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Dr. Jose
Luis Abreu
was born in
Venezuela in
1956 where
he received
his
schooling.
He obtained
his Bachelor
and Masters
degrees in
Agriculture
from
Universities
of
Southwestern
Louisiana
and
California
State
University,
Fresno
respectively.
Back in
Venezuela
Dr. Abreu
completed an
MBA and a
Ph.D. in
Management
at Rafael
Urdaneta and
U.R.B.E.
Universities.
His Ph.D.
research was
conducted in
“The Ethical
Dimensions
of
Management.”
Dr. Abreu
has been
attracted
to Zarathushtrian
religion and
is the
current
director of
Latin
America
Spenta
University
Foundation
and a member
of the
California
based
Zarathushtrian
Assembly in
addition to
his other
professional
activities.
Jose Luis
and his
wife,
America
Noriega are
actively
raising
their two
children
Andreina and
Jose Luisito.
In August
of 2000, Dr.
Abreu
published a
book
entitled “The
History of
Ethics and
Its
Zarathushtrian
Origins” in
English and
Spanish.
The Proposal
of
Zarathushtra:
Beyond
Religion and
Philosophy
Author,
Dr. Jose
Luis Abreu
The
objective of
this study
is to
discuss and
determine
the most
appropriate
concept that
describes
the message
of
Zarathushtra.
This is in
accordance
to what he
intended to
teach. In
this sense,
several
terminologies
will be
analyzed to
find out the
one that
best fits
such a
definition
within the
frames of
the Gathic
teachings.
Pre-Gathic
and Post-Gathic
elements
will not be
considered
in this
essay.
The
terminologies
involved in
this
discussion
are:
religion,
philosophy,
and
consciousness.
Philosophy
and
Zarathushtrianism.
When the
following
concepts,
stated by
The Standard
Encyclopedic
Dictionary
are studied:
Ø
Philosophy:
Science that
deals with
the inquiry
into the
most
comprehensive
principles
of reality
in general,
or of some
sector of
it, as human
knowledge or
human
values. The
love of
wisdom, and
the search
for it
(Greek).
Ø
Philosopher:
A student or
specialist
in
philosophy.
Lover of
wisdom
(Greek).
It can be
affirmed
without the
slightest
shadow of
doubt that
besides
being a
religious
person,
Zarathushtra
was the
first
historically
known
philosopher.
It can be
found in
many stanzas
of the
Gathas songs
that
Zarathushtra
promotes the
love for
wisdom,
which meets
the concepts
previously
depicted.
The name of
Zarathushtra's
God "Ahura
Mazda" is a
compound
one. Ahura,
means
Existing or
Self-Existing
One and
Mazda means
Wisdom; also
known as
Lord Wisdom.
For
Zarathushtra,
God is the
personification
of a Super
Intellect or
Universal
Wisdom.
The
Philosophical
Attitude.
For Albornoz
(1998) this
attitude is
fundamentally
speculative.
Speculation,
as indicated
by its
etymology (specus-caverna)
means
getting from
itself.
Speculation
is a way of
intuitive
apprehension.
The
speculative
thought
starts from
experience,
but does not
remain in
it. It
transcends,
searching
for
universal
relators.
The
philosophical
attitude is
characterized
by a
permanent
search for
eternal
questioning.
A
questioning
where the
questions
are more
essential
than the
answers. In
this regard,
Heidegger
(1965) said
that
philosophy
is an
extraordinary
questioning
for the
extraordinary.
Zarathushtra
has shown a
philosophical
attitude; he
was not
limited in
his
questioning.
This
affirmation
is evident
in the
following
stanza:
“I realized
You, God
Wise, to be
progressive
when I was
encircled by
it
(enlightenment)
through good
mind and it
asked: "Who
are you? To
whom do you
belong? How
would you,
in these
days of
questioning,
explain the
directives
to the
living and
to
yourself?" (Gatha
Song 8.7).
In addition
in Gatha
Song 9 each
stanza
represents a
question.
In the
Ushtavaiti
Gatha
itself,
there are 20
stanzas of
questioning.
