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PREFAGE 
 
 THE discoveries of valuable ancient manuscript 
 in the Desert of Gobi and later finds in the 
 Plateau of Thibet have led us to add to the 
 Pearls published in the Mazdaznan during the 
 years of 1907, 1908 and 1909. These Fragmentary Writ- 
 ings have aroused so much favor among men of learning 
 that we have felt encouraged to continue in this oft-time 
 great task of clothing a rhetorical thought in more simple 
 language, abbreviating lengthy discourses and present 
 them in a more concise form. Ainyahita constitutes the 
 subject matter of friendly discussion in as great a measure 
 as the Rubaiyat. To familiarize one's self with 
 Ainyahita one must read her and study her. To the 
 Avestan she proved a subject of worship, to the Greeks 
 one of laud. 
 
 In the fervent hope that each Pearl may grow m 
 value with each recapitulatory reading and shower Bless- 
 ings of Wisdom upon every Student, 
 
 We remain, most humbly, 
 
3^1 
 
 Copyright Entered 
 
 with the 
 
 Library of Congress, 
 
 Washington, D. C. 
 
 In the Year of 
 
 Nineteen-hundred and thirteen 
 
 By 
 Dr. Otoman Zar-Adusht Hanish 
 
 Ltin 11-11X^0 
 
 ^ 
 
INDEX 
 
 PEARL TITLE PAGE 
 
 5 
 
 I Mazda and Ainyahita 
 
 II Ainyahita in the Presence of Mazda 
 
 III Ainyahita and Her Relation . . 
 
 IV Ainyahita and Her Good Thought 
 
 V Ainyahita on the Battlefield . . 
 VI Ainyahita and her Fravashis . . 
 
 VII Ainyahita and the Lord of Hosts 
 
 VIII Ainyahita at the Shrine of Mana 
 
 IX Ainyahita and the Ancient of Days 
 
 X Ainyahita and the Serpent . . . 
 
 XI Ainyahita and the Resurrection . 
 
 XII Ainyahita and the Shadow . . . 
 
 17 
 31 
 39 
 48 
 57 
 65 
 71 
 81 
 87 
 97 
 107 
 
 XIII Ainyahita and the Rock of Ancestry 119 
 
 XIV Ainyahita and her Elementals . . . 123 
 
 XV Ainyahita and Earth's Redemption . 133 
 
 XVI Ainyahita and the Voice .... 141 
 XVII Ainyahita in her Prayers .... 147 
 
 XVIII Ainyahita and the Spirit of the Earth 153 
 
 XIX Ainyahita and the Spirit of Adjustment 159 
 
 XX Ainyahita and Mithra 167 
 
 XXI Ainyahita and the Spirit of Ancestry 177 
 
 XXII Ainyahita and the Lord's Annointed . 183 
 
 XXIII Ainyahita and the Lord of Lords . . 187 
 

 PEARL ONE 
 
 DAAZDA tAND MNYAHITA 
 CHAPTER I 
 
 WHERE the Sanpu* gradually increases in 
 velocity and pays its foaming and sizzling 
 waters as a most holy tribute unto the 
 Brahmaputra; there where Father Sot\ at 
 the early hour of morn peeps out of the 
 corner of his eye into the narrow plain walled by 
 gradually rising mountains on either side with the 
 everlasting snow cap of Vafaromand^ reflecting the 
 golden rays of the liberal sun to the valleys below; 
 there where the clouds meet as if in conference of 
 an approaching war, but immediately separating in oppo- 
 site directions as if pursued by furies; where the stars 
 peep thru the violet-tinted windows of the firmament 
 suspiciously, yet curiously watching the waxing and waning 
 of the moon upon her course around the fleecy lamb 
 clouds, while the treetops dodge their crowns in Asbtat, § 
 self-defense, before the hoofs of the swiftly galloping steed 
 upon whose back rides Vat,\\ the blind majesty of winds; 
 
 * Sanpu or Sanpo: A chief arm of Brahmaputra River in Thibet. 
 
 t Father Sol: The Sun. 
 
 J Vafaromand, or the snowy mountain chain. Its most prominent peak 
 towers over 9,000 feet above all other mountain summits, offering a most 
 overwhelming spectacle with its vast snow fields, glaciers, crags and dips. 
 The extending- chain groups mountains varying- between 18,000 and 28,000 
 feet. It was not customary in early days to name each peak separately, but 
 to group a number of them under the name of the one that showed strange 
 characteristics; the same as early astronomers did not name each star, but 
 grouped into constellations, numbering them according to right ascension. 
 Vafaromand is said to have grown out of the Aparsin ridge or Hindu-Kush 
 and to extend toward China. 
 
 § Ashtat, Astad or Arstat: Genius of Truth, Truthfulness, Rectitude, 
 thus creating the power of self-defense. '. 
 
 I! Vat or Bad: Beneficent Wind, Breeze, Breath. 
 
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 yea, there, even there, where the cow grazes upon a thou- 
 sand hills, carrying the urn of plenty at the hour of twilight 
 to the home of her protector, and the grain adds in num- 
 bers and size of ears under the influence of Mob* the be- 
 stower of the seed of growth, and 7zr,t the dispenser of 
 rains; there where the currents of two rich bodies of waters 
 meet to flow side by side turbulently for a season and then 
 again peacefully only to lose their identity where the Sea King 
 rules supreme; there upon a terraced plateau of Nature's 
 amphitheatre stood a lowly, humble dwelling, like an ob- 
 ject forgotten to be removed from a stage, yet an object to 
 be remembered for all times to come and to be handed 
 down traditionally from generation to generation as a 
 jewel of man's spiritual acquisitions. 
 
 2. This little dwelling place contained the crystallization 
 of Nature's untiring efforts, a pearl of pearls, a gem of 
 heaven and earth — Ainyahita.J She had not even reached 
 her first teens when, clothed in her customary kosti y § 
 she stood with her beautiful body, facing the rising 
 Sun, with outstretched hands to receive her morn- 
 ing blessing. There she stood arrayed in the constantly 
 
 * Mah, Moh or Mon: The intelligence of the moon, that keeps in it the 
 seed of the kine, and gives wealth, riches, prosperity. 
 
 t Tir or Tistra: The star Sirius, which is said to produce rain. 
 
 + Ainyahita's dwelling - place must have been somewhere in the south of 
 Thibet. After her death Ainyahita, or Ardvl Sura Anahita, became the cele- 
 brated goddess of the waters in the Avesta. There she is called the hea- 
 venly spring from which all waters on the earth flow down. Her fountains 
 are on the top of the mystical mountain, the Hukairya, who hides his face 
 and crown in the star region. 
 
 § Kosti : The sacred girdle ; must be worn by every Parsi man or woman 
 from their fifteenth year of age. It is the badge of the faithful, the girdle 
 by which he is united with Ormazd (Mazda) and with his fellow-believers. 
 The Kosti consists of 72 interwoven filaments and should three times cir- 
 cumvent the waist. To Mazdayaznian the Kosti Is still of greater signifi- 
 cance. It was originally worn around the waistline and upon the skin to 
 ever remind one of the close relation of the two natures of man, the gen- 
 erative and the regenerative. He who wears the Kosti, ever keeping pure 
 and undefiled. never needs to fear Karma, as the cord is the tie that binds 
 us thru royal blood to the Infinite. 
 
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 changing colors of the swiftly riding Asba* before her 
 and a mass of golden hair touching the ground behind 
 her, with eyes as blue as an azure sky, cheeks as 
 crimson as the flames of a midday sun and lips as rosy 
 as summer's dawn. Pure was her body, purer than 
 the fresh fallen snow of Hyimalaya,t so pure that even the 
 lilies of the valley hid their heads in shame before her and 
 the peaks of snow-capped mountains played hide-and-seek 
 behind the clouds when she appeared. So beautiful, so radi- 
 ant was Ainyahita that even KhorshedX upon his thousand 
 and tens of thousands of swiftly galloping steeds halted 
 and changed his course for fear of losing his hold upon the 
 hours for the day. 
 
 3. When Ainyahita placed her foot upon a rock it would 
 at once develop eyes and pleadingly gaze into her own, 
 asking for hope, while ledges would tear themselves loose 
 from their mountain range to which they had been fas- 
 tened for thousands of years, and roll pleadingly before 
 her feet, asking for a blessing. Ainyahita grew so beautiful 
 that altho but a maiden of less than a teen pebbles could 
 not resist temptation, but followed her as soon as her eyes 
 glanced over the shores of Sanpu, making love to her. 
 
 * Asha or Asha Vahista (now the Parsi Ardibehist) is in his abstract char- 
 acter the impersonation of the highest element in Mazdaism, namely: 
 "Divine Order and Holiness," and in his concrete character the genius or 
 attribute who presides over the mightiest of physical elements, namely: 
 "Fire," one of the most powerful and dreaded opponents of Angro 
 Mainyus. 
 
 t HYiMALAYAor Himilaya: A chain of mountains between Thibet anc 
 India, surpassing in grandeur and awe every other mountain range in the 
 world, and stand as a class by themselves unsurpassed. Nearly one thousand 
 of these lofty peaks known to survey measure from 20,000 to 30,000 
 feet Many more are still unknown to geographical surveys and hundreds 
 of these lofty peaks seem to be beyond human reach. 
 
 t Khorshed or Khorshet: The intelligence of that part of the solar re- 
 gion that controls the luminary of the Sun in his relation to subordinate 
 planets. Khorshed then is the messenger of the light who by virtue of the 
 light of Sol enkindles the fire elements of the etheric realms, making 
 possible for the earth to view her splendor. The ancients did not believe 
 in the much questioned nebular theory, but held that light and life lie 
 den in the objects of their surrounding atmosphere awaiting the magic 
 touch of the seasons as governed by a power etheric in nature. 
 
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 AS Ainyahita stood arrayed in her snow- white sacred gar- 
 ment of linen, fastened about her loins with a seventy- 
 two-threaded cord of covenant, watching the spell of early 
 dawn, the birds fluttered about her, raising their voices to a 
 pitch higher than the notes of ethereal domains, while the 
 beasts lying about her in the dust plead in tones lower than 
 the rumblings of the bowels of the earth. 
 
 2. There she stood, the dew of heavenly morning, recit- 
 ing holy spells and salutations unto the approach of day. 
 
 3. Suddenly, as if by magic, the heavens clove asunder 
 and the sun stood out in his majesty like a princely bride- 
 groom at break of day, the clouds forming wings of the 
 Almighty about the sun, and the countenance of Mazda* 
 appeared before the glow of his majestic luminary as if 
 garbed in the sacred temple veil. 
 
 4. A voice reached the ears of Ainyahita, carried upon 
 the waves of ether and transformed over the currents of 
 soft morning breezes. Ainyahita was almost startled, for 
 she was absorbed in her sacred duties, when she heard : 
 
 5. ' 'Ainyahita, thou flower of Paradise and gem of 
 Arkana, hail to thee; hail to thy kin, and a thousand times 
 hail to tht most beautiful of all the beautiful: exercise of 
 true religion. 11 
 
 6. Ainyahita bowed before the majesty, saying: "My 
 Lord, my God, hail unto thee and all thy creations that are 
 so wonderful; yea, so sublime that their presence alone suf- 
 fice me to know thou art; bless me that I may grow to 
 perform my duties in reclaiming the earth, to turn the des- 
 
 
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 * Mazda: The Lord God, or in this case "Thougtit Revealed." Mazda 
 Is the most holy name of the holiest and is not to be uttered by human 
 tong-ue, but is to be breathed or whispered on the inhaling- breath, as he 
 who speaks it otherwise will perish. 
 
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ert into a paradise, a paradise most suitable unto God and 
 His Associates to dwell therein. " 
 
 7. ''Ainyahita," said the Lord, "plant seeds* of flowers 
 unto thine own glory and seeds of flowers unto rny mem- 
 ory and I shall grant thy wish." 
 
 8. Before Ainyahita could speak another word the birds 
 had fled, the beasts retired and the cows patiently waited 
 for attention by her hands. But of the vision there was 
 no trace, no sign. 
 
 * Seeds: The seed is quite symbolic in all Eastern philosophies and a 
 means of expounding - and defining growth, development, unfoldment and 
 maturity. The object lesson is to convey the true method of education and 
 gaining of knowledge. The desire is to show how a little seed contains in 
 its almost imperceptible glume the intelligence which develops into a 
 mighty tree. The true interpretation would be: "Plant the seed of con- 
 sideration that it may sprout, that it may grow unto thine own glory, and 
 seeds of consideration of my relation to thee that by recollection and bear- 
 ing in mind the oneness of things the things we desire spring from a pure 
 motive, a pure heart, and when granted may attain to that end for which it 
 was intended in accordance to design and destiny." Furthermore, it was a 
 custom to plant shrubs, and particularly trees, as a commemoration of some 
 noteworthy event. Thus a tree was planted at the birth of a child, A tree 
 at death was planted to perpetuate the minds of the fathers in the minds of 
 their children. A tree was planted on the day of one's conversion or the 
 day of realization. A tree was planted for a new revelation or religion. 
 By the life of the tree or its development the growth or possibilities of the 
 child, a country, or a religion were divined. 
 
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 CHAPTER III 
 
 AINYAHITA prepared two flower beds, one to receive the 
 kisses of the early morn toward the East, in honor of 
 the memory of Mazda, the other to her own recollection, 
 next to the former. 
 
 2. How attentive she was to the flower bed of Mazda, 
 where she planted Kasha* the golden sunflower, and Kasha 
 she planted in her own bed. 
 
 3. The seed sprouted in both beds, both flowers she 
 cared for tenderly, but the flower of Mazda received particu- 
 lar attention. 
 
 4. So particular she became and so anxious she grew, 
 that with jealousy she guarded the flower of Mazda. She 
 charmed away the flies, the bees, the butterflies and every 
 creature from the flower of Mazda; she washed every leaf, 
 every twiglet, with the tenderest of care, and sprinkled the 
 soil repeatedly, while at midday and when the humidity 
 grew high and she saw the plant drooping, she would shade 
 it and impart to it her tenderest love. 
 
 5. Still to her great sorrow the flower of Mazda would 
 not thrive. Her own, which she considered neglected, 
 reached out into the atmosphere with head erect and 
 leaves of the healthiest green, full of blossom, full of 
 the richest colors and oil. Ainyahita grew pale and paler 
 and her sweet laughter turned into tears of sorrow. 
 
 6. Still she labored hard, thought much and attempted 
 much more. 
 
 7. But the flower of Mazda withered and died. 
 
 8. Her father read to her the words of comfort from the 
 Book of the Kings; her mother comforted her with the ten- 
 derest aphorisms from the Book of Our Home, yet Ainya- 
 hita was not to be comforted. 
 
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 CHAPTER IV 
 
 AT the cool of twilight, at the close of the summer season, 
 Ainyahita knelt at the Tree of Wisdom to pour out 
 her sorrows to Mithra* the god of wide pastures, who 
 favored her household with the healthiest of sheep and the 
 best of cows; whose Fravashis ; t the intelligences of growth 
 and perfection, showered blessings upon them in due time 
 and season. 
 
 2. Mithra answered thru Vat, the messenger of winds, 
 announcing the coming of Mazda upon the wings of 
 the dying sun, ready to be curtained off from the gaze 
 of the East by the Veil of the West, and lo and behold, the 
 snow-capped mountains were suddenly set aglow at their 
 tops and the Crimson of Ethera mirrored proudly her flow- 
 ing gov/ns thru the air, whose breezes breathed the most 
 sacred of all the names: Ma^da. 
 
 3. Ainyahita raised her eyes, filled with tears, to the 
 heights above, amazed at the dazzling splendor of the 
 numerous attendants of her Lord thru Nature's complex 
 phenomena. She saw Him in her teardrops and in the 
 rays of twilight, she saw Him on the mountain-top; she 
 saw Him before her feet as the gentle breezes rose to cool 
 her burning brow. 
 
 4. "Ainyahita, thou purest of the gems of heaven and 
 pearls of the earth, why weepest thou?" 
 
 5. And Ainyahita answered and said: "Thou ever-shin- 
 ing, luminous majesty; thou Sun of my soul; thou Savior 
 dear; thou who art more than life to me; thou who createst 
 
 * Mithra: The soul intelligence that awakens the fire of the seed unto 
 growth, imparting showers of abundance upon fields, meadows and pastures. 
 
 t The Fravashi is the inner power in every being 1 that maintains it and 
 makes it stow and subsist. Then the Fravashis are the everlasting- and 
 deified souls of the dead, and also the souls of the still living, faithful ones. 
 Every heavenly being or genius has his Fravashi, therefore, Ahura Mazda, 
 too. 
 
 (11) 
 

 
 all these universes, who givest power and glory unto all, 
 thou knoweth it." 
 
 6. ' ' Ainyahita, and if I know, am I to tell ? Remember, 
 yea, remember, thou pearl of greatest price, although I 
 know the secret of men's hearts, I am not to show it that 
 I know. I am not to show it out of compassion, out of 
 love for these associates of mine." 
 
 7. "Then thou knowest, O thou holiest of the heavens, 
 whose everlasting arms encompass the depth of space, the 
 height of realms, whose wings of glory overshadow length 
 of time; thou who art the Ancient of Days, thou knowest 
 that I have failed to raise a flower unto thy remembrance 
 and thy glory." 
 
 8. "Ainyahita, thou diadem of pure delight, who giveth 
 lustre to the dewdrops and whose eyes impart the glitter to 
 the waters of the earth, blessed art thou among all the 
 blessed, for it is thine, yea, thine alone, to control the 
 waters of birth. Thy love and compassion is that of thy 
 Lord, and now listen to what Spyenta Mainyus* reveals 
 unto thee." 
 
 * Spyenta Mainyus or Spenta Mainus: The good, holy Spirit, controlling 
 the mind for good. 
 
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 CHAPTER IV 
 
 THE sun had disappeared and darkness covered the earth. 
 Tir appeared in the firmament above to declare the 
 order of the progress of the stars and planets. The cows 
 lying about upon fresh-strewn bedding of straw chewed their 
 cuds in perfect rhythm as if rivaling the flow of the bound- 
 ing waters of Sanpu. Now and then the bleat of a lamb 
 was heard thru the stillness of the night, calling for its 
 mother and her care. The Shepherd King gave orders to 
 his shepherds regarding better pastures and clearer springs 
 for the good of their flocks, bestowing blessings upon every 
 head for their obedience in the performance of the most 
 holy duties — the care of those entrusted to them. And as 
 the campfires illumined the sky, casting shadows upon 
 the etheric mirror, the Shepherd's Song pierced the stillness 
 of the cool night with mellow intonations in thanksgiving 
 to the Lord of the Heavens and the Lord of the Earth. 
 
 2. Ainyahita waited and, waiting, she saw the Moon 
 slowly gliding over the lambclouds with a gentle smile upon 
 her face, while the evening stars exchanged winkings and 
 twinklings, and the waters of Sanpu sang a doleful tune 
 citing into Nature's presence the murmurings and moans 
 of a long-forgotten past. 
 
 3. Ainyahita appeared as if absorbed in her dreams, 
 and when by a sudden impulse she opened her eyes she 
 saw the mighty messenger, Spyenta Mainyus. . . . 
 Back of him stood the deep "Shadow of the Night," rest- 
 lessly moving about and drawing phantoms upon the face 
 of the earth most hideous to behold. But Ainyahita 
 knew the import of this phenomenon. She knew that 
 wherever the Good Thought appeared, its opposite, the 
 adversary, is ever ready to propound his questions in rapid 
 succession to confuse the minds of men and thus draw 
 
 (13) 
 
them out upon the battlefields of discontent and endless 
 trials. For this reason she averted her sight to lend her 
 ear to Spyenta Mainyus, who reminded her first that it was 
 not in the order of things for the Lord of all to offer an 
 explanation. 
 
 4. "Ainyahita," said Spyenta Mainyus, "thy efforts 
 have been recorded and thine intentions are remembered. 
 Blessed art thou for thy labors so beautifully exercised. 
 But remember, there is Law and Order thruout all crea- 
 tion, and anything not in accordance with the Will of the 
 Lord, whose Law is Holiness, can not find a place in the 
 eternal designs. Thou hast given thy love to the Lord by 
 giving to the flower of Mazda all your attention, so much 
 so that your zeal grew into jealousy. Thy desire was to 
 please the Lord even at the expense of other duties. 
 
