Mysteries of the Persian Empire: The Faith of Zarathustra

Related to Zarathusthra Zoroaster:

Thus Spake Zarathusthra. [Everyman's Libr., no. 892, translated by A. Tille, revised by M.M. Bozman, Introduction by Ernest Rhys]. Dent. 1933.

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Zarathustra's followers were later called Zoroastrians.

Behind his style lies a mood as of calm mountain air, so light, so ethereally pure, that no infection, no bacteria can live in it – no noise, no stench, no dust assails it, nor does any path lead up. Clear sky above, open sea at the mountain’s foot, and over all a heaven of light, an abyss of light, an azure bell, a vaulted silence above roaring waters and mighty mountain-chains. On the heights Zarathustra is alone with himself, drawing in the pure air in full, deep breaths, alone with the rising sun, alone with the heat of noon, which does not impair the freshness, alone with the voices of the gleaming stars at night. A

Zarathustra’s is patterned after the secret chamber of the heart, which is the place where the threefold flame burns on the altar of being. Zarathustra has said that we may be welcomed in his retreat when we have the necessary development of the heart.

Nietzsche, Thus spoke Zarathustra

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  • Nietzsche - Also Sprach Zarathustra

    No doctrine revolts Zarathustra more than that of the vanity and senselessness of life. This is in his eyes ancient babbling, old wives’ babbling. And the pessimists who sum up life with a balance of aversion, and assert the badness of existence, are the objects of his positive loathing. He prefers pain to annihilation. The same extravagant love of life is expressed in the Hymn to Life, written by his friend, Lou von Salomé, which Nietzsche set for chorus and orchestra:

    This will to destruction is creative in the sense of a first-born attempt – an affirmation amidst the overwhelming powers of Life, which, as with Origen, are independent of meaning. In this alternative scenario, the first attempt of affirmation of the hidden powers of life, of Love, by a Dionysian Jesus, clears the space for the birth of the creator, for the Overman. Yet, the Overman, despite such an imposing designation is simply the Child. The Child, whom Jesus did not send away, affirms the play of Life without sacrifice, as a gift. The Child is the one who can be laughed at without any provocation of shame. It spurs him or her on in escalating play. Laughter is the echo of an excessive affirmation. We are pressed and shamed to take the monotheistic allegory seriously – and this seriousness is enforced by the proliferating cults of the one god. Yet, the Overman, the child of Zarathustra, can be a fool – an idiot amidst this event of affirmation. He provokes laughter without intention. This is the topos where his excessive power seethes, this un-self-conscious creator innocently destroys that which seeks to curtail his own creativity. [God] no longer has a patent on creativity.