In general,
I have
counted a
total of 69
straight
questions in
the whole
Gathic
document.
The
knowledge
that a
philosopher
is looking
for can be
qualified as
wider and
more
profound
than the
usual. This
wish of
amplitude
and the
spirit of
depth
constitute
the best
virtue of a
philosopher
and allow
the
submission
of
everything
to a
rigorous
examination.
For Plato, a
philosopher
is
contemplative
“embracing
all beings,
seeing the
eternal, the
immutable,
its ideas
and essences
and
expresses it
in
definitions”.
In the case
of
Zarathushtra,
this type of
knowledge
can be seen
in a well
known
stanza:
“This I ask
You, tell me
truly, Lord.
Who is the
foremost
creator and
parent of
righteousness?
Who made the
sun and the
stars in
their paths?
Who makes
the moon wax
and wane? I
am, Wise
One, eager
to know all
this and
more. (Song
9.3)
Zarathushtra
obviously
presented a
philosophical
attitude as
determined
through the
analysis of
his Gathic
writings.
The search
for Wisdom
and Truth.
One of the
main
characteristics
of a
philosopher
is the
search for
truth. Karl
Jasper
(1958) said
that
“philosophy
is to go in
a journey.
Its
questions
are more
essential
than its
answer and
every answer
becomes a
new
question.
This journey
brings the
possibility
of acquiring
happiness
and
achieving
this
reality.
This is the
main concept
of
philosophy”.
In addition,
Rene
Descartes
affirmed
that
“philosophy
is by
definition,
the love and
procurement
of wisdom.
A
traditional
anecdote
written by
Diogenes
Laercio in
“Lives and
Opinions of
Great
Philosophers”
says that
Pythagoras
was the
first to
mention the
word
philosophy,
calling
himself a
philosopher
in a
conversation
at Sicion
with Leonte,
tyrant of
Sicionans.
It also has
been
accepted
that the
first
thinker that
used this
word with
significance
was
Heraclitus,
who wrote
the
following
fragment:
“It is
necessary
that the
lovers of
wisdom
(philosophers)
are well
instructed
in many
things”.
The time of
Pythagoras
has been
placed in
580-500 BC
and
Heraclitus
in 535-475
BC.
Zarathushtra’s
search for
wisdom began
long before
these times.
In the first
stanza we
can detect
this effort
to find
wisdom:
“Mazda, Wise
God, with a
bow and
uplifted
arms, I
pray. First,
I ask for
support
through
progressive
mentality.
Then I pray
that I may
perform all
my actions,
based as
they are on
the
wisdom of
good mind,
precisely
according to
the laws of
righteousness
so that I
please You
and the soul
of the
Living
World” (Song
1.1).
In addition
to this
stanza there
are several
other
stanzas in
the Gathas
in which the
manifestation
of
Zarathushtra’s
search for
wisdom is
clear:
“When,
Wise One,
shall those
days dawn
which will,
for the
maintenance
of the
righteous
world,
motivate the
wisdom
of the
benefactors
with
advanced
teachings.
To whom
shall this
wisdom come
with good
mind to help?
For myself,
Lord, I
choose Your
teachings”.
(Song 11.3)
“….To whom
shall the
wisdom of
good mind
come?” (Song
13.11)
“Wise One,
where are
Your
devotees who
comprehend
good mind,
and despite
retrogression
and failure,
attend to
inherited
doctrines
with wisdom?
I have none
besides You.
Therefore,
protect me
and my
people
through
righteousness.”
(Song 7.7)
“And may we
be among
those who
make this
life fresh!
You,
lords of
wisdom,
who bring
happiness
through
righteousness,
come, let
us be
single-minded
in the realm
of inner
intellect.”
(Song 3.9)
In the book
“The Hymns
of
Zarathushtra”
by Jacques
Duchesne-Guillermin
(1992),
there
appears a
statement of
Mlle Simone
Pétrement
who says: “I
do not know
why scholars
avoid with a
kind of
horror
representing
Zoroaster as
a
philosopher
or having
anything,
however
little, to
do with
philosophy.