 5. "In attending to the flower of Mazda constantly the 
 intelligence of the seed was robbed of its opportunity to 
 exercise its fulness of life. Keeping off the bugs and in- 
 sects, you deprived the plant of its right to exercise its 
 power of resistance and self -protection, and thus you have 
 interfered with the designs of established order in taking 
 away self-preservation, which is the birthright of all the 
 creatures of God. How could the flower of Mazda develop 
 its most holy attributes when you took it upon yourself 
 to even impart growth that you can apply to yourself oniy 
 but not to the plant ? Your unbounded love has crushed 
 the very life spark out of Kasha until she withered and 
 died. Should all the creatures of the earth devote their 
 lives to the service of the Lord with a love unmeasured as 
 that of yours to Kasha, it would annihilate the presence of 
 God from our sight. 
 
 6. "Perform thy duty for the love of duty and not the 
 object itself and thy love will be acceptable in the sight of 
 thy Lord. In the heavens there is no loving or being 
 
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given into love, but the exercise of duty thru obedience 
 unto the Will of the Lord, who is the Law of Holiness, 
 and Holiness is the Best of all Good." 
 
 7. Ainyahita listened and contemplated upon thought. 
 She was thankful for being instructed in the designs of the 
 Will of the Lord. She agreed with the Good Thought. 
 How could she do otherwise ? Still there seemed to be a 
 little shadow upon her countenance that worked its way 
 into the mind until it grew into a doubt. Her heart felt 
 that pain induced by the adversary, and quickly she grasped 
 the sacred cord of covenant to vow her faith in Mazda. 
 Having collected herself and with it the angelic hosts hov- 
 ering about her, she whispered : 
 
 8. "Spyenta Mainyus, thou who art illustrious and the 
 emanation of the Most Pure; thou who art the guard of the 
 Lord and His witness, reveal it unto me, if revealed it may 
 be, how am I to know in how far I am to exercise my love 
 thru duty; how am I to know when to do and when not to 
 do in accordance to His Will ? Are all the insects to be 
 given freedom to overrun our handiwork and our creations 
 left entirely to their fate ? Answer, that I might know 
 what to do in accordance to law." 
 
 9. "Ainyahita, thy desires to know are in season, but 
 first of all remember that our deeds are to be the result of 
 thought and deep contemplation in exercise of the word 
 of God as expressed in all beings and creations of Nature, 
 To this end thou art endov/ed with good reason and judg- 
 ment, good foresight and discrimination. Thine it is to 
 prepare the ground well, for which the seed v/ill be thank- 
 ful unto thee. Should the season be dry, owing to the 
 inability of the intelligences to collect the required sub- 
 stances in due time or because of the obstacles and hin- 
 drances induced by the adversary, thou art prompted to 
 water the earth at early dawn, never during the heat of 
 
 (iS) 
 
day and only a little at night. Only when injury is being 
 done to the leaves of the plant or the insects should get 
 too numerous, imposing upon the peacefulness of its sta- 
 tion, it is thy duty to charm them away. Giving to all 
 things freedom and advising them as to their progress for 
 their own sake, thou performest thy duty well and thy 
 Love of Impartiality will weave the cloth of the garment 
 of Purity in the sight of Mazda, and His Associates will 
 bring jewels and gems to adorn thy beauty. Continue to 
 keep thy friendship with Mazda and all the Fravashis of 
 the Gods, Saviors and Saints forever, until the great 
 morning shall appear." 
 
 10. While the last words died away faintly Ainyahita 
 looked up into the sky to see the waxing Moon cast the 
 garment of retirement over herself, crossing religiously her 
 form with the tips of lambclouds, while the stars strung 
 up their twinklings into a rosary, casting it upon the neck 
 of the Moon, who disappeared behind the dark curtains of 
 snowclouds into her pillowed canopy of the unrevealed 
 heavens. Ainyahita recognized the sign of retirement and 
 recited her customary patets and invocations with blessings 
 of Peace and Prosperity; the tossing waves of the power- 
 ful Sanpu repeated his love for Ainyahita by murmuring 
 his charms before her hammock and the breezes of the 
 night sang their sweet lullabies, while Nature slept the 
 sleep of the righteous and Ainyahita with her. 
 
 tx 
 
 Note: The ancients had a most admirable way of determining: their 
 duty call, whether by day or by night, and thru the seasons. Convinced 
 that thruout Nature we have our counterparts, doubles and correspond- 
 ences, they recognized in the phenomenal reminders unto their behavior, 
 etiquette and duty. Thus if a star suddenly disappeared behind the veil 
 while in conversation the one observing- this incident thougfit it time to 
 break off and enter into something; more timely. 
 
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 <AINYAHITA IN THE PRESENCE OF 
 
 MAZDA 
 
 CHAPTER I 
 
 AINYAHITA sat upon the holy rock of ancestry 
 near the foot of Mount Mano,* herding sheep 
 and cattle. Her mind wandered back to the 
 scenes she witnessed while with her noble 
 father in the far-off country and of many 
 things she had seen and heard. The splendor displayed 
 while there she considered hardly worth while contemplat- 
 ing upon, as her keen eyes saw thru all of the vainglory of 
 man — nothing more than sham and pretense in thought; 
 trash and tinsel in apparels. 
 
 2. She drew up the corners of her rosy lips now and 
 then in disapproval of the unjust vanity of the world and 
 the hypocrisy of man. 
 
 3. She marveled at the deceptions man played upon 
 man and questioned the sanity of their minds. 
 
 4. In the "wisdom halls of fame" of the great city she 
 was told that the earth was only in its cradle and that 
 man had existed on earth but a handful of thousands of 
 years. This consideration pacified her troubled mind, and 
 her heart would be at peace when recollecting the testi- 
 mony of the wise of the far-off country that man was 
 practically a newcomer to this earth and in his cradle, if 
 not in an embryonic state. 
 
 Mount Mano: One of the numerous sky scraping mountains of the 
 Mano range, considered holy because of the many prophets who ascended 
 the summit to view the awe-inspiring - circumference of the operations of 
 the Lord God Mazda. Supposedly a secret hiding place of records. 
 
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 5. Still men thought of as wise in the far-off country 
 appeared to Ainyahita very deficient in reason and judg- 
 ment, and she marveled at the possibility of their sitting in 
 places of authority. 
 
 6. Such men Ainyahita would have despised in her 
 heart had not the Good Spirit reminded her of the feeble 
 testimony of the wise in their cradle. Ainyahita would 
 then smile the smile of a mother at her babes in their 
 prattle and tattle. 
 
 7. One solemn thought troubled the mind of Ainyahita 
 — a conversation she had overheard at the courtyard of her 
 King in reference to a time when God walked and talked 
 with man, inspiring prophets and poets to record His 
 word and to perform miracles in His name, setting 
 Nature's God and Nature's laws at naught. 
 
 8. "If so," cried Ainyahita, "then I shall ask the Lord 
 of the Heavens and the Lord of the Earth to converse 
 with me and reveal unto my humbleness the great secrets 
 of life and life's purposes." 
 
 9. She thrust her rod into the ring of her girdle and, 
 resting her chin upon the staff, her eyes glanced upward 
 where the azure sky inspired vastness in height and density 
 in space. 
 
 10. Occasionally a little lambcloud pursued by a rain- 
 cloud of the Far West appeared to speak in the language 
 of the unspeakable, drawing hieroglyphics of the mystic 
 Akarana* no one could decipher except he who was initi- 
 ated into the inner meaning of the elementary worlds. 
 
 11. Ainyahita 's face brightened at the sight of beckon- 
 ing clouds from the domains of ether and her lips parted 
 in prayer, saying : 
 
 * Akarana, or Zrvana Akarana: Boundless Time and Space, in which 
 moves the cause unto all creation— Mazda and His innumerable Associates 
 Victorious. 
 
 m 
 
 m 
 
 It 
 
 
 .J&a 
 
l/Sif( 
 
 t 
 
 J 
 
 i 
 
 #St' 
 
 
 12. O Thou Eternal One, whose majestic presence il- 
 lumines all space and manifests thousandfold, yea, ten 
 thousandfold, and more; whose accomplishments stand out 
 upon all sides and at all times without end; 
 
 13. "Thou art He whose names are as numerous as 
 the ideals of man, ever changing in application, yet never 
 ending in principle; 
 
 14. "Thou art the God in the midst of the congrega 
 tion of gods, the One whose Love and Compassion knows 
 no limit, whose choice is the choice of all. 
 
 15. "The myriads of crystal lights in Ethera declare 
 Thy splendor by night, and Khorshed, with his thousands 
 and tens of thousands of swiftly galloping steeds, does 
 Thee honor by day; 
 
 16. "The waters sing of Thy glory; 
 
 17. "The towering mountains praise Thy most holy 
 name; 
 
 18. "The cattle upon a thousand hills speak of Thy 
 generosity; 
 
 19. "The sheep and the kine disclose the fleece divine 
 and tell of Thy kindness in their safe keeping; 
 
 20. "The corn upon the fields lauds Thy fulness and 
 the fruits of the earth are enraptured at the sight of super- 
 abundance, bowing their heads under the weight of blessings; 
 
 21. " The grape overruns in her sweetness over Thy pres- 
 ence of deliciousness and points to realms of felicity, 
 casting aside the barriers of differences, creating the bonds 
 of love that lead over the Khinvat* to spheres of never- 
 ending joys; 
 
 * Khinvat, or Khinvat Bridge, is the path of the soul to the other world; 
 if righteous the soul passes by easily into the heaven of good thought, 
 good word and good deed, but if wicked it drops off the bridge into the re- 
 gions of evil thought, evil word and eyil deed. Khinvat also stands for the 
 epiphysis, which determines good or lesser, which are results of mental 
 conditions. 
 
 (19) 
 
 «i 
 
 \ 
 
4 
 
 TO 
 
 22. "Even the lonely violet beside the still waters de- 
 clares Thy master hand in the mixing of tints; 
 
 23. "While the grassblade lifts his head in pride of Thy 
 ability in blending colors that defy the strenuous attempts 
 of the haughty artist; 
 
 24. "The lion in his den roars of Thy fierceness; 
 
 25. "The serpent among the rocks reveals the windings 
 of Thy numerous ways that lead to the goal; 
 
 26. "The beasts of the wildwoods tell of Thy cunning- 
 ness in reaching Thy ends, 
 
 27. "While the birds in the treetops sing of a most 
 wondrous glory that defies the poet in his description and 
 the overbearing musician in his feeble song. 
 
 28. "Yea, Thou art so great and wonderful that all our 
 attempts to describe Thee are as ridiculous as our illustra- 
 tions of Thy handiwork in Nature, whose interpretation is 
 awe-inspiring, but whose reality remains a problem as- 
 tounding and confounding even the best developed of all 
 our senses that in all our eloquence we simply call Thee 
 Ma^da and know no more — except to lose ourselves in the 
 floods of tears flowing into the Ocean of Thy Love in 
 gratitude of the realization that we are at one with Thee, 
 honored and favored to be Thy associates and joint heirs 
 unto Thy domains thruout Endlessness of Space and Eter- 
 nity of Time. 
 
 29. "Be Thou rejoiced, O Mazda; 
 
 30. "Be Thou praised thru Thy associates; 
 
 31. "May Thou ever continue to be victorious. 
 
 32. "I shall ever bring Thee a sacrifice worth being 
 heard of — a sacrifice of all sacrificial offerings : 
 
 33. "To care for Thy cattle and to water Thy fields; 
 
 34. "To build canals and to plow the ground; 
 
 35. "To erect sheds of many stalls, well arranged and 
 
 
 te> 
 
perfectly ventilated^ unto the delight of cattle; 
 
 36. "To care for houses and to beautify the homes; 
 
 37. "To keep pure the air thru the flames of fire fed by 
 sweet smelling and evil dispelling woods, and to feed the 
 oil lamp unto a light to remind the faithful of Thy wisdom. 
 
 38. 'Yea, to perform my duties of life obediently, and 
 perform them well, even better than good; 
 
 39. "Yea, even to that extent that I shall joyfully re- 
 deem my covenant vouchsafed by common consent and 
 agreement with all Thy associates of the royal family and 
 the covenant I renewed with Thee, in Thy divine pres- 
 ence, O Thou most luminous Radiance; 
 
 40. "Thru my efforts I will most honorably perform, 
 that I may forever remember the purpose of my life on 
 earth — a purpose above all other purposes; thus: 
 
 41. "I am here upon this earth 
 
 42. "To reclaim the earth; 
 
 43. "To turn the deserts into a paradise; 
 
 44. "A paradise most suitable unto God and His Asso- 
 ciates to dwell therein. 
 
 45. "Unto this end may all things continue to prosper 
 in peace. This is my wish. Be it so." 
 
 A 
 
 Note: Bear in mind that the dual principle of Being: is "grood and bet- 
 ter." Whatever seems adverse in the struggles for betterment is thought 
 to be due to the process of material developments not in step with and in 
 correspondence to the triune operations of Providence, Fate and Destiny. 
 For this reason conditions and environments suggest themselves upon a 
 plane of existence which to overcome is man's aim, and wherever success- 
 ful adds to God's creations, while the undeveloped tendency recedes to the 
 background of creation until eventually eradicated. It is held that man 
 must be of use to others, and to do this in accordance to Infinite design he 
 must remind himself as to the purpose for which he is on earth. The lead- 
 ing-reminder is: "I am here upon this earth to reclaim the earth, to turn 
 the deserts into a paradise, a paradise most suitable unto God and His Asso- 
 ciates to dwell therein." 
 
 . 
 
 (Tn 
 
v\U/fc 
 
 
 CHAPTER II 
 
 FACING the labors of the day, Khorshed drew the cir- 
 cles of Destiny around him with an exceptional 
 magnitude and majestically turned his beaming face upon 
 Ainyahita, inspiring her and all Nature about him with 
 awe and admiration. 
 
 2. In amphitheatrical order had gathered the dignitaries 
 of Borea* as if sitting in conference with the heavenly 
 luminary, their garments reflecting in the golden tints of 
 royal purple and fiery crimson. Back of them, seated 
 upon orange-colored rugs of ether, sat the silver-embroid- 
 ered lambcloudst with their copper-faced attendants 
 spreading their extensive lemon-touched wings to the utter- 
 most ends of the regions of the North and the domains of 
 the South, making up in the rear the multitudes t of wor- 
 shipers in the slate-clouds with their cinnamon-fringed 
 prayer shawls, who had gathered within a reverential dis- 
 tance, gradually fading away into colors of uncertain tex- 
 ture toward the night-befalling canyons of glooming twi- 
 light. 
 
 3. For a moment, at least, all the earth was silent; 
 
 4. Even the cattle ceased to chew their cuds, 
 
 5. While the sheep drooped their eyelids to invert their 
 eyes in memoiy of their forgotten entity. 
 
 BR 
 
 I 
 
 
 I 
 
 &f 
 
 
 'ii- ! 
 
 * Borea or Boreas: The god of the North Wind, whose influence is of a 
 negative tendency, whose corresponding - faculty of the mind is man's left 
 lobe, sweeping the brain cells toward one-sidedness, inducing the spirit of 
 authority to assert itself, often bordering on despotism. A person must 
 guard against this tendency. 
 
 t Lajhbclouds stand for those ever-willing to follow the bidding of 
 their authorities. 
 
 t Multitudes or masses, who will do as they see their leaders do, but 
 eventually they are seen fading away into sects, factions, denominations, 
 parties, until darkness covers the earth. 
 
 
6. With one glance Ainyahita's eyes caught the mean- 
 ing of the wintery panorama and recognized the spirit of 
 Nature's phenomena. . . . 
 
 7. Disarmed by his countless two-edged swords of 
 piercing rays, Khorshed slowly descended to the regions . M\\\\ 
 beyond the Lay as* whispering thru the voice of ethereal 
 tides a peaceful fare-ye-well— imparting silently the bene- 
 diction of a Peace that passeth all understanding. 
 
 8. Once out of sight, drawing the mantle of fiery crim- 
 son after him, the congregation of associates quietly took 
 to their cloaks, disclosing the fabric of ever-changing col- 
 orings, while the slate-clouds slowly moved from the spot | CS Q| 
 of divine sanctity to pursue their duties. 
 
 9. The cattle had started homeward and only here and 
 there a strayed lamb pleadingly answered the Shepherd's 
 Songt to give it grace for its tardiness. 
 
 * Layas: Carriers, layers, as applied to mountains ; thus. Hima or Hyima, 
 which means mass of snow, and Himalaya, carriers of a mass of snow- 
 snow mountains— the range of mountains between Thibet and India. 
 
 t Shepherd's Song: A two-reed instrument, held together by string's, 
 similar to a double-rowed flute. A certain melody announces the home- 
 ward path, a melody still used by the Arab. 
 
 Note; In the Avesta philosophy there is no inanimate; every thing 
 teems with life and has its good and purpose. The heavenly canopy is the 
 etheric mirror which depicts the convolutions of man's brain (the mirror of 
 the soul, for as a man thinketh in his heart so he is in his word and deed). 
 A clear sky denotes joy in man's heart, while the coming - of clouds shows 
 the uncertain movements in man's mind. Instead of clinging to the dead 
 letter the Avestan looked for reading matter to delight his soul and keep 
 him informed into Nature and the firmament, which furnished him the 
 spoken word of Mazda animated with eternal life. 
 
CHAPTER III 
 
 dm 
 
 WITH the rod* over her right shoulder and the staff 
 of authority in her left hand, Ainyahita directed 
 her majestic feet homeward in the performance of her 
 covenanted duiies.% 
 
 2. Proud as she appeared, Ainyahita nevertheless felt 
 humiliated, as the effect she expected thru her laud seemed 
 to have missed the mark. 
 
 3. True, the majestic Lord of Lords displayed the phe- 
 nomenal to perfection and re-established confidence in His 
 unrivaled splendor, but what was it all to her when the 
 melodious voice she hoped to hear remained silent ? 
 
 4. Her finer sense was wounded to the very back cham- 
 ber of her heart; 
 
 5. Her breast heaved turbulently and a flood of tears 
 wound their ways over her rosy cheeks to bathe the earth 
 at her feet. 
 
 6. What her mind foresaw and her soul felt all the elo- 
 quence of man would be faint to depict in a thousand 
 years. 
 
 7. Only he, able to commune in spirit of likeness and 
 correspondence, could understand and comprehend the 
 thought of Ainyahita, and walking with her side by side 
 could, thru the power of soul communion, sense and 
 absorb in meditation such profound silence. 
 
 * Rod: A club, the heavy end of which has rricks. One blow will suf- 
 fice to lame the fiercest animal or crush a serpent's head. The scepters of 
 Kings are a more modern improvement. 
 
 t Staff: A long: cane with nine knots, the cane curving- at the top. The 
 bottom is pointed. With it the serpent is stuck to the ground, while with 
 the rod the head is crushed. 
 
 X Covenanted Duties are religious performances, songs, prayers, con- 
 fessions and patets, and handiwork secretly made to pleasantly surprise * 
 friend on days of festivals. 
 
 (24) 
 
 III 
 
 ill 
 
 rPr 
 

 8. And side by side with Ainyahita walked the spirit of 
 Spyenta Mainyus. 
 
 9. Even he felt the touch of the magic finger of emo- 
 tions, but unmanifested in the realm of elementaries, he 
 could only make an attempt to repress the tears of Ainya- 
 hita, who recognized his ethereal fingers as they touched 
 her brow and she at once resumed her royal attitude and 
 whispered : 
 
 10. "Spyenta Mainyus, thou anointed one of the 
 Lords, peace be unto thee and glory unto thy mission. 
 
 11. ' Thou art blessed, indeed, not to be caught in the 
 network of creation, where thru the ties of relation con- 
 sciousness becomes diversified and responsibility multiplied. 
 
 12. "I would envy thy station were it not for the in- 
 born desire within the bosom of all the Associates of God 
 to reclaim the drifting energies of Infinite Substance and 
 to conquer and win in accordance to the devised plans of 
 salvation. 
 
 13. "Thou art where once I have been; 
 
 14. "Thou wilt soon be where I am to-day. 
 
 15. "May my experiences be of profit unto thee to take 
 up where I leave off, to spare thee the trials of trivial 
 anxieties. 
 
 16. "Had I once been on the alert, watching my oppor- 
 tunities of time and eternity, these mental agonies now 
 forcing themselves upon me might have long been con- 
 quered. 
 
 17. "But as it is, I am aware of ancestral ties and 
 relation; 
 
 18. "Thus I must suffer the full penalty of the law of 
 superstition and the amendments of ignorance. 
 
