Author: Will I Am

  • The Influence of Zoroastrianism on Modern Religions

    Zoroastrianism: The missing link?

    Zoroastrianism, the world’s oldest monotheistic religion, has profoundly influenced several modern faiths. Founded by the prophet Zoroaster in ancient Persia, Zoroastrianism introduced concepts such as heaven, hell, and the final judgment, which have become integral to Judaism, Christianity, and Islam.

    Dualism and the Concept of Good vs. Evil

    Central to Zoroastrian belief is the dualism of good and evil, embodied by Ahura Mazda (the god of light and goodness) and Angra Mainyu (the destructive spirit). This clear distinction between good and evil, along with the idea of a cosmic battle, can be seen in the apocalyptic visions of the Abrahamic religions. For instance, the Christian depiction of Satan and the battle of Armageddon echoes Zoroastrian themes.

    Heaven, Hell, and the Afterlife

    Zoroastrianism’s teachings on the afterlife, including the concepts of heaven (Garothman) and hell, significantly influenced Jewish and Christian eschatology. The Zoroastrian judgment of souls, where the righteous are rewarded and the wicked punished, parallels Christian and Islamic views of the afterlife.

    The Messiah Concept

    The idea of a savior or messiah, central to Christianity and present in Judaism and Islam, also has roots in Zoroastrianism. Zoroastrians believe in the coming of a future savior, the Saoshyant, who will lead the final renovation of the world, an idea that resonates with the messianic expectations in Judaism and Christianity.

    Rituals and Ethics

    Many ethical teachings and rituals in Zoroastrianism have parallels in modern religions. The emphasis on purity, truthfulness, and charity in Zoroastrianism finds echoes in the ethical teachings of Judaism, Christianity, and Islam. Fire, a symbol of divine light and purity, plays a crucial role in Zoroastrian worship, akin to the use of candles and lamps in Christian and Jewish rituals.

    Conclusion

    The enduring legacy of Zoroastrianism is evident in its profound impact on major world religions. Understanding these connections enriches our appreciation of the shared heritage and common threads that weave through the tapestry of human spirituality.

  • The Sacred Fire Temples: Pillars of Zoroastrian Worship Around the World

    The Significance of Fire in Zoroastrianism

    In Zoroastrianism, fire holds a place of immense reverence and is considered one of the most sacred elements. Symbolically, fire represents purity, light, and the divine presence of Ahura Mazda, the supreme god of the Zoroastrian faith. This veneration of fire can be traced back to ancient Persia, where it was seen as a physical manifestation of spiritual truth and moral righteousness.

    Historically, the worship of fire in Zoroastrianism traces its origins to the early Iranian civilizations, where fire was not only a source of warmth and light but also a symbol of life and vitality. The Zoroastrian scriptures, particularly the Avesta, frequently mention fire as a central element in various rituals and ceremonies. One such excerpt from the Yasna, a primary liturgical text, states, “I invoke the Fire, the son of Ahura Mazda, the holy lord of the ritual order” (Yasna 62.1), underscoring the sacred nature of fire in religious practices.

    Within the Zoroastrian tradition, there are several types of sacred fires, each with its unique significance and role. The Atash Behram, or “Fire of Victory,” is the highest grade of fire and is housed in special temples known as Fire Temples. This fire is meticulously consecrated through elaborate rituals and is considered the purest and most potent form of divine energy. Another significant type is the Atash Dadgah, which is used in daily worship and smaller ceremonies. These fires are maintained by Zoroastrian priests and play a crucial role in various religious observances, reinforcing the community’s connection to the divine.

    Religious scholars have long emphasized the importance of fire in Zoroastrianism. According to Mary Boyce, a renowned scholar of Zoroastrian studies, “Fire is the medium through which the spiritual and material worlds intersect, embodying the divine light of Ahura Mazda.” This perspective highlights the profound spiritual significance attributed to fire, making it a central element in both communal worship and individual devotion.

    Notable Fire Temples Around the World

    The Zoroastrian faith, one of the oldest known monotheistic religions, finds its spiritual center in the fire temples, known as Agiaries. These temples are not only places of worship but also serve as cultural and community hubs for Zoroastrians worldwide. Among the notable fire temples, the Atash Behram temples in Iran and India are of paramount importance.

    In Iran, the city of Yazd is home to the Yazd Atash Behram, one of the most revered fire temples. This temple, established in 470 AD, houses an eternal flame that has been burning for over 1,500 years. Its architectural design reflects traditional Persian styles, featuring intricate carvings and a central fire altar. The Yazd Atash Behram serves as a testament to the enduring legacy of Zoroastrianism in its birthplace, providing a sanctuary for worship and a symbol of cultural resilience.