Yet if there
is an
abstract and
philosophical
thought, it
is indeed
his. Why
should one
not
recognize
it? Because
it is very
ancient?
Everything
is more
ancient than
one thinks,
even, and
especially,
philosophy.
Before we
ask
ourselves in
what sense
(obviously
rather a
different
one from
that
inherited
from the
Greek
thinkers)
the term
philosopher
is
applicable
to
Zoroaster.”
Religion and
Zarathushtrianism.
Hundreds of
different
definitions
of religion
exist, each
reflecting
either a
scholarly or
a DOGMATIC
bias
depending as
a last
resort on
the
PRESUPPOSITIONS
of the
person
making the
definition.
Religion
contains
intellectual,
RITUAL,
SOCIAL and
ETHICAL
elements,
bound
together by
an explicit
or implicit
BELIEF in
the REALITY
of an unseen
world,
whether this
belief is
expressed in
SUPERNATURALISTIC
or
IDEALISTIC
terms. A
number of
the more
common
definitions
are in a
final
attachment.
However, for
our study I
will
summarize
the concepts
of religion
in the
definitions
proposed by
The
American
Heritage
Dictionary
Of The
English
Language:
Fourth
Edition.
2000.
These
concepts are
as follows:
-
Belief
in and
reverence
for a
supernatural
power or
powers
regarded
as
creator
and
governor
of the
universe.
In
includes
a
personal
or
institutionalized
system
grounded
in such
belief
and
worship.
-
The life
or
condition
of a
person
in a
religious
order.
-
A set of
beliefs,
values,
and
practices
(rituals)
based on
the
teachings
of a
spiritual
leader.
-
A cause,
principle,
or
activity
pursued
with
zeal or
conscientious
devotion.
In Dr. Ali
Jafarey’s
translation
of the
Gathas, the
word
religion is
written in
10
occasions.
In his
writings,
Dr. Jafarey
acknowledges
that the
teachings of
Zarathushtra
can be
called as
“The Good
Religion”.
Following
are the
stanzas to
support the
affirmation:
“…we shall
convince the
barbarians
to choose
the right
[religion].”
(Song 1.5)
“…It is
the religion
of the
benefactors
by which
good deeds
lead only
through
righteousness
to
happiness….”
(Song 7.13)
“This I ask
You, tell me
truly, Lord.
How shall I
enliven for
myself
the religion
the Master
of
Beneficent
Sovereignty
teaches me?
(Song 9.9)
“…religion
is the best
for the
living
which
promotes the
world
through
righteousness,
and polishes
words and
actions in
serenity.”(Song
9.10)
“…How does
serenity
come to
those to
whom, Wise
One, Your
religion is
taught?.”
(Song 9.11)
“…every
person, who
has linked
his
religion
with good
mind through
devotion and
invocation,
is a noble
person of
serenity
through
righteousness.”
(Song 14.5)
“… the
religion
which
belongs to a
Godlike
person.
(Song 14.6)
“… the
religion
which God
has granted
to the
benefactor.
(Song 17.2)
It is well
known that
in general,
many
religions
include in
their
practices
ritualistic
aspects. In
this regard,
Dr. Jafarey
explains
that “the
Gathas do
not furnish
us with
an
institutionalized
religion,
which is
subject to
fossilization.
Fossils have
their
archeological
and
ecological
values and
meanings;
fossilized
ritual,
especially
in
unintelligible
languages,
archaic
actions, and
rigid rules
do not have
much in
them”.
The primal
principles
of life
taught by
Zarathushtra
do not offer
guidelines
for rituals
or
ceremonies.
In this
respect,
Dastur Dr.
Maneckjee N.
Dhalla said
“Ritual is
not a
religion;
but it is a
powerful aid
to religious
life. It
feeds the
emotional
nature of
man which
plays the
most
prominent
part in
religious
life. It
inspires
devotional
fervor and
purity of
thoughts.”