 19. "I know that only by making concessions as a 
 means to an end I shall be able to enter the fulness of 
 time assuring Peace, Peace, Peace." 
 
 r*s 
 
 KT2 
 
 rj*& 
 
 rjyfc 
 
 ' : 
 
aw* 
 
 m3 
 
 i$^^^^<^v^^ 
 
 20. Spyenta Mainyus bowed to the depth of terra firma, 
 drawing the sign of the cross in the sparklings of the sud- 
 denly appearing Tistra* saying, in the faintness of the 
 stilly small voiced within: 
 
 21. "Ainyahita, thou pearl of heavens and diadem of 
 the earth, knowest thou not that the Lord is with thee ? 
 
 22. "In the cool of the evening He walketh beside thee; 
 when free from the self-imposed duties thy higher self 
 may wander thru the labyrinth of ether in communion 
 with Thought answering Thought. 
 
 23. "Lo, and behold, He is with thee at this very hour, 
 even at an hour when least expected. 
 
 24. "Out of courtesy and adoration for His friendship, 
 I shall retire and leave the rest to Him. 
 
 25. "May Mazda be rejoiced; may He, the most glori- 
 ous, continue to be victorious, is my wish. Amen." 
 
 25. And the host of angels and archangels sang 
 "Amen" within the realm of Ainyahita 's heart. 
 
 26. And the tears of Ainyahita dried away under the 
 fanning of the soft breezes of Vat and Vayu;% 
 
 27. Her heart was at peace and her mind tranquil, 
 breathlessly awaiting the surprise in store for her. 
 
 * Tistra, Tistrya or Tir: The star Sirius, whose ascending: position to 
 the Moon is the unfailing sign of rain to the locality from which the veil 
 becomes visible. 
 
 t Still, small voice: Neither God nor His Associates ever speak, but 
 the reflex of one's own nature reveals correspondences, just as a mirror 
 reflects one's own makeup. 
 
 X Vayu of Vai: The air, the atmosphere, is used either in a good or mis- 
 directed sense. It is the place In which the conflict of the dual principle 
 takes place. One part belongs to the good, holy spirit, or Spyenta Alainyus ; 
 the other part appertains to the misdirected, wicked spirit, or AngTO Main- 
 yus. Sometimes Vayu denotes "Fate," "Time." In the Avesta philosophy 
 everything - , whether in the abstract or concrete, is dual, which means it is 
 procreative and regenerative, negative and positive, subjective and objec- 
 tive, male and female, 
 
 <3g 
 
 mo, 
 
 mi 
 
 SI 1*1 1* 
 
 i'j: Si 
 
 m 
 
 .4 r i 
 
 HI \ 
 
 I 
 
 
 e\/Sfe 
 
I 
 
 AM 
 
 m 
 
 ** A INYAHITA," spoke a voice authoritative in tenor 
 <<* but tender, soft and gentle and parental in pitch, 
 "Ainyahita, thou pearl of heaven and diadem of the 
 earth, why weepest thou; why lament of what is not in 
 reality and never was in ideality, but in the creation of 
 fancy, ever delusive to mind and illusionary to the senses ? " 
 
 2. ' 'Mazda, Thou thought-luminous, Thou master illus- 
 trious, be Thou rejoiced; be Thou victorious. 
 
 3. "Thou knowest the innermost of my thought; 
 
 4. "Thy light may search out the darkest corners of 
 remote circles, for Thine eyes are bewitching and Thy 
 countenance magic, so much so that in Thy presence 
 nothing remains hidden, for Thy love draws out the very 
 secrets of our hearts. 
 
 5. "Still this much I confess unto Thee, that Thy lan- 
 guage I comprehend not and Thy technicalities savor of a 
 wisdom like unto that of the authorities of the far-off 
 country. 
 
 6. "I speak of this in humiliation of my heart that 
 Thou mayest have compassion over me and speak in a 
 language comprehensive to my limited education in the 
 language of my ancestry." 
 
 7. "Ainyahita, thou art the delight of Thy Lord; thou 
 art cunning, indeed, in the practice of thy attributes, but 
 thy Lord knows thee even as thou confessest. 
 
 8. "Yea, He knows thy well-meaning; He knows the 
 inspirations of thy desires. 
 
 9. "Thy invocation was pleasing and true to the nature 
 of things; 
 
 10. "Thy language was, indeed, select and soothing to 
 the ears, but remember that not words but the spirit; not 
 
 (27) 
 
language but the consciousness of the heart, determines 
 the thought and its power. 
 
 11. "For this reason the wise of the earth draw walls 
 around themselves, shutting out the open light of under- 
 standing, and are compelled to grope in self-imposed 
 darkness. 
 
 12. "Continue in thy simplicity and the secrets of the 
 heavens as well as the mysteries of Nature will ever stand 
 out before thee in a garment of light and understanding. 
 
 13. "Praise be to thee; we shall forever divide the 
 profit of the language equally and upon a basis most exem- 
 plary to the Associates of God. 
 
 14. "But the utterances of language, however in accord 
 with the meditation of the heart, are but the clouds of 
 burning incense, the spirit whereof remains with the sub- 
 stance, forever unchanged. 
 
 15. "We heard thy prayers and with them the thought 
 unuttered — a thought known to us. 
 
 16. "Were we, or even I, whom thou callest Mazda, 
 to reveal our presence to every creature calling us by 
 names; were I, even I, to answer every individual's de- 
 mand and prayer, the universes and the worlds would 
 cease to be; 
 
 17. "For creations are only upheld in their orbits and 
 regular procession by additional, ceaseless activity in the 
 processes of creations and evolutions manifesting thruout 
 the endlessness of the oceans of ether. 
 
 18. "Even so the perpetuity of usefulness depends 
 upon the exercise of the ingenuity of man and his untiring 
 efforts. 
 
 19. "As one man takes up where another left off, even 
 so in the beginning manifestation takes up where God in 
 common with gods left off; 
 
 20. "And in like manner God and His Associates con- 
 tinue to promote the designs of Infinity, forever and ever 
 
 (28) 
 

 I 
 
 
 -i 
 
 fab 
 
 I, ' 
 
 ! 
 
 7 
 
 -■ 
 
 operating within the increasing circle of Destiny, everlast- 
 ingly drawn by the magic finger of unseen probabilities 
 made possible thru the untiring applications of wisdom. 
 
 21. "God never speaks with man, neither do His Asso- 
 ciates converse in the language of the planets. 
 
 22. "Their precious presence is not cited to please or 
 appease the notions of undeveloped tendencies, as the 
 developments of consciousness and realization follow in 
 accordance to times and seasons. 
 
 23. "Even at this hour it is not I who holds converse 
 with thee. 
 
 24. "It is the unfoldment of the spark of Infinite rela- 
 tion that reveals unto thee the treasure of our kingdom in 
 accordance to the degree of one's sincerity and the law of 
 correspondences. 
 
 25. "Thus the Infinite side of Nature discloses every 
 realm, phase and kind to man's senses in accordance to the 
 degree of comprehension corresponding to principle and law; 
 
 26. "The universal presents in its association the treas- 
 ures of relative associates; 
 
 27. "The thought of the planetary calls out by virtue of 
 corresponding agencies whatever appertains to the condi- 
 tions of its kind; 
 
 28. "Nature reveals her latent forces thru a host of 
 angelic elementals, 
 
 29. "And the Earth thru the spirit of the Avesta, the 
 Living Word of God, expresses in the objective the coal- 
 crete thought of an endless variety which in communion 
 with the creative energy perpetuate the designs of an Infi- 
 nite illusionary splendor. 
 
 30. "This spark of Infinite Relation is found every- 
 where drawing the cords of friendship unto common ends, 
 realizing the ever-presence of the Infinite, without beginning 
 of days or end thereof, even thruout worlds without end. 
 
 (29) 
 
 
 
 ^ 
 
31. "Yea, I am the beginning and I am the end of 
 things, to arise in my majesty at the dawn of a most 
 glorious morning, to labor thru the hours of a brighter day 
 upon planes of progression ever before me; progression to 
 which there is no end. 
 
 32. "There is no end to matter; there is no end to 
 space; there is but good and better; there is no end to grace. 
 
 33. "Man is God's revelation, from out of substance 
 born; and life is inspiration, from out of God reborn. 
 
 34. "The Past is full of learning; Presence a mint 
 of thought; Future holds out the earning a crown that 
 can't be bought. 
 
 35. "And what once was still shall be; the spirit 
 knows no loss; thru time appearance shall be the change 
 of earthly dross. 
 
 36. "Perceive that I am in thee a living majesty; 
 revolving and evolving into eternity. 
 
 37. "Only thru complex blending of space, eternity, 
 1 am the greater I am, revealed to all thru thee. 
 
 38. "Yea, at the hour of twilight and at the break of 
 morn, the child of peace and birthright in every heart is 
 born." 
 
 CHAPTER V 
 
 THAT night Ainyahita stood before her tent with ex- 
 ceeding joy in her heart, the steel blue of her eyes 
 "blending colors with the luminaries of the night; 
 
 2. And with her arms outstretched before her, the 
 palms of her hands turned heavenward, Ainyahita was 
 heard repeating in a voice of holy ecstasy : 
 
 3. "Unto us a child is born; 
 
 4. Unto us a Savior is given. 
 
 5. Oh, how wonderful ! 
 
 6. And He — even He — 
 
 7. A counselor unto freedom." 
 
 (30) 
 
 If 
 
w 
 
 zAINYAHITA AND HER RELATION 
 CHAPTER I 
 
 PRAISE be unto the name of God; Praise be unto 
 His holy and most holy name. 
 2. Unto Him who always was, always is, 
 and always will be; Eternal, like unto Truth, 
 the wings of His Almighty Being. He alone is 
 the Order of Things — Khrystaf the greatest among the 
 rulers, celestial and terrestrial. Good, better and best of 
 the Pure and Just. 
 
 3. With all the powers of my being I give thanks unto 
 His most glorious majesty. 
 
 4. Unto Him and His Rays around His throne, shining 
 within the circumference of the heavens like unto the 
 brilliant Sun in his realm of ether, I offer up my thanks- 
 giving, propitiation and laud, with a sacrifice worth being 
 heard of. 
 
 5. All good I accept at His command; be it thru the aid 
 of heavenly messengers, guided by wisdom, affecting free- 
 dom; be it by the spirit of corporeal worlds thru their 
 gift of speech, hidden in the brilliant, pure and sweet- 
 smelling garment of manifestation. 
 
 6. According to the submission of my will unto His He 
 is able to deliver me; 
 
 7. And I gain power to accomplish my trust thru Good 
 Thought, Good Word, Good Deed; 
 
 8. And prove myself worthy of associationship with the 
 inimitable objects in Nature; the most glorious, victorious 
 
 * Khrysta: The spoken word, or word incarnate. The Khyros or 
 Cyrus, Messiah of the Jews and King of Persia; or Kriste (Christ) of the 
 Zarathushtrians; the Chrystos of the Greek Christians; the Christ of the 
 Latins or Romans. 
 
 
f fifci 
 
 and brilliant Lords of the Universe; the luminous, wise 
 and perfect associates of Zarvan Aka-Ra-Na. 
 
 9. Even Thee, who art in the midst of the congregation 
 of Gods and their sublime accomplishments; accomplish- 
 ments destined by Thy will, so willingly and miraculously 
 wrought; I esteem Thee from the innermost center of being; 
 
 10. Radiating into the circumference of Thy posses- 
 sions for the light of understanding and assurance given 
 me; yea, even me, to be added unto Thy associationship. 
 
 11. May I continue to grow, develop and unfold all the 
 intelligences crystallized within me, to attain to my heart's 
 fondest desire : 
 
 12. To reclaim the Earth; to turn iht deserts into a 
 paradise; a paradise most suitable unto God and His Asso- 
 ciates to dwell therein. 
 
 13. With a low voice, prompted by my fainting heart, 
 and my head bent adoringly before Thee, O God of 
 gods, unto whose greatness there is no God beside, I, even 
 I, will breathe a prayer : 
 
 14. Be Thou rejoiced, O Mazda; be Thou victorious; 
 
 15. Be Thou praised and upheld by all Associates; may 
 their devotion increase; may their obedience unto Thee 
 grow and raise a fast brazen wall upon this Earth; 
 
 16. A wall as broad as is the Earth, as high as the high- 
 est summit of Hima, as strong as is resistless the canopy 
 of heaven; that the splendor of Thy Thought, even here, 
 upon this Earth, may breathe upon us the Breath of Love, 
 imparting sweet perfumes unto Liberty; 
 
 17. A Savior Immaculate, void of the witchcraft of 
 authority. Grant Peace, grant Power, grant Radiance, 
 
 IS. That with light and easy footsteps Thy Associates 
 may pass over the Khinvat and become victorious. 
 
 19. Unto this end I, even I, shall continue to labor be- 
 yond measure, that all things may continue to prosper in 
 Peace. This is my wish. Be it so. 
 
 
 

 I 
 
 1 
 
 '■-- /hi 
 
 as 
 
 CHAPTER 
 
 WITH these last words falling from the rosy lips re- 
 vealing the f aintness of a heart's quiver, Ainyahita 
 lifted her eyes unto the firmament veiled with the azure of 
 ethereal emanations. 
 
 2. Khorshed with his thousands and tens of thousands 
 of swiftly galloping steeds proudly held his reins as he 
 whipped the descending rays into line. He was too much 
 occupied to notice Ainyahita, and not until he turned his 
 course toward the pearly gates of the golden West he 
 chanced to glance her way. 
 
 3. Seeing the moistened eyes of Ainyahita with the 
 pearly teardrops reflecting the colors of the rainbow, de- 
 claring ' 'Peace," Khorshed drew the checks of his reins 
 tightly, commanding a sudden halt. 
 
 4. He cast the brightness of his countenance before her 
 feet; he gazed into her eyes with a sad look of departure, 
 imparting in a whisper thru the agency of Vayu the melo- 
 dious symphony of "My Peace 1 give unto you." 
 
 5. Ainyahita's heart seemed to break at the phenome- 
 non and her eyes filled with a flood of tears. 
 
 6. "Khorshed," she cried with a sob, "how is it that 
 thou estrangest thyself; how is it thou art growing cooler 
 with the advance of the seasons ? Art thou like unto the 
 rest of thy associates in that, as we ripen in years, pleas- 
 ure of innocent association ceases ?" 
 
 7. But ere Khorshed could answer, messengers of the 
 sky had thrown the mantle of twilight about the golden 
 gate of the far West, screening the luminary of Khorshed 
 from human sight, while the gnomes of night made them- 
 selves busy in weaving the fabric of magic illusions to a 
 density defying the detection of their texture. 
 
 8. "Alone; ah, left alone!" Ainyahita cried. "Even the 
 
>JV<W 
 
 
 Lords of the Heavens have become silent, as silent as are 
 the creatures of the Earth. 
 
 9. " Wherein have I failed that even the phenomenal 
 turns from me, leaving me isolated to my Fate, clouding 
 the uncertainties of my Destiny, while Providence remains 
 in the obscure ? 
 
 10. "Does not close association assure the tie of relation ? 
 
 1 1 . * 'Answer, if thou may ; answer, but answer it rightly, 
 that I may adjust my ways. 
 
 12. "Answer, if I be humble and keep within the paths 
 of the Living Word— A vesta. Be it so." 
 
 13. There was a dead stillness like unto that of the Tower 
 of Silence.* Only the sycamore breathed heavily under 
 the canyon breeze, while the cypress rustled his leaves in imi- 
 tation of the rustle of his robes — Vat, the king of the air. 
 
 14. Sanpu, exhausted of his strenuous efforts in carrying 
 his waters side by side with Brahmaputra toward the 
 shores of Vourukasbafi made vain attempts to keep in 
 tune with the voices of ethereal currents, and only when a 
 body of water rolled over a rock did he succeed to throw 
 in an extra note covering the dissonances of his improviso. 
 
 15. The birds had found their nests, and only here and 
 there a late visitor of the feathery kingdom announced his 
 coming in a joyous strain, yet a voice that betokened 
 anxiety, seeking a place of safety. 
 
 16. Star upon star sent its twinklets thru AndervayiX 
 to kiss the Earth in her serenity and peace; 
 
 17. While the Moon hung out her horn, declaring a de- 
 cided change in the weather, with showers of blessings and 
 a bath unto the Earth. 
 
 * The Tower of Silence, or Dakhma, among- the Parsis, a tower on which 
 corpses are exposed to be devoured by carrion birds. 
 
 t Vourukasha. or Frakh-hart, is the earth-surrounding- ocean, wherc- 
 from all waters come and whereto they return. 
 
 X Andervayi is the state of Silence, where thought answereth thought 
 and mind to mind has kin; the rendezvous of Gods, and where Mazda re- 
 veals His desig-ns to the faithful. 
 
 mi 
 
 m 
 
 ■aiaif 
 
 
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 m 
 
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 id J 
 
 '/SNa 
 
5w, 
 
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 iff! 
 
 CHAPTER III 
 
 AINYAHITA watched the procession of the stars, 
 searching out among the myriads of crystal lights 
 the star of her birth, her last abiding place, that from him 
 she might receive the ray of light that would kindle the 
 fire of love, calling unto her bosom the spirit of Truth. 
 
 2. Like unto diadems her eyes suddenly began to 
 sparkle, and with a joyous smile she reached out her 
 hands toward the realms of ether, whence cometh salvation. 
 
 3. And a voice, distant at first, and yet so near that her 
 bosom heaved at its sound, spoke to her tenderly, saying : 
 
 4. "Ainyahita, thou pearl of Heaven and diadem of the 
 Earth, hail be unto thee; thousand times hail and more to 
 Him, who was, is and ever shall be. 
 
 5. ' 'Despair not because at the hour of demand the 
 solution unto problems is not forthcoming. The Lord of 
 Lords has messengers many to testify to the greatness and 
 vastness of His domains, but it is not in the plan of His 
 designs to deal with trifles of untimely and premature 
 notions, prompted by impatience and prenatal influence. 
 
 6. "As man grows in years the phenomenal as well as 
 the neonominal has to withdraw itself from the radius of 
 man lest familiarity breed contempt. 
 
 7. "That man may by means of nature, reason and 
 practice* arrive at the consciousness of his first estate, and 
 realize the importance of his presence in this world, the 
 corresponding fravashis and intelligences of relationship 
 gradually withdraw from him, bearing him to his own 
 fate, so that the light within may gain power and assert 
 itself. 
 
 Hi 
 
 
 iJLs 
 
 1 * £^f V* * 
 
 * Practice: The yoga of the Hindus; by practice or performance in a 
 religious way, be it spiritual, mental or physical, man is promised higher 
 attainments and realization which assures Bliss Absolute. 
 
 (35) 
 
 
 &K 
 
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 8. "Even this Earth, after it was born out of the waters 
 of the Universe into a solidity, with the towering moun- 
 tains to keep in balance her position, and the great bodies 
 of waters to insure her swift course thru space, she had to 
 be left to herself for a time to realize the necessity of a 
 light that might determine her days, months, seasons and 
 years. 
 
 9. "With the growth of necessity the magnetic and elec- 
 tric forces of her bosom emanated into space, where in 
 search of the inapproachable she had to collect her pow- 
 ers unto one common point of focalization; 
 
 10. "And finding her ideal, beheld the Sun, who gave 
 her for a companion the Moon by night and the stars as 
 attendants. 
 
 11. "If the intelligences celestial or terrestrial made 
 themselves known unto thee, as to their relation thru con- 
 tact and compact, many of them deluded by their magic 
 power of illusion, would claim thee, and present them- 
 selves at unguarded moments, as timely fathers, mothers, 
 brothers, sisters and beloved, creating a mental chaos, re- 
 tarding the progress of thy soul, depriving thy spirit of 
 higher attainments. 
 
 12. "For this reason, in nature and among men, dis- 
 tance is to lend enchantment. 
 
 13. "We are not to pry into direct or indirect relation, 
 lest thru insufficient understanding of the complex law of 
 selection we lose our due respect for one another. 
 
 14. "Our mission on Earth would then suffer defeat, 
 while the spirit would wander in the dark chambers of un- 
 created worlds, a hireling unto the buffetings of adverse 
 laws, furthering transmigration. 
 
 15. "The Lord God is not a respecter of person in his 
 relation, but in his accomplishments. 
 
 (36) 
 
 * f 1 * 
 
 1 
 
 V 
 
 h 
 
 m 
 
16. "Let it suffice us to know that we are at one with 
 God and His Associates and fix our attention to our pres- 
 ent needs: 
 
 17. " 'To reclaim the Earth; to turn the deserts into a 
 paradise; a paradise most suitable unto God and His Asso- 
 ciates to dwell therein. ' 
 
 18. "Then we shall see all things about us in accordance 
 to our obedience to the Will of the Lord, whose Law is 
 Holiness, and blessed is he who sees in Holiness the Best 
 of All Good. 
 
