A Manual of Khshnoom

The Zoroastrian Occult Knowledge

by Phiroz Nasarvanji Tavaria | 1971 | 160,667 words

An introduction to the mysteries of Khshnoom, an ancient occult movement. Khshnoom stands for 'Divine' or 'Spiritual' knowledge and originated from Zarathushtra. This book contains knowledge not to be found in Zoroastrian religious works. The second part contains documentaion of the life of Prophet Zarathushtra....



The condition of the Parsis in the matter of genuine knowledge of their religion, of the life of the Holy Prophet, his true Date, and of the history of ancient Iran was very pitiful till the beginning of the present century, and was somewhat like blind leading the blind. When the linguistic study of the Avesta and Pahlavi was introduced in the last century, it was believed that through that study, we would understand our religious teachings, but we were soon disillusioned, for though the scholars understood these languages to some extent! Yet they did not know and do not know the religion in its pristine purity.

The reason for the above condition is that Avesta is not a dialect as is erroneously believed in philology. The term Avesta is derived from 'A', (not) and 'vid', (to' know) and connotes knowledge about the Unknown of the Unknowable. Hence it is a technical language dealing with God, and the affairs of the Universe, which is Nature's machinery for the purification of souls. Avesta is a special language formed by the application of 'Staota', the laws of invisible vibrationary colours, sound etc. applied to the ancient Kyan language current in Iran when Zarathushtra descended on the earth some 9,000 years ago. Owing to it’s being on vibrationary colours, Gujarati letters tchha, dha, bha and la have been expunged from the composition of the Avesta because they produce inferior vibrations. The pronunciation of 'da' with the flourish on the right hand side as 'dha', has been wrongly introduced by Western scholars. As is too well known, words beginning with 'dha' in Sanskrit are changed into 'da:' in Avesta, as has been shown in Kanga Avesta dictionary. .

Moreover Avesta abounds in allegory, metonymy, numerological mysticism etc., so that literal translations however expertly effected turn out to be of a husky nature, since they do not convey the lofty inner import of a word or passage. Thus horse, bull, sheep, camel, mountain, river, pastures, sea, town, city, street, house, wheel, fish, tree, waters, channels, pillars, conflict, contestants, tool, relative etc. are all used in their technical or allegorical or spiritual meanings unknown to scholars (Vide supplement No. 8). In certain cases, simple-looking words convey hidden significance or import as in the case of 300 'years' mentioned by Zadsparam which word 'years' has baffled all philological scholars and which 300 years are equal to 8,100 years as shown further on under "The Date of Zarathushtra" in Part II.

"The Western scholars when they began their philological barebone study of Avesta did not know that Avesta was 'Razeng' or 'mystic words' or 'Guzra Senghaongho'. "the hidden words" as depicted in the Gathas. Being totally ignorant of the Laws of Staota according to which the entire Avesta Scriptures have been composed from the twenty-one Nasks of Zoroaster, these Western Scholars paid heed only to grammar and style as in the case of any modem ordinary language."

(P. S. Masani).

Moreover, the extant Avesta are hardly 6 or 7 per cent of the original entire treasure, and they too are either liturgical, or are formularies for religious ceremonies, in which besides other things, descriptions of the map of the worlds above and of other noumena are given in language of the material world, about which scholars are unaware. Again since philological scholars cannot often distinguish technical terms or proper nouns from common, such technical and other terms are rendered etymologically making translations absurd, or one and the same Avesta word in different places has different significances which lead to misinterpretations, because scholars do not know the theme of the passage concerned. Still again in Gathas and Vandidad, Fshusho Manthra are employed which are not subject to grammar rules, which scholars erroneously believe to be corruptions in compositions. In the case of Manthra Spenta they do stand to grammar, but they require the knowledge of Staota Yasna for correct interpretation.

Thus it will be seen that mere barebone study of Avesta failed and fails to enlighten us with respect to the genuine teachings of the Zoroastrian religion and of the relevant topic mentioned above.

It was at such a critical juncture in the study of Avesta in the beginning of the present century that our spiritually enlightened Master, the late Seth Behramashah Naoroji Shroff broke his reticence about his profound knowledge of our religion after 27 years of his return from Iran, whence he had brought the new light of "Khshnoom", the heart-rejoicing occult commentary knowledge of the Zoroastrian Faith, and filled the hearts of faithful Zoroastrians with the new light.

In the pages that follow, (Chapters V - VIII) it is shown under what strange circumstances somewhere in 1875-76, the Master, then a youth of 17, or 18, was drawn away from his native home in Surat[1] to the outskirts of Peshawar, and thence according to plan, taken to the secret recesses of Mt. Demavand in Iran; how his latent, cerebral powers were first developed by making him go through the strict Zoroastrian exercises of purity coupled with the spiritual discipline of the rigorous observance of the Zoroastrian anti-microbe Baaj rites; how the sacred and secret teaching was imparted - 7/8ths in spiritual trance (Sezda and 1/8th "Sina-dar-Sina," heart to heart without the employment of any books and how in the very short span of three years he was exalted from a raw youth to an adept in an the branches of knowledge relating to the Zoroastrian religion, the exegesis to the Avesta, the secret 'Keys' for lucid unambiguous reading of the Pahlavi, the true life and date of the Holy Prophet, the true history of ancient Iran, the scientific expositions to the thermo-magnoelectro vibrationary forces functioning in the Zoroastrian holy ceremonies for the souls of the departed as also for the living, besides the knowledge of numerous other secret sciences characteristic to ancient Jupiterian culture – all this and much more was imparted to him through the kind grace of his holy Master sage - the Sraoshavarez Marzban Saheb; otherwise our Master was almost an ignoramus in the matter of school education, which did not extend beyond three or four Gujarati vernacular standards.

