A MANUAL OF "KHSHNOOM" - Traditional Zoroastrianism: Tenets of ...

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224 while the Magis who still exist in secret mountain recesses in Iran and elsewhere always Use Manthra-Spenta, blissful formulae, for healing or for developing spiritual powers for fighting against Satanic forces, which healing with the help of Manthra Spenta is misrepresented ignorantly or maliciously_ as witch doctoring by enemies of Zoroastrianism. In blissful healing, the spells are often written with saffron water on a very small saucer which writing is dissolved in a little water, which the patient is made to drink. Holy scriptures of all principal religions contain blissful or healing formulae. This writer's late father was gifted by his Hindu peon with a Mantra, sacred formula, for healing affliction from scorpion sting in gratitude for an especial act of goodness done to him (peon). After five or six years when my father was transferred to Ahmedabad (310 miles north of Bombay), where in the city and surrounding villages scorpions are very common, he had occasion_ to use the above Mantra. The cure involved the healer to mutter the holy Mantra followed by drinking a mouthful of water. The process hardly took 5 or 6 minutes. With the aid of that Mantra my father had healed dozens of persons afflicted, who used to come wailing, and left over joyed. Besides the above Mantra, a Moslem priest had also gifted a sacred formula to my father for the cure of serpent bite. While in Murud (60 miles south of Bombay) a person reported that he was bitten by a serpent. My father was having his bath, so he instructed to make the man chew some salt, which the latter said had no salty taste. He was then made to chew highly pungent chillies, which also were found tasteless. This proved the serpent to be poisonous. Thereupon my father muttered the formula, and gave the man a sharp slap on his face, which was part of the healing process. The test was repeated, when both salt and chillies gave their natural tastes much to the man's dislike, which proved the success of the sacred formula. To regain or revitalize the faded power, it was necessary to repeat the formula 1100 times or so, on a particular new moon night. The above instances took place between 1895 and 1905. About 12 or 14 years ago, a Parsi girl aged 11 or 12 of an educated and respectable family was suddenly found to talk in a most strange and un-Parsi way, and when excited was quite uncontrollable. Her brother, an officer in a bank, sought Mr. Dinshah Masani's spiritual help for exocizing the evil spirit from her person. (Mr. Masani who is both a philologist and a Khshnoomist and who knows many Zoroastrian holy formulae for employment in various conditions is still alive – 1964*). When he went to see the girl he found that some spirit had taken possession of her. He used certain formulae, which are more * since deceased 22-10- 1965.
225 powerful than the black-magic spells, and commanded the spirit to quit the girl's body. On this the girl ejected from her mouth two pieces of an Indian sweetmeat (Barfi) which looked quite fresh though some two months had elapsed since she was the victim of somebody's witchcraft. The girl was reported to be normal since then. It is quite evident that the wicked black art practitioner had intended to take possession of the girl who was fair looking. This is an instance in which both the witchcraft practitioner and the blissful master of holy Nirang formulae had played their respective evil and good roles. I have cited the above instances to show the difference- between witch-doctor and a holy benefactor. True Magis, holy sages, who are asexual i.e., in whom the erstwhile bifurcated sexes had blended together into one through Khaetvadatha, use blissful formulae. But enemies of Zoroastrian Faith and Western philological scholars of the same class not knowing the exalted and eminent position of a real Magi, call them witch doctors. A witch whether a woman or a man is a practitioner of evil art which is always employed for harming a person in one way or the other, while a true Magi is always a blissful healer, and as such he cannot be called a witch-doctor. For further information about Magi please refer- to Supplement No. 27 of this book.