 19. "Thus speaks unto thee thy most humble messen- 
 ger and witness at the throne of God; even I, Vohumano* 
 the Good Spirit, who is ever ready to speak when the 
 spirit of man yields to the designs of the Lord of the Heav- 
 ens and the Lord of the Earths; 
 
 20. "Yea, even He who sitteth in the midst of creations 
 to withhold from the gaze of mortals who would feign seek 
 to find Him, the magic power of application. 
 
 21. "Man seeks to fathom Fate and its paths to divert 
 its effects, but the Destiny of Providence wills it not. 
 
 22. "Unto those who remain humble in the pursuits of 
 their daily duties thru life, engaged in the productions of 
 Earth's virtues, free from the attachments of the illusions 
 of matter, unconcerned as to a reward other than that of 
 performing one's duty well, God will continue to disclose 
 the mysteries of His sanctuary and open up the treasury 
 of His kingdom. 
 
 23. "Continue in thy service and protection shall come 
 to thee in the waxing and waning of the Moon; 
 
 24. "Yea, with the rising of the Sun thou shalt arise in 
 great majesty, entering the vast domains of the immortal 
 
 * Vohumano: The luminary of the Thought of God, who, like unto a 
 mirror, reflects the entity of man to the extent of one's comprehension; 
 also Good Thought, Good Spirit, Doorkeeper of Paradise; the state of 
 Absolute Peace. 
 
 i^ 
 
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t%md 
 
 *£§# 
 
 
 iw^ 
 
 thru the brilliant realms of celestial ether, riding in golden 
 chariots drawn by thousands and tens of thousands of 
 swiftly galloping steeds; strong, shining and victorious; 
 receiving praise from the spotless and pure with profit, 
 unto stations most luminous and beyond description. 
 
 25. "And God, even our own God, and His innumer- 
 able Associates, will gather to welcome thee. Ashem 
 Vobu* — Holiness is the Best of all Good/' 
 
 * Ashem Vohu, or the better of the best, constitutes one of the five 
 most important patets assuring 1 to the faithful protection and a spotless 
 life. He who speaks these words on the breath with his mind fixed upon 
 Mazda shall never see adversity. 
 
 CHAPTER IV 
 
 ALL was still but for the canyon breezes of distant 
 mountains and the prattle of the waters of Sanpu, 
 whose unceasing voice pealed forth the song of terrestrials 
 to mingle its notes with the melodies of realms celestial. 
 The Moon glided thru Andervayi swifter than evertofore, 
 while the stars stepped out of their hiding to display their 
 reflectors to advantage and if possible cast an eye upon the 
 most beautiful of all beautiful countenances — Ainyahita. 
 2. Ainyahita stood in humble submission before the open 
 altar of the heavens, her eyes lifted beyond the mountain 
 tops, in a soft whisper breathing the prayei of the 
 Immortals. 
 
 
 (3S> 
 
tAINYAHITA AND HER GOOD THOUGHT 
 CHAPTER I 
 
 THE silvery ripples of Sanpu shouted for joy as 
 the Moon in her usefulness cast the searchlight 
 of Ethera upon the waters, vainly seeking to 
 discover the secrets of their river bed. 
 2. Vayu, accompanied by his host of ever- 
 ready agencies to carry messages upon the waves of Sta* 
 thru the avenues of Atmosphera, moved slowly, and ab- 
 sorbed in meditation, whistled a plaintive melody most 
 soothing to creation, dispensing the intelligences of 
 Ga-Llama'\ very freely to whomsoever showed power of 
 attractiveness and corresponding likeness. 
 
 3. Only when colliding with a cypress would Vayu look 
 up, and turning, whistle to himself variations in sharps. 
 
 4. Tist-RabX the breath of vegetation and dispenser of 
 rain, mused with himself as he surveyed Andervayi, the 
 rendezvous of the supreme counselors of lambclouds, 
 making his calculations as to the probabilities and the 
 necessity of a shower. 
 
 5. At a favorable prospect of this nature Mah, the 
 luminary of the night, would lift her brows and wipe the 
 perspiration from her forehead with the delicately woven 
 veil of Vairyah%, the wish of the wished-for. 
 
 * Sta: Ether in its feminine and masculine nature, creating" according 
 to demand the breath of etheroids. 
 
 t Ga- Llama: The centralizing- life principle which is the essence of our 
 being - ; the principle in which we live, move and have our existence. 
 
 t Tist, the feminine force; Rah, the masculine. 
 
 § Vairyah: Kshatra Vairya, an archangel, reigning over metals; also 
 spirit of mercy and charity ; the intelligence conducive to the gain of the 
 Kingdom of heaven wished for. 
 
 (39) 
 
 ' 9/ml > 
 
 
THE clouds had gathered at the extreme southern end 
 of the heavenly portals engaged in silent devotion, 
 preparing for the labors awaiting them at the call of Tist, 
 the archangel of Rah. 
 
 2. Likewise all Nature seemed arrested, and resting from 
 the labors of the day; even in man the spirit of God rose 
 unto the altars of Armayi* to receive the blessings of har- 
 mony and conjugal love, thence to proceed in communion 
 with Gods and Saints unto the focalization of the unsur- 
 passed Akarana, where in the ascent of the invisible the 
 bosom of Mazda, the quintessence of all intelligence, re- 
 veals His splendor to the Zaota,t the ever-faithful; 
 "*'3. Here to bathe in the crystal sea of spiritual reflec- 
 tions and bask in the golden illumination of the Sun of 
 Righteousness; tasting of the juice of heavenly grapes 
 flowing from the heart of Life's everlasting fount of youth; 
 
 4. To ga%e into the ever-searching eye studded with 
 diadems of indescribable splendor, 
 
 5. And recognise the soul of relationship, renewing 
 with a clear voice, 
 
 6. Re-echoing thruout the four regions of Zarvan the 
 covenant worth being heard of, a covenant with God and 
 His Associates : 
 
 7. "To reclaim the Earth; to turn the deserts into a 
 paradise; a paradise most suitable unto God and His Asso- 
 ciates to dwell therein. ' ' 
 
 8. And thus, renewed in spirit, each and everyone re- 
 turning to their respective stations of manifestation, adjust- 
 ing the demands and requirements of Life's limitations. 
 
 * Armayi or Spyenta Armaiti: The Goddess of the Earth, the Spirit of 
 Modesty, Piety; the piety in the true believer; also harmony. 
 
 t Zaota: The ever-faithful worshiper who in the performance of his 
 duty is the priest; every male member worthy of trust and taking the third 
 degree becomes a priest. 
 
 (40) 
 
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 111 
 
 V 
 
 LEANING against a rock as her anxious-seat, Ainyahita 
 watched the twinkling of stars as she would the flick- 
 ering of tapers and candles upon an altar, with her thought 
 centered to her heart, searching to fathom the vastness and 
 magnitude of Nature's phenomena. 
 
 2. A problem arose in her mind; a problem of a most 
 perplexing nature to the wise of the earth; a problem that 
 forced its way even to her once serene and tranquil heart. 
 
 3. "It was held thus," Ainyahita mused, "that all 
 things were good in the design of creation, while thru evo- 
 lutions they were to tend unto a better station in the 
 project of Destiny. 
 
 4. "How is it, then, that adversity should appear and 
 difficulties of evil manifest when there is but one Intelli- 
 gence, one Thought, one God ? 
 
 5. "When there is but One to exercise power unto cre- 
 ations and evolutions, but One in supremacy, and there 
 can be no other beside Him to counterpart His plans ?" 
 
 6. And the Good Thought answered and said : * 'Ainya- 
 hita, thou pearl of Heaven and diadem of the Earth, re- 
 member and recollect unto thy thought rightly, that there 
 is, indeed, but One whose right it is to reign; 
 
 7. "But in the event of creation Intelligence becomes 
 individual, while the chaos of substance, by subtraction or 
 singling out, and the multiplication thereof, turns collective. 
 
 8. ' Wherever such a collective state does not meet the 
 harmonic principle of individual intelligence, that intelli- 
 gence then attempts to adjust any such deficiencies thru 
 consecutive evolutionary processes, but in so doing only 
 too frequently many diversified agencies of the collective 
 form are called out which mistake the rays of reflec- 
 tions for the luminary itself, and in their entanglement 
 

 
 attempt to assert themselves as realities, reaching 
 toward the very throne of supremacy. 
 
 9. '"Such a commotion arouses the various radiating 
 centers of 'Being unto conflict, each and everyone striving 
 for supremacy, like unto the light radiation at the early 
 dawn when all the realms of ether are in a chaos up to the 
 moment Khorshed reappears." 
 
 10. "But why does not God put an end to all the strug- 
 gle that leads to disaster and ruin, hatred and bloodshed, 
 devastating the regions of the Heavens and domains upon 
 the Earth ?" 
 
 11. "Ainyahita, thou embodiment of waters of birth 
 and regeneration, hast thou forgotten that if the Lord God 
 put an end to the phenomenal He would put to naught all 
 the operations of the energy of substance, and all creation 
 would cease ? The phenomenal exists in the evolutionary 
 only and is the last means unto higher attainments. ' ' 
 
 12. "But what of the adversary, the evil, the destroyer, 
 and his host of demons ?" 
 
 13. "Ainyahita, take not to heart what is only in the 
 seeming, the timely; it is a process of perfect adjustment, 
 even if it be at the cost or sacrifice of the body. 
 
 14. "The evil one is but the shadow of the object itself 
 — a shadow that lengthens and shortens in accordance to 
 the radiations of the light and its position toward the object 
 which it portrays. 
 
 15. "Such a shadow takes on the most hideous forms 
 at a time the light burns dimly and draws grimaces of a 
 nature so much out of harmony with the designs of Per- 
 fection that it would instill fear and trembling. 
 
 16. "Do not look at the shadow alone, but rather trace 
 thru it the source of his being until thou shalt find the 
 object itself, and thru the object the powers that be." 
 
 (42) 
 
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 17. "But why should there be a shadow in the objective 
 world and phenomenal image creations in the subjective, 
 the mind realm ?" 
 
 18. " Because the bridging of an ideal to the concrete or 
 real by virtue of the elemental and elementary operations 
 presents itself from a twofold aspect, and in so doing in- 
 vites according to reflective and refractive laws the iilu- 
 sionary and delusive, the real and its fancy, retaining the 
 duality of things, namely, that of intelligence and its 
 manifestation of being, or that of substance. " 
 
 19. "Will that state ever be overcome ?" 
 
 20. "To him who arrives at the focalization of the full 
 Sunlight of Righteousness and is able to right and adjust all 
 things in the domain of his presence and the things of 
 presentation, to him all things answer for a good purpose, 
 and he proves all things by test, retaining the good thereof 
 unto better ends." 
 
 21. "But why should that evil one, who is adverse to 
 the happiness and joy of mankind on Earth, be allowed to 
 sway his power over many and all when he has no reality, 
 no eternity, no domain in space, and is limited to time ?" 
 
 22. "True; the adverse himself has no power, but the 
 processes of evolutions repeating themselves in the material 
 world invite the monotone, and sustaining such a state, 
 create a power unto destruction. 
 
 23. "Man, and his corresponding states of evolution, 
 is the originator unto the adverse conditions, by remaining 
 where he has found himself in this phenomenal world of 
 matter, thinking he has reached the end of things, setting 
 aside his own inherent laws. 
 
 24. "He thus creates a state of fancy, a state contrary 
 to eternal designs, retarding the process unto higher attain- 
 ments. 
 
25 . "Man was entrusted with the great mission on Earth 
 "To reclaim the Earth, to turn the deserts into a paradise, 
 a paradise most suitable unto God and His Associates to 
 dwell therein," and to take up the work where God's As- 
 sociates* left off. But instead he follows the trend of the 
 collective before he has conquered the individual state of 
 
 ':■ things. 
 
 26. "Thus he overreaches himself, taking upon himself 
 responsibilities beyond his ability and without giving or 
 proposing to give account for his deeds. 
 
 27. "Demoniacal laws follow each other with violence 
 until at last the offspring is conceived in the dark hours of 
 the lengthening of shadows and Angromaino, the cloud 
 veiling the altar of the Infinite from Spiritual Light and 
 Understanding, enters into the family ties of man, impart- 
 ing suggestions that take root in the minds of the children 
 of man unto their destruction." 
 
 28. "But why does not the Lord God put an end to 
 it ?" queried the Blessed Ainyahita. 
 
 29. And Good Thought answered and said : "Ainya- 
 hita, God can not do that. Out of compassion He must 
 not. Were He to do so then all creation would fall into 
 nothingness and the Lord God would stand a failure in 
 the midst of ruin. The creations of Mazda are perfect and 
 the efforts of His Associates stand the test of eternity, but 
 the agencies entrusted with the secrets of the kingdom of 
 heaven when coming to the Earth to pioneer it, become too 
 anxious to draw their wages prenumerando. " 
 
 30. "Yea, I well understand, but are we, who have 
 nobler desires; are we not to be spared the teasings of 
 demons ?" 
 
 3 
 
 * God's Associates are His heirs and joint heirs, with the view of be- 
 coming" His equal thru merit and obedience to His Will, whose law is Holiness. 
 
M 
 
 31. And the Good Thought answered : "Yea, in as far 
 as we keep the covenant and separate our thought from 
 the ideas and opinions of the men of the world, we are at 
 perfect ease from disease, while evil never has a hold 
 upon us. 
 
 32. "Altho we see the works of the adversary all about 
 us and we feel the sympathetic cord of ours touched pain- 
 fully, we are never directly affected by the ruinous tactics 
 of the adversary. For eventually everything tends toward 
 good and better. 
 
 33. "Even the adverse operations, when once exhausted, 
 turn out most glorious, adding to the victory of Mazda 
 and His Associates. 
 
 34. "As a man's boisterous claims are brought to the 
 test in a shipwreck, where in his own created fear he casts 
 all his sophistries to the winds and with a loud voice calls 
 upon the heretofore Unknown, uttering with a tongue 
 previously bent to blasphemy, but now speaking in fear 
 and trembling the Most Holy Name, that rescue may come 
 to his perishing and anguished soul, even so all the adverse 
 and the adversary seeing his work ending up in a fiasco, 
 returns to the first principles of creative energy to answer 
 me designs of consciousness. 
 
 35. "The evil itself is not a personification; it is a state, 
 a condition which can only assert itself in manifestation, 
 struggling prematurely toward attainments not guided by 
 piously recognized divine consciousness. 
 
 36. "Perform thy duty well, O thou soul of man; . 
 
 37. "Show thyself obedient unto the demands of life; 
 
 38. "Direct thy labors toward the betterment of existing 
 things, and remain at all times in communion with saints; 
 
 39. "Retain thy relationship with God, for there and 
 then alone shall come to thee at the hours of eventide the 
 angelic hosts of Mazda, weaving the silver cords of life's 
 
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 1 
 
 network into a beautiful veil, protecting thee from the illu- 
 sions of past experiences; 
 
 40. "And upon fiery horses, spurred by thousands of 
 golden winged celestials, lead thee into a paradise traversed 
 by mighty streams, running over with crystal waters to re- 
 fresh thee; 
 
 41. "Where trees of life grow in abundance to shade 
 thee; 
 
 42. "Flowers in profusion to invigorate the air with 
 their delicately sweet perfume; 
 
 43. "And fruits most delicious to the taste and excellent 
 in flavor grow abundantly to delight thy soul; 
 
 44. "While the spicy breezes by night shall sing sweet 
 lullabies of the days that were, and in visions most visibly 
 depict the glorious days to come; the days free from the 
 fancies of phenomenal haunts and the delusions of author- 
 ity; 
 
 45. "Where thy spirit, liberated from the fear of illu- 
 sions, saved from the dread of want, redeemed by the 
 burning fires of a wounded heart and the blood of terrify- 
 ing experiences, shall wander in avenues of jeweled sur- 
 roundings, with their spires pointing to the sky, reflecting 
 the radiating light of the Infinite upon thy path, for thy 
 feet to tread the lane with safety and lightness; 
 
 46. "Applying thyself to the opportunities presenting 
 themselves upon heavily mounted trays, shining brightly 
 and of most dazzling splendor; 
 
 47. "Yea, what the eyes of flesh have never seen, the 
 ears of man have never heard, and even a mind in all its 
 richness of phantasies never has conceived, shall now be 
 revealed unto thee as the searchlight of the heavenly lum- 
 inary reveals the Earth on a sun-clothed day. 
 
 48. "May Mazda be rejoiced and the illusions of the 
 adversary be dispelled; 
 
 (46) 
 
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 p 
 
 sv 
 
 49. "Yatha Ahu Vairyo*— the Will of the Lord Is the 
 Law of Holiness. " 
 
 CHAPTER IV 
 
 AND Ainyahita, her eyes filled with the dewdrops of 
 tears, visible only in the light of the quietly gliding 
 Moon, breathed the closing remarks of her usual patets and 
 invocations : 
 
 2. "May Mazda be rejoiced; may His Associates 
 continue to be victorious. May obstinacy in this home be 
 destroyed thru the virtue of obedience, discord by peace, 
 avarice by generosity, vanity by wisdom, false witness by 
 truthfulness, that the Immortals may long bless it with 
 good maintenance and friendly help; never the splendor of 
 prosperity or progeny be distinguished, that we may shine 
 with purity and see Thee face to face, O Mazda, attaining 
 attributes leading unto worlds without end. May Peace 
 come to one and all, and may there be given to this coun- 
 try purity, dominion, profit, majesty and splendor. Yatha 
 Ahu Vairyo. This is my wish. Be it so." 
 
 * Yatha Ahu Vairyo: The second of the five most important patets. 
 
 
 5>n<P 
 
 'jtoZTi 
 
 J&&, 
 
 W 
 
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 SLOWLY and leisurely the storm clouds of the 
 night moved away to give place to the messen- 
 gers of early dawn announcing the coming of the 
 Luminary of Peace. 
 2. Heavily the wheels of the fiery chariot of 
 Khorshed passed the drenched avenues of Andervayi and 
 at times it seemed as if the galloping steeds had to use 
 exceptional efforts to pull the load of their weight out of 
 the density of the manifold trenches created by the war- 
 riors of ethereal regions. 
 
 3. Khorshed attempted in vain to draw a pleasant mien 
 over his face, but his furrowed forehead revealed to the 
 observer that something unusual troubled his heart. 
 
 4. He seemed absorbed in his thought, for now and then 
 he would suddenly look up as if frightened and, aroused 
 to the consciousness of duty, draw tightly the reins of his 
 thousands and tens of thousands of swiftly galloping steeds 
 and whip the lingering clouds into the scare of a runaway 
 and commanding Vat to cite his furies so as to charm into 
 oblivion the vagabonds of heaven. 
 
 5. Altho the heavens would clear in one region others 
 would show invasion by the elementals furious in tendency 
 inciting exceptional efforts on the part of Khorshed to seek 
 alliance with the Lords of universal centers and in con- 
 certed action with them dispel the threatening attitudes of 
 untimely hovering elementals; elementals filled with rebel- 
 lion, tearing asunder the peace-abiding clouds and thus in- 
 terfering with the designs of evolutionary law and order. 
 
 
 
 H i 
 
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 CHAPTER II 
 
 A IN YAHITA stood before her tent with her hands folded 
 (4 *». over her breast, watching attentively and anxiously 
 f ; I the phenomena of Ethera's magic mirror. 
 
 2. With every change of the panorama in Nature's crys- 
 tal reflector the color of her face would change and her 
 heart would flutter as if under the strain of a terrifying 
 omen. 
 
 3. Tears rolled down her pale cheeks in torrents, corre- 
 spondingly to the flood of tears of heaven of the preceding 
 night. In the midst of the morning dew of her soul her 
 eyes seemed to grow to exceptional dimensions and with 
 them grew a desire in her heart, a desire of determined 
 resolution. 
 
 4. In closing her usual patets she spoke in a loud voice, 
 saying : 
 
 5. * 'Grant this, my only wish, and I shall bring Thee a 
 sacrifice worth being heard of; yea, a sacrifice that will 
 continue to grow in the minds of man from generation to 
 generation, from the very rising of the luminary even unto 
 the setting thereof, offering up praise, glorification, propi- 
 tiation and laud unto the name of Mazda, the most glori- 
 ous and ever victorious; and in every place holy fires of 
 sweet-smelling incense shall be offered unto Him who is the 
 Lord and God in the midst of all; and I promise to keep 
 
 I holy the sacred covenant and His revealed agreement for 
 9 ever and ever. May Mazda be rejoiced; may His Associ- 
 ates contiune to be victorious. This is my wish. Be it so." 
 
