Yesterday I discovered what the radiating sun and light means in the Kurdish flag. My twenty-seven year spiritual quest, has come home. Since 1967 I have been a follower of Meher Baba, the Avatar of the Age. Meher’s father was a devotee of the Baba, Yazdani teaching, also known as the Cult of Angels, that is represented by the twenty one rays of light.
http://www.kurdistanica.com/?q=node/101
Last night I talked about my democracy making Kurdistan the 51st. State, and making this State a Land of Peace – with Refuge for all those who are disenfranchised and persecuted. We are talking about erecting another Lady of Liberty, an image the Rose of Paris has on her page. Consider the seven rays of light that surround our National Symbol of Freedom.
“Give me your tired, your poor,
Your huddled masses yearning to breathe free,
The wretched refuse of your teeming shore.
Send these, the homeless, tempest-tossed, to me:
I lift my lamp beside the golden door.”
For years I listened to Peter Townsend sing these words:
“You always were, You always are and always will be
You are the Ancient One, the Highest of the high
You are Prabhu and Parameshwar
You are the beyond God, beyond, beyond God are you
Parabrahma, Ilahi and Allah
Yezdan, Ahuramazda and God, the beloved”
I did not even know who the Kurds were until I awoke with a vision and painting a flag for the Alliance my President gathered to fight evil. Five months ago a light appeared around the head of my Angel who gave unto me the world of Spiritual Freedom.
On this day, November 1, 2014, I with good authority send the Kurdish and Yazidi peoples greeting from the late Baba, who recognizes the light on Rose Mountain as emanating from Mithra, and the lineage of Avatars. Baba blesses this new Spiritual State, this Union of Angels, that wages spiritual warfare against a great darkness bent on the destruction of this Bond With Angels who have given the Light of Peace to the whole world since the dawn of time.
Jai Baba!
Jon the Nazarite
https://www.youtube.com/watch?v=nZkIdo55oUw
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In this century three individuals have risen to the station of Bâb, or “avatar”: Shaykh Ahmad Bârzâni (supposedly a Muslim), Sulaymân Murshid (a Syrian Arab Alevi) (see Modern History), and Nurali llâhi (a Yârsân leader). Their impact, however, has been ephemeral. This was not the case with another avatar who appeared a century earlier.
http://www.avatarmeherbaba.org/
http://mnpublications.zenfolio.com/
https://www.youtube.com/watch?v=6nj3xLynNdU
http://en.wikipedia.org/wiki/Yazata
Mithra is described in the Zoroastrian Avesta scriptures as “Mithra of wide pastures, of the thousand ears, and of the myriad eyes,”(Yasna 1:3),[2] “the lofty, and the everlasting…the province ruler,”(Yasna 1:11),[2] “the Yazad (divinity) of the spoken name”(Yasna 3:5),[2] and “the holy,”(Yasna 3:13)[2]
The Khorda Avesta (Book of Common Prayer) also refer to Mithra in the Litany to the Sun, “Homage to Mithra of wide cattle pastures,”(Khwarshed Niyayesh 5),[3] “Whose word is true, who is of the assembly, Who has a thousand ears, the well-shaped one, Who has ten thousand eyes, the exalted one, Who has wide knowledge, the helpful one, Who sleeps not, the ever wakeful. We sacrifice to Mithra, The lord of all countries, Whom Ahura Mazda created the most glorious, Of the supernatural yazads. So may there come to us for aid, Both Mithra and Ahura, the two exalted ones,”(Khwarshed Niyayesh 6-7),[3] “I shall sacrifice to his mace, well aimed against the skulls of the Daevas,”(Khwarshed Niyayesh 15).[3] Some recent theories have claimed Mithra represents the sun itself, but the Khorda Avesta refers to the sun as a separate entity – as it does with the moon, with which the sun has “the best of friendships,”(Khwarshed Niyayesh 15)[3]
http://en.wikipedia.org/wiki/Mithra
http://en.wikipedia.org/wiki/Sheriar_Irani
http://en.wikipedia.org/wiki/Iraqi_Kurdistan
The main Kurdish characteristic of the flag is the blazing golden sun emblem (called a “Roj”) at the center, which is an ancient religious and cultural symbol among the Kurds and synonymous with fire in representing wisdom in Zoroastrianism and Yezidi religion. The sun disk of the emblem has 21 rays, equal in size and shape. The number 21 holds importance in the ancient Yazdani religious traditions of the Kurds.[4]
The symbolism of the colors are:
- Red symbolizes the blood of martyrs of Kurdistan and the continued struggle for the freedom and dignity for Kurdistan and its people.
- Green expresses the beauty and the landscapes of Kurdistan.
- White expresses peace, equality and freedom for all those who live in Kurdistan no matter of ethnicity or religion.