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A MANUAL OF "KHSHNOOM" THE ZOROASTR
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Study of Khshnoom Would Help and Em
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2 CHAPTER III Misconceptions about
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4 Niru, the Screen of Light between
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6 "Miswane-Gatu, intermediate regio
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8 SUPPLEMENT NO. 10 References to K
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10 SUPPLEMENT NO. 23 Technical Sign
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12 Angelic powers of Zarathushtra 3
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14 Numerological significances of I
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1. Hormazd Yasht 2. Haptan Yasht or
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PROLOGUE The author of this book pa
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happen. Is it possible in this scie
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5 drama of existence.’ Man is thu
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SPECIAL FEATURES OF THIS BOOK (show
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PREFACE _ Since many years past I w
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11 given in a succinct and lucid la
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13 offer most reverently my deepest
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INTRODUCTION The condition of the P
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17 coupled with the spiritual disci
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19 motionless AHU displays intense
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21 genuine Zoroastrian teaching is
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23 in the Universe. They are ordina
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THE UNIVERSE First Stage of the Ahu
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After being classified as above, so
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Khaetvadatha blends two counterpart
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31 material world remains unpopulat
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33 instead of 300. So 269 x 27 = 7,
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36 J information on the religious a
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CHAPTER II PHILOLOGICAL STUDY OF ZE
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40 language which he does not under
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(Avesta) Vol. IV Vol. XXIII Vol. XX
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44 the priestly class to study thei
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46 EXTANT AVESTA REMNANTS OF NASKS
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48 'tree' is used in an allegorical
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50 Among the various powers gained
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52 Going back to Manthra Spenta, th
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CHAPTER IV PHILOLOGICAL STUDY OF AV
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57 the community. But the dark side
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BEHRAMSHAH REACHES PESHAWAR 59 Thus
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61 of your religion?" And so on, wh
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THE HOLY "SAHEB-DILAN" (MASTER-HEAR
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65 Zoroastrian religion in its pris
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SRAOSHAVAREZ MARZBAN SAHEB, THE HOL
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69 used to say that some 5,000 year
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71 by disciple from his Master impa
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73 The soul that has advanced to th
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75 'the' most abstruse subjects ext
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77 The Arab alchemists carried thei
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CHAPTER VII MASTER'S LIFE IN PUBLIC
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81 'Parsi Vegetarian and Temperance
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83 proficient in both the branches
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85 realize that instead of taking h
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-Khshnoom, an ardent learner must a
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89 ous worlds. In other words, thes
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91 "I was and am too anxious to kno
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THE IMPORTANCE GIVEN TO MR. BEHRAMS
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CHAPTER IX "KEY" NO. I Description
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97 KHAO AFRAZYAMNA, THE FOUNTAIN-SO
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'" 99 Time and Space. Thus it is th
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101 of Renovation. It will thus be
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103 mentioned above, which Vacha is
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105 'Anghu-Paourva', the pre-cosmo-
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107 prayer have special significanc
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109 pre-cosmo-ge!nesis world for ca
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111 "Chithra" - Anhuma -- Seed or '
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113 IS, I am nothing" - was in Nada
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115 without in effecting the creati
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117 concerned. These three classes
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A DERIVATIVE OR A SPECULATIVE CONNO
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121 Fravashis showered their Manthr
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123 is allegorically regarded as th
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125 the Creation was effected by Oh
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CHAPTER XI ELUCIDATION OF "ZERVANIT
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129 In the whole of the above fabri
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131 knowledge taught in Khshnoom, w
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133 mother of Ohrmazd and Ahriman,
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136 as Urvan of Manthra-Spenta, the
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138 "The unfoldment of a soul is a
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140 cription accompanying the soul
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142 Almost all the above mentioned
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144 called a "Zamrir" between a pai
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146 The heavens of the Sun and the