Dr. Jafarey
continues
saying that
“Rituals, in
itself, are
neither bad
nor good. If
our rituals
are true to
the teaching
of
Zarathushtra,
if they are
beautiful
and
inspiring,
leading us
to a deeper
understanding
of and
commitment
to the Good
Religion,
then they
are good.
But if they
are
unintelligible,
if they are
devoid of
meaning, if
they do not
impart the
truths of
the religion
to the
faithful,
then they
are worse
than
useless.”
The Gathas
do not
prescribe
rigid
rituals, but
show us the
way to
sublime
ceremonies
in every
walk of
life.
Ceremonies
that are
flexible and
allow
changes to
adapt to
modern times
and
cultures.
As we have
seen, the
Gathic view
of
Zarathushtrianism
offers a
unique
perspective
as a
rational
religion,
which does
not forget
to praise
and offer
devotions to
the Lord of
Creation.
The Proposal
for
Zarathushtra.
Zarathushtra,
as shown in
Dr.
Jafarey’s
translation
of the
Gathas,
proposed the
compound
term of
Daena Vañuhi
for the
conceptualization
of his
teachings.
According to
Dr. Jafarey,
these
concepts can
be explained
in the
following
manner:
Daenâ:
Derived from
di, “to
see,
conceive,
perceive,”
is a
person’s
inner-perception,
the
conscience.
It also
stands for
one’s chosen
religion.
Zarathushtra
named the
religion he
founded as
Daena
Vañuhi,
the Good
Conscience.
Daenâ Vañuhi:
meaning “the
Good
Conscience”
is the name
given to the
religion
Asho
Zarathushtra
founded. It
is the
inner-perception
of a wise,
discerning
person which
should guide
him well on
the path of
righteousness.
And since a
true
perception
must be
universal in
validity,
Daena,
particularly
in plural,
means
religion of
“Good
Conscience”,
or simply
the “Good
Religion”.
It is very
important to
determine
the meaning
of
Conscience
or
Consciousness
and the
meaning of
Perception,
since these
terms seem
to offer the
key to
explain the
roots that
can lead to
a better
understanding
of the
conceptual
frame of
Zarathushtrianism.
The
Dictionary
of
Philosophy
of Mind
defines
perception
as "A means
of
distinguishing
how things
are from how
a cognizer
thinks they
are". And
the
Cambridge
Dictionary
of American
English
explains it
as "an
awareness of
things
through the
physical
senses esp.
Sight”; and
as "a
thought,
belief, or
opinion,
often held
by many
people and
based on
appearances.
Even though
he had done
nothing
illegal, the
public's
perception
was that he
had acted
dishonestly,
and he was
forced to
resign".
Dr. Sam Kerr
(Sydney,
Australia)
in an
excellent
essay called
“The
Philosophical
Concept of
Consciousness
in
Zarathushtra’s
Teachings”
explains
that “Consciousness
is the
capacity to
sense
existence
and value. It
is
a notion
that is
recognised
with the
world around
us and in
our personal
experience. It
naturally
follows on
the
appraisal
that
accompanies
the
experience
of
existence.
The core
sense of
being
“Conscious,”
involves
a subjective
condition
of
Access
Consciousness,
which occurs
when we are
able to
access or
perceive
through our
senses the
world around
us in a
generalised
state of
alertness or
arousal. We
are, then,
able to
respond or
imagine i.e.
when we are
not in deep
sleep, in
coma or
under
anaesthesia.
Another
form, a
Phenomenal
Consciousness
occurs when
we are aware
that we have
a subjective
experience
or feeling
of
phenomena,
happenings
andevents
around us. A
third sense
of (Objective)
Consciousness
is the
awareness of
our being in
a conscious
state”.
Some
concepts
related to
conscience
and
consciousnesses
have been
used by
several
authors.
These
concepts are
State of
Mind or
State of
being.
Examples
will be
brought to
our
discussion.
Ervad Dr.
Jehan Bagli,
in his paper
titled “On
the Fire of
Aramaiti”,
explained
that “It is
through
Aramaiti
that we
attain
compassionate
thinking,
words and
actions”.
