نشریه پژوهش های ادیانی
پیاپی 22 (پاییز و زمستان 1402)

In ancient Iranian myths, many kings are named who possessed many attributes. Among them Kay Khosrow was distinctive as innumerable attributes are mentioned for him, which depict him as a human with “Farrah” (Divine Splendor) and a perfect human. One of his main characteristics setting him apart from other legendary kings of ancient Iran was the story of his eternity. There is no trace of this part of the story in the Avesta, but it still depicts the period of his monarchy as brilliant. The story of eternity is more prominent in other religious texts of Zoroastrianism.
In the myths of ancient Iran, many kings were mentioned who had many features and characteristics.One of the most important features and characteristics as well as his differences with other mythical kings of ancient Iran is the story of his immortality. We do not find any trace of this part of the story in the Avesta, but there we will find his reign very brilliant, and in other Zoroastrian religious texts this story appears and has a greater effect.

This article describes and analyzes the archaeological findings at the Abpa site, situated in the Farashband plains, approximately 172 kilometers west of Shiraz. Notably, the site yielded 120 fragmented equine figurines. A distinct feature of these artifacts is the breakages and cracks concentrated in the head and external organs, which seem intentional. Upon careful analysis of the gathered evidence, a discernible behavioral pattern emerges. This pattern implies a structured ritual or ceremony characterized by the intentional breaking and subsequent burial of clay figurines. Considering the proximity of the site to the town of Farashband, located on a major transportation route connecting Firuzabad and Bushehr port, and the historical attribution of the town's construction to Bahram V, the Sassanid king, this article delves into the archaeological evidence. The interpretation of this evidence extends to the birth and dissemination of the Sassanid ideology and its pertinent discourse, drawing upon the Avesta to indicate possible theological dimensions of the putative rituals related to Abpa archeological deposit.

The issue of Ahriman’s knowledge versus Ahura Mazda’s knowledge from the perspective of Zurvanism and its comparison with Scandinavian beliefs and traditions has not been examined so far. According to Zurvanism, Ahriman was an unwanted child of Zurvan, portrayed as dumb, stupid, and unintelligent, while Ahura Mazda, his favored child, was knowledgeable of secrets, enlightened, absolutely aware, and omniscient. In ancient Scandinavian texts and traditions, Ahriman or the demon is depicted as knowledgeable of secrets, smart, inventive, and skilled in instrument-making, such that his wisdom occasionally resolves the problems of gods. The present article adopts a critical view, relying on evidence extracted from Ferdowsi’s Shahnama (Book of Kings) and other ancient sources to explore the Zurvanist perspective on Ahriman’s knowledge. Drawing upon a verification methodology and employing content analysis, we initially elucidate the characteristics of Ahriman concerning knowledge and awareness of secrets in Iranian ancient heroic texts in comparison to Shahnama. Moreover, we explore the connections that these characteristics have with Ahriman’s knowledge in Scandinavian texts and traditions. This research provides a comparative study of the texts and verses that evidently attest to Ahriman’s knowledge in ancient Iranian and Scandinavian beliefs. Finally, we conclude that Ahriman was not unintelligent, as Zurvan the deity predicted. Given the evidence at hand, Ahriman possessed a significant share of knowledge, foresight, awareness, and knowledge of the future. Furthermore, in ancient Scandinavian texts and traditions, Ahriman is not portrayed as dumb and stupid; instead, he presents himself as knowledgeable of secrets, intelligent, inventive, skillful in instrument making, and at times, a problem-solver. Overall, it may be said that, considering the variety of his creation and intelligent acts, Ahriman’s knowledge surpasses that of the Scandinavian demon.

The Druze is a branch of Fatimid Ismailism that emerged in the early fifth century AH. While certain beliefs of this Ismaili sect differ from Islamic and Shiite doctrines, they bear a significant resemblance to Manichean beliefs, suggesting possible influence from this Iranian religion. Research indicates that the division of the Druze community into the ignorant and the wise is reminiscent of the Manichean division of society into catechumens (hearers or auditors) and the elect, and their duties (khīshkārī) also exhibit similarities. This article primarily explores the similarities between the two classes of the Druze and Manichean communities, and then delves into the factors that may have contributed to these influences. The research method used in this article is historical-comparative. In conclusion, based on the comparable findings and evidence of influence, it is likely that the Druze community borrowed its social structure from the Manichean system of social classes.