    India, particularly Mumbai and Gujarat, hosts several prominent fire temples. The Iranshah Atash Behram in Udvada, Gujarat, is among the oldest and most significant. Established in the 8th century, it is considered the spiritual heart of the Parsi Zoroastrian community. The temple’s architecture is a blend of Persian and Indian influences, with a serene atmosphere that draws devotees from around the world. Mumbai, with its vibrant Parsi community, houses numerous Agiaries, including the Wadia Atash Behram and the Banaji Limji Agiary, each with a rich history and unique practices.

    Beyond Iran and India, Zoroastrian communities in North America, Europe, and Australia have established fire temples, ensuring the continuity of their religious practices. The Zoroastrian Centre in London and the Dar-e-Mehr in New York are notable examples, serving as focal points for cultural and community activities, in addition to being places of worship.

    However, these sacred spaces face significant challenges today. Preservation of the ancient structures, maintaining the eternal flames, and addressing the dwindling numbers of the Zoroastrian population are pressing concerns. Communities are actively working to sustain their heritage through various initiatives, including youth engagement programs and international collaborations aimed at preserving these temples.

    In essence, fire temples around the world are not merely religious edifices but are the pillars of Zoroastrian identity and continuity. They embody the spiritual and cultural essence of a community striving to preserve its ancient heritage in the modern world.

  • Jesus Emphasizes Worship of the Father, Ahura Mazda

    Jesus Emphasizes Worship of the Father Ahura Mazda

    1. Matthew 4:10:
      • Context: During Jesus’ temptation in the wilderness.
      • Verse: “Jesus said to him, ‘Away from me, Satan! For it is written: ‘Worship the Lord your God, and serve him only.’”
    2. John 4:23-24:
      • Context: Jesus speaks to the Samaritan woman at the well.
      • Verses: “Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in the Spirit and in truth.”
    3. John 5:19-23:
      • Context: Jesus explains his relationship with the Father.
      • Verses: “Jesus gave them this answer: ‘Very truly I tell you, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does. For the Father loves the Son and shows him all he does. Yes, and he will show him even greater works than these, so that you will be amazed. For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it. Moreover, the Father judges no one, but has entrusted all judgment to the Son, that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father, who sent him.’”
    4. John 14:28:
      • Context: Jesus comforts his disciples and speaks of his return to the Father.
      • Verse: “You heard me say, ‘I am going away and I am coming back to you.’ If you loved me, you would be glad that I am going to the Father, for the Father is greater than I.”
    5. John 17:1-3:
      • Context: Jesus prays to the Father.
      • Verses: “After Jesus said this, he looked toward heaven and prayed: ‘Father, the hour has come. Glorify your Son, that your Son may glorify you. For you granted him authority over all people that he might give eternal life to all those you have given him. Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.’”
    6. Matthew 6:9:
      • Context: Jesus teaches his disciples how to pray.
      • Verse: “This, then, is how you should pray: ‘Our Father in heaven, hallowed be your name.’”
    7. Matthew 26:39:
      • Context: Jesus prays in the Garden of Gethsemane.
      • Verse: “Going a little farther, he fell with his face to the ground and prayed, ‘My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.’”
    8. John 20:17:
      • Context: After his resurrection, Jesus speaks to Mary Magdalene.
      • Verse: “Jesus said, ‘Do not hold on to me, for I have not yet ascended to the Father. Go instead to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

    Interpretation and Reflection

    1. Emphasis on the Father:
      • In these passages, Jesus clearly directs worship and devotion to God the Father. He acknowledges the Father’s greater authority and emphasizes the importance of worshiping God in spirit and truth.
    2. Role of the Son:
      • While Jesus acknowledges his unique relationship with the Father and his role in the divine plan, he consistently points back to the Father as the ultimate object of worship.
    3. Prayer and Devotion:
      • Jesus’ model of prayer and his personal prayers consistently focus on the Father, providing a template for his followers to do the same.
  • Zoroastrians and the 144,000

    Zoroastrians and the 144,000: Exploring Possible Connections

    The concept of the 144,000 mentioned in the Book of Revelation has intrigued scholars and theologians for centuries. While traditionally interpreted as a symbolic representation of the twelve tribes of Israel, some have explored the possibility of these individuals representing other righteous groups, including Zoroastrians. Let’s examine some similarities and connections between the 144,000 and the Zoroastrians, incorporating new evidence and perspectives.

    1. Righteousness and Purity

    • Zoroastrianism: Central to Zoroastrian belief is the idea of maintaining purity and righteousness. Zoroastrians follow the principle of Asha, which emphasizes truth and order in both thought and action​ (World Population Review)​​ (NCR Register)​.
    • 144,000 in Revelation: The 144,000 are described as being “without fault” and pure, having a special status before God. This mirrors the Zoroastrian emphasis on purity and living a righteous life.

