| In the next text we read about well endowed, righteous in nature, golden hued, bending sprouts, and nutrition for the soul and the conquering of angry malice and lies. This is what good psychedelics do. They cause a person to work on themselves to rid themselves of darkness and lies (Usually): “Thereupon spake Zarathustra: Praise to H(a)oma. Good is H(a)oma, and the well-endowed, exact and righteous in its nature, and good inherently, and healing, beautiful of form, and good in deed, and most successful in its working, golden-hued, with bending sprouts. As it is the best for drinking, so (through its sacred stimulus) is it the most nutritious for the soul. I make my claim on thee, O yellow one! For inspiration. I make my claim on thee for strength; I make my claim on thee for victory; I make my claim on thee for health and healing (when healing is my need); I make my claim on thee for progress and increased prosperity, and vigour of the entire frame, and for understanding, of each adorning kind, and for this, that I may have free course among our settlements, having power where I will, overwhelming angry malice, and a conqueror of lies.” (Yasna IX, The Hom Yast, 16-17) In this next paragraph we get the impression of a “Tree of Life” bearing fruits with many seeds and the Hom which grows next to it which makes whomever eats it immortal: (3) Along with the fifty-five species of grain and twelve species of medicinal plants, which have come into being from the sole created Gav, ten thousand species [of plants] out of that [one] principal plant, and one hundred and thirty thousand species within [species] of plants have grown [in the earth]. (5) And the white, healing, undefiled Hom has grown next to that tree (the Tree of Many Seeds), in the stream of Ardvisur; whoever shall eat it will become immortal; they call it the Gokaren Tree; as one says, “The death-dispelling Hom;” they prepare immortality therefrom at the renovation of the universe; it is the chief of plants. (27) In the next paragraph, it’s possible to see the similarities in polarization of deities which grew out of the Mahabharata and the Puranas and took center stage in Persian early religion: (1) Let the Demon-gods and Goddesses fly far away from hence and let the good Sraosha make here his home! [And may the good Blessedness here likewise dwell], and may she here spread delight and peace within this house, Ahura's, which is sanctified by Haoma, bringing righteousness (to all). (Yasna 10:1) Also, I have read by several scholars on this subject that Zoroaster tried to get rid of the haoma by getting “rid of the urine of drunkenness.” It appears he was referring to wine or another inebriant and not Haoma. Haoma was too important at the time as a part of the worship of Mithra. Haoma was completely integral. There is no evidence for the idea that Haoma was considered the “urine of drunkenness,” and this is the only citation ever provided to back up this idea. |
Mithra is a complex deity who, although being a light-bearer and usually associated with the sun, was initially a bovine deity who has been glossed over with a nice, friendly solar patina. James Darmesteter, author of The Sacred Books of the East writes: “Originally Mithra was the god of the heavenly light (28) and in that character he knows the truth, as he sees everything; he is therefore taken as a witness of truth, he is the preserver of oaths and good faith.” (29) Like Zeus, Mithra was born in a cave. According to some Christian scholars and researchers, there are stories of Jesus’ birth in a cave. (30) In some respects, Mithra is a cow or bull deity like Indra, “Unto Mithra, the lord of wide pastures, who has a thousand ears, ten thousand eyes, a Yazata invoked by his own name, and unto Rama Hvastra, (1) Be propitiation, with sacrifice, prayer, propitiation, and glorification. Yatha ahu vairyo: The will of the Lord is the law of holiness...” (Avesta: Khorda Avesta 10. Mihr Yašt ("Hymn to Mithra") (0-Opening) Mithra represents joy, mercy, good health, victory, good conscience and bliss, “May he come to us for joy! May he come to us for mercy! May he come to us for health! May he come to us for victory! May he come to us for good conscience! May he come to us for bliss! (Avesta: Khorda Avesta 10. Mihr Yašt ("Hymn to Mithra") (I.5) Mithra has a chariot, much like other sky born deities, driven by mares, represented by a wheel symbolizing the mushroom cap with its spokes extending outward from the center. The thoughts of the intoxicated are the power source and fuel: “(68) 'Whose chariot is embraced (77) by the great Ashi Vanguhi; to whom the Law of Mazda opens a way, that he may go easily; whom four heavenly steeds, white, shining, seen afar, beneficent, endowed with knowledge, swiftly (78) carry along the heavenly space (79), while the cursing thought of the wise pushes it forward.” (Avesta: Khorda Avesta 10. Mihr Yašt ("Hymn to Mithra") (XVII.68) “(136) We sacrifice unto Mithra, the lord of wide pastures … sleepless, and ever awake; For whom white stallions, yoked to his chariot, draw it, on one golden wheel, with a full shining axle.” ("Hymn to Mithra") (XXXII.136) (27) Greater Bundahishn - Translation by Behramgore Tehmuras Anklesaria. Chapter 16, As regards the whereabouts of the plants. (28) Translated by James Darmesteter (From Sacred Books of the East, American Edition, 1898; §§ 12, 50, 67, 104, 124 seq., 136 seq., etc. (29) ibid; §§ 2, 44 seq., 79 seq., 81 seq., etc. (30) The Psychedelic Gospels: The Secret History of Hallucinogens in Christianity, Julie M. Brown and Jerry B. Brown, Park Street Press, 2016, p. 58; Thomas W. Doane, Bible Myths and their Parallels in Other Religions (Originally published 1882; New York: University Books inc. 1971; Mokelumne Hill, CA: Health Research, 1985 |