And he
added: “This
is the state
of Mind
that
harmonizes:
The Human
mentality
with the
Spenta
Mainyu, the
Holy
Mentality
and The
Human Will
with the
will of
God”.
Another
example we
can find in
an
interesting
article
written by
Dina G.
McIntyre,
called
“Zarathushtra’s
Paradise: In
this World
and the
Next”. She
said that
“Zarathushtra's
paradise of
the spirit
is not a
geographic
location. In
the Gathas
heaven is
not a
physical
place to
which we go
after we
die. It is
the state
of being
that occurs
when we have
achieved
completely,
God's divine
values”.
Consciousness,
State of
Mind or
State of
Being
present
three levels
that can be
considered:
Personal
Level,
Social Level
and Daenic
Level.
It is
necessary to
note that at
the three
levels we
have to take
into account
the
interaction
of the
Primal
Principles
of life in
the
configuration
of those
levels. Let
us remember
that the
primal
principles
of life are:
Asha:
Righteousness;
Vohumana:
Good Mind;
Seraosha:
Intuition;
Spenta
Mainyu:
Progressive
Mind;
Vohu-Khashathra:
Ideal
Society;
Haurvatat:
Perfection;
and
Ameretat:
Immortality.
All of these
principles
are
inter-related
among them
and with
stages of
consciousness,
state of
mind or
state of
being.
The Personal
Level.
It
represents
the personal
growth in
the
understanding
of the
primal
principles
of life. The
perfecting
process of
the
perception
in each
person until
he or she is
aligned with
the ultimate
truth. It
is a form of
awareness
that
develops
with the
experience
of the
person in
the same
measure in
which he or
she matures
by acquiring
experience.
The Social
Level.
This level
can be best
described by
a term used
by
Zarathushtra
known as
Vohu-Khshathra
or Ideal
Society.
Many
individuals
with a sense
of mission
to create a
better
society are
united at
this level
in order to
achieve
higher
goals. It is
just the
result
obtained by
the addition
of the
various
individual's
consciousness.
In this
case,
Vohu-Khshathra
in the
Gathic view
represents
the
collective
human
awareness or
collective
best
consciousness
of humans.
The Personal
and Social
Level run in
an intimate
parallel
dimension.
The more
perfection
an
individual
acquires the
more
conscious or
aware he/she
is about
his/her role
in the
making of an
ideal
society (at
the social
level).
The Daenic
Level.
This level
may be
beyond human
understanding
sometimes.
However, it
can be
reached by
human beings
and
societies
when they
complete
their
perfecting
process and
learn to be
conscious of
their role
in the
universe. It
means the
full
comprehension
of the laws
of creation.
I relate
this level
to the terms
suggested by
Zarathushtra
as Haurvatat
(perfection)
and Ameretat
(immortality).
Once we have
learned the
principles
of life and
have
perfection
at the
personal and
social
level, we
can move to
the Daenic
Level. I
would like
to quote
Dina G.
McIntyre,
who said:
“When we
have
succeeded in
perfecting
these divine
values, in
ourselves,
and have
learned all
the lessons
life has to
offer, we
ultimately
achieve
completeness
and
immortality.
We become
one with
God.”
For a better
understanding
in Figure 1
is shown a
process of
development
that
initiates at
the
inner-self
of the
individual
level and
when he/she
realizes the
inter-connections
with other
more
expanded
levels of
consciousness
he/she can
achieve the
Daenic
Level. It is
a process of
mental and
spiritual
growth that
implies the
acknowledgement
and respect
of Universal
Laws (Primal
Principles
of Life).
Figure 1.
The Three
Levels of
Consciousness
and the
Primal
Principles
of Life
 
Zarathushtra
knew about
the
existence of
the Daenic
Level. In
several
occasions He
makes
reflections
that suggest
my
affirmation,
and here are
two: “I ask
this: How
does a
person, who
strives for
promoting
the power of
house,
district, or
land with
righteousness,
becomes,
Wise Lord,
like You,
and by what
deeds?”