    2. Messianic Expectations

    • Zoroastrianism: Zoroastrians believe in the coming of a savior figure, the Saoshyant, who will bring about the final renovation of the world, leading to the ultimate victory of good over evil​ (NCR Register)​.
    • 144,000 in Revelation: The concept of a final battle between good and evil is prominent, with the 144,000 playing a crucial role in the end times. This expectation of a final savior aligns with the Zoroastrian belief in the Saoshyant.

    3. Cosmic Dualism

    • Zoroastrianism: The religion is characterized by a cosmic struggle between Ahura Mazda (the Wise Lord) and Angra Mainyu (the Destructive Spirit). This dualistic view parallels the battle between good and evil described in Revelation​ (NCR Register)​.
    • 144,000 in Revelation: The apocalyptic narrative in Revelation involves a clear conflict between divine forces and evil entities, echoing the Zoroastrian worldview.

    4. Symbolic Numbers and Significance

    • Zoroastrianism: Numbers and symbolic representations are significant in Zoroastrian rituals and theology. For instance, the number three represents the threefold path of Asha: Good Thoughts, Good Words, and Good Deeds​ (NCR Register)​.
    • 144,000 in Revelation: The number 144,000 itself is symbolic, representing a multiple of twelve, a number often associated with completeness and divine order in the Bible.

    5. Historical Influence

    • Jewish and Christian Thought: Zoroastrianism had a considerable influence on Jewish thought during the Babylonian exile, which later permeated into early Christian theology. Concepts such as heaven, hell, and the final judgment in Christian eschatology show Zoroastrian influence​ (World Population Review)​​ (NCR Register)​.
    • New Evidence: Recent scholarship suggests that the influence of Zoroastrianism on Judaism and early Christianity may be more profound than previously thought. Studies have shown that many apocalyptic ideas, including those in Revelation, may have origins in Zoroastrian eschatology​ (World Population Review)​​ (NCR Register)​.

    Population Context

    The global population of Zoroastrians is estimated to be between 100,000 and 200,000 individuals. The majority live in India, Iran, and North America, with smaller communities in various countries worldwide​ (World Population Review)​​ (NCR Register)​. This population size aligns intriguingly with the symbolic number of 144,000, suggesting a potentially meaningful overlap in interpretations.

    Conclusion

    Exploring the Zoroastrian connection highlights the shared themes of righteousness, messianic expectations, and cosmic dualism. These similarities, supported by both historical influence and recent scholarship, enrich our understanding of apocalyptic literature and the interconnectedness of ancient religious traditions.

  • The early years of Jesus

    Reasons and “Proof” Supporting the Theory that Jesus was a Zoroastrian

    Historical Context

    1. Persian Influence: The Persian Empire, where Zoroastrianism was practiced, had significant interactions with neighboring regions, including Judea. Cultural and religious exchanges were common.
    2. Travel and Trade Routes: Established trade routes between the Middle East and Persia would have facilitated travel and communication.

    Religious and Philosophical Parallels

    1. Monotheism: Both Zoroastrianism and Jesus’ teachings emphasize the worship of one God. Ahura Mazda in Zoroastrianism and the God of Israel in Jesus’ teachings.
      • Example: Jesus’ emphasis on a singular, omnipotent God mirrors Zoroastrian monotheism.
    2. Ethical Teachings: Zoroastrianism emphasizes the importance of good thoughts, good words, and good deeds. Similarly, Jesus taught about love, compassion, and ethical behavior.
      • Example: The Sermon on the Mount (Matthew 5-7) contains ethical teachings that resonate with Zoroastrian principles of righteousness (Asha).
    3. Concept of Afterlife: Both religions have a concept of an afterlife where the righteous are rewarded, and the wicked face consequences.
      • Example: Jesus speaks of “paradise” in Luke 23:43, which aligns with Zoroastrian ideas of a heavenly reward.

    Specific Evidence and Reasoning

    1. Visit of the Magi: The presence of the Magi at Jesus’ birth suggests a significant connection between Jesus and Zoroastrianism.
      • Interpretation: The Magi’s recognition of Jesus as a king could imply their intention to impart Zoroastrian teachings to him.
    2. Jesus’ “Lost Years”: The absence of information about Jesus’ life from ages 12 to 30 provides a plausible timeframe for him to have been influenced by Zoroastrianism.
      • Speculation: During this period, Jesus could have traveled to Persia with the Magi and received education in Zoroastrian philosophy and ethics.
    3. Parallels in Teachings: The similarities between Jesus’ teachings and Zoroastrian beliefs suggest a possible Zoroastrian influence.
      • Example: Jesus’ focus on inner purity, ethical living, and the battle between good and evil mirrors Zoroastrian teachings.
  • The Significance of Fire Temples for Zoroastrians

    Historical Background and Religious Importance of Fire Temples

    The origins of fire temples in Zoroastrianism can be traced back to ancient Persia, where the religion itself began more than 3,000 years ago. Zoroastrianism, founded by the prophet Zoroaster (or Zarathustra), places a profound emphasis on the elements, especially fire, which is considered a symbol of purity, truth, and the divine presence of Ahura Mazda, the supreme deity of the faith. In this context, fire temples serve not only as places of worship but also as enduring symbols of spiritual and religious significance.