The fact that Khshnoom is heart-rejoicing knowledge of the Zoroastrian religion happened to be my experience from the very first lecture I heard in 1912 in the 'Anjuman fire-temple' hall. When I entered, the hall was fully packed with ladies and gentlemen. I took up a seat adjoining the entrance door, where close-by on the road below, the deafening tramcar bells were clanging. The lecture was on the exposition of the sacred shirt, Sudreh. So supreme was the exposition of its nine seams and other particulars and so rapt was I in listening, that my mind was cut off from all external noise, and when the priest who was reading out the lecture-paper held out an actual Sudreh before the audience and said, "Such is our Sudreh", I had tears of joy. Thus the beatific characteristic of the Khshnoom knowledge as its derivative implies, proved itself from the very first lecture I heard and made me a lifelong devotee and student of that immaculate Knowledge.

The priest who was reading the paper on the dais was the learned philological scholar, Ervad Pheroze S. Masani, and as I later on learnt, the gentleman with fine features and wearing a 'beard, seated by him, was the revered Master, the late Seth Behramshah Naoroji Shroff above mentioned.


Zoroastrian Philosophy

In the matter of Genuine Philosophy of the Zoroastrian Faith, the observations made by our Master over fifty years ago hold good even today, and hence it would not be out of place to quote the same here:

"Since several years past attempts have been made to understand the Zoroastrian Faith. Everyone making such superficial attempt does so according to one's own intelligence, and from the viewpoint of one's own ideas. In other words, as the result of the good attempts made so far according to different standards, no students of any line of learning have been able to expound the mysteries of the Zoroastrian Faith, and its special original essence. On the one hand Comparative Philology is taken as the sole basis at the sacrifice of genuine deep philosophy, and on the other, efforts have been made somehow to expound the Zoroastrian religion by effecting a mixture of Comparative Philosophy of other religions, but since these alien philosophies differ widely in their degrees from the Zoroastrian, the teachings of pristine Zoroastrianism remain in the dark.

"In spite of the generic similarity to a certain extent in all religions, the Zoroastrian religion like others has its own individuality, its own deep philosophy, and its own Esoteric side. The knowledge concerning these is referred to in the Gathas 48, 12 and 53, 2 as "Khshnoom". This "Khshnoom" is the commentary knowledge expounding systematically the deep philosophy of the Zoroastrian religion, its sacred ceremonies and its practical canons."

(Ilm-e-Khshnoom Series No.1 (in Gujarati); Foreword. pp. 4-7).


Ahu, the un-nameable, Impersonal Surpreme Deity

As stated above under "Special Features of this Book" Khshnoom begins the story of the Esoteric Philosophy with "AHU" in the Pre-Cosmo-Genesis world. The knowledge of the description of this world being totally unknown to philological scholars, they have been misguided since over a century past, by the Gatha Yasna; 30, 3-4 into the erroneous belief of the Duality of the "twins" (Ohrmazd and Ahriman) as the fundamental theological teaching of the Zoroastrian Faith. The scholars did not know, and do not know yet that the above stanzas refer to the beginning of the Universe with the "twins'" Ohrmazd and Ahriman, and not to the Beginning of beginnings which is Ahu above mentioned, which is the Supreme Godhead over these "twins". This AHU who is un-nameable, unknowable and unthinkable, is also called 'AHURA', who can only be pointed towards the sky as AH, it IS; yet the knowledge of what IT manifests is conceivable. AHU is of two phases; first, AHU, Shaedan Shaed (Lustre of lustres) who is said to be the shoreless and motionless ocean of light, about whom nothing can be conceived. Then in the second phase, an infinitesimal part of this

motionless AHU displays intense brilliancy (Khshaeta). This brilliancy is caused by the first and the primemost motion in that minute part of AHU due to the THOUGHT - divine conceived there for the creation of the Universe. The above infinitesimal part which becomes first manifest as the ocean of Light of lights is known as "AHU, Khshaetan Khshaeta", Light of lights, which (AHU) is referred to in the 'Yatha AHU Vairyo,' prayer. This is the second stage. Then as the result of motion in that ocean of light there proceeds from it an emanation, which is referred to in Avesta (Yt. 13, 14) as 'Khao Afrazyamna', literally "the Fountain source of eternal freshness", which is the lustrous 'Kehrp', body, assumed by Ahura, who is then called 'Minoan Mino Mazda Ahara.' This Khao Afrazyamna is self-contained with materials and means in the shape of most fundamental super-potentialities for the creation of the universe, and its onward working to the final most consummation.