 6. One more look into the density of space; one more 
 glance at the materializations upon the crystal mirror of 
 Andervayi, and Ainyahita betook herself hastily to the 
 hearth, where she entrusted her cares to the worthy and 
 faithful while she, accompanied by seven members of her 
 
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 (49) 
 
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bodyguard, galloped thru the bounding canyons of the 
 towering mountain range. 
 
 7. A few days previous her father, accompanied by a 
 company of the most stalwart and heroic men of the clan, 
 had secretly left the country, and Ainyahita had ever since 
 pondered in her heart as to the meaning of the sudden 
 change of things. 
 
 8. As she watched the Living Word of God in Nature 
 while reciting her prayer, she seemed to read in the carica- 
 tures of the firmament a message that prompted her unto 
 a resolution which she was determined to carry out. 
 
 9. The path over the range was by no means a small 
 undertaking. Cautiously Ainyahita had to wind her way 
 thru the wilds of towering mountains and flooded canyons. 
 
 10. The snows of the great carrier range, Hyima-Laya, 
 underwent the most fantastic notions, partly turning into 
 feather-balls of diversified dimensions, sweeping thru 
 space, whipped by the furious winds; partly conspiring 
 against the deeps below; collecting themselves into ava- 
 lanches; throwing their weight with the most terrific 
 noises and thunderbolt groans upon the partly matured 
 young forests, breaking into pieces everything within their 
 path; carrying with them the quietly grazing chamois; 
 lifting out of their nests eagles and vultures, who vainly 
 fought for their lives, and finally crashing against highly 
 protruding rock towers and spires, these terror-breeding 
 avalanches would breathe out their last efforts upon the 
 battlefield of Nature, awaiting the messengers of the Sun 
 to melt away the remnants of their once destructive 
 agencies, and leaving to the good efforts of the winds to 
 dry away the melting snows and aid in withering the debris 
 of unfortunates. 
 
 11. In view of the tremendous labors of unbridled ele- 
 ments and the figure-writings so rapidly drawn by the 
 hands of Nature across the canopy of the heavens, Ainya- 
 
 (50) 
 
 B 
 
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 ft 
 
 At 
 
 hita saw the full meaning of corresponding relations be- 
 tween Ethera and Nature, recognizing in their phenomena 
 conditions depicted which find their analogy among the 
 creatures of the Earth, even those of man and one's own 
 kin. 
 
 12. Her heart beat rapidly and her brow frowned under 
 the ascending strokes of feverish pulsations, alternated by 
 chills and shudders at the horror-depicting ideas that 
 would suddenly and like a flash of lightning pass thru her 
 storm-tossed mind. 
 
 13. "I well understand the corresponding relations of 
 the spheric to the etherfc," she whispered to the Good 
 Spirit, "but I am utterly unable to grasp the hostile ten- 
 dencies between mankind destined to be the focalization of 
 intelligence and substance, God and Nature." 
 
 14. And the voice most tender and sweet answered and 
 said : "Ainyahita, thou pearl of Heaven and diadem of the 
 Earth, man on Earth is not yet what he is to be. Unless 
 he utilizes his talents and attributes unto the redemption 
 of the Earth, he has broken the covenant and sins against 
 the agreement, developing powers and forces contrary to 
 the designs of Mazda. These adverse conditions necessar- 
 ily impose upon the peacef ulness of creative and evolution- 
 ary laws, compelling the latter to create guards and guides 
 of a nature equal to the adversary, inducing the contending 
 forces to fight their battles. The Lord God and His Asso- 
 iates never enter into conflict except where the powers and 
 
 forces in their fury lose their identity and forget to dis« 
 criminate between friend and foe. Then Mazda appears 
 in His majesty and glory, declaring : 'Peace, Peace, 
 Peace!' " 
 
 15. "But why does the Lord God permit such tactics, 
 contrary to all decency and progress ?" 
 
 16. "Ainyahita, Ainyahita, knowest thou not that all 
 the intelligences individualistic in tenor enter into the 
 
 (5i) 
 
£/ 
 
 t 
 
 ■" 
 
 V 
 
 agreement with God voluntarily ? If Mazda was to solve 
 all problems of life for the individual, then the individual 
 could never be independent; neither could he possess free- 
 dom of choice. Even tho an agreement or covenant be 
 made, either of them may be broken, and when broken 
 Mazda is by no means the loser, but the covenant breaker 
 is left to his own fate, soon falling a prey unto his own 
 kind, where laws with their many amendments are cre- 
 ated, contrary to the simple commandments of Mazda, 
 and the spirit of selfishness is being nursed, inducing 
 ignorance and superstition, leading to abuse, wastefulness, 
 disruptions, dissension, revolt and war. Such a state at 
 last extends even beyond the borders of their own do- 
 mains, invading the peaceful keshvares* of the children 
 of the Associates of God, where the Lords are compelled 
 to bargain with the enemy and hire dissenters of the latter 
 to fight their battles. The children of the Lords never go 
 to the battlefield except to declare Peace.' ' 
 
 17. "But my father has gone to the battlefield, as far 
 as I was able to read thru the crystal lens of Andervayi." 
 
 18. "The Lord of the Lavas, whose honor it is by the 
 consent of the waters of regeneration to be thy protector 
 in thy present incarnation, has indeed gone to the aid of 
 his kin, whose keshvares have been invaded by the hostile 
 Torast of the sinful hilltops northwest of the range. He 
 has not gone to fight, but to command, that the misunder- 
 standing may be righted. . . . 
 
 19. ' 'Yea, so self-satisfied has a branch of thy kin be- 
 come that its members have forgotten to reckon with the 
 enemy and the possibility of encroachments. 
 
 Keshvares: Regions. The Earth was divided into seven keshvares or 
 continents; each continent again is divided into seven keshvares or parts, 
 and these again and again until the village divides into seven parts. 
 
 t The Toras: A hostile tribe; the Turanian Danus, dwelling northwest 
 of the Himalaya chain. 
 
 <52) 
 
 l\p 
 
 //fl\ \ : 
 
 m 
 
 •1 
 tit 
 
20. "It is well to live in peace and to enjoy the ease of 
 life, but where the occupation becomes that of merely 
 seeking new pastures for cattle and sheep we enter into 
 conflict with the law of retribution. 
 
 21. "The application of our efforts must tend c to re- 
 claim the Earth, to turn the deserts into a paradise, a para- 
 dise most suitable unto God and His Associates to dwell 
 therein. ' 
 
 22. "Where wealth in cattle increases the undeveloped 
 energies of Ethera are attracted to the Earth, inducing 
 their embodiments which, in their spiritual blindness, yet 
 endowed with the propensities of human senses, become 
 bent unto destruction. 
 
 23. "In this wise many undesired ones are born in the 
 midst of the children of the Lords, who attract the adver- 
 sary of other clans to their souls and in this wise add to 
 one's kin undeveloped tendencies the energies whereof 
 breed misconception and trouble. 
 
 24. "Let man realize his true purpose on Earth and rec- 
 ognize the designs of Destiny in all things of Nature that 
 Peace may crown all his divine efforts. 
 
 25. "May man apply himself to the demands of time 
 and exercise his innumerable talents and gifts of the Spirit, 
 performing his duty according to agreement and the ad- 
 versary with his legions of stockholders will be left in iso- 
 lation to dwindle into the shadow of night, and crowded to 
 the uttermost region of the Earth, be swallowed up into 
 her bowels until thru many travails he shall come forth 
 at the great day of reckoning at one with the purified, 
 lauding the name of Him who is the Lord of all — even 
 Mazda and His victorious Associates. 
 
 (53) 
 
AVA/A 
 
 AINYAHITA fell into contemplation and argued with 
 herself upon the manifold problems of a life on 
 Earth that seemed to her at moments hardly worth while 
 the trouble of giving up to them her precious time, when 
 with that same amount of mental energy applied to other 
 domains of consciousness she might accomplish greater 
 deeds. Not until her horse stumbled and Ainyahita nearly 
 slipped out of her saddle did she dispel all further medita- 
 tions from her mind, while Spyenta Mainyus brushed her 
 flowing curls from her face, placing them behind her ears. 
 
 2. Spyenta Mainyus whispered and said : 4 'Ainyahita, 
 whenever thou engagest in boundless, unbridled thought 
 forget not thy duty and thy covenant. It is well to rea- 
 son, but still better to be able to discriminate. 
 
 3. "Once we understand the designs of Mazda and grasp 
 the operations of the elements as well as their relation to 
 man, we shall have power to always do the right. 
 
 4. "Lament not over the result of things thou hast no 
 power to avert. 
 
 5. "Grieve not at the loss of things to which thou thy- 
 self never hast contributed; 
 
 6. "And sorrow not at the spoil of things even tho thou 
 hadst exercised thy most strenuous efforts unto attainment. 
 
 7. "Let the reward of things lie in the willingness of the 
 performance of thy duty; 
 
 8. "And even tho it be not thy duty to do labor, still 
 work whenever necessity demands or wherever it suggests 
 itself as commendable. 
 
 9. "May Mazda be rejoiced and His Associates con- 
 tinue to be victorious!" 
 
 10. Ainyahita breathed a prayer of appreciation and 
 pronounced a blessing of peace unto all creations. 
 
 (54) 
 
 N 3£ 
 
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 CHAPTER IV 
 
 DAY after day fled as rapidly as the hours of a busy 
 day, and when Ainyahita finally entered the open 
 valley before her Khorshed had just withdrawn his coun- 
 tenance from human sight, leaving his purple talar flutter- 
 ing in the firmament as if drawing its corners together 
 with much difficulty in the presence of the stormy vibra- 
 tions in the valley below, where two armies were fiercely 
 engaged in battle, shooting their rocks and arrows thru the 
 air with exceptional velocity, whistling with a most terri- 
 fying rapidity over the scale of Vayu, and as if running a 
 race in competition with the unbridled elements that played 
 havoc in the nearby mountain ranges. 
 
 2. Quickly Ainyahita commanded her guards to change 
 their garments to white, she herself veiling her beautiful 
 body into the garments of Peace, corded with the golden 
 threads of purity and the silver lining of justice. 
 
 3. Like unto a flash of lightning, zigzagged by the 
 swiftly galloping guards behind her, Ainyahita entered be- 
 tween the two fighting armies. 
 
 4. Khorshed could not resist the temptation to rise from 
 the seat of his chariot and, casting his mantle aside, he mir- 
 rored his full countenance thru the golden gate of Ander- 
 vayi, reflecting sevenfold thru the tooshi* the universal tele- 
 scope of Ethera. Simultaneously with Nature's rare phe- 
 nomena Ainyahita and her followers came to a sudden halt. 
 
 * Tooshi: Low tide of the ethereal ocean ; in his state of tranquillity 
 conducive to mirages or fata morgana. The phenomenal motions of 
 ethereal concave and convex refractions at certain seasons reflect the Lum- 
 inary (Sun) in high heaven even after the Sun has long set. Here may be 
 found the solution to the problem of Joshua commanding the Sun to stand 
 still, a story attributed to many legendary heroes of the Avesta and other 
 oriental bibles. In this instance Khorshed was about to retire when in re- 
 flecting he saw Ainyahita in a bewitching attire. Taking advantage of 
 Nature's Etheric Mirror he not only reflected his countenance once, but 
 seven times, so that seven suns stood up toward midheaven. 
 
 (55) 
 
 £5wp 
 
 SB 
 
» n* . n . r taam 
 
 X^>gaaafa 
 
 V 
 
 A 
 
 5. * 'Peace, Peace, Peace!" a most melodious voice rang 
 thru the air. "Peace, Peace, Peace!" echoed in response 
 seven strong, powerful voices. 
 
 CHAPTER V 
 
 NOT another arrow was heard whistling thru the air; 
 not another rock fell; not another hostile sound. 
 All was still except for the echoes from the manifold can- 
 yons resounding in the fugato of an aeolian the spellbound 
 message of "Peace, Peace, Peace !" 
 
 2. Friend and foe alike cast aside their weapons and 
 with bended knees gave their salutations, invoking the 
 Lord of All to impart His blessings. 
 
 3. That night campfires burned brightly thruout the 
 valley of the Khush* and in the hills burnt offerings trav- 
 eled in sweet-smelling clouds to the heavenly courts above. 
 The Toras and the Tbands\ drank the blood of brother- 
 hood and covenanted friendship for time and eternity, 
 while Ainyahita and her companions disappeared as mirac- 
 ulously as they had appeared. 
 
 4. Still from mouth to mouth the name of "Ainyahita, 
 the Lord's favorite," received laud and respect with show- 
 ers of blessings of Peace. 
 
 * Khush: Hindukush Mountains, range west of Himalaya. 
 
 t The Thands, or the Zandiks, a branch of the Avestan peode who 
 favored imperialism and established tribal relations even among the hostile 
 hordes of the North contrary to original agreement with the royal house- 
 hold. 
 
 (56) 
 
 k 
 
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TEARl SIX 
 
 I 
 
 J 
 
 i 
 
 : 
 
 AINYAHITA <^ND HER FRAVASHIS* 
 CHAPTER I 
 
 U' PON a rock protruding from the banks of Sanput 
 sat Ainyahita, with her feet in the bounding 
 waters, contemplating upon the questions of 
 Life. Over her feet rolled the angry waves 
 of the bounding river swollen by the fresh- 
 fallen rains. The heavy clouds gradually moved eastward, 
 dispersed by the rays of the sunlight on their way to the 
 golden west. 
 
 2. Khorshed! did not appear friendly disposed to the 
 black furies of the firmament, for his countenance seemed 
 serious, and with redoubled efforts he whipped his thou- 
 sands and tens of thousands of swiftly galloping steeds, in 
 the form of golden sunbeams, to pursue the clouds of dark- 
 ness, who scattered their elements in their flight now that the 
 Majesty of the heavens so suddenly appeared on the scene 
 of their battlefield. Khorshed would have incited his holy 
 wrath upon the disturbers of Peace had not the heavenly 
 eyes of Ainyahita caught his attention. 
 
 3. Immediately Khorshed changed his intended tactics, 
 resorting to the law laid down in the zAvesta, § and draw- 
 
 * Fravashis: The everlasting" and deified souls of the departed; then 
 the inner power in every being - that maintains it and makes it grow and 
 subsist. 
 
 t Sanpu : A name given to the river Brahmaputra in the upper part of 
 its course in Thibet. 
 
 I Khorshed ; The Luminary of the Sun. 
 
 § Avesta: Ave, living; sta, word; the living word in reference to the 
 Living Word of God as expressed in the visible or phenomenal world ; it is 
 the spoken word. The bibles of nations all bear the same significance. 
 
 (57) 
 
ing the silvery mantle from behind him over his right 
 shoulder, he raised the palm of Peace in the form of a 
 seven-colored rainbow. 
 
 4. The golden sunbeams halted for a moment, and then 
 galloping thru Ethera, carried the sons of Vat, the messen- 
 ger of Breath, with their softly attuned voices of gentle 
 breezes, finally halting before Ainyahita to deliver the mes- 
 sage of Khorshed. The sunbeams kissed Ainyahita's gen- 
 tle face, while the breezes whispered into her ears the se- 
 crets of love : "Ainyahita, thou gem of Heaven and dia- 
 dem of the Earth, Peace be unto thee; thine eyes have 
 caught me, the bearer of the Sun, in time to remind me of 
 my duty in the course of Zarvan Akarana;* hail to thee; 
 a thousand times hail, and may Mazda and His Associates 
 continue to bestow showers of blessings upon thy anointed 
 head. Peace, peace, peace!' ' 
 
 5. Ainyahita nodded in approval, and with tears in her 
 eyes which sparkled like diadems of celestial ether 
 in the presence of the golden countenance of Khorshed, 
 she raised her beautiful white hands toward the canopy of 
 heaven, while her rosy lips uttered the praises and patets 
 appropriate to the daylight after a heavy storm. 
 
 6. In closing her praises she repeated the covenant : 
 "£Ma\da, Thou most glorious and shining One; 
 
 Thou who sittest in the midst of the congregation 
 of God; Thou only God of Gods, bless me, even 
 me, that I might reclaim the Earth and turn the 
 desert into a Paradise, a Paradise most suitable 
 unto Thee and Thine ^Associates to dwell therein. 
 This is my wish." 
 
 7. As the last words died away upon her lips, the wish 
 was earned by the listening angels of Ether unto the In- 
 finite, to be quickened into carnate spirit and come forth 
 
 mi 
 
 
 */y 
 
 ^ 
 
 Zarvan Akarana, or Zrvana Akarana: 
 (58) 
 
 Endless Time, Space and Cause 
 
 n 
 

 Wi'fC* 
 
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 •IP' 
 
 p 
 
 I 
 
 W 
 
 in due time as the seed of the Earth to bear fruit for the 
 good of Mazda's creations. 
 
 8. The eyes of Ainyahita beheld her feet and she was 
 astonished at the mud, sand and pebbles that had accumu- 
 lated between and upon her toes. In accordance to cus- 
 tom she had been bathing her feet alternately by first plac- 
 ing her right and then her left foot into the water. 
 
 9. The object was to open up channels for the Drugbi* 
 in case any had been born in the realm of her soul, to be 
 released from their probabilities of untruth, and their play 
 upon nonentities. 
 
 10. She remembered that doubt was born of Ttushahu, 
 the soul realm, on his twofold journey as King of Law and 
 Order, and vassal to Spirit and Mind. She knew that his 
 first daughter was exaggeration and fancy, who never 
 would do justice to her father — Soul. 
 
 * Drughi: The demons; evil spirits; suggestions thru ancestral ties. 
 
 CHAPTER II 
 
 SANPU sighed beneath the weight of troubled waters 
 and seemed not in good humor, altho sunbeams 
 danced upon his surface as tho to cheer his unhappy mood. 
 
 2. Ainyahita placed her right foot slowly into the water- 
 wave, as if to appease the anger of Sanpu, and then she 
 gently dipped her left foot. At first Sanpu intended to 
 dodge her, but the magnetic touch of human life brought 
 him to realization; for his waters circled about the ankles 
 of Ainyahita and confided unto her their secrets of sorrow 
 and woe in voices deep and low. 
 
 3. The sunbeams turned jealous and watched their op- 
 portunities to snatch a kiss from the big toe of Ainyahita 
 whenever it chanced to get above the water's surface; so 
 
 46 
 
 
a 
 
 doing and succeeding the water-waves would immediately 
 gather about the ankle and protest in voices quite different 
 from the tones of confidence. 
 
 4. Sanpu was proud of the privilege in holding the feet 
 of Ainyahita and would turn more and more confidential 
 by sprinkling an extra spray upon her limbs. 
 
 5. But as Ainyahita withdrew one foot and then the 
 other, finding mud and pebbles gathered upon her toes, 
 she questioned Sanpu in her sweet, silvery voice that trav- 
 eled thru her incomparable instrument of a thousand and 
 tens of thousands of strings, saying : "Sanpu, thou river 
 of pure crystal waters, at whose banks the cattle of a thou- 
 sand hills delight to draw upon in thankfulness and Vou- 
 rukasha* sings praises unto thy efforts as an associate of 
 Nature's achievements, why givest thou dirt and pebbles 
 unto my feet when I come to thee for purification?" 
 
 6. And Sanpu murmured in a trembling voice, for he 
 felt his pride sorely touched: "Ainyahita, thou hast good 
 reason to ask, but remember that in my own course I am 
 as pure as crystal, but when elements outside of my realm 
 enter into conflict and thence roll down the mountain 
 sides, whipped by the unseen hands of Mazda's emissaries, 
 that thus they may be deprived of their power of annihila- 
 tion, and when the dross of their anger perchance falls 
 into my crystal pure springs, whence I draw my waters, I 
 feel the weight of impurity for a time and in my pride 
 I arise from the depth of my earthly passage-way to 
 protest, and in so doing the angry impetus discolors my 
 pure motives. I thus unintentionally impart of what has 
 come thru time from other sources. As I shall get 
 to my own true state of nature you will find the mud 
 buried beneath the river-bed while my pebbles will 
 
 * Vourukasha: The earth-surrounding Ocean; the Ocean, wherefrom 
 all waters come and whereto they return. 
 
 (60) 
 
ffi 
 
 i 
 
 1 
 
 rest at my bosom, aiding me in reflecting my crystal pure 
 nature. Altho mud and sand fall on thee, Ainyahita, re- 
 member, it can not cling to thee, for thou art the light of 
 light, and with one quick move the unsightly departs be- 
 fore thy presence." 
 