    Fire, in Zoroastrian belief, represents the divine light or wisdom of Ahura Mazda. This reverence for fire is deeply rooted in the concept of Asha, which signifies truth, order, and righteousness. Fire temples, therefore, are sanctuaries where the sacred fire is kept burning perpetually, embodying the eternal and unchanging nature of divine truth. Historically, these temples have evolved from simple hearths to elaborate structures, reflecting the changing architectural and cultural landscapes of the Zoroastrian community.

    The evolution of fire temples can be seen in various historical sites, such as the Atashgah of Baku in Azerbaijan and the Yazd Atash Behram in Iran. These sites not only provide insight into the architectural advancements but also highlight the geographical spread of Zoroastrianism. The Yazd Atash Behram, in particular, is one of the nine Atash Behrams in the world, representing the highest grade of sacred fire in Zoroastrianism.

    In Zoroastrian practice, there are three grades of sacred fires: Atash Behram, Atash Adaran, and Atash Dadgah. The Atash Behram, or “Fire of Victory,” is the most revered and requires the most elaborate consecration rituals. The Atash Adaran, or “Fire of Fires,” holds a middle rank and is typically found in smaller temples. The Atash Dadgah, or “Fire of the Hearth,” is the most accessible and can be consecrated with fewer rituals. Each type of fire plays a crucial role in religious ceremonies and rituals, from daily prayers to significant religious observances, thus maintaining the spiritual fabric of the Zoroastrian community.

    Fire temples, known as “Atash Behrams” and “Agyaris,” hold a pivotal role in the contemporary lives of Zoroastrians around the globe. In India, particularly in Mumbai and Gujarat, these sacred spaces are central to the Parsi community’s religious and social activities. The Atash Behram in Udvada, for instance, is one of the most revered, attracting pilgrims from all over the world. Iran, the birthplace of Zoroastrianism, still houses significant fire temples like the Yazd Atash Behram, where ancient rituals continue to be observed with great reverence.

    In the diaspora, fire temples serve as cultural anchors for Zoroastrian communities scattered across North America, Europe, and Australia. Cities like Toronto, London, and Sydney boast well-maintained fire temples, functioning not only as places of worship but also as hubs for community gatherings, educational programs, and cultural preservation. These temples foster a sense of belonging and continuity, enabling Zoroastrians to maintain their unique traditions and identity despite geographical dispersion.

    The cultural and communal importance of fire temples extends beyond mere religious observance. They act as venues for significant life events such as Navjote (initiation ceremonies), weddings, and seasonal festivals like Nowruz. These temples also play a crucial role in intergenerational transmission of values, serving as educational centers where younger Zoroastrians learn about their heritage through storytelling, language classes, and religious instruction.

    However, the Zoroastrian community faces numerous challenges in maintaining these sacred spaces. Preservation efforts are often hampered by limited financial resources and the need to modernize facilities to meet contemporary standards. Additionally, the dwindling number of adherents poses a significant threat to the sustainability of these temples. Efforts to address these issues include fundraising initiatives, community outreach programs, and collaborations with historical preservation societies.

    Personal stories from Zoroastrians highlight the profound impact fire temples have on their spiritual and daily lives. For many, visiting a fire temple is a deeply emotional experience, evoking a sense of peace and connection to their ancestors. These narratives underscore the enduring significance of fire temples as pillars of Zoroastrian faith and community life, even in the face of modern challenges.

  • “Ye Are Gods”: Christ, Asha, and the Divine Spark Within

    A Zoroastrian Reflection on John 10:31–36 and the Eternal Fire in Every Soul


    In the Gospel of John 10:31–36, Jesus is threatened with stoning for blasphemy after declaring, “I and the Father are one.” Rather than retreat, he confronts the religious leaders with a paradox hidden in their own scripture:

    “Is it not written in your law, I said, ‘Ye are gods’?” (John 10:34, referencing Psalm 82:6)
    “If he called them gods, unto whom the word of God came—and the scripture cannot be broken…”


    Fravashi and Psalm 82: The Divine Spark in All Beings

    In Psalm 82:6, God declares:

    “I have said, Ye are gods; and all of you are children of the most High.”

    This echoes what Zoroastrianism teaches through the doctrine of the Fravashi—the preexistent, divine part of every soul that chose to enter the world and uphold Asha, the Truth.

    • Yasna 26.4 lists the Fravashis of the righteous, revealing that they are worthy of worship and protection.
    • Yasna 55.1 acknowledges the Fravashi of Ashavan (truth-aligned souls) as intimately linked to the divine plan.