Pre-Cosmo-Genesis World

AHU now promulgates HIS WILL or Edict called Ahunavar, which commands that Lights highest in the brilliance of perfect divine knowledge to lights lowest in gradation of that knowledge shall manifest themselves separately in the beginning, but shall return all perfected and combined together on 'Roshan Rooz', the Glorious Day. After issuing his Will, AHU alienates himself from Khao Afrazymna by creating 'Niru', the screen of light impenetrable from Khao Afrazymna.

The original Will Ahunavar is too powerful, which when reduced ten times to 1/10th each time, i.e. to 1/1000,000,000th of the original, there simultaneously manifested the pair of "Bagha Ahunavar", i.e. part or smaller Ahunavar, containing (1) all the above varied grades of lights and the 3-stage Divine Plan explained further on, and (2) Paourva Fravashi, the Divine Wisdom and the executrix of that Plan. The lights above mentioned were all in a jumbled mass and in dormancy, the imperfect ones being in minority. Hence a state of Oneness prevailed in Pre-Cosmo-genesis world. Bagha Ahunavar who contains the seedlings of lights is allegorically regarded as the male fowl, and Paourva Fravashi, who executes the divine Plan, the female fow1. Their 'egg' or 'seed' is called 'Staota Yasna', referred to as 'Vahishta Chithra', Sublimest Seed (Visp. 23, 1), which contains the entire picture of the Universe, from the dead past to dim future.

Paourva Fravashi disentangles the imperfect lights from perfect ones. For this she ponders first on the imperfect in minority with the super-power nourishing light within her, with the thought-force instigating their propensity of opposition or rebelliousness, and commands them to arise.

Thus inferior lights arose. Among these she espied Ahriman, who tells her arrogantly,

"I am also like Thee".

Thus Ahriman manifested himself prior to Ahura Mazda. Ahriman represents the animated phantom of the collective Evil of the totality of imperfect lights, i.e. souls with deficiency of divine knowledge.

With the awakening of the lights with deficiency of divine knowledge called Urvans, which deficiency is the source of all Evil in this world, there came a great change. The oneness that ruled there in the pre-cosmo-genesis world so far is gone. There now set in Duality of two groups, viz., Urvans, imperfect lights with deficiency of divine knowledge who are activated, and perfect lights still in dormancy called 'Baodanghs', the brilliance of perfection of divine knowledge. ('Baodangh' does not mean 'intellect' as erroneously rendered in philology).'

The Quality above mentioned is called "Chithra"" literally 'seed', and this 'seed' is called "Anhuma" literally meaning 'Limitlessness or Innumerableness shall manifest itself and in the end merge into AHU" (lit. An, (not); Hu (Ahu) ma, (limit).

The imperfect lights only knew opposition and hence there arose terrific feuds, resulting in the Great Chaos, which continued for a very long time during which the 3-stage Ahunavar Plan above mentioned came to a standstill, known as the 'Unmanifest Logos'.

Then Paourva Fravashi removed the deadlock by pondering with her blessings on the Baodanghs in dormancy with thoughtforce supporting co-operation or obedience; and commanded them to arise. And they arose.

Among the Baodanghs awakened by Paourva Fravashi, there was one Chithra, pair of lights called "Hu-Chithra"[2] of which the higher light which was perfect knew when and how the above Chaos would end,.while the inferior Light, though not rebellious, was curious about it. With the showering of her blessings by Paourva Fravashi, the inferior light also became omniscient, and perfect as the superior light, and they merged together. This highest and omniscient light is called MAZDA. When Ahura manifests the wicked creation, He is then called Ahura Mazda. Thus the Universe began functioning with the Duality of the 'twins' Ahura Mazda or Ohrmazd and Ahriman for effecting transmutation and alchemization of soul's Evil into Good.

From the above, it will be understood that the allegorical father and mother of Ohrmazd and Ahriman are Ahu (though actually Bagha Ahunavar) and Paourva Fravashi respectively, mentioned above.

Thus the description of the Pre-Cosmo-Genesis world gives knowledge of the concept of the divinity, which according to the genuine Zoroastrian teaching is of two-fold nature -- one, AHU, which is Impersonal or inconceivable Supreme Deity over Ohrmazd and Ahriman; the other, Ahura Mazda, the Creator of the Universe, who is personal or conceivable from his numerous names occurring in Hormazd and Ram Yashts. The description shows why Ahriman was caused to be manifested first, and then Ohrmazd, tells how and why the Universe is created, and shows where man came from and why, and what is the Ultima Thule of existence. Such is some hazy idea of the Pre-Cosmo-Genesis world.