(Song 4.16)
“And may
that person
get much
good who
teaches us
the straight
paths of
progress.
May he,
in his
physical and
mental life,
truly attain
the
existence
where God
dwells,
for, Wise
One, he is
like You;
sincere,
noble, and
progressive”.
(Song 8.3)
Conclusion.
From my
reflections
performed
through the
present
study, I
have
concluded
that Daenâ
Vañuhi is
the best
concept to
explain
Zarathushtrianism
as a whole.
Its
components
go from the
individual
to the
collective
and then
reach
universal
principles.
Philosophy
and Religion
also do a
good job to
explain
Zarathushtrianism
with their
own
perspectives,
but they are
partial
explanations
of the whole
picture. I
would place
religion and
philosophy
as parts of
a more
profound
concept
explained by
Daenâ
Vañuhi.
In this
sense it is
admirable to
encounter
the clarity
of
Zarathushtra
in his
approach to
the Gathic
message.
It can be
said that
perception
plays an
important
part in how
people
conceive the
message
contained in
the Gathas.
Thus, we can
talk about a
philosophical,
religious or
daenic
perception.
However, I
believe that
the
teachings of
Zarathushtra
have a scope
that is
beyond the
frontiers
offered by
both
religion and
philosophy.
The Daenic
level
provides
with
increasingly
expanded
perceptions
of reality
and it is
possible for
those with
an expanded
awareness to
understand
and live
realities of
the other
levels. At
the Daenic
level
perception
completely
meets Asha
(the
ultimate
truth).
The
important
thing to
acknowledge
is that
whatever our
perception
or concept
is, we have
to respect
other
people’s
views in our
personal and
social
growth, as
this is an
important
practice to
reach the
Daenic
level.
Finally, it
is also of
importance
to know that
the levels
of
consciousness
obey to a
process of
natural or
universal
evolution (Spenta
Mainyu),
which is not
limited to a
community
and does not
have under
any
circumstance
social or
individual
preferences.
It is a
systematic
process that
touches
lives
everywhere
on this
planet. It
is life in
itself.
Attachment
A
Compilation
of Religion
Concepts
BERGER,
Peter - "the
human
enterprise
by which a
SACRED
cosmos is
established."
DURKHEIM
Emile - "a
unified
system of
BELIEFS and
practices
relative to
SACRED
things."
FRAZER,
James - "a
propitiation
or
conciliation
of powers
superior to
man which
are believed
to direct or
control the
course of
NATURE and
human life."
HEGEL,
George -
"the
knowledge
possessed by
the finite
mind of its
NATURE as
ABSOLUTE
mind."
JAMES,
William -
"the BELIEF
that there
is an unseen
order, and
that our
supreme GOOD
lies in
harmoniously
adjusting
ourselves
thereto."
KANT,
Immanuel -
"the
recognition
of all our
duties as
divine
commands."
MARX, Karl -
"the
SELF-conscious
and
SELF-feeling
of man who
has either
not found
himself or
has already
lost himself
again... the
general
theory of
the world...
its logic in
a popular
FORM... its
moral
sanction,
its solemn
completion,
its
universal
ground for
consolation
and
justification.
It is the
fantastic
realization
of the human
essence..."
SCHLEIERMACHER,
Friedrich -
"a feeling
for the
infinite"
and "a
feeling of
ABSOLUTE
dependence."
SMART,
Ninian - "a
set of
institutionalized
RITUALS with
a TRADITION
and
expressing
and/or
evoking
sacral
sentiments
directed at
a divine or
trans-divine
focus seen
in the
context of
the human
phenomenological
environment
and at least
partially
described by
MYTHS or by
myths and
doctrines.
STARK,
Rodney -
"any
socially
organized
pattern of
BELIEFS and
practices
concerning
ultimate
meaning that
assumes the
EXISTENCE of
the
SUPERNATURAL."
WHITEHEAD,
Alfred North
- "what the
individual
does with
his own
solitariness."