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148 the latter to devour, its oppon
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150 COMMUNION OF CHILD WITH NATURE
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152 THREE STAGES OF 'THWASHA KHADAT
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154 souls that are scattered about
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156 visible body) (Ysn. 155,1) expr
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158 means the serpent representing
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160 because from its top sub-region
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162 The terms 'Rastakheez, and 'Tan
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164 around this Khanirath Bami keep
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CHAPTER XIII IRRELEVANT AND STRANGE
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168 three technical terms. Of cours
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170 covering the head and wearing t
Page 191 and 192: 172 from its derivatives, are not a
Page 193 and 194: Fire No. g Fire-energies Functionin
Page 195 and 196: 177 heat, while Ataremcha-Ahurahe-M
Page 197 and 198: 179 gaining His divine vision could
Page 199 and 200: SUPPLEMENT NO.2 TECHNICAL SIGNIFICA
Page 201 and 202: 183 unto me". "Salar-e daman" means
Page 203 and 204: 185 belonged to this Subut class. W
Page 205 and 206: SUPPLEMENT NO.5 Suffix 'Khadata' ex
Page 207 and 208: 189 position that it is a technical
Page 209 and 210: 191 man. The balance 0.1 is again d
Page 211 and 212: SUPPLEMENT NO. 8 A Few Instances of
Page 213 and 214: Channels Pillars Conflict (yaokhedr
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Page 217 and 218: 199 to a slight rise in temperature
Page 219 and 220: 201 event to which all the Creation
Page 221 and 222: 203 Darkness, and hence cannot be f
Page 223 and 224: 205 Vikhiz, the ascension of his so
Page 225 and 226: 207 Whenever owing to the influence
Page 227 and 228: 209 GEUSH URVA AND GEUSH TASHAN COU
Page 229 and 230: 211 i) The Avesta word "Geush" whic
Page 231 and 232: 213 by the king or hero concerned.
Page 233 and 234: SUPPLEMENT NO. 13 CONVERSION OF ETH
Page 235 and 236: SUPPLEMENT NO. 14 KHANIRATH BAMI, T
Page 237 and 238: SUPPLEMENT NO. 15 CLASSIFICATION OF
Page 239 and 240: SUPPLEMENT NO. 16 MYSTIC POWERS OF
Page 241: 223 in the atmosphere created by th
Page 245 and 246: 227 Thus it will be noticed that Ga
Page 247 and 248: 229 of the zodiac, and transferred
Page 249 and 250: 231 ". . . a religion whose followe
Page 251 and 252: 233. their, state of deficiency of
Page 253 and 254: 235 MAN. He was the only one who la
Page 255 and 256: 237 mediate region between the heav
Page 257 and 258: 239 longing to the senses are activ
Page 259 and 260: 241 (translation) - Which seven (Am
Page 261 and 262: SUPPLEMENT NO. 22 'KAR MAHI' THE AL
Page 263 and 264: 245 Zantu (literally town) refers t
Page 265 and 266: 247 Still there exists great differ
Page 267 and 268: 249 by 21 different types of Druji
Page 269 and 270: 251 band, bind; hence binding or un
Page 271 and 272: 253 it was that Zoroaster had came
Page 273 and 274: '255 of our Master, the learned Mr.
Page 275 and 276: 257 (c) with these life-energies is
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Page 279 and 280: 261 by the mode of opposition (Jooz
Page 281 and 282: (1) Life of Zarathushtra. (2) Date
Page 283 and 284: 266 coits, etc. Thus till the adven
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Page 287 and 288: 270 Supreme King of the sacred bein
Page 289 and 290: 272 attracted to the worship of Ahu
Page 291 and 292: 274 5. devoured by serpents 6. Seve
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276 'Dareji-Zabar' where there was
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278 In par. 62 there is reference t
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280 and 2) it affords protection. H
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282 understand why Zarathushtra sho
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284 of life. But when both the skin
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286 foundations for other Faiths to
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288 wisdom will cease to exist on t
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290 that after the shattering of th
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292 a life of marauders and of dest
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294 steed' parable is said to have
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296 (73) One of the miracles attrib
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298 his spirit may become exalted a
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300 This is also mentioned in "Zoro
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302 GRADATIONS OF DIVINE INTELLIGEN
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304 NAME ZARATHUSHTRA The name Zara
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306 deficient in divine knowledge c
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308 intrusted with (its) protection
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310 body like archangels, or assume
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312 Hvovi: Hvovi (Yt, 13,139) 1iter
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314 Lake Kansava is referred to in
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316 Zarathushtra's Passing Away by
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318 called Tur-bara-Tur. Zarathusht
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PROLOGUE The subject of the Era of
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INTRODUCTION The controversy over t
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326 to revise our ideas about the a
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328 These distant dates have been g
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330 The name of Huafrit appears in
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332 of old, or of the historical ch
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334 posed and refuted, and the dark
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336 Bahman, the son of the latter,
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338 hence the attention of the scho
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340 observations through spiritual
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342 the era of Zarathushtra as much
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CHAPTER II Clues furnished by our M
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346 "After the subversion by the Ar
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348 ferred to by Dr. Modi in the bo
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350 Hence Berosus must have reporte
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352 idolatry gained strength on the
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354 "As the planets transit through
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_ 356 tion of that Plan by the Sun.