    Thus, when Jesus refers to “ye are gods,” Zoroastrians would understand him as reminding us of the divine fire already within, not arrogantly elevating himself, but calling humanity to remember its cosmic origin.


    The Word of God and the Manthra of Ahura Mazda

    Jesus continues: “unto whom the word of God came…”—placing divine identity not in status, but in receiving and bearing truth.

    In Zoroastrianism, this parallels the Ahunavar (Yasna 27.13)—the Primordial Word or Will of Ahura Mazda, which, when spoken, shapes all of creation. The Gathas, especially Yasna 30 and Yasna 31, show that when one aligns their thought, word, and deed with Asha, they become an agent of divine order.

    • Yasna 31.8: “He who speaks truth with his tongue and acts with his hands in accord with Asha becomes the friend of Mazda.”
    • The Manthra Spenta, or Holy Word, is not only a prayer but a channel of divine power—just like Jesus’ words are not just teachings, but creative utterances.

    Sanctified and Sent: The Path of the Saoshyant

    Jesus says: “Say ye of him whom the Father hath sanctified and sent into the world…” (John 10:36)

    In Zoroastrian tradition, the Saoshyant is sanctified and sent into the world by Ahura Mazda, to usher in Frashokereti—the final restoration of Asha.

    • Zand-i Vohuman Yasht 3.1–2 speaks of three Saoshyants who will arise, each born miraculously of preserved seed near Lake Hamun, fulfilling divine prophecy.
    • Jesus’ sanctification and mission parallel the archetype of a truth-revealer who must confront the forces of Druj (falsehood, deception, oppression).

    Asha Cannot Be Broken – Nor Can the Scriptures of Truth

    Jesus’ line “the scripture cannot be broken” reflects a core Zoroastrian belief: Asha is inviolable. It may be hidden, but it cannot be destroyed.

    • Yasna 29.9 proclaims that Asha will ultimately triumph over the Lie (Druj), no matter how powerful evil seems.
    • Denkard 6.1.9 explains that the Avesta is a revelation of immutable truth and that those aligned with it possess a portion of Mazda’s own mind.

    Jesus is saying the same: if scripture affirms divinity in those who receive God’s word, then denying that truth is to break the very coherence of sacred reality.


    Fire to Fire, Spark to Spark

    Jesus’ words in John 10:31–36 are not a claim of monopolized divinity. They are a revelation of humanity’s hidden glory. His message is Zoroastrian in spirit:

    • You are not worms before God. You are children of the Fire.
    • You are not bound by institutions. You are called to awaken the Fravashi within.
    • You are not forbidden from truth. You are meant to carry it, guard it, and spread it.

    As the Gathas teach, every soul is a battlefield between Asha and Druj. Jesus, as a Saoshyant-like figure, challenges the false priests of his time just as Zoroaster did millennia before—not to destroy faith, but to restore it to its original flame.

    The fire of Ahura Mazda still burns, and those who hear the Word must carry it into the world.
    The scripture cannot be broken. Neither can Asha.

  • Key Concepts in Dualism

    Dualism posits that mind and body are distinct, whereas physicalism argues that consciousness arises from physical processes in the brain.

    1. Mind-Body Dualism

    • Substance Dualism: This is the classic form of dualism, primarily associated with René Descartes. It asserts that the mind and body are fundamentally different substances. The mind is non-physical and immaterial, while the body (including the brain) is physical and material.
      • Descartes’ Cogito: Descartes’ famous declaration “Cogito, ergo sum” (“I think, therefore I am”) emphasizes the distinct nature of the mind, which he argued could not be doubted, unlike the physical body.
    • Property Dualism: This form of dualism suggests that while there is only one kind of substance (usually physical), it has two kinds of properties: physical properties and mental properties. Thus, mental states are properties of physical substances (like the brain) but cannot be reduced to or fully explained by physical properties alone.

    2. Arguments for Dualism

    • Introspection: The subjective experience of consciousness and introspection suggests a qualitative difference between mental states and physical states.
    • Irreducibility: Certain mental phenomena, like qualia (subjective experiences), intentionality (aboutness of thoughts), and free will, are argued to be irreducible to physical explanations.
    • Mental Causation: Dualists argue that mental states can cause physical events (e.g., deciding to move your hand and then moving it), which suggests a non-physical aspect of reality.

    3. Types of Dualism

    • Interactionist Dualism: Asserts that the mind and body interact causally. Descartes proposed that this interaction occurs in the pineal gland, though this specific claim is now considered outdated.
    • Epiphenomenalism: Suggests that physical processes in the brain cause mental states, but mental states do not cause any physical events. Thus, consciousness is a byproduct (epiphenomenon) of brain activity.
    • Parallelism: Argues that mental and physical events run in parallel without directly interacting. This view implies a pre-established harmony between the two realms, often attributed to a divine creator.