Three-Stage Ahunavar Plan

As stated above, the Universe started functioning with the Three-Stage Ahunavar Plan, which is explained by the Master in his book (in Gujarati) entitled Ancient Zoroastrian Education System (pp. 7-8) as follows:

'Mithre Bareen', the sublimest THOUGHT-divine which Ahura Mazda has kept as his Humata from the very beginning of the creation of the Universe is: "From 'Hasti' to create 'Nisti' and from 'Nisti' (create) 'Hasti' again", i.e.,

(1) create all the regions, centres and stations of the immortal and mortal worlds;

(2) pass Urvans (souls with deficiency of divine knowledge) to the mortal -worlds of the Space and the material world, according to 'Mazdayasni Daena', the Law of Infoldment of Spirit into Matter, for the transmutation of their Evil into Good by the development of their spiritual powers; and

0) raise them (Urvans) back to the immortal worlds (on their turning from Evil to Good according to 'Zarthoshti Daena', the Law of Unfoldment of Spirit from Matter; and also merge the fire-energies of the mortal worlds of the Space and the material world into those of the immortal worlds, for which purpose Ahura Mazda has created the whole Universe; technically speaking, remove the Veil of Darkness from the souls of the material world and of the Space, and effect 'Frasho-Gard-e- Juzvavi', i.e. individual (spiritual) Renovation; then bring about the consummation of 'Frasho-Gard-e- Kulyati', i.e., collective Frasho-Gard by removing the infinitesimal trace of 'Hoviat', deficiency of divine knowledge, existing in the souls of the planetary world and of the heavens of the Spiritual World of the zodiac and of the empyrean; then create the fifth and the last All-Baodangh Universe of perfect divine Knowledge and Wisdom, and bring about the final-most consummation of 'Roshan Rooz' the Glorious' Day of the whole Universe by rendering it 'Fravashi' - form, of divine Wisdom, the acme of acme state transcending all imagination, for which purpose the whole Universe has come into being and has been ceaselessly functioning. This is the grand 'Humata', the sublimest Thought divine of Ahura Mazda, which we have ever to keep engraved upon our heart, and direct all our activities and functions to that sublime end alone.

The whole of the above Ahunavar Plan from its beginning in the Eternity of dead past to Ghaiban, Infinity lost in dim future, is timed in seven cycles of Zarvana-Akarana, Boundless Time, which, constitute 'Yavaecha-Yavaetat', Everlastingness. One cycle of Zarvana Akarana, Boundless Time consists of innumerable Zarvane-Daregho-Khadat, self-created long (cycle of) Time of 81,000 years each. (The following is translated from "Parsi Avaz Weekly" dated 8-5-1966, p. 10 -- drawn by learned Mr. S. S. Madan from original writings of learned Dr. F. S. Chiniwalla).

"Yavaecha-Yavaetat meaning Everlastingness or Infinity comprises seven Zarvana-Akarana, Boundless Time. They are called 'Boundless' because one Zarvana Akarana comprises countless cycles of Zarvane-daregho-khadat of 81,000 years each. We shall take a very faint idea of these seven Zarvana Akarana, which extend from the Eternity of the dead past (Para-maze yaongho) to the Infinity of the dim future (Ghaiban).


Functioning of Yavaecha Yavaetat Comprising Seven Stages of Boundless Time in Ahunavar Plan

(1) The first Zarvana Akarana, i.e. first Boundless cycle of Time which represents Past of all dead Past or Eternity of the dead Past, is called in Avesta 'Para' or 'paourva', lit., first. In this first Zarvana Akarana was created the Minoi Alam, i.e. Spiritual or immortal world consisting of the 9th and 8th heavens of the Empyrean and the Zodiac respectively. In this Zarvana Akarana "33-Ahu' and '33-Ratu', i.e. Yazads (angels) and subordinate angels manifested themselves. They are Eternities or potentialities possessing the significance of 33 (=3 plus 3=6), the significance of number 6 which indicates powers of 6 Gahambars, i.e., powers to create, destory and re-form. The above 33 Ahu and 33 Ratu work as higher and lower grade potentialities

in the Universe. They are ordinarily called 'Si-u-se Ameshaspend' - 33 immortals invested with powers of 6 Gahambars, explained above. The noumena relating to these, so to say, Beginningless Ages of the first Zarvana Akarana, Boundless time, are called 'Para Maze Yaongho' (Ysn, 30,2). The above term 'Si-u-se Ameshaspend' i.e. '33 Ameshaspends' occurs in the short prayer 'Baaj far taking Nirang Ab-e-zar,' in which the technical meaning of 'Si-u-se Ameshaspend' is not understood in philology (vide subhead 'Nirang Formula' under Supplement No. 25).

(2) The second Zarvana Akarana. 'The Past' is called 'Taro' otherwise known as the Age of Bundahesh, Genesis. Immortal (Planetary) world is created and the seven (planetary) heavens effect the manifestation of Gava-Chithra souls (vide Supplement No.7).

(3) The third Zarvana Akarana representing 'The (Earlier) Present' is called in Avesta 'Yaonghairya'. The mortal worlds comprising the subtle Evanescent world of the Space and the material world were created in this third Zarvana Akarana. Physical bodies, both subtle and gross are produced in this Age. Those souls that could not get Salvation in the ages of 'The Past' were invested with material bodies for their Reformation. The Dravao, wickedness of the souls is divided into four parts, of which the first three are Kehrp, invisible body, Tewishi, desireforces both good and evil and Ushtan-aap (explained below). The remaining one-fourth Dravao, wickedness is woven into the physical body, which the above three parts strive to raise it to their level of excellence. The above Ushtan-aap is a phantomlike obscure form, impalpable like the bright shining contour seen on the waters of rivers or oceans when bright sunlight plays straight on them. In this form Ushtan, i.e., blessings from Yazata full of life activity of Vane-Zavit-Bish, i.e., Tree of Life, remain in an incognizable way. Just as the above shining contour is a covering over the surface of river or ocean, so Ushtan-aap is a sort of impalpable body-covering full of life energy.