 7. "Canst thou not refuse the mud and sand?" asked 
 Ainyahita. 
 
 8. "Ainyahita, thou gem of Heaven and diadem of the 
 Earth, thou knowest only too well that I am but a part in 
 the immensity of manifestation; I can only follow the course 
 I am destined for at this time. The mud is but the dust of 
 the mountain-sides torn from its resting place by the angered 
 waters of the sky, and to be deposited in regions of useful- 
 ness. My pebbles catch this dust and its offspring as 
 much as it lies in their power to hold them at my bottom 
 that plants and animals may grow therefrom to perpetuate 
 tho. processes of evolutions to a degree corresponding to 
 Earth's destiny. If thou wilt dip thy feet into me quickly 
 neither mud nor pebbles will remain between thy toes, and 
 what of sand shall remain thou wilt find it to be of a crys- 
 tal kind, and of my own, so that I might remain in thy 
 memory and receive thy good will at thy hands to help 
 me to be uplifted, when thou enterest the kingdom of 
 fruition." 
 
 9. "Is not mud and dirt the work of the Drugh and her 
 companions?" queried Ainyahita. 
 
 10. "To give an intelligent answer to this is beyond my 
 realm, thou sweet Ainyahita," answered Sanpu. "I only 
 know what pertains to the elements of my creation and 
 my nature, and in that realm I only know that all is good. " 
 
 11. Ainyahita thought and thought again. But the 
 more she thought the more perplexed she grew at the thou- 
 sands and tens of thousands of mental threads as they 
 wove a labyrinthian net before her vision that grew dense 
 and denser, until at last all turned into uttermost darkness, 
 
 f6l) 
 
 ';t 
 
 i 
 
 \&~i 
 
 i 
 

 fr* 
 
 %$&? 
 
 * Mithra: The genius of the Light of the Sun. 
 (62) 
 
 and as she became frightened at herself in these thought- 
 weavings of endless uncertainties, she took a sigh, and j 
 sighing deeply, she placed her hand quickly upon the re- 
 gion of her heart, invoking Spyenta Mainyus to help her 
 retrace her steps from paying too much attention 10 the 
 phenomenal side of Nature which tends to confuse the 
 mind and lifts the spirit out of the world of purpose into 
 a realm of vision breeding negligence and fancy. 
 
 12. And crossing her body thrice, she called to the 
 Good Spirit: 
 
 "Abide with me by -virtue of relation and aid 
 me to regain my foothold upon the Earth to which 
 I have manifested that I might reclaim the Earth 
 and turn it into a Paradise, a Paradise most suit- 
 able unto God and His Associates to dwell therein, 
 and not waste precious time in idle fancies that 
 know no reason and respecl no bounds. This is 
 my wish." 
 
 CHAPTER III 
 
 SANPU bemoaned his fate of losing his sight upon Ain- 
 yahita and watched his last opportunity to brush her 
 sacred feet as she removed them suddenly from his hold. 
 
 2. Twilight was drawing near and shadows were rap- 
 idly falling when Ainyahita thought of her cattle Mithra* 
 had entrusted to her care. 
 
 3. As she hastened her footsteps to the cattle-shed 
 Spyenta Mainyus touched her feverish brow. 
 
 4. She looked up to him with her inquiring eyes and 
 was about to speak when the magic touch of the Spirit 
 
 
 ts->\' 
 
 

 
 mi 
 
 #S" 
 
 0! 
 
 
 $S9P0fei^ 
 
 turned her sight toward the region of her own heart, 
 where the still, small voice of Vohumana* gently whispered: 
 
 5. "Ainyahita, search not, delve not into the phenome- 
 nal, for creation and creatures are but the stepping-stones 
 of the Master-Thought of the Temple of Truth revealed in 
 the form of man that God may dwell therein, to take up 
 the work of the one where the other left off, that thus the 
 limitlessness of the Infinite may stand approved in the 
 presence of worlds without end. 
 
 6. "The objects of Nature can reveal unto thee only 
 what is of their kind. Yet all this thy intelligence com- 
 prehends, because thou art more than these; thou art, be- 
 fore these creations came into reality. Everything in cre- 
 ation is the means to but one end — to receive God in the 
 midst of all, to enjoy His presence, and He in return to 
 enjoy His handiwork. All is Good, but we are not to 
 grow weary to do "Better. 
 
 7. "The sense of duality due to creative energy and 
 processes of evolution can never be obliterated, and for this 
 reason counterparts will continue to show themselves 
 wherever tfeere is a realm of complex manifestation or 
 matter. 
 
 8. "God and His Associates need to reassemble, recol- 
 lect and remember their Infinite Intelligence, to declare 
 Peace in the midst of Chaos and appease the unsettled 
 drifting forces. 
 
 9. "Continue to remember Ashat and draw her to your 
 bosom, for it is she who by holy spells breathes rhythm 
 and imparts fidelity in God and Nature. 
 
 10. 'Drughi may be born within and without to assist 
 Akemmanat with their doubtful plans and designs of fail- 
 
 Good Thought. 
 
 * Vohumana, or Vnhumano: 
 t Asha: Holy order. 
 
 t Akemmana, or Akemmano: Bad Thought, the demoniac counterpart °f 
 Vohumano ; also the shadow of Thought. 
 
 .<V 
 
 
QgQafr 
 
 e 
 
 ure, breeding discontent and fear, but remember they 
 are but means to dispel the impossible, and while the 
 First Thought be remembered to our estate of association- 
 ship with God, all evil turns to Good, and in the end 
 everything becomes Better. 
 
 11. "Never attach thyself to the objects of sense, but in- 
 stead use them as means for the furtherance of the designs 
 of Mazda. 
 
 12. "All things are but means to an end and the fulfill- 
 ing of destiny. 
 
 13. "By attaching one's heart, soul or mind to an earthly 
 object or a desire for accomplishments or the exercise of 
 dominion or power, the entity of the Infinite turns to slum- 
 ber, while the energies of the body, because of its vessels 
 made sacred by God's occupancy, attract their untutored 
 corporeals of corresponding realms, clouding the sanctuary 
 of the Spirit, framing laws that lack the foresight of Love 
 and Justice, inflicting trials, troubles, sorrows, heartaches 
 and tribulations, leaving the mind in chaos, until the lat- 
 ter knows not where to seek counsel. 
 
 14. "To prove all things is your privilege, and continue 
 to retain the good, that thy thought, word and deed may 
 stand out in the midst of Good as Better, and never grow 
 weary in the performance of thy daily duty to renew the 
 covenant with Mazda to reclaim the Eartb, to turn the 
 desert into a Paradise, a Paradise most suitable unto God 
 and His Associates to dwell therein." 
 
 u 
 

 EVEN 
 
 m 
 
 : M 
 
 C^TO 
 
 *A1NYAHITA <AND THE LORD OF HOSTS 
 CHAPTER I 
 
 WITH swelling force Sanpu tossed his mighty 
 waves toward Brahmaputra and with a 
 thundering voice he slashed wave upon 
 wave as they crowded upon him at the 
 terminals of his many tributaries, who 
 gave up liberally the melting snows of King Hyima as 
 they rolled down the back of his Layas, the bearers and 
 carriers of mountain chains. So fierce, so tremendous, 
 were the unloadings of the layas; so generous had been 
 the deposits thru the command of the Snow King Hyima 
 that even boulders and huge ledges could not withstand 
 the tremendous weight of bodies of waters and gladly gave 
 way to the swelling force to be carried into the depths 
 below, forming rapids upon rapids, that cataracts and 
 cataracts might whip each other with violence until their 
 froth and spray forced the seven-colored rainbow to reflect 
 his presence unceasingly and in his untiring efforts was 
 made to declare Peace among the troubled waters. 
 
 2. Where the Sanpu narrows his water-way and draws 
 sharp lines of limitations to exercise his authority, stood 
 Ainyahita, watching the drama of Nature's phenomena play 
 tragic with the laws of environments. 
 
 3. Wave piled upon wave with reinless force, imposing 
 the powers of lawlessness to the extent of drawing the 
 wrath and anger of its agencies to rebellion, frothing, 
 foaming, zizzing, fizzing, howling and groaning, then 
 threatening and again as if fretting, pleading and strug- 
 gling, revealing all the phases of maniacal and demoniacal 
 
 (65) 
 
 W 
 
 6> 
 

 P*: 
 
 possessions, with a tremendous crash falling over the preci- 
 pice into the river bed below, there to be released thru 
 shrieks like unto a cry of dying fame, and immediately 
 after to be whirled and tossed once more unto channels of 
 unconsciousness, where the elementaries may serve the tis- 
 sues of the Life to be. 
 
 4. The heartrending cries from below, the thundering 
 wrath above, the spray of fear between and the sign of 
 Peace in the form of a rainbow in the midst of this as- 
 tounding panorama confounded the senses of Ainyahita. 
 
 5. As she stood at the brink of tumult and rage, arrayed 
 in her Sunday garment of pure linen, with its pleats held 
 together by a cord of rama* Ainyahita pondered in her 
 heart as to the lesson before her and the moral to be 
 gained therefrom. Gracefully she stood there like a mar- 
 ble statue to testify to the unwritten word of law. As her 
 eyes glanced over Sanpu and her senses once more 
 aroused into sensibility, Ainyahita caught the cries of strug- 
 gling forces and the mercilessness of despotic powers. 
 
 6. Her heart gave way and she cried tears of bitterness, 
 for her vision saw a sight most terrible to behold. She 
 saw the struggle of elementaries; she saw the trembling 
 struggles of elementals; those in realms beyond all vision 
 and all sight, and those upon the Earth from the depth of 
 darkness to the domains of borrowed light. 
 
 * Rama, or Rami: Branches, twigs, hemp fiber. 
 
 
 W 
 

 CHAPTER II 
 
 KHORSHED saw from the regions above the teardrops 
 on Ainyahita's countenance roll down in streams 
 and mingle with the torrents before her. Even he was 
 moved, for he reached out for a little cloud to brush a tear 
 from his eyes and then as if using the phenomenal merely 
 to wipe his feverish brow, he passed the cloud and threw 
 glances of love unto Ainyahita, descending unto her in the 
 form of golden rays carried by his thousands and tens of 
 thousands of swiftly galloping steeds-. But Ainyahita 
 would not be comforted. Altho again and again he would 
 kiss her burning cheeks her eyes would remain unmoved. 
 
 2. Not until she heard the bleating of her flock did Ain- 
 yahita return to the consciousness of Earth's life and its 
 manifold duties. Untying the shepherd's song from her 
 bosom, she played a song of long ago to the troubled 
 waters and a melody unto the powers that be. She played 
 sweetly, yet in tones of sorrow and lamentation. Many of 
 her flock halted and wondered what had befallen their 
 royal shepherdess, and many a buck frowned his brows 
 and fell into contemplative meditation. Her spirit must j ^^}Ii 
 have communed with the spirit of her trust, for the flock | 
 as well as her stately dogs sang a plaintive song to the 
 accompaniment of her touching music. 
 
 3. Khorshed seemed persistent in his approaches, for 
 even now that the vesper calls were pealing he insisted to^ 
 be heard. Uniting his efforts with the balmy air of Vat, 
 he succeeded to make his wishes known, and thru the 
 voice of Vayu, the spirit of the air, he said: 
 
 4. ''Ainyahita, thou pearl of the Heavens and diadem 
 of the Earth, why weepest thou over the phenomenal; why 
 lamentest thou over what has been and is not? Let not 
 thy emotions carry thee astray as these elementals are car- 
 
 (67) 
 
 Jhrs 
 
 jGCJ 
 
OS 
 
 J 
 
 rv 
 
 ried over the rapids. Hold thy own. Look up into the 
 height of Hyima and see that he reigneth for a thousand 
 years. Even with the power of my rays I have not suc- 
 ceeded to remove him from his throne, so well established 
 is he on his Laya that he sets an example of firmness unto 
 all the spyentas, good and better." 
 
 5. Ainyahita raised her eyes unto Hyima, the snow 
 king resting upon the throne of his Laya, and quickly 
 wiped the tears from her eyes. Then turning to the whis- 
 pering Vayu she said: "Hail unto thee, thou most vic- 
 torious of the spirit realm; hail to thee and thy kin. Re- 
 turn my affection unto Vat and to Khorshed, who bestows 
 so many favors upon me. But I shall not be comforted 
 until the Lord of Hosts appears to enlighten me upon the 
 problems so perplexing to my mind. May thou and all 
 the hosts be rejoiced. Amen." 
 
 CHAPTER III 
 
 THE flocks gathered to take to their homeward path, 
 for the day was nigh spent, and Father Shadow' 
 pointed his finger of Destiny at gigantic figures before 
 Mother Twilight as she raised the curtain of Ethera aside 
 to let a little sunshine in. 
 
 2. "O, Lord of Hosts," sighed Ainyahita, "why doest 
 Thou not teach me; why doest Thou not instruct me in the 
 things perplexing to our mind? Ought not man know all 
 there is to be known, and ought Thou not endow him 
 with that faculty that assures him knowledge unto all 
 things? Would it not have been better if we knew for 
 certain whence and how we came here and were told by 
 Thee, even Thee, as to the Life to be, and whether we are 
 
 * Father Shadow and Mother Twilight denote the time at sunset. 
 (68) 
 
but the product of Time or of Eternity? Tell me, even 
 me, if tell Thou mayest. But do tell it me rightly, and I 
 shall continue to praise Thee and Thy own. Thou art 
 Omniscience and ever revealest Thy knowledge thruout 
 all creations. All good I accept with praise, O God, and 
 at Thy command I think, speak and do in accordance 
 with the Avesta. But 1 ask of Thee to interpret unto me 
 all the problems of Life, and I shall bring Thee a sacrifice 
 worth being heard of. This is my wish. So be it" 
 
 3. And the holy messenger Spyenta Mainyus whispered 
 and said: "Ainyahita, thou pearl of Heavens and diadem 
 of the Earth, the Lord is with thee, and lo and behold, be 
 thou rejoiced, and this is the message He giveth unto thee: 
 
 4. " 'Ainyahita, thou dearest of all associates on Earth, 
 be thou rejoiced, for thou art at one with the Amesha- 
 Spyentas of the highest and most royal realms; still thy 
 anxiety is greater than the promptings of Intelligence at 
 this season of thy developments. Remember, thou who 
 art as one of God, that thy anxiety is simply the result of 
 evolutionary efforts which are ever anxious to know, yet 
 never have understanding to utilize the knowledge gained 
 except in as far as our Intelligence prompts it. Withhi 
 thy own estate thou knowest it all, while the energies of 
 planetary influence desire to wrest this, thy privilege, from 
 thee. For thy own protection we have agreed and decreed 
 that only in accordance to time and season and thru the 
 exercise of our duties shall the hidden in Nature be re- 
 vealed in a measure conducive to the progress of creation. 
 Were I, even I, to instruct thee, never wouldst thou stand 
 alone and prove thy own unto Eternity. 
 
 5. " 'Furthermore, where may I, even I, turn for coun- 
 sel? Who taught me? Who instructed me and initiated 
 me into the problems of Life here, there and everywhere? 
 Thou mayest be rejoiced, indeed, for the privilege of taking 
 up where I left off and be spared many a problem perplex- 
 
 : 
 
ing to the Amesha-Spyentas, who have not as yet encoun- 
 tered them. 
 
 6. " 'Continue to perform thy duty well, and as in sea- 
 sons gone by, even so now thy Thought Divine shall lead 
 thee to the solution of problems of Life. Were I to solve 
 thy problems 1 would not be I, but thee. Be rejoiced in 
 thy laud and propitiations, thy thanksgiving and praise, 
 happy in the performance of thy labors, courteous, respect- 
 ful, kind and noble unto one and all of my creations in 
 which thou hast an interest and share and thy inheritance 
 shall continue to shower blessings of Peace upon thee. 
 Be it so.' " 
 
 7. With this the voice ceased. Khorshed disappeared 
 behind the towering Laya, while Mah attempted to draw a 
 circle around her darkened face to show that she was still 
 in harmony with the order of law. Ainyahita kept still, 
 following her vocation in the arranging of resting-places 
 for her flocks, and having accomplished her task she broke 
 the bread in her tent with thanksgiving. Stepping out 
 before her place of rest, she lifted her eyes unto the starry 
 heavens and with her hands uplifted invoked the blessings 
 of her associates and the ancestry of her kin. 
 
 % 
 
1 
 
 TEARL EIGHT 
 
 AINYAHITA AT THE SHRINE OF [MANA 
 CHAPTER I 
 
 THE Moon in her waxing and waning began to 
 make ready unto a repetition of the usual routine 
 assigned to her even unto the end of days, and 
 was not a little surprised, while stretching her- 
 self in her new monthly hammock of silvery 
 weave, to see Ainyahita, who had begun her journey with 
 the Moon's last course, still riding her animal along the 
 single-backed mountain range no man ever measured from 
 its starting point in the extreme sunrise to that of its end- 
 ing at sunset. The Moon's curiosity must have aroused 
 Ainyahita, for suddenly she brought her animal to a halt 
 and dismounted. 
 
 2. The Moon leaned forward and nearly came to being 
 exposed in the emptying out of her hammock had not a 
 fleecy lambcloud quickly stepped in front of her to screen 
 her from the ever-scrutinizing eyes of twinkling stars. 
 But Ainyahita noticed that change in the phenomenon of 
 Nature and recognized it as a sign of rain. 
 
 3. The night passed as many others had passed before, 
 to give way to the rise of a brighter day, and it was a 
 bright day, indeed, to Ainyahita, for she found herself at 
 the shores of the sacred Lake Mana,* his holy waters held 
 
 * Lake Mana, probably Lake Manasarowar, longitude 80-82 E., and lati- 
 tude 30-32. A lake whose waters are held sacred by Brahmin and Llamas 
 alike. Source of idealistic speculation and an inspiration to Vedic songs. 
 To the refined and highly cultured heart the sight of these waters in 
 change of colors and effect in phenomena from the stormiest tossings to 
 the most tranquil calm of sepulchral silence would suffice unto reassurance 
 of the presence of divine intelligences. It was said that whosoever spends 
 a season with Mana can sin no more, while doubt would flee from him as 
 evil will flee from holy water. 
 
 (71) 
 
N 
 
 in a round vessel of gradually rising mountains, ending 
 into the majestic Kai toward the regions of midnight, who 
 deserves to be proud of his insurmountable crown of eter- 
 nal snow, while his stern twin-brother Guramand, with 
 his curly hair of never-melting snow and his laurel wreath 
 studded with diadems of dazzling arctic crystals, vainly 
 kissed by the breath of golden sunrays, stood out firmly 
 against the portals of midday. 
 
 4. So magic, so wonderful and imposing a scene even 
 the eyes of Blessed Ainyahita never before witnessed, 
 while her soul, enraptured at the sight of continuous trans- 
 formations, firmly ached to join the astral domains of 
 celestial master- artists whose hands, ever enveloped in the 
 magic illusions of optical phenomena, retouch the ethereal 
 domains to defy the searching eyes of mortals. 
 
 CHAPTER II 
 
 OPPOSITE each other the snow-dipped mountain 
 kings, Kai* and Guramand, t seemed to rise out of 
 the depth of the holy waters as if thru the steady gaze in 
 height of upper air, far beyond the regions of the clouds, 
 in search of what they had failed to find in the undiscov- 
 erable submarine chambers of the sacred lake. Anxiously 
 
 * Kai. perhaps Mt. Kailas, rising- toward the north of Lake Manasarowar, 
 is held so sacred that if one but encircle it once, neither Karmic laws, Rein- 
 carnation nor Transmigration would have power upon a human soul, but 
 forever assure Communion of Saints, Immortality of Transfiguration and 
 Life Everlasting - . 
 
 t Guramand, surely Gurla Mandhata of today. Seen rising- south of Lake 
 Manasarowar. It was said that if a man should catch sight of the first ray of 
 jrolden sunlight here he would weep his last tears of mortality and bathe 
 the windows of his soul in celestial dewdrops of immortality. To see the 
 crown of Guramand in full g-low would make plain to one as to who was the 
 first man on Earth and reveal the Love of God in a burning fire with the 
 thought of protection growing upon the mind in the recollection that "the 
 Lord God is a sun and a shield," leading - unto untold success even upon 
 planes of terrestrial substance. 
 
 (72) 
 
their steel-gray eyes of everlasting glaciers pierced the 
 density of cold ether in the attempt of discovering the 
 great mystery of endless creations. Thousands, yea, tens 
 of thousands and more years these mountain giants, cov- 
 ered with the hoary age of antiquity beyond angelic recol- 
 lection, have stood there in contemplation of unfathomable 
 problems, without moving one step nearer the goal than 
 on the first day of their appearance, except to witness the 
 periodical changes of eternal laws. 
 
