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The Vision of Zoroaster* an Essay On the Mystical Origins of "the Good Vision"

The Vision of Zoroaster* an Essay On the Mystical Origins of "the Good Vision" THE VISION OF ZOROASTER* AN ESSAY ON THE MYSTICAL ORIGINS OF "THE GOOD VISION" DAVID L. MARTIN Washington INTRODUCTION The intent of this essay is to explore the quality of Zoroaster's visions or those expe- riences in which Zoroaster did not feel himself to be the origin of a particular inspira- tion but rather the translator, communicant, or prophet of one realm of being, the divine, to another realm of being, the "merely" human. Necessarily the scope of this essay is mystic and numinous. It is easier to declare what shall not be explored rather than what is to be explored. The ideational and doctrinal content of Zoroaster's mes- sage is not the main object of discussion here, nor is the formulation of that message, but rather the context of the revelations, the circumstances of the revelations, what was actually heard and seen by Zoroaster while in the prophetic state - the area of human being which is at once both human and divine ("Other"). As it is virtually impossible in essays exploring mystical contact to establish anything at first versus anything else (ie., what is the distinctionbetween human and divine), as no context of any reality may http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Iran and the Caucasus Brill

The Vision of Zoroaster* an Essay On the Mystical Origins of "the Good Vision"

Martin, David L.
Iran and the Caucasus , Volume 3 (1): 9 – Jan 1, 1999
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Publisher
Brill
Copyright
© 1999 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
1609-8498
eISSN
1573-384X
DOI
10.1163/157338499X00029
Publisher site
See Article on Publisher Site

Abstract

THE VISION OF ZOROASTER* AN ESSAY ON THE MYSTICAL ORIGINS OF "THE GOOD VISION" DAVID L. MARTIN Washington INTRODUCTION The intent of this essay is to explore the quality of Zoroaster's visions or those expe- riences in which Zoroaster did not feel himself to be the origin of a particular inspira- tion but rather the translator, communicant, or prophet of one realm of being, the divine, to another realm of being, the "merely" human. Necessarily the scope of this essay is mystic and numinous. It is easier to declare what shall not be explored rather than what is to be explored. The ideational and doctrinal content of Zoroaster's mes- sage is not the main object of discussion here, nor is the formulation of that message, but rather the context of the revelations, the circumstances of the revelations, what was actually heard and seen by Zoroaster while in the prophetic state - the area of human being which is at once both human and divine ("Other"). As it is virtually impossible in essays exploring mystical contact to establish anything at first versus anything else (ie., what is the distinctionbetween human and divine), as no context of any reality may

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Iran and the Caucasus – Brill

Published: Jan 1, 1999

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