    Criticisms and Challenges

    • Interaction Problem: One of the main criticisms of dualism is explaining how non-physical mind and physical body interact. If the mind is immaterial, it’s unclear how it can influence physical matter.
    • Scientific Explanations: Advances in neuroscience and psychology increasingly explain mental phenomena in terms of brain processes, challenging the need for a separate mental substance.
    • Occam’s Razor: The principle of parsimony suggests that we should not multiply entities beyond necessity. Since monistic theories (like physicalism) can often explain mental phenomena, some argue that dualism is unnecessarily complex.

    Modern Variations and Related Theories

    • Panpsychism: Proposes that consciousness is a fundamental property of all matter, suggesting a form of dual-aspect theory where everything has both physical and mental aspects.
    • Emergentism: Suggests that mental properties emerge from complex physical systems (like the brain) but are not reducible to those systems. This is often seen as a middle ground between dualism and physicalism.
    • Non-Reductive Physicalism: Maintains that while mental states are physical, they cannot be fully reduced to physical explanations due to their unique properties and causal powers.
  • The Magi Will Rise Again

    An Unpopular Response to an Uncomfortable Question


    It started, as most uncomfortable conversations do, with someone trying to be cruel.

    A user posted in the Zoroastrian community forum last week. No greeting. No context. Just this:

    “Why are you wasting your time with a dead religion? Zoroastrianism has 140,000 followers worldwide. Buddhism has 500 million. Islam has 1.8 billion. You are building a website for a religion that will be clinically extinct before your grandchildren are born. Explain yourself.”


    This was my response:

    “You want me to explain myself. Alright.

    Let’s start with your numbers. 140,000 Zoroastrians. You’re proud of that statistic. You found it somewhere, wrote it down, and decided it meant something. Let me tell you what it actually means: nothing. Or more precisely — it measures the wrong thing entirely.

    You are counting the people who fill out ‘Zoroastrian’ on a census form. Fine. Count them. While you’re at it, count the 2.4 billion Christians who say ‘paradise’ every Sunday without knowing it’s a Persian word. Count the billion Muslims who pray five times a day toward light — a practice that existed in the fire temples of Persia before Muhammad was born. Count the Jews who speak of angels, of Satan as a cosmic adversary, of resurrection and judgment day — concepts that appear nowhere in pre-Exile Hebrew scripture and everywhere in the Avesta.

    You didn’t count those people. Because they don’t put Zoroastrian on their census form. But the fire of Zarathustra is burning in their theology whether they know it or not. Whether you know it or not.

    Now. You called it a dying religion. Let me tell you something about dying.

    The sacred flame of Yazd has been burning without interruption since the Sassanid Empire. Some of those fires have not gone out in over 1,500 years. In that time, the Arab Caliphate rose and fell. The Mongol Empire rose and fell. The Ottoman Empire rose and fell. The British Empire rose and fell. Every single one of those powers looked at the Persian fire and said: this is finished. And every single one of them is now a history chapter.

    The flame is still burning.

    I know how this looks from the outside. I know what people say about this website. I’ve heard it. ‘He’s building a platform for a religion nobody practices.’ ‘He thinks he’s going to bring back ancient Persia.’ ‘This is a vanity project for a dead civilization.’ I’ve read it. It doesn’t bother me — and I’ll tell you exactly why it doesn’t bother me.

    Because I am not building this for today’s audience. I am building this for the audience that is coming.

    Right now, inside Iran — inside the Islamic Republic, the country that supposedly finished Zoroastrianism off for good — there are millions of young Persians naming their children Cyrus. Darius. Rostam. Arash. Pre-Islamic names. Persian names. Names that carry 3,000 years of civilization in them. They are not doing this randomly. They are doing it because something in them is reaching backward through the centuries toward an identity that was taken from them. You cannot see it from the outside because the Islamic Republic controls the narrative. But the fire is burning underneath. I can feel it from here.

    Watch the way Persians celebrate Nowruz. Not the sanitized, regime-approved version — the real one. The one where they jump over fire at Chaharshanbe Suri and scream at the flames to take their sickness and give them warmth. That ritual is 3,000 years old. The mullahs have tried to ban it, mock it, reframe it as superstition for 40 years. And every year, more Persians do it louder. With more fire. With more defiance. Because you cannot tell a people to stop jumping over fire when fire is in their soul.

    You say I’m stupid. You say this is a waste of time. You say Zoroastrianism is dying.

    I say you are reading the wrong data.

    I say you are counting the candles while I am measuring the heat of the underground fire.

    And I say this with complete certainty — not arrogance, certainty — because Asha does not lie: there is coming a moment in our lifetimes when the Persian people will have to choose who they are. The Islamic Republic will not last forever. No lie lasts forever. That is the first law of Asha — truth outlasts the lie. Always. Without exception. Not sometimes. Always.