 2. Upon the scene of dead silence broke in the change 
 of dawn with Aurora curiously peeping thru the rippings 
 of her slowly lifting veil, worn with years. The cold atti- 
 tude of Guramand suddenly changed as the first rays of 
 golden sunlight boldly pressed kiss after kiss upon his 
 wrinkled forehead, announcing the forthcoming of the 
 Luminary* of the Day. 
 
 3. Guramand blushed into the carmine upon the milk- 
 white cheeks of an innocent virgin, while the ears of his 
 precipices turned into vermilion tinged with the blood of 
 orange, and his crown burned equal to the glow of metal- 
 lic colors emanating from a fiery retort of a gold refinery. 
 His eyes caught the fire of the impartial love of the Hea- 
 vens and while the frozen tears in his eyes mirrored the 
 indescribable splendor of ages, Ethera drew flaming wings 
 from the tightly drawn shoulders of Mount Guramand, 
 drawing a circle of fleecy lambclouds about his bust that 
 he might do honor to the Sun of Righteousness in his 
 visit of Universal Rounds. 
 
 * Luminary is the focalixation of light. In accordance to the nebular 
 theory light and heat are attributed to a planetary body called Sun* but not 
 so in accordance to the laws of physics and rational astronomy of the an- 
 cients. The Sun is the hidden background against which the emanations of 
 the Earth are held at bay and concentrated to one determined point of fo- 
 calization, are compelled to return to the Earth, governed by the laws of 
 the seasons, carrying in their beams the planetary seeds which they myste- 
 riously impart to the life forms on Earth unto higher procreation. 
 
 (73) 
 
4. As the wings spread farther and farther into the End- 
 less Space of the Almighty the shadows of lambclouds 
 cast against the precipices turned into royal purple, their 
 tips tinged into purest gold, and the trimmings continu- 
 ously changing tints against their background of transpar- 
 ent cobalt. 
 
 5. As the fleecy clouds ascended like wheels of a fiery 
 chariot the wings of the seamless garment of Guramand 
 grew loftier and brighter in colors, displaying the endless- 
 ness of wealth lavished upon Nature by the magic touch 
 of the unseen hand of Providence. 
 
 6. Higher and higher the transfiguring hosts of the Hea- 
 vens rose, even to Andervayi* they ascended, while the 
 throne of Mazda established on Guramand faded from 
 sight by the swift turns of the winged wheels of the 
 Almighty. 
 
 * Andervayi is the state of Silence where thought answereth thought 
 and mind to mind has kin; the rendezvous of Gods and where Mazda re- 
 veals His designs to the Faithful. 
 
 1 
 
 CHAPTER III 
 
 MOUNT KAI on the opposite seemed to hold his 
 breath and held the reins of north winds tightly; 
 only gentle breezes fanned from over the holy waters 
 whispering softly the great secrets of Mazda into the ears 
 of Blessed Ainyahita, who cried a flood of tears, over- 
 whelmed at the sight of such indescribable splendor, in- 
 comparable grandeur and transcendental beauty. 
 
 2. It seemed more a vision prompted by ecstasy rather 
 than a phenomenon of reality; more like a heavenly pano- 
 rama passing thru the terrestrial domains, to put to naught 
 the achievements of beauty by men on Earth. 
 
 (74) 
 
*5n«^«f<f 
 
 I 
 
 *-<%<■■ 
 
 frtvtk 
 
 ^^j^^f^^^& 
 
 'Mm 
 
 3. Ainyahita cried until her tears passed over the mir- 
 ror-smooth surface of the jasper sea, and raised like an 
 endless necklace of crystal beads, reflecting the rainbow col- 
 ors ad infinitum, in memory of an everlasting covenant. 
 
 4. Even Mount Kai felt moved at the sight of human 
 tears floating over the crystal waters of regeneration, and, 
 with a long sigh, transmitted by virtue of a stray current 
 of the north wind, he declared his long-felt sympathy. 
 
 5. As if just awakened from a millennial sleep, he 
 opened his magic eyes of glacier,* reflecting a surprised 
 look at the scene he seemed to remember well but one — 
 Ainyahita. 
 
 6. His sober face turned a gentle smile as he quickly 
 brushed a snow-white lock with the golden comb of morn- 
 ing, while the mantle of unkempt materialism fell from 
 his left shoulder, exposing a warm spot in his throbbing 
 heart, the pulsations thereof revealing with one single 
 Good Thought the Good Word of indisputable testimony, 
 re-echoed thru mountain ranges and vale, in one harmoni- 
 ous chord and endless variations of sound, from the fan- 
 tastic to the composed, declaring, "God is Love." 
 
 * Eyes of Glaciers: To Ainyahita, who lived in pre-Zarathushtrian 
 days, a virgin saint the Hindu and Greek lauded alike, everything - in matter 
 and substance is animate with intelligence, imparting- life thru form. 
 Everything is for a good purpose. She sees no uselessness. "Even tho the 
 leaves fall at autumn when kissed by the cold breath of the north wind, the 
 ripening of fruits was due to their sacrificed efforts," she would say. 
 Glaciers, the spirit intelligence back of them, perform the functions equal 
 to the eyes of man. The Earth is to her the embryo of the Universe, taking 
 daily breaths that determine high and low tide. 
 
 
a 
 
 CHAPTER IV 
 
 PROMPTED by her spirit of adoration, Ainyahita fell 
 upon her knees, lauding Mazda and His victorious 
 Associates,* while angels of Nature and archangels of 
 Heaven ministered unto her, encouraged by visitations 
 from the Holy Ones of her royal ancestry and noble kin 
 who had passed the Khinvat victoriously. 
 
 2. The flaming throne of the Almighty had long faded 
 away, but from the strong mind of Ainyahita neither 
 change nor time could obliterate the ideal reality of her 
 heart, prompted by a never-dying memory that the throne 
 of God had received an eternal habitation, a habitation not 
 made by hands, but begotten by the power of Mazda in 
 the immaculate conceptiont of the Faithful. 
 
 3. The Luminary quietly pursued his paths of duty, 
 holding loosely the reins of his thousands and tens of thou- 
 sands of swiftly galloping steeds of golden sunbeams that 
 no misstep might disturb the sacred hours of Ainyahita at 
 the Shrine of Mana. 
 
 4. First Kai, then Guramand, with the aid of their at- 
 tendants, would spread their shadows upon the paths of 
 the Luminary, that under the veiled wings of the Almighty 
 Ainyahita might be comforted and the Luminary pass by 
 gently toward the mysterious gates of the West, enveloped 
 in his magic illusion. 
 
 5. Only when the heart of Ainyahita would overflow 
 with sobs the corresponding chord of Lake Mana would 
 vibrate in moans, and the holy waters quiver and tremble 
 when Ainyahita called out: <; Mazda, Mazda, how will 
 
 * Associates are God's heirs and joint heirs, with the view of becoming 
 His equal thru merit and obedience to His Will whose law is Holiness. 
 
 t Immaculate Conception is the fruit of the Spirit overshadowed by the 
 thought of Realization; submission to the unquestioned powers unto rebirth 
 and illumination. 
 

 mankind ever master languages to the extent of imparting 
 the part of a fraction of the illusionary side of Thy might, 
 for to conceive Thee in Thy reality would be by far a 
 greater task than the annual brush of the bill of the holy 
 bird in his attempt to wear down the height of Guramand 
 to the level of Vourukasha.* 
 
 6. "Well I understand now the magic silence of my 
 guardian father! when referring to Thee. I understand 
 now my terrestrial mother and her sacred silence since her 
 return from this, Thy divine hiding placet 
 
 7. "Never again shall I feign ask to see; this one great 
 step is just enough for me. I shall but drink of this my 
 fill, and evermore keep still, keep still. Should on Life's 
 paths my hardships teem, of this blest hour I then shall 
 dream. I shall not seek my own reward, just to good 
 works good thought impart. And at the hour of trials 
 raise mine eyes to Thee, good words to praise. Upon me 
 Life's great mantle throw; this is my wish; yea, be it so." 
 
 * Vourukasha is the unbroken chain of waters out of which the dry 
 Earth is born ; the great oceans. 
 
 t Father and Mother are our guardians, to whose care the child is en- 
 trusted, a privilege as well as a great responsibility, to the salvation or 
 condemnation of parents. Every child is to be thought of as a Savior. 
 
 t Hiding Place: A place where God will display His incomparable won- 
 ders. He who beholds His presence in a twinkling of an eye never feels 
 the sting of death, but led by the Spirit to the mountain-top, etherealizes. 
 
 m 
 
 CHAPTER V 
 
 THE day was nigh spent and Ainyahita still knelt at the 
 shrine overlooking the priceless waters of the sacred 
 lake with the holy mountains on either side. With the 
 rise of the pulsations of her heart the bosom of the lake 
 would heave, developing into stormy vibrations that sur- 
 passed in musical fantasies the slashing of the waves of 
 Vourukasha. The north winds broke loose from the firm 
 
 (77) 
 
 \^M 
 
grip of Kai and played their orgies in competition with the 
 towering waves of Mana. 
 
 2. In vain the crowns of mountains cast their ghostly 
 apparitions of fantastic silhouettes upon ether and wave to 
 frighten the furies of hurricanes. 
 
 3. The reflections of the Moon quivered and her path 
 dissected unto undefinable fragments. Like a million 
 voices in contest for the only prize to be awarded to the 
 most terror-striking howl the unchained elements shrieked 
 thru Space, brought to a sudden silence only when a 
 Power no mind would be able to explain determined so. 
 
 4. The stars above, comfortably cushioned against an 
 ultramarine sky, quietly and disinterestedly watched the 
 different parts of constantly changing scenes of a drama 
 seemingly played in tongues foreign to their linguistic con- 
 ceptions. 
 
 5. Only when a gigantic wave zizzed into a current of 
 organic powers, turning somersaults with a whirling gale, 
 here and there a solemn star of somber character would 
 lose his equilibrium and with lightning rapidity shoot into 
 the depth of Arkana,* the bottom whereof even by the 
 wise has never been discovered. 
 
 6. Ainyahita followed with interest the spectacular play 
 performed under the cover of night. She understood the 
 characters and their diverse roles and saw in them repeti- 
 tions of corresponding relations in the midst of incarna- 
 tions thru drudgery of daily walks, in congregations of 
 men and on the battlefield. Ainyahita saw thru it all and 
 
 * Arkana or Akarana is the endless, limitless causation. According - to 
 Ainyahita there is but Thought, the useful in all, and Substance, the useless 
 in itself. The Thought emanates Intelligence turning into conscious Mani- 
 festation, while Substance emanates Energy turning into Matter, not of its 
 own accord, but by virtue of the governing Thought of Mazda thru pro- 
 cesses of creation and evolution. The system is monotheistic in principle, 
 polytheistic in association, pantheistic in application. Her dualism is 
 merely cause and effect. Her trinitarianism. Good Thought. Good Word. 
 Good Work. Thousands of years her junior, Zarathushtra follows her trend 
 of thought and bears out the truth of her revelations. 
 
 j*iL 
 
 
 n 
 
 4/A4 
 
 I 
 
 m 
 
•VWr 
 
 cried bitterly at the thought of her utter inability to end 
 all strife, yea, even to hear from the raging elements blas- 
 phemy while elementals mocked the throne of her Lord 
 Mazda. She would have thrown herself upon the elemen- 
 tals; as if prompted by an irresistible power she was about 
 to throw herself upon these heartless fairies, who rode 
 upon the foaming waves, carousing in contemptuous mer- 
 riment, while their hideous entertainers displayed the vil- 
 est mimicry whenever the silvery Moon sent a message of 
 Peace. 
 
 7. But the Good Spirit held back Ainyahita, and turn- 
 ing to him she said: "Why does the Lord allow these 
 plays that defy all decency in the elemental and repeat 
 themselves in the midst of human society?" 
 
 8. And the Good Spirit answered and said: "Ainyahita, 
 thou pearl of Heaven and diadem of the Earth, who art 
 growing daily in favor among the Associates of Mazda, 
 hail to thee. Thou knowest the Designs of Providence; 
 thou knowest the Plan of Salvation. Every phase mani- 
 fests in accordance to its preceding accomplishments and 
 takes up its activity where it left off, following its corre- 
 sponding trend of thought, culminating in the survival of 
 the fittest. 
 
 9. "It is no concern of the Lord, but that of the indi- 
 vidual to work out the Order of Salvation in accordance 
 to his own demands. Any interference at an hour of dis- 
 play would only enrage the elements and make difficult the 
 work of God's Associates. All the phenomenal is but the 
 means unto an end. Be a quiet spectator in the midst oi 
 turmoil, but in the domains of God make good every 
 moment once idly spent.' ' 
 
 10. The storm ceased and in the first rays of daylight 
 the holy waters lay smooth and serene, displaying the 
 most exquisite colors of the highly tinted firmament. 
 Guramand looked his best and answered the kisses of the 
 
 (79) 
 
 m 
 

 Sun with a pleasant glow, raising his wings to the sky as 
 if attempting to get closer to the bridegroom of the day. 
 11. Ainyahita knelt in devotion, attentively listening to 
 the revelations of the Voice of the Spirit, who said among 
 many other things never to be written: "Ainyahita, this is 
 the place unto man's revelations, the cradle of rebirth. 
 All Good Thought, Good Word, Good Work, begins at 
 the waters of Love, and these holy mountains, whence 
 cometh Salvation. Every Associate of God sent to declare 
 a new cycle receives his commission at the shores of a 
 crystal sea. He whose eyes are fixed to the mountain 
 tops, to witness the glory of the Sun, has the key to un- 
 lock the hiding place of the Almighty and permission to 
 enter into His sanctuary to live in communion with the 
 Saints of God. Peace be unto thee, now and forever. 
 May Mazda be rejoiced and His Associates continue to be 
 victorious. Be it so." 
 
 (SO> 
 
MNYAHITA AND THE ANCIENT OF DAYS 
 CHAPTER I 
 
 THOU most glorious Thought of Thought, 
 Who sittest in the midst of the thoughtful, 
 Whom we adore as the Lord God Mazda 
 And leave it to Thee to determine the destiny of 
 Infinite Designs; 
 Let the radiating rays of Thy divine splendor 
 Fall upon my composite being. 
 
 2. May I, even I, just rising from out of the depths of 
 
 creation, 
 Passing thru the complications of evolutions 
 Too complex to fathom at an hour of awe and surprise, 
 Behold the frame that holds hidden Thy divine heart, 
 And catch even if only a stray ray of Thy illumination. 
 
 3. May Thy light rays pass thru my frame of inherited 
 
 contradictions, 
 To brighten every particle of my storm-tossed nature, 
 That I may recognize and grasp Thy designs 
 Within the crude of Nature's phenomena 
 As well as in the finer forces of human kind. 
 
 4. May I, even I, understand existing relations in all the 
 
 creatures of the Earth; 
 May I, even I, find the correspondences of all things of 
 
 Life 
 And thus come into the possession of the powers 
 That alone determine the safe guiding of the helm of 
 
 my lifeboat 
 In the midst of the sea of uncertainties and the elements 
 
 of furious wrath. 
 
 (81) 
 
 MB*. 
 
%*>**. 
 
 5. Thee alone I beseech, who art Mazda, 
 
 The Thought of Thought amidst the thoughtful; 
 
 To Thee alone I appeal, who art the Lord God Mazda, 
 
 Unto whose endowments there is no end; 
 
 To Thee, who aidest me from out of a state of strug- 
 gling elements unto mastership, 
 
 I, even I, offer up my prayers in praise of Thy incom- 
 parable splendor. 
 
 6. Thou art the example unto all the Associates of God; 
 Thou art the pattern unto the Saints of kin; 
 
 Thou art the only One in whose footsteps mankind 
 may safely follow 
 
 And attain to the goal that holds the key unto the hid- 
 den treasures of Eternity. 
 
 7. Thy blessing I invoke, O Mazda; 
 
 Recognize me, even me, as one of Thy Associates des- 
 tined to the mastery of Thought. 
 May I be worthy of victory and become a true wor- 
 shiper of Thy holy station and Thy divine name. 
 May the Lord God Mazda be rejoiced and His Associ- 
 ates forever remain victorious. 
 
 This is my wish. Be it so. 
 
 CHAPTER II 
 
 THE last words spoken under the breath of a soft whis- 
 per, her eyes steadily fixed upon the guiding star, 
 Tistra of the heavens, Ainyahita arrested all further respir- 
 atory action, and in the attitude of alertness listened to the 
 dying pulsations of her human heart, while her thought 
 had taken wings unto the thought realm of Mazda and her 
 desires had been buried with the last efforts of a terrestrial 
 heart. 
 
 (82) 
 
 &1 
 
*$>A>-U 
 
 B 
 
 
 2. At one with Mazda, and unconcerned as to her sur- 
 roundings, she waited for the promptings of the Spirit, to 
 do his bidding, and a Voice from out of the depth of her 
 unfathomable being and the dense darkness of Akarana 
 called, saying: 
 
 3. "Ainyahita, thou pearl of Heaven and diadem of the 
 Earth, why standest thou here and gazest into Space, 
 which is endless? Why waitest thou when Time is eter- 
 nal? Is not circumference dependent upon thine own 
 perception? Is not the pivoting point of thy being the 
 heart, around whose center revolve the objects of Space 
 known to thy conception? Think, and be master of thy 
 situation. Arouse thyself and by mastery use thy thought, 
 which is at one with Him who is First in all things, who 
 is revealed even unto the Last of all — even unto thee, O 
 blessed Ainyahita, and with thee who art the Last unto 
 thyself in creation, be thou the First to recognize all things 
 and lead on the intellectual armies unto the end of days." 
 
 4. Ainyahita withdrew her sight from the visionary 
 point in Space, and, touching her heart, felt the throbs 
 thereof vibrating in unison with the heavings of her 
 breasts, while her lips parted in answer to the spirit of the 
 Ancient of Ttays* saying: 
 
 5. "Thou spirit of spirits; thou hidden one within the 
 incarnation of my magic illusion; praise be unto thee and 
 thy attendants. May Mazda be rejoiced and His Associ- 
 ates be lauded for their victory. Unto His glory I shall 
 ever offer up prayers of praise and bring a sacrifice worth 
 being heard of. But I am merely a corporeal being at this 
 time. I am but mortal in this estate, while the Saints and 
 Gods of my kin and all human kind on Earth and the 
 innumerable domains of planetary systems have been long 
 before I came, and are far ahead of my station of corn- 
 
 er * 
 
 * Ancient of Days: The fravashi of the Lord God Mazda made manifest. 
 (S3) 
 
rfl 
 
 prehension, endowed with qualities I yet have to attain to. 
 It is for this reason I ask of the Lord God Mazda to illum- 
 ine my attributes and lead me on to brighter days of final 
 recognition." 
 
 6. "Ainyahita," answered the Ancient of Days, "the 
 last are those who have been at first, and those at first 
 recognize their own station at last wherever they are at 
 last. Neither thou nor I have ever been what we are now 
 in this state of mystic phenomena, but the entity thereof 
 is eternal and everlasting. Everything in existence is but 
 the result of a portion of the Infinite Thought, but not the 
 Thought itself. All that fills the Universe and Nature has 
 been prompted by Thought, is governed and mastered by 
 Thought, and thou and I must worship the one as well as 
 the other in existence, that by so doing the only One may 
 be recognized and adored, as thereby only we remain mas- 
 ters of our situation even unto Eternity. Think and re- 
 flect and thou shalt recollect the expression of Mazda, once 
 saying: 
 
 7. " 'Out of a single fraction of my Thought I 
 
 have created all the worlds, yet I myself clothed in 
 
 the magic illusion of phenomena, have remained 
 
 separate in the midst of all. 7 
 
 8. "Our entity remains hidden to the eyes of flesh by 
 reason of the phenomenal envelopments, while the identity 
 will forever baffle the phenomenal in Nature. The illum- 
 ined only, when quickend unto regenerative life, the life 
 blended consciously with that of the Lord God Mazda, 
 breaks the veil of the illusionary density and thru spiritual 
 discernment perceives the principle that determines the 
 magnitude of complex manifestations. 
 
 9. "In matter we are to attain what we are in spirit, 
 to which end the creative energy of Infinite intelligence 
 continues its operations until perfection is reached.' - ' 
 
 (84) 
 
 5W3 
 
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 Witt 
 
>vr> 
 
 < * DRAISE be unto thee, thou Ancient of Days, for re- 
 A calling unto my memory this thought most sub- 
 lime. Still, should we not place our trust in Mazda, in 
 the expectation of gaining His gracious favor and be led by 
 His mind, and His alone?" 
 