(4) 'The (immediate) Present' is our living Age called in Avesta 'Daedoisht'. This is the age in which human beings have to pass through weal and woe for spiritual Reformation and reap reward by leading a good life, and through it to develop Asha, holiness and in the end merge into God.

(5) 'The Future' is called in Avesta 'Apemem', in which humanity will be exalted to the stage of sixth Gahambar, i.e., they will enter the immortal world, there will be collective Frashokereti, (spiritual) Renovation and the whole of the evanescent world of the Space will be elevated from elemental (Condition to luminous.

(6) 'The Future of future' is called the Age of 'Aparo-asti’ in which the soul from its erstwhile deficiency of divine knowledge will be exalted to the level of its associate Baodangh and merge into it, and the whole Universe will be of Baodanghs, possessing perfection of divine knowledge and wisdom.

(7) The last Age is of 'Ghaiban, which is called the age of 'Aperetemo' in which the Baod will merge into Farohar and the entire Universe will be 'Farohar' form i.e. 'Fravashi' form. At this stage this seventh Age will unite with the age of 'Para' of the Past of all dead, past mentioned under (1) above.

Thus the flight of one Yavaecha of seven Zarvane-Akarana will be completed and will merge into Ahu, the impersonal God. Then Ahu will issue another Yavaecha and then another ad Infinitum.


The Universe

First Stage of the Ahunavar Plan:

Creation: The Universe comprises immortal and mortal worlds. The former consists of 9 heavens, the 9th being the empyrean, 8th the zodiac, the two forming the Spiritual world (Minoi Alam); next below are the 7th to 1st planetary heavens respectively of Saturn, Jupiter, Mars, Sun, Venus, Mercury and Moon (at bottom). The immortal world is separated from the mortal by the intermediary region called 'Miswane Gatu', mistaken in philology to be 'Hamestagehan', from similarity of meaning. Till the heaven of the Moon the souls are as lights, but on arrival on Miswane-Gatu, on account of the effect of the creative fire-energy of 'Mino-karko' operating there, they (souls) turn from luminous to semi-luminous. Next below is the Space with our earthy globe almost at its bottom.

The Space[3] is not a void but the most wonderful multidimensional complex creation, and though in English dictionary it is said to be 'regions beyond ken’, yet in the Avesta and Pahlavi writings there are references to its numerous planes, stations, etc., both paradisiacal and wicked, and in Khshnoom there is detailed commentary on its Map and Cosmography. Though the exact aspect of the Space cannot be gained except in spiritual trance, yet it may be conceived as a gigantic spinning top of a screw, having seven outer ridges and seven inner, making 14 in all, each comprising seven sub-regions, the bottom point of the screw representing the earthy globe. A crude chart of the Space is given here, which the reader is requested to refer while going through the description. Serial numbers 1 to 14 on the left-hand side of this Chart indicate alternately a septuple transitional region and a Dakhyu, inconceivably huge wide expanse, which is also made up of seven sub-regions as stated above. The top three Dakhyus - Aiwi, Antare. Aa (Serial Nos. 2, 4, 6) are super-ethereal. They are said to have two sides each – one outer, which is the Dakhyu proper, and the other, inner called Zareh', literally 'a sea'. Since, besides vast expanse, waves, not of water but of super-ether, are generated there, they are allegorically called seas. There is a fourth Zareh (not shown in the Chart) which does not get waves, but has special characteristics, and which is common to the remaining four Dakhyus. We shall not enter into further details of the Map of the Space at this stage, but turn to the souls.

Second Stage of the Ahunavar Plan:

Mazdayasni Daena: Urvans, souls deficient in divine knowledge are trailed down from their sidereal home in the 8th heaven of the zodiac to the planetary world for transmutation of their Evil into Good. Here a mass of souls succeed in divesting themselves of their Evil by a method somewhat akin to evaporation. However, there was another lot, whose Evil was too dense or rigid, and hence they could not render themselves purified by self-effort. These were transferred from the planetary world to the intermediary region of Miswane-Gatu mentioned above. On account of the effect of the fire-energy called 'Mino-Karko' functioning there, the souls, which were lights up to, the heaven of the Moon, became semi-luminous as stated above. Then they arrived on Zareh Vourukasha (vide against serial No.2 in the Chart). From here begin Nature's processes of purification of the souls. Here on this Zareh Vourukasha stands the lustrous body of the three-stage-Ahunavar Plan allegorically referred to in Bundehesh as 'Khare-talata', 'the three-legged ass'. Souls are first collected on this top Zareh expanse, and as the first step towards their purification, every soul is bifurcated into sexes. So naturally these two masculine and feminine counterpart souls are, in the language of the material world, each other's6 Khaetu', 'own relative' which is not in flesh and blood, but one counterpart soul's other counterpart or complement soul. Ages and ages after, when both the masculine and feminine human souls are fully and finally purified individually, each of the two 'gives itself up' (- 'datha') to its 'own relative' (Khaetu), i.e. to its counterpart soul. This means they blend together again into one perfected whole soul on the top of the Space, where they were erstwhile bifurcated. This noumenon is the 'Khaetva-datha,' horribly misconstrued in philology. After bifurcation, l/10th particle of the masculine soul, and 1/10th particle of the feminine soul are each divided and subdivided gender-wise into animal, vegetable and mineral kingdoms on the rule of decimals.