WEBER, Max -
"to say what
it is,
is not
possible...
the essence
of religion
is not even
our concern,
as we make
it our task
to study the
conditions
and effects
of a
particular
type of
SOCIAL
BEHAVIOR."
CAMBRIDGE
INTERNATIONAL
DICTIONARY
OF ENGLISH-
The belief
in and
worship of a
god or gods,
or any such
system of
belief and
worship
WEBSTER
DICTIONARY
(from religo,
to bind
anew; re and
ligo, to
bind). This
word seems
originally
to have
signified an
oath or vow
to the gods,
or the
obligation
of such an
oath or vow,
which was
held very
sacred by
the Romans.
1. Religion,
in its most
comprehensive
sense,
includes a
belief in
the being
and
perfections
of God, in
the
revelation
of his will
to man, in
man's
obligation
to obey his
commands, in
a state of
reward and
punishment,
and in man's
accountableness
to God; and
also true
godliness or
piety of
life, with
the practice
of all moral
duties. It
therefore
comprehends
theology, as
a system of
doctrines or
principles,
as well as
practical
piety; for
the practice
of moral
duties
without a
belief in a
divine
lawgiver,
and without
reference to
his will or
commands, is
not
religion.
2. Religion,
as distinct
from
theology, is
godliness or
real piety
in practice,
consisting
in the
performance
of all known
duties to
God and our
fellow men,
in obedience
to divine
command, or
from love to
God and his
law. James
1.
3. Religion,
as distinct
from virtue,
or morality,
consists in
the
performance
of the
duties we
owe directly
to God, from
a principle
of obedience
to his will.
Hence we
often speak
of religion
and virtue,
as different
branches of
one system,
or the
duties of
the first
and second
tables of
the law.
Let us with
caution
indulge the
supposition,
that
morality can
be
maintained
without
religion.
4. Any
system of
faith and
worship. In
this sense,
religion
comprehends
the belief
and worship
of pagans
and
Mohammedans,
as well as
of
Christians;
any religion
consisting
in the
belief of a
superior
power or
powers
governing
the world,
and in the
worship of
such power
or powers.
Thus we
speak of the
religion of
the Turks,
of the
Hindus, of
the Indians,
&c. as well
as of the
Christian
religion. We
speak of
false
religion, as
well as of
true
religion.
5. The rites
of religion;
in the
plural.
Literature
Cited.
1. Albornoz,
José. 1998.
Nociones
Elementales
de Filosofía.
Vadell
Hermanos,
Editores.
Valencia,
Venezuela.
2. Bagli,
Jehan. “On
the Fire of
Aramaiti”.
In
www.vohuman.org
3. Dhalla,
Maneckjee N.
1938. The
History of
Zarathushtrianism.
4. Dictionaries:
http://www.onelook.com/
5. Duchesne-Guillermin,
Jacques.
1992. The
Hymns of
Zarathushtra.
Facsimile
edition of
the work
originally
by John
Murray in
1952.
Charles E.
Tuttle
Company,
Inc, of
Rutland,
Vermont &
Tokio,
Japan, with
editorial
offices at
77 Central
Street.
Boston,
Massachusetts
02109.
6. Heidegger,
M. 1965. ¿Qué
es eso de
Filosofía?
Edit. Sur.
Buenos
Aires.
7. Jafarey,
Ali. 1989.
The Gathas,
Our Guide.
Published by
Ushta.
Cypress,
California.
8. Jafarey,
Ali. 1992.
Zarathushtrian
Ceremonies.
Published by
Ushta.
Cypress, California.
9. Karl
Jasper.
1958.
Filosofía.
Edit. F.C.E.
México.
10. Kerr,
Sam. “The
Philosophical
Concept of
Consciousness
in
Zarathushtra’s Teachings”.
In
www.vohuman.org
11. McIntyre,
Dina G.
“Zarathushtra’s
Paradise: In
this World
and the
Next”.
In
www.vohuman.org
12. The
Standard
Encyclopedic
Dictionary.
Funk &
Wagnalls. A
Division of
Reader’s
Digest
Books, Inc.
Library of
Congress
Catalog Card
No. 66-26533
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