- Yellow represents the source of life and light of the people, while the sun represents the ancient Kurdish religion Yazdanism [5]
Because there are no mystic, mendicant, or ascetic traditions in Zoroastrianism, Sheriar chose to practice an Islamic mystic path such as that of the Sufi mendicant. However he neither officially converted to Islam nor left his birth religion of Zoroastrianism. After his marriage, arranged by his sister Piroja to a Zoroastrian girl Shireen in India, Sheriar rejoined his Irani community in Poona, was a householder and followed all Zoroastrian practices. Thus he could be said to have returned to his Zoroastrian roots.
The general claim by Meher Baba’s devotees that Sheriar’s famous son was also Zoroastrian is supported by the fact that Meher Baba wore the Zoroastrian sudra (a muslin undershirt) and the 72-thread kusti girdle all his life. ‘Meher’ is a Zoroastrian theophoric name that reflects his father’s devotion to the Yazata Mithra. Also Meher Baba always signed his name ‘M. S. Irani’ and never ‘Meher Baba’. Considering his teachings, which often included Sufi references, it seems plausible then that Meher Baba acknowledged both Zoroastrian and Sufi philosophies like his father.
Yazdanism is a term (derived from Kurdish yazdān “divinity”, “worthy of worship”) introduced by Mehrdad Izady to define the “pre-Islamic native religions of the Kurds“,[1] split today in the denominations of Yazidism, Yarsanism, and Ishikism (Alevism).[2] These religions continue the theology of Mesopotamian religions under a Zoroastrian influence,[3] and expressed through an Arabic and Persianate Sufi lexicon.
In Yazdani theologies, an absolute transcendental God (Hâk or Haq) encompasses the whole universe. He binds together the cosmos with his essence, and manifests as the heft sirr (the “Heptad”, “Seven Mysteries”, “Seven Angels” or “Seven Gods”), who sustain universal life and can incarnate in persons, bâbâ (“Gates” or “Avatar“).[4] These seven emanations are comparable to the seven Anunnaki aspects of Anu of ancient Mesopotamian theology, and they include Melek Taus (the “Peacock Angel” or “King”) who is the same as the ancient god Dumuzi son of Enki[5] and the main deity in Yazidi theology, and Shaykh Shams al-Din, “the sun of the faith”, who is Mithra.[6]
Izady states that the Yazdani faiths were the primary religion of the inhabitants of the Zagros Mountains, including Kurds, until their progressive Islamization in the 10th century. The three traditions subsumed under the term Yazdânism are primarily practiced in relatively isolated communities, from Khurasan to Anatolia and southern Iran.
http://en.wikipedia.org/wiki/Yazd%C3%A2nism
In Hinduism, an avatar /ˈævətɑr/ (Hindustani: [əʋˈt̪aːr], from Sanskrit अवतार avatāra “descent”) is a deliberate descent of a deity to Earth, or a descent of the Supreme Being (e.g., Vishnu for Vaishnavites), and is mostly translated into English as “incarnation“, but more accurately as “appearance” or “manifestation”.[1][2]
Following or in conjunction with the acts of creation, the Creator also manifested himself in five additional avatars (Bâbâ or Bâb, perhaps from the Aranlaic bâbâ, “portal” or “gate”), who then assumed the position of his deputics in maintaining and administering the creation.
In the 19th century, Mirzâ Ali Muhammad, now commonly known as The Bâb, rose to establish the religion of Bâbism, which soon evolved into the world religion of Bâhâ’ism. The religion spread at the same wild-fire pace as Mithraism in classical times, from the Persian Gulf to Britain in less than a century’s time (see Bâbism & Bâhâ’ism).
Several old, and now extinct, movements and religions also appear to have begun their existence as branches of the Cult of Angels, under circumstances similar to those that gave rise to Alevism. Among these, with due caution and reservation, one may place the Gnostic religions of Mithraism and Zorvânism, and the socioeconomically motivated messianic movements of the Mazdakites, Khurramiyya, and the Qarmatites. The Cult also has fundamentally influenced another Gnostic religion, Manichacism, as well as Ismâ’ili (Sevener) Shi’ism, Druzism, and Bâbism, and to a lesser extent, Zoroastrianism, Imâmi Shi’ism, and Bahâ’ism. The Mithraist religious movement seems now to have been a guise under which Cult followers attempted to take over the old Greco-Roman pantheistic religion, with which the Cult had been in contact since the start of the Heffenistic period in the 4th century BC. Mithraism succeeded impressively. By the time of Constantine and the prevalencc of Christianity, Mithraism had become so influential in the Roman Empire that it may be that the Roman state observance of the birth of the god Mithras on December 25 inspired the traditional dating of the birth of Christ. This date was the one on which the Universal Spirit first manifested itself in its prime avatar, Lord Creator, whom Mithraism presumed to be Mithras.
The Yezidi branch of the Cult of Angels, and the Nusayri movement within Alevism, still retain vestiges of this primary position of Mithras, particularly in their festivals and annual communal religious observations.
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