    When that moment comes — when the regime cracks, when the streets fill, when the question of Persian identity becomes the most urgent question on earth — the people will need a place to come to. They will need the theology. They will need the history. They will need the language of Asha and Druj and Frashokereti and the Saoshyant. They will need to understand what was stolen from them and why it matters and what they are actually fighting for.

    That is what I am is building. Right now. In 2020. When nobody is watching. When people like you are telling me I’m stupid.

    This is exactly when it needs to be built. Not after. Now. Because when the moment comes there will be no time to build it. It will need to already exist. The library needs to be stocked before the students arrive.

    You asked me to explain myself. That is my explanation.

    The Magi were astronomer-priests. They did not react to events. They read the patterns of the cosmos long before events arrived and they positioned themselves accordingly. When the star appeared over Bethlehem — or wherever the astronomical event actually occurred — the Magi were not scrambling. They were already on their way. Because they had been watching. Because they had been reading. Because they had been preparing while everyone else was sleeping.

    That is what I am doing. I am watching. I am reading. I am preparing.

    You think I’m writing on a website for a dying religion.

    I think I’m lighting a signal fire for a civilization that is about to wake up.

    One of us is right. And I’ll tell you something else — I am completely at peace waiting for history to decide which one.”


    The Reaction

    The response did not go over well in certain corners of the internet.

    Within 24 hours it had been shared into several Iranian political forums where it was mocked extensively. A popular Twitter account with a large Iranian diaspora following quote-tweeted it with the caption: “Someone tell this guy the Achaemenid Empire ended 2,300 years ago.” A Reddit thread titled “Zoroastrian guy thinks he’s going to restore ancient Persia lmao” accumulated several hundred comments, the majority of which were not kind.

    A self-described religious scholar posted a lengthy response calling Diesel the Magus “historically illiterate” and “dangerously romantic about a tradition that the Persian people themselves moved on from centuries ago.” He cited demographic projections, interfaith marriage rates within Zoroastrian communities, and the declining number of functioning fire temples in Iran as evidence that the religion had no meaningful future.

    “This is what happens,” the scholar concluded, “when people confuse personal passion with historical reality. Zoroastrianism is a beautiful tradition. It deserves respect. But dressing it up in revolutionary language and pretending it is on the verge of some grand civilizational comeback is not respect. It is delusion.”

    Several commenters on the internet post itself were more direct.

    “Nobody in Iran cares about this.”

    “My family is Persian and we are Muslim and proud of it. Stop trying to tell us who we are.”

    “This article gets 3 visitors a month. The Vatican has 20,000 visitors a day. Maybe that tells you something.”

    “Diesel the Magus sounds like a guy who read too many fantasy novels and decided to start a religion.”

    One comment, buried near the bottom, simply said:

    “Keep building. Some of us are listening…”


    Comments (47)

    PersianLion1979: This guy is living in a fantasy. Zoroastrianism is over. Has been for 1,400 years. Respect the history, accept the reality.

    AshaBurns: I’m a third generation Persian American and I cried reading this. I don’t know why. I just did.

    SkepticalScholar: The linguistic arguments about “paradise” etc are real but hugely overstated. Cultural borrowing doesn’t equal theological survival.

    TehranVoice: Easy to romanticize Persia from a laptop in the West. Come live here and then tell me about the sacred flame.

    DieselTheMagus: To TehranVoice — you are right. I cannot feel what you feel from inside. But I can hear you from out here. And I am building something for the day you don’t have to whisper anymore.

    ZoroasterWasRight: The Bundahishn says the lie will crack before the truth. We are watching it crack. Slowly. But it’s cracking.

    JustAPersianKid: My grandfather used to say Cyrus the Great sleeps and will wake when Persia needs him. I used to think that was just an old man’s story. I’m not so sure anymore.

    RationalIranian: I respect the passion but this is historical cosplay. Iran is an Islamic country. That’s the reality. Build something for the actual present.

    DieselTheMagus: To RationalIranian — I am building something for the actual present. The present just hasn’t arrived yet.


    Home of the Magi June 14, 2020 Humata — Hukhta — Hvarshta Good Thoughts — Good Words — Good Deeds Asha — Truth — The Eternal Flame of Persia

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  • Return to the House of Song: The Forgotten Home in Abrahamic Tradition

    Across all ancient traditions, there echoes a memory — of a realm beyond this world, not defined by punishment or tribal favoritism, but by harmony, joy, and divine praise. In Zoroastrianism, it is called Garōdmān, the House of Song. And whether openly or veiled, this same archetype appears in Judaism, Christianity, and Islam — remnants of a truth deeper than doctrine.