Mazdaism, designated as the official religion during the Sasanian era in Iran, encompasses an inner illuminative dimension intricately connected to cosmology and the world's structure on one hand, and individual moral obligations on the other. In the era marked by the mingling of light and darkness, individuals across social classes adhere to their assigned duties, preventing the emergence of chaos, class divisions, and the coveting of others' possessions. These duties manifest hierarchically in the realms of "Menog" and "Getig," forming the focal point of this research. The primary inquiry revolves around unraveling the foundations of the world's structure and individuals' moral responsibilities as outlined in Book Three of Denkard. Additionally, the study delves into the roles of the nation-guardian and followers of Mazdaism in confronting the chaotic deeds of Ahriman. The findings indicate that the world's creator, the guardian of the nation, and its people, united in a fundamental chain, share a singular objective—overcoming Ahriman. This pursuit involves understanding the extent of "Divine Splendor" (Farrah Yazdani) within each individual, serving as a means to repel Ahriman from the inherently pure world.

Meditation is a shared concept in both Buddhist mysticism and Islamic mysticism, where it is referred to as dhyana or jhana. In Islamic mysticism, meditation holds a crucial role in the journey of mysticism and is a fundamental tenet of practical mysticism, involving seclusion and dhikr under specific conditions. Similarly, in Buddhist mysticism, dhyana has long been employed for the cultivation of concentration and mental purification, aiming at attaining peace and liberation. Consequently, dhyana stands out as the primary ritualistic practice for Buddhists.With the influx of various cultures and rituals into our society in recent years, including the widespread propagation of meditation, the significance of this practice has grown. This article employs an analytical approach to conduct a comparative study of the concept, nature, methods, objectives, and practices of meditation in Islamic mysticism, particularly within the Kubrawiya order, and dhyana in Buddhist mysticism, specifically in Mahayana. Through this exploration, we aim to uncover both the similarities and differences that exist among the diverse dimensions of meditation and dhyana.

A challenge faced by the ancient culture of Mesopotamia was the possibility or impossibility of interaction or communication between natural and supernatural beings. While the present article assumes its possibility based on available evidence, it employs the descriptive-analytic method to identify various forms of revelation within the mythical Mesopotamian culture. The research findings indicate that in Sumerian, Akkadian, Babylonian, and Assyrian myths, revelation manifested as an exchange or spiritual transaction bridging the gap between the natural and supernatural worlds. It served as a conduit for communication and the conveyance of desires, secrets, and news from deities to earthly beings, including both human and nonhuman entities. In this context, revelation often took the form of soliloquy and sometimes that of mutual conversation, presenting itself through experiences such as the soul’s journey, true dreams, auditory perceptions, and prophesies. It appears that the various forms of Mesopotamian revelations gradually influenced Semitic religions, likely influenced by the proximity of the Sumerians. Therefore, an exploration of the revelatory aspects of Mesopotamian myths becomes crucial for a deeper understanding of the nature of revelation in more contemporary religions.

The Gospel of Thomas, a recent discovery within the Nag Hammadi Library, has captured the attention of scholars in recent decades. While some Church leaders consider it heretical, most researchers regard it as an authentic text from early Christianity, containing genuine words attributed to Jesus the Nazarene and his esoteric teachings. This unofficial gospel, despite its similarities to official Christian texts, reveals fundamental theological differences. In this study, we utilize passages from the Gospel of Thomas to highlight one such distinction concerning the concept of the "Kingdom." To clarify the notion of the "Kingdom," this gospel employs various analogies, including mustard, fire, dough, and shepherd. Unlike the official gospels, it asserts that the Kingdom is not an apocalyptic entity but rather a non-historical concept—something present in the here and now, something internal. The Gospel of Thomas posits that the Kingdom belongs to the Father and is accessible to the poor who earnestly pursue the goal of self-awareness. These are wayfarers who, akin to children, trample selfishness beneath their feet, uniting the inner and outer realms to overcome internal conflicts and achieve unity.