Divided and sub-divided as above, they are trailed down to Zareh Frankard (vide chart against serial No.4) and are classified according to the five main religions of the world under the influence of five respective planets graded as under (except the Sun and the Moon, which serve as transitional stages between two religions):

  1. Zarathushtra and Zoroastrianism under Jupiter;
  2. (a) Shri Krishna and Vedic religion
    (b) Gautam Buddha and Buddhism, and
    (c) Jain Tirthankar and Jainism, all having idolatrous cult of the White side underMercury;
  3. Mahomed and Islam under Mars;
  4. Moses and Judaism under Venus; and
  5. Chirst and Christianity under Saturn.

After being classified as above, souls are trailed down to Zareh Puitik (vide chart against serial No.6.) Here all souls, including the particles of souls in animal, vegetable and mineral kingdoms get materialized into designed shapes contracted in nuclei, i.e., in other words their subtle or invisible body-forms. come into being on this Zareh Puitik.

From here souls trail down straight to the earth through Zareh Kyanse.. The human physical body as we see on earth is compounded of the four elements ,- fire, air, water and earth, each (element) getting 16 graded circlings making in all 64.With the permutations and combinations of these 64 is mixed the mixture of the Soul's good and evil (vide supplement No. 28). On account of the presence of these two antagonistic propensities within the body, there is incessant conflict ('yaokhedra' Ysn. 12, 9) between these two contestants ('Ranoibya Ysn. 51, 9) at the umbilicus.

On the earth the soul is heavily shackled in the physical body, and after about four years of age, is heavily veiled with the Veil of Darkness, and bound down by the laws of 'Akem akai', evil to evil, on account of which the soul undergoes retributive punishments. Due to the Veil of Darkness the soul knows not WHERE it came from, and WHY, WHAT it brought with it at birth, WHAT it will take with it at death, and WHAT is its Ultima Thule? Hence the human being is attracted to worldly enjoyments, and dies, goes to the sky ('Thwasha') but being sinful cannot cross the Requiter or the 'Chinvat Bridge' (shown against serial No.9 in the Chart), is hurled to the 'Vantar', the halting station for sinful souls awaiting re-birth (ibid. mentioned in green arcs). At the destined time it comes back' to the known material world, again passes sinful life, dies, is re-born through 'Vantar'. and so on. This self-created or automatic (- 'khadata') shuttling between the sky and the earth is referred to in Avesta as 'Thwasha-khadata,' not understood in philology (Zurvan p. 89 - Prof. Zaehner). It maybe noted that from the top of this Chinvat Bridge begins the paradisiacal section of the Space, and from the bottom, the wicked. After numerous re-births dependent on the rigidity or density of the Evil clung to it, the, soul is, at long last, disillusioned of worldly enjoyments, and takes a new turn from vice to virtue. Here ends for that soul the second stage of the Ahunavar Plan. Mazdayasni-Daena, the Law of Infoldment ceases to operate on that soul, which is governed henceforth by 'Zarthoshti-Daena' or Ahura-data, the Law of Unfoldment.

Third Stage of the Ahunavar Plan:

Zarthoshti Daena: When a soul that has taken to higher path, practices in worldly life strict Truthfulness with contrition for sins of commission and omission, and with austerity and stoicism practices the anti-microbe Baaj rites and other laws of purity enjoined in the Zoroastrian religion, it (soul) becomes 'Ashim-ashai', holy for the sake of holiness. Now that sanctified soul is able to cross the top sub-region of the Chinvat Bridge, i.e., it enters the paradisiacal section of the Space. Thence it advances higher up to the felicitous station of 'Pahlum Ahwan' (serial No.7), thence to 'Dadare Gehan', (ibid.} mentioned at the end of every Nyaesh and Yasht prayers. The devotee thrice repeats the Pazand sentence: "Man ano avayad shudan" meaning 'I must get there', i.e. to Dadare Gehan. Here that saintly soul gets 'Tane Pasin', the last body, which is of a fiery type fit to reside in the fiery orbs of Keshvars. Dadare Gehan is the portal-region to the six fiery orbs of Keshvars, which are the centres and residing places of saintly souls, allegorically referred to as 'the kine' (Yt. 10, 15), because the saintly souls possess the blissful characteristics in common with the kine. The above six Keshvars are located, two in each of the three super-ethereal top septuple transitional regions (against serial Nos. 5, 3, 1 in the Chart).

