The Essene way was created from four sources: Egyptian ideas, Jewish law, and Zoroastrian teachings, among others.
He-sa is tied to Zarathustrian (Zoroastrian-influenced) or Faithist communities in Oahspe’s framework.
His influence distorts later Indian and Persian religions (linked to Zoroastrian and Buddhist elements).
In Zoroastrian tradition (ancient Iranian religion), Tishtrya is a benevolent divinity (yazata) linked to rainfall, fertility, and cosmic order.
This connection appears in Zoroastrian sources (Avesta), scholarly works (e.g., Encyclopaedia Iranica, Antonio Panaino’s studies), and comparative Indo-Iranian mythology.
Mashya and Mashyana, from Zoroastrian mythology echoing Adam and Eva
Zarathustra founds Faithist communities in Vind’yu, laying the foundations for spiritual traditions that Oahspe links to early Vedic and Zoroastrian practices (Book of God’s Word, Chapter VI).
Zarathustra’s role as a mortal prophet bridges the flood of Noe (4,000 BCE) and later interventions by Cpenta-armij (~2,400 BCE), influencing early Vedic and Zoroastrian traditions.
Comparison to Zoroaster (Zoroastrian Tradition):
Zarathustra’s prophetic teachings and the Etherean God’s heavenly administration ensure the continuity of Faithism, influencing Vedic and Zoroastrian traditions.
Lays foundations for Vedic and Zoroastrian traditions, emphasizing spiritual purity and divine law.
Parallels between Yima’s Vara from Zoroastrian mythology and flood narratives like Nu (Noah) in the Quran and Berossus’s Mesopotamian flood story is insightful.
The Zoroastrian cosmological framework, as outlined in texts like the Bundahishn ("Primordial Creation"), describes a detailed timeline of 12,000 years that encompasses the world's creation, struggle, and ultimate renewal.
This timeline is deeply tied to Zoroastrian dualistic theology, emphasizing the ongoing battle between good (Ahura Mazda) and evil (Angra Mainyu).
Arrival of Saoshyant (the Savior): During the final phase, Saoshyant, the Zoroastrian savior, will be born and lead humanity in a final battle against Angra Mainyu.
Prophetic cycles: Each 3,000-year period is marked by significant events, aligning with Zoroastrian predictions of future saviors (Saoshyants) who will guide humanity.
The Zoroastrian timeline influenced later religious and cultural traditions:
Jewish and Christian eschatology: Concepts like the battle between good and evil, the resurrection of the dead, and final judgment bear similarities to Zoroastrian ideas.
Islamic thought: Some aspects of Zoroastrian cosmology, particularly the duality of good and evil and the concept of a savior, may have shaped Islamic eschatological narratives.
Hindu yugas: The cyclic nature of Zoroastrian time parallels the Hindu concept of yugas, though the scales and details differ.
In sum, the Bundahishn's 12,000-year framework is not only a timeline but also a theological roadmap, illustrating the Zoroastrian vision of cosmic justice, human responsibility, and ultimate renewal.
In Zoroastrian cosmology, stellar guardians are celestial entities associated with stars, constellations, and planetary bodies.
Role: Tishtrya is one of the most prominent stellar guardians in Zoroastrian tradition.
In Zoroastrian cosmology, stars collectively serve as protectors of the world, ensuring the balance between creation and destruction.
Astral Worship: Zoroastrians paid homage to these stellar guardians through prayers and rituals.
Calendar Alignments: The Zoroastrian calendar incorporated celestial events, such as solstices and equinoxes, aligning human activity with the rhythms of the heavens.
The Zoroastrian reverence for stellar guardians influenced later traditions, including:
Islamic Astronomy: The detailed observations of stars in Zoroastrian culture contributed to the development of Islamic astronomical knowledge.
The stellar guardians in Zoroastrian cosmology represent a celestial framework that connects divine order, natural cycles, and human morality.
Zoroastrian Tradition
Zoroastrian texts like the Bundahishn outline a history of creation and destruction lasting 12,000 years, divided into periods governed by Ahura Mazda (good) and Angra Mainyu (evil).
During the Jewish exile in Babylon (586–516 BCE), they encountered Zoroastrian beliefs, such as bodily resurrection and ascension.
In Zoroastrian texts, the word baga refers to individual deities or Yazatas (worthy of worship) within the pantheon.
It is distinct from Ahura Mazda, the supreme god in Zoroastrian belief, but still reflects reverence for divine beings.
Ancient Zoroastrian texts, such as the Vendidad, describe an underground refuge built by Yima to survive a devastating winter.
The title "Magy" resembles the term Magi, historically used to describe Zoroastrian priests in ancient Persia, known for their wisdom and religious authority.
Zoroastrian:Yima, under divine superintendence, reigned over the world for 900 years.
5/27/2001: From Frazer: new Greek, Arcadian, Samothrace, Gypsy, Hebrew, Hindu, Munda, Santal, Tsuwo, Bunun, Shan, Karen, Mandaya, Ami, Narrinyeri, Samoa, Nanumanga, Rakaanga; revised Chaldean, Zoroastrian, Bhil, Batak, Mangaia.
"Among the Iranians, in the sacred books containing the fundamental Zoroastrian doctrines, and dating very far back, we meet with a tradition which must assuredly be looked upon as a variety of that of the Deluge, though possessing a special character, and diverging in some essential particulars from those we have been examining.
Mashya and Mashyana are figures from ancient Zoroastrian mythology, which originated in Persia (modern-day Iran).
According to Zoroastrian tradition, Ahura Mazda, the supreme god and creator, created the first human couple, Mashya and Mashyana, to populate the earth.
They are often considered the progenitors of the human race in Zoroastrian cosmology, similar to Adam and Eve in Abrahamic traditions.
But through the Kaloo's travels in Persia we came into contact with Zoroastrian ideas, including the duality of Light and darkness, and purification rituals with running water which influenced us greatly.
Over the course of our history these four major strands came together to create the Essene Way: Egyptian, Zoroastrian, and Pythagorean ideas, and the Jewish Law.
The Essenes, therefore, were evidently in contact with Chaldæan "kabalism" and the Zoroastrian tradition of the discipline of purity; logic and metaphysics, however, were eschewed as injurious to a devotional life.
Zoroastrian (Yazdegerdi Era): The start year is 632 CE, marking the ascension of Yazdegerd III.