally to the Vedes of the Upper Thibet, happiness is called an entity; so is unhappiness; so is faith; so is unbelief; and they are likened to seeds planted, which grow by nurture, according to the behavior of mortals, into great trees. If, therefore, a man strives for Hura (happiness), it will grow in him; but not until he so strives. And likewise of the other entities.
Kam, the air, the unseen atmosphere, or Kam-qactra, the high air, etherea, beyond the earth’s atmosphere; that part of the firmament beyond the earth and earth’s atmosphere which has laws of its own. Etherea, the higher abode for exalted spirits who have risen above corporeal laws. As Anra’mainyus (evil), in atmospherea, looks downward to the earth to evil, so Cpenta’mainyus (good), of etherea, looks upward to good. Lords of the Hosts in Heaven Heads of Spiritual Societies in Atmospherea, of Those Days