Thus flying from Keshvar to Keshvar, the soul reaches the top of the Space, and awaits its tardy counterpart of the opposite sex. When the latter comes up" likewise purified, each one 'givesitself-- up' ('-datha') to 'own relative' (Khaetu), which is the counterpart soul (spirit) of the opposite sex and not a relative in flesh and blood. This act of blending together of the two counterpart souls into one is called Khaetvadatha, and the perfected asexual whole soul so formed is called 'Magavan', who is I-e-Su, a pas.s ionless birth.

Khaetvadatha is not a marriage, either consanguineous or incestuous, or even of the 'fortieth remove' except in base, ignorant, calumniating minds, because:


Khaetvadatha versus Marriage

Khaetvadatha concerns invisible souls, physical bodies having been reabsorbed into respective souls by transmutation of Evil into Good.. Marriage concerns physical bodies only, souls remaining in the background;
Khaetvadatha is between two correlative counterparts. Marriage is often between misfits in one-way or other.
Khaetvadatha expunges sexes. Marriage retains sexes;
Khaetvadatha blends two counterpart souls into one. Marriage keeps two as two;
Khaetvadatha takes place on super-ethereal top of the Space. Marriage at its bottom, i.e. in the material world;
Khaetvadatha takes place but once in ages, Marriage a daily affair all over the world;
Khaetvadatha is between souls delivered of physical bodies. Marriage is between man and woman in physical bodies;
Khaervadatha is post-Salvation. Marriage is long way to Salvation;
Khaetvadatha is between sanctified counterpart souls only. Marriage {is} between sinful man and woman;
Khaevadatha indicates zenith of purity of both counterparts, Marriage involves lot of lust and sin;
Khaetavadatha is a noumenon. Marriage, a phenomenon;
Khaetvadatha indicates perfect felicity. Marriage, a gamble and often a curse by way of condign punishments;
Khaetavadatha is subtle state, Marriage, material.
Khaetvadatha is individual Frasho-Gard i.e. (Spiritual) Renovation. Marriage, millenniums remote from Frasho-Gard.


Thus, to conclude 'Khaetu', own relative, is not husband or wife, but subtle counterpart soul, and 'datha', giving up, is not material, but spiritual, i.e. surrendering one's own soul to the subtle counterpart, thus forming one asexual perfected whole soul called Magavan. Hence Khaetvadatha means spiritual blending of two correlative counterpart souls, thereby forming one Magavan, as said above, which (Khaetvadatha) is a post-Salvation noumenon taking place on the top of the Space where erstwhile the bifurcation into sexes had taken place, and it is not a phenomenon of marriage on the earth. From the top Keshvar Vida-dafshu (shown in the Chart against Serial No.1) the Magavan holy whole soul enters Miswane-Gatu, the intermediary region between the mortal and immortal worlds. On account of the fireenergy of Mino-Karko operating on this Miswane-Gatu, the soul of the Magavan turns from semi-luminous to luminous, and then enters the lowest planetary Lunar heaven, and then at last the 8th heaven of the zodiac from which it was erstwhile exiled for its purification; i.e., for transmutation of its Evil into Good.

This constitutes the rare instance of 'Individual Renovation' ('Frasho-Gard') of the soul in this material age in the current 4th Zarvana-Akarana, Boundless Time, in which there is mixed sway of Ohrmazd and Ahriman (Ed. 1, 7). However in the 5th Zarvana- Akarana, all souls will display the propensity of turning from vice to virtue, and in the end will get Tane-pasin, the last body which is of a fiery-type, and the Satan will be extinct (ibid. 1, 2). .

We have taken above a brief idea of the Pre-Cosmo-Genesis world and the Map and Cosmography of the Universe. We shall now take below a succinct idea of the third principal item unknown in philology.


Location of Airyana Vaeja and its Alternation of Manifestation with the known Material World

Airyana Vaeja, the birth-place of Holy Zarathushtra is located in Thrishva (Yt. 13,3), the Satan-free one-third of the earthly globe otherwise called Khanirath Bami. It is situated in the Arctic region buried under mountain-deep snow since over 10,000 years and hence its existence and geography have been unknown to scholars. According to Nature's mysterious curriculum our known material world runs its course for 81,000 years (which constitute one zarvane-daregho-khadat, meaning self-created Long Time), at the end of which the temperature at the Arctic region rises one or two degrees above freezing point resulting in the snow turning into glaciers. Before this takes place, towards the termination of the above 81,000 years, our earthly globe which at present rotates with an incline, assumes vertical position so that the Deluge submerges the whole material world, while the Arctic region becomes un-blockaded and populated by selected holy people saved from the Deluge. Thus while the known material world is active i.e. populated for 81,000 years, the Arctic region with its Airyana Vaeja (lit. land of noble birth) is buried under- snow, and while the latter (Arctic region) is open and active for an average period of 27,000 years, the known material world remains unpopulated. In this way the two sections are active or idle alternately. Full details regarding Airyana Vaeja and Khanirath Bami (lit. golden shore) will be found under the 'head "History of Berosus" dealt with under Date of Zarathushtra in its own place.

Regarding the Life of Zarathushtra he is enigmatically stated to have had 3 wives, 3 daughters and 3 sons. These entities had forms or phantom-bodies (Kerdars), but no physical bodies. This is evident from the fact that the two 'sons' will appear in different aeons hereafter, and the third 'son' Sosyos, will be born towards the next Deluge i.e. some 55,000 years hence. They will perform the blissful duties assigned to them.