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358 NUMEROLOGICAL SIGNIFICANCES OF
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360 (5) Since the commencement of t
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362 The period of a minister cycle
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364 Ready-Reckoner Chart A Ready-Re
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366 METHOD OF "SHUMAR-I-FALAK" APPL
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368 It will thus be noticed that th
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371 and vegetable life. However, be
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373 "Dr. Rapp has justly remarked t
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375 shining shore whence Maapadians
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377 distinctions of the two sexes w
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379 Therefore, the period made up o
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381 Numerological Significances of
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383 full glory', and by the perform
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385 but he has also devised machine
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387 in the Jarthoshti Daena is "Ata
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389 "After Gayomard at different pe
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39] grade, was seen giving twists t
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393 preparation, and after a certai
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395 Then by the method of Maktubi,
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397 goblet and taught to drink the
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399 come in contact with other pers
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401 Respecting the condition of pro
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403 evolved'; "it is the most insan
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405 The making of a Sudreh must be
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407 energy and colour. The Holy Pro
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409 confession and of the load of t
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411 In the above instance, Firdousi
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VEIL OF DARKNESS 413 Owing to the b
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415 invisible plexus operating on t
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'Ramano Khastrahe' Electro Magnetic
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419 The term 'Kusti', the Zoroastri
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Property of Woolen Fibres Employed
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" 423 This unification of the two t
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425 of Darkness" in chapter VII). P
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427 Gahambars (growths or stages),
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429 lengths (of the Kusti) is done
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431 It is just to attribute to the
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433 According to Mohammedan writers
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Ilm-i-Khshnum Series No.1 Bird's ey
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Zoroastrianism, Ancient & Modern Ra
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Ādar-e Vohufryanē Kasif (lower) }
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Anāmāthvāo 131 Anāmānthvāo Al
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Ātash Dādgāh 180, 386 Ātash-e-D
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Bhagwān 103 Bharucha S. D. Ervad 1
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Dāiti 276 Dāitya 276, 286 Dakhyus
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Dugdaub (Dughdaub) 276, 278, 275, 2
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Gang-i-Shapigan 345 Ganjisi 386 Gao
Page 468 and 469:
Hararat-e-Gerezia } } 257 Harārat-
Page 470 and 471:
Ilm-i-Khshnum, Series No. 1, 10, 18
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Kavaem Khareno 184, 223, 284, 390,
Page 474 and 475:
Kingly glory 390 Khyaonians 297, 29
Page 476 and 477:
Margarjan 156, 219, 220 Markaz 268,
Page 478 and 479:
Naba-nazdishta (-nam) 49, 138, 208,
Page 480 and 481:
Patet Pashēmani 48, 219, 240, 302
Page 482 and 483:
Sachkār 285 Sadar-o-Mukhkar 395 Sa
Page 484 and 485:
Srit (Sreet) 307, 316, 371 Staora 1
Page 486 and 487:
Urvans 20, 21, 26, 108 to 113, 118
Page 488 and 489:
Wahēd-ē-Hakiki 101, 106, 261 Wate
Page 490 and 491:
Zaehner, Prof. 7, 9, 27, 32, 103, 1
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