    1. Zoroastrianism: The Origin of the House of Song

    • Garōdmān = “House of Song” or “Abode of Praise”
    • The ultimate destination of the soul aligned with Asha
    • Described in Yasna 50.6 and Yashts as a realm of light, harmony, and eternal joy — the natural state of those who choose truth

    Key traits:

    • Not exclusive — it is open to any soul who chooses righteousness
    • Not retributive — it is a state of resonance with divine order
    • It is the eternal dwelling of Ahura Mazda and all good souls

    2. Judaism: The Lost Memory of Heaven as Harmony

    Judaism’s concept of the afterlife is complex and layered, with Sheol, Gan Eden, and Olam Ha-Ba (the World to Come) all evolving over time.

    But beneath legalism and ambiguity lies a hidden echo:

    “Then shall the righteous shine like the sun in the Kingdom of their Father.”Daniel 12:3

    The Talmud (Berakhot 17a) speaks of “tzaddikim sitting with crowns on their heads, feasting on the radiance of the Shekhinah” — a direct mirror of Garōdmān, where the soul is in joyous presence of the divine.

    Yet, YHWH’s portrayal as a jealous, punitive god often overshadows this, and the House of Song becomes a faint whisper buried under Law and retribution.


    3. Christianity: The Kingdom of Heaven as Song and Light

    In Jesus’s teachings, we begin to see the House of Song restored.

    “In My Father’s house are many rooms… I go to prepare a place for you.”John 14:2
    “Come, you who are blessed… enter into the joy of your Lord.”Matthew 25:34

    Jesus speaks of a banquet, a wedding feast, a joyful homecoming — not a courtroom. This is Garōdmān in disguise.

    In Revelation 21, John sees a new heaven where:

    • God wipes every tear
    • There is no more death
    • A river of life flows
    • Music and light permeate the holy city

    This is not about judgment, but restoration — the Frashokereti vision of renewal.

    And in the Christian mystics (Meister Eckhart, St. Hildegard), we find overt descriptions of divine song, radiant joy, and union — echoes of Asha reborn.


    4. Islam: Jannah and the Gardens of Praise

    Islam presents Jannah (Paradise) as a lush, joyful place of gardens, rivers, and light — but more than that, it’s also a place of divine nearness and praise.

    “Indeed, the righteous will be in a secure place, among gardens and springs… hearing therein no vain talk, only peace.”Qur’an 44:51–55

    In Surah 39:73, it says:

    “Peace be upon you! You have done well — so enter to abide eternally.”

    And Surah 56 describes the highest level of paradise as the “foremost in faith,” reclining in gardens where the only speech is of peace, truth, and praisea House of Song in all but name.

    Sufi poets like Rumi and Hafiz go further:

    “We have fallen into the place where everything is music.” — Rumi

    This is Garōdmān echoed through love mysticism, even when orthodoxy leans toward exclusivism.


    5. The Convergence: The House Was Never Lost — Only Forgotten

    Though the Abrahamic traditions diverged, the memory of the House of Song remains encoded in their scriptures, myths, and mystical branches. What we find is:

    • A return to joy over judgment
    • A vision of heaven not as reward, but as resonance with truth
    • A call to praise, not fear
    • A divine presence that seeks to unite, not divide

    All of this was seeded in Zarathustra’s Gathic vision:

    That the soul, when it chooses Asha, shall dwell forever in the House of Song — not because of race or ritual, but because truth draws light home.


    Reclaiming the House of Song in Our Time

    The time has come to reawaken this universal vision.
    Not a heaven earned through blood or law, but a realm entered through the vibration of righteousness.
    Not a place of exclusion, but a cosmic reunion.

    Let the soul remember the music.
    Let the voice of Asha resound.
    Let the House of Song rise again.

    The House of Song Across Traditions: A Comparative Chart

    TraditionName/ConceptCore DescriptionPathwayVision of God
    ZoroastrianismGarōdmān (House of Song)Realm of harmony, light, and praise; destination of souls aligned with Asha.Choosing Asha: truth, good thoughts, good words, good deeds.Ahura Mazda – Wise, non-coercive, source of moral order.
    JudaismOlam Ha-Ba, Gan EdenWorld to come or Garden of Eden; divine presence for the righteous after purification.Righteousness via Torah and divine mercy.YHWH – Covenant-bound, can be punitive, yet merciful.
    ChristianityKingdom of Heaven / Father’s HouseA home prepared by Christ; described as banquet, reunion, joy, divine nearness.Faith in Christ and alignment with love, forgiveness, and spirit.Abba (Father) – Compassionate, loving, merciful, truth-revealing.
    IslamJannah (Gardens of Peace)Gardens beneath which rivers flow; eternal peace, truth, and divine proximity.Faith and righteous deeds; ultimate reward from divine mercy.Allah – Just, merciful, and compassionate; Judge and Sustainer.

    Visual Timeline: The Echoes Through Time

    To help trace this evolution, here is a timeline placing the emergence of each tradition’s concept of paradise or the “House of Song”:

    Zoroastrianism (c. 1200 BCE) → Judaism (c. 500 BCE) → Christianity (c. 30 CE) → Islam (610 CE)