The three Kerdars or holy potentialities which the Prophet employed for fighting against the Satanic forces, particularly during the darkness of the nights, are allegorically styled 'wives'; the other, three (Kerdars or potentialities) which the Prophet bestowed on others, like brides given away in marriage, are styled 'daughters'. Thus Pouruchisti (Ysn. 53,3) is allegorically said to have been 'wedded' to, i.e. bestowed on, Hakim Jamasp, the wise premier of king Kae Vishtasp, whereby he (Jamasp) became adept in the super-knowledge of all the Ages from the past of all dead past to Ghaiban, futurity lost in dim future. A dutiful son helps the father in his business and continues or completes it after the father's life time. So the last three Kerdars or potentialities that are to appear hereafter are styled 'sons'. The above nine potentialities are represented in the Prophet's pictures as a 'nine knotted' stick called 'Nav-gereh' held in his hand.

The passing away of the Prophet is related equally enigmatically. He is stated to have been killed by a Tur who attacked him in the back and the Prophet threw his rosary on him, which killed the Tur. Here Tur was Tur-bara- Tur (lit. Powerful of Powerfuls), the monstrously inflated body of Darkness possessing tremendous powers of pestilence, which created untold havoc for about 4000 years prior to the advent of Zarathushtra on this earth. The rosary was the ring of his (Prophet's) halo, which he darted to that body of Darkness, which shattered that body. The rebound shock from the impact of the ring of the halo, Zarathushtra voluntarily drew on his purity-perfect body, whereby his body-elements were dispersed and drawn back to their respective regions above, while his pure soul ascended ('Vikhiz') to the paradisiacal region beyond the Chinvat Bridge.

Prof., Jackson has cited "Greek and Latin Accounts" concerning the above, where he states:

"His is no ordinary end; he perishes by lightning or a flame from heaven, which recalls the descent of the fiery chariot and the whirlwind in the apotheosis of Elijah."

This proves the enigmatical nature of the Pahlavi version. We shall refer to the Life of the Prophet again in its proper place further on.

In the matter of History of Ancient Iran, the Master gave clues to the two dynasties of Huafrit and Kudurvand, which had ruled for nearly 3255 years about which the Scholars are entirely in the dark. Kudurvand dynasty was terminated by the defeat of its king Zarathushtra (Oxyartes) at the hands of Assyrian monarchs Ninus and Semiramis in about B.C. 2026. This proves that the socalled traditional date 628-551 BC. cited by Prof. Zaehner and others is incorrect, because the rule of the above dynasties is not included in it. Scholars are also unaware that the Kayanian dynasty had not terminated with the reign of king Kae Vishtasp in whose royal court Zarathushtra revealed his holy Faith, but had continued for over 2,000 years. Thus the true Date of Zarathushtra is 7,551 B.c. The chief reason for the very near date is that most of the scholars confound king Kae Vishtasp of the Kayanian dynasty with (Darayus) Hystaspes of the Achaemenian dynasty between whom there was a tremendous gap of some 7,000 years. The former was a king while the latter though the father of a king (Darayus) was not king himself. The subject of the Date of Zarathushtra is dealt with elaborately in Part II of this book.

It is too well known that ancient Greek writers have reported that Zoroaster lived 6,000 years before Christ, but Western scholars found a huge gap of over 5,400 years, which they could not bridge up, because they did not and do not know about the continuance of the Kayanian dynasty for over 2,000 years followed by Indian rule, and then of the Huafrit and Kudurvand dynasties, which total period extended to about 5,434 years. Thus the ancient Greek writers knew better and estimated almost correctly.

The enigmatical mention of 300 "years" made by Dasturs Zadsparam and Arda Viraf is according to Lunar 'Kar-Saal' system of expressing years in which one Solar Kar-Saal is equal to 30 Solar years, and so one Lunar Kar-Saal is equal to 27 Solar years, because a Lunar year is 0.9 of a Solar year. An instance of the above Lunar Kar-Saal mode of expression is found in DH TD[4] MSS quoted by Dr. Modi, where it is stated in Pahlavi "Kun panj bisto haft shante Parsik" meaning, "now five twenty-seven years of the Parsis", which Dr. Modi has correctly taken as 5 x 27 = 135 years. Thus similarly 300 "years" in round figures give 8,100, though actually they should have been 269 instead of 300. So 269 x 27 = 7,263 years, plus Alexander's time to the Christian era 300 years comes to 7,563 years as the very approximate date. Our Master informed that the periods under Huafrit and Kudurvand dynasties were very glorious, during which very holy kings of Zarathushtrotemo class ruled over Iran, who have, for valid reasons, rendered their history sacro-sanct (barring that of last 260 years) to be disclosed at the proper time and by proper authority.

Footnotes and references:


About 150 miles North of Bombay.


(Ahu Chithra)


The term Space in these writings applies to the ultra-physical worlds above, and does not include the planetary heavens beyond.


(DH: Dastur Hoshang, TD: Tehmurasp Dinshaji)

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