 2. "Ainyahita, thou pearl of Heaven and diadem of the 
 Earth, praise be unto thee and the holy men and holy 
 women of thy kin. If thou art at one and of the realm 
 of Mazda, from Him and thru Him, why shouldst thou 
 ask for favor; why shouldst thou be led? Thy attributes 
 and thy endowments which come unto thee with thy 
 birthright and are imparted unto thee in the blessings of 
 thy kin relation, reveal it all to thee day by day thru the 
 powers of conception, growth, development, unfoldment 
 and maturity. 
 
 3. "Continue to read the Open Book of Nature and fol- 
 low the revelations of the symbolism of the heavens,* as 
 they are the watch unto thy enjoyment and thy guide in 
 the walks of life. 
 
 4. "The Lord God Mazda has set the pace and His As- 
 sociates follow thru the deeds of victory, proclaiming the 
 truth of God's unfailing ways, and we learn thru observa- 
 tion to pattern after Mazda, who stands out as the stand- 
 ard of an example that has no equal. He takes the lead, 
 but Mazda will lead no one. He gives the call, still He 
 will call no one. 
 
 5. "He who is of his relation, he who recognizes* his 
 kin, follows by virtue of the light within which is the cul- 
 mination of the ray of Eternal Light possessing the qual- 
 ity of illumination, growing into the circumference of 
 
 * Symbolism of the Heavens: Astronomy and astrology combined; 
 science whereby the destiny of man on Earth was calculated. 
 
 (85) 
 
being, revealing Life's paths in the brightness of a most 
 glorious day, making the ways of the Lord smooth and a 
 delight to the Faithful. 
 
 6. "Continue in the relations of Mazda. 
 
 7. "Perform the duty of thy station in Life well. 
 
 8. "Listen not to the voices of embryonic forms who, 
 like little reeks, are cast about aimlessly by the tidal waves 
 of strandless seas, and like immatured reeds are tossed 
 
 jfpT I about by passing winds, no one knows whence, how nor 
 where. 
 
 9. "Remain steadfast in thy faith in Mazda and demon- 
 strate in accordance to the still, small voice within, which 
 is thy guiding star thru Life, for that voice reveals unto 
 thee thy duty which leads unto obedience. 
 
 10. "May Mazda be rejoiced and all the associates of 
 thy kin prove victorious now and forever. Be it so." 
 
 11. "Be it so!" Ainyahita responded, while her eyes 
 filled with the dewdrops of her enraptured soul, and her 
 corporeal form quivered for joy. 
 
 12. The Moon cast her silvery reflection upon the rosy 
 lips of Ainyahfta in acknowledgment of the hour of eman- 
 cipation, and with a kiss of relative affection, suddenly 
 disappeared behind the screens of lambclouds and with 
 them Ainyahita herself retired to her hammock of sweet 
 slumber to take flight in her astral to the region of her for- 
 mer days now clothed in mystery. 
 
 
 

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 i\U. 
 
 I 
 
 1VP, 
 $ 
 
 PEARL TEN 
 
 AINYAHITA zAND THE SERPENT 
 CHAPTER I 
 
 THE season rapidly advanced to its close and many 
 a creature of God's infinite menagerie had 
 moved over the range in search of better oppor- 
 tunities to still his want for food and quicken- 
 ing waters. Even Ainyahita lifted her eyes in 
 search of more abundant grazing-ground for cattle and 
 sheep. Away she wandered with her numerous flocks, 
 attended by the care of leaders and her spotted dogs. Into 
 the higher canyons, where Mithra held out most tempting 
 inducements to the ever-thoughtful shepherdess, she led 
 her trust, and altho shouldering responsibilities that men of 
 giant strength and fearless character would shrink from, 
 Ainyahita dared, for she remembered the words of her 
 father: "And a child shall lead them." 
 
 2. Altho but a child in body the spirit of Ainyahita 
 remembered her superiority to the antiquity of any earth- 
 bound member of her kin, and thus she would muse to 
 her own satisfaction that "ere Melchizendek* became 
 known as such I knew his spirit, and I am still." 
 
 3. The messengers of Khorshed were exceedingly busy 
 in their display of luminous splendor and the air currents 
 of Vat and Ashtatf vied with each other for supremacy. 
 The spray of golden sunbeams, caught by the governing 
 forces of Ethera, were compelled to reveal their crystallized 
 light to an intensity of heat creating discomfort to the 
 
 
 
 Melchizendek: Melchisedek, king of Rig-hteousness. 
 t Ashtat: Astad, the angel of Truthfulness, destroying - the demons and 
 the fiends of death. 
 
higher organized manifestations of the Earth. Even the 
 birds wandered toward the groves of lofty evergreens, 
 their songs betraying a contraction of the membranes of 
 their tender throats; butterflies drew slowly and long at the 
 flower they would light on, as if attempting to drain 
 the blossom to its very depth, while insects hid from sight 
 in the hope of escaping the misapplied blessings of envious 
 elements. 
 
 4. Sheep and cattle* moved uneasily about and with 
 their noses turned high made an attempt to determine the 
 direction of a new breeze that by an extra draught of salu- 
 brious breath they might exercise their power of attractive- 
 ness and coax the quickening elements of galamic sub- 
 stance to touch their thirsty palates. 
 
 5. All-observing Ainyahita sensed the innermost of her 
 trust, and with the staff* of authority in her left hand and 
 the rodt of chastisement upon her right shoulder, she headed 
 her flocks of plenty to a quietly babbling spring whose 
 waters flowed crystal-clear and abundantly unto whomso- 
 ever cared to stoop down to partake of its non-obligatory 
 ripplings, the evaporations whereof turned into joy and 
 laughter in accordance to the degree of recognition in the 
 relation of man to the objects of Nature. 
 
 * Staff: The staff proved in all the ages as an indispensible implement 
 among - the shepherds of ancient lore. The acacia was used more prefer- 
 ably to other wood to make this cane, which necessarily had to have nine 
 knots and a crook at one end, very much similar to a bishop's staff. The 
 staff grew to great importance owing to its many uses for climbing hills 
 and mountains, for the protection of life and for signals. The staff remains 
 still an emblem of Power and Trust among the Shepherd Kings and the 
 various secret organizations. 
 
 t Rod: The rod was a club taken from hard woods, oftentimes the 
 heavy end plated with copper and short copper pricks, but very heavy and 
 pointed. To shepherds it was an absolutely necessary implement to use in 
 cases of necessity to not only protect their flocks from intruders, but also 
 for their own protection. The scepter still in use by monarchs is an im- 
 provement from the ornamental side, while the "rod of chastisement" still 
 holds its own among the people of the high mountain- tops. 
 
 (88) 
 
 
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 CHAPTER II 
 
 ALTHO Ainyahita had used all the usual precautions, 
 she was nevertheless surprised to find her ever- 
 searching eyes escaping a monster of the realm of Angro- 
 mano,* who, like a streak of lightning, thrust his deaden- 
 ing fangs into the wool of the leader of the flock. But as 
 quick as was the serpent, t even as rapidly Ainyahita 
 brought her staff to bear upon his lithe body, while with a 
 magic swiftness she struck her rod upon his head that reeled 
 before her feet as if in apology, his long-drawn body twist- 
 ing and twitching with all the fantastic motions of a lim- 
 ber contortionist cited by the touch of the magic wand to 
 evaporate from the spheric to the etheric. 
 
 2. Without meditation she quickly cut a part of the 
 flesh from her beloved leader where the enemy had injected 
 his poison, and after washing the wound thoroly with the 
 nectar of the Gods and anointing it with the oil of glad- 
 ness, she bandaged it with pure white holy linen, adminis- 
 tering to the invalid sheep a quantity of aged consecrated 
 wine. 
 
 3. To make sure of her success in counteracting the evil 
 she turned her dogs upon the leader, who was compelled 
 to keep in rapid motion so that thru constant exercise all 
 possible poison retained in the veins might, by increased 
 heart action and renewed circulation, be drawn out thru 
 the porous system and safely eradicated. 
 
 4. This performance seemed to have attracted the fleecy 
 lambclouds of Andervayi,! which, as if agitated, grew to 
 
 * Angromano: Angrro Mainyus, shadow of thought or adversary. 
 
 t Serpent: Axi or Azi Dahaka, or Zohak, is in his original naturalistic 
 character, the storm fiend. The uncleanness and unhealthiness of the 
 rivers are ascribed to his poison. 
 
 $Andervayi: The atmosphere between the heaven and the earth; or 
 the whole mass of aeriform fluid surrounding the earth; or the sky, the ap- 
 parent arch or vault of heaven, which on a clear day is of a blue color. 
 
 y x /(UJ * CctTOTOT * i 
 
 (89) 
 
 U 
 
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 quite an assembly, swiftly galloping toward one cluster 
 drawn from the various quarters of the pearly gates of the 
 firmament. But the lambclouds were not the only ones 
 to inquire into the meaning of the suddenly aroused state 
 of agitation; slate clouds also gathered in clusters here and 
 there to discuss the event on terra firma with heated argu- 
 ments. 
 
 5. The leader of the sheep quickly recuperated and Ain- 
 yahita turned her attention to the remnants of the serpent, 
 whose spirit passed thru all the agonies of a varied state as 
 he passed from tissue to tissue taking his leave of absence. 
 
 6. The tenderness of heart brought to Ainyahita the 
 contrite state of remorse, and with the spirit of the serpent 
 she experienced all the agonies of a hateful life whose 
 hands and feet remain hidden in the mind that more cun- 
 ningly it may work destruction. 
 
 CHAPTER III 
 
 WITH the last rays of sunlight passing behind the dark 
 portals of Eventide the body of the serpent ceased 
 to breathe and his life, clothed in a mantle of invisible 
 fire, passed on into the regions of the Undiscoverable. 
 Ainyahita realized that by her hand a life, even tho dreaded 
 and despised, had met a fate not within the destiny of 
 Nature. In her doubt as to the law governing the incident 
 she called upon the Good Spirit, who in answer to her 
 prayer said: 
 
 2. "Ainyahita, thou pearl of Heaven and diadem of the 
 Earth, lament not the loss before the Gods, but before 
 those who are the factors in the case. Of the things ap- 
 pertaining to our station and sphere we may answer in 
 accordance to the degree of intelligence on the part of the 
 inquirer, but for others we can answer not, as every realm 
 
 fife 
 
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 1 
 
 i 
 
 has its own rights* which we must respect as much as they 
 must respect ours, and only when our rights are jeopard- 
 ized do we resort to means necessary to protect our own. 
 Inasmuch as thou hast ability to ask of me things apper- 
 taining to our kind even so ask what thou wouldst wish 
 for of the serpent whose body lies at thy feet, while his 
 spirit hovers about thee, that thru common understanding 
 thou mayest find thy peace.' ' 
 
 3. Ainyahita lifted her eyes toward the dying Sun. Her 
 cattle and sheep had gone to their rest, while the dogs lay 
 about her in the dust, ever ready to follow her command. 
 The breezes grew cooler and a chill went thru her body 
 like unto that of handling a cold serpent. It was her first 
 chill, as it was her first offense against the commandment, 
 "Thou shalt not kill." 
 
 4. A shudder passed thru her body as she thought of it 
 all, and bending before the holy fire she quickly added 
 nine times nine pieces of thoroly seasoned sweet-smelling 
 wood that by the greater flames she might warm her chill. 
 
 5. After she had spoken her usual patets and imparted 
 blessings upon all the creatures of the Earth some power 
 seemed to call her to a halt and forced her to step back 
 several paces since the flames of the sacred fire had spread 
 to dimensions of exceptional heat. Ainyahita's counte- 
 nance burned with feverish heat and on looking into the 
 fire sne saw a spirit form with the face of an angel smil- 
 ing at her, while in the crackling of the consumed wood 
 she could hear the echo of the wriggling snake. 
 
 * Own Rights: Law and order characterized the Avestan people, or the 
 people of Zend, from time immemorial to such an extent that the Mazda- 
 yaznian law even in later times still continued to hold strongly to the origi- 
 nal designs so much so that respect for the rights of others has been car- 
 ried to the very limit of its extremity. Altho well informed, we are sup- 
 posed not to answer as long as it is not in the province of our station, posi- 
 tion or duty. To be true to one's calling only that which appertained to 
 one's profession man was supposed to be conversant in. Here we find the 
 idea of caste developing. 
 
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 CHAPTER IV 
 1 1 f\ SERPENT," said Ainyahita, "altho not a creation 
 v-/ of Mazda, but the result of the counterpart unto 
 the good creation, speak to me and tell me whither thou 
 goest, and what am I to do to right the wrong done unto 
 thee at a moment of sympathy and anxiety?' 1 
 
 2. A cold wind touched the cheeks of Ainyahita, and a 
 voice like unto that of sweeping dust spoke, saying: 
 1 'Ainyahita, thou pearl of Heaven and diadem of the 
 Earth, hail to thee and thy kin; hail unto the Lord God 
 Mazda and unto His handiwork. 
 
 3. "I am the serpent whose body lies before thee. 
 Lament not for what is not and never was in reality, since 
 its existence is nothing more than the result of envy and 
 jealousy. Thou hast not killed me. I have attracted the 
 deed unto myself by infringing upon the rights of good 
 creation, and as thou art in charge of thine own, thou 
 didst right at the time, as it was a moment of life for life, 
 and lo, I have received my just reward. 
 
 4. "From time immemorial it was agreed upon that we 
 may partake of the dust and what comes from the dust, 
 but never of the creation of flesh. Not only have 1 sinned 
 in this, but I have even attempted to injure thee and those 
 in thy charge. 
 
 5. "While my body lay wriggling before thee I swore 
 vengeance, and all that lay in my memory spit fire and 
 wrath, but since the flames of thy holy fire caught me and 
 my spirit has warmed itself back to the forgotten long ago, 
 lo and behold, I recollect my original station and see thru 
 it all, and with it I recognize that I have done wrong to 
 enter into manifestation before my allotted time." 
 
 6. "But I killed thee," cried Ainyahita. 
 
 7. "Nay, nay," answered the spirit; "thou hast re- 
 deemed me thru the blood of the lamb at the time thou 
 
 (92) 
 
 
 
 V 
 
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 BA 
 
 didst cut the flesh from its side where I bit it. Hadst thou 
 killed me just for the killing sake, or because of hatred 
 for my form, the deed would have been counted against 
 thee by the adverse laws. But thou hast done thy part as 
 a good shepherdess and in self-defense for thy charge. I 
 am grateful to thee for this, as thou hast given me thy 
 thought during my struggle at the hour of death and thus 
 assisted me to pass the Khinvat* unto consciousness, where 
 I may contemplate upon my wrong career and strife, to do 
 better by thinking Good Thought, speaking Good Words 
 and doing Good Deeds unto the redemption of my estate 
 and the glory of Mazda and His victorious Associates." 
 
 8. "O serpent, thanks be to thee for redeeming me 
 from all the penalty of law, and now may I ask thee how 
 thy spirit ever came to become a serpent and one of God's 
 counter-creation?" 
 
 9. "Ainyahita, thou knowest it better than I could tell 
 thee, for thou hast remained in the obedience of thy first es- 
 tate, while I rebelled and have fallen; still I have not fallen 
 as low as many more of my kind, who have even worked 
 their ways into the human heart, deceiving their own kind 
 and keeping in delusion the Saints of God so that by 
 doubt and the spirit of uncertainty they may be kept from 
 the right path and only in a roundabout way find the goal. 
 Thou knowest only too well that the outer circles of intel- 
 ligence at seeing the splendor of Mazda and His Associates 
 in the beginning of creation became anxious for their re- 
 ward and could not await their terms and time that lead 
 unto manifestation. Instead of assisting in the creation by 
 following instructions as imparted by the Lord, they 
 
 * The Khinvat bridge rests by one end on the Alborz (Hara-berezaiti) 
 and by the other on the Kikad Daitik in Iran Vegr. It extends over the bot- 
 tomless pit of hell and leads to Paradise; for the souls of the righteous it 
 widens to the length of nine javelins; for the souls of the wicked it nar- 
 rows to a thread and they fall down into the abyss of hell.— Dinkard ix. 20-3. 
 
started out in the opposite direction and threw themselves 
 on the already created. 
 
 10. "From the elementary up to the mineral we, the 
 rebellious and envious intelligences, kept side by side with 
 the processes of manifestation, resisting the good creation, 
 until thru the blind forces of substance we gained the favor 
 of the embryonic particles of decompositions in the ether- 
 oids of Space and the dust of Time, and thus worked our 
 way into vegetation, where we got the upper hand, 
 introducing obnoxious growths greater in number altho 
 not in as great variety as those of the useful vege- 
 tation, still enough to hinder the progress of the lat- 
 ter, as only thru cultivation the Earth will respond to 
 the intelligence of God. Among the animal creation we 
 lost our balance, and only where cattle would feed 
 upon our kind and thru the deposits of their waste 
 were we enabled to come into the animal kingdom, first in 
 the form of organisms to carry on the work of destruction 
 and correspondingly, step by step, to the end of ferocious 
 characters. Cattle subsisting on the weeds of uncultivated 
 and uncared-for ground came under our power, and thru 
 them upon all other clean creatures of Mazda largely sub- 
 sisting on the unfiltered scum of the Earth and water,* 
 and wherever mankind was conceived without determina- 
 tion as to kind, unguarded by the angels of Mazda and 
 void of the understanding of the gestative laws of Life, we 
 took the liberty of imposing our tendencies of destruction, 
 playing havoc among animal as well as among mankind." 
 
 * In the days of Ainyahita the fertilizing - of soil with animal waste was 
 considered an unpardonable sin and a germ-breeder. The decay of forests 
 and from mountain-sides was to be the fertilizer and of these particularly 
 the chemically charged decompositions. Beside fertilizing with minerals 
 the land was to be in rest every span of the hand or every .fifth year for a 
 season. 
 
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 CHAPTER V 
 
 ^T*ELL me, O thou spirit now redeemed from the 
 1 fallen estate, tell me if thou may: Does one of 
 the fallen ones incarnated into human form continue to 
 enter human form?" 
 
 2. "Ainyahita, thou blessed one among the children of 
 man! This is not for me to tell, as I have gone no far- 
 ther in the designs of the fallen ones than that of a ser- 
 pent. Only he who has passed the last of all manifesta- 
 tions — Man — is able to answer. I know only of such de- 
 signs from hearsay. My experience ends with the serpent, 
 and for this reason I can only speak intelligently up to 
 that time. Anything more that I might say I have been 
 merely told in my initiations disclosing our plans of des- 
 tiny, and speaking of these, I know not for certain as to 
 their tangibility, consequently all quotations made could 
 only be considered as mere supposition, hypothesis and 
 speculation on my part. And now that I have entered 
 upon a new career, all the more care 1 must use not to be 
 found entangled in uncertainties, as anything bordering on 
 doubt, void of the stability of principle, and low and out 
 of harmony with the designs of Mazda, would bring upon 
 me all the illusions of the depth and density of Space, 
 weaving the veil of delusions around my entity, keeping 
 me from the paths of eternal progression and chained to 
 the terrors of incarnations in the realms of transmigration, 
 hold me tightly to the cross of charma and its endless ex^ 
 periences without profit to time." 
 
 3. "O thou spirit now free from delusions of time, 
 thou speakest wisely; still I am overwhelmed by thy 
 knowledge. As thou hast been but a serpent and thus 
 never didst acquire the language and learning of Man, by 
 
'ozn/ 
 
 tE 
 
 iM 
 
 what law, then, is given to thee the knowledge of Man's 
 philosophy ?" 
 
 4. "Ainyahita, allow me to pay unto thee the highest 
 compliments of a redeemed spirit. Thou knowest better 
 than I can tell thee; thou knowest that ail intelligence is of 
 but one source — Mazda — and he who becomes conscious 
 of Mazda also receives the reflex of His divine wisdom, 
 even tho once but a mere serpent. Even while in a state 
 of counter-creation our kind recognized the power of 
 Mazda and not only believes in his ability, but fears Him 
 and trembles at the thought of Him because of the knowl- 
 edge of our eventual destruction at the hour of death, as 
 with us death is the wages of sin and the end of our ef- 
 forts, compelling us to start our work over and over 
 again. May Mazda be rejoiced and His, yea, only His 
 Associates, continue to be victorious and reclaim the Earth 
 thru the assistance of Saints, turning the deserts into a 
 paradise, a paradise most suitable unto Mazda and His 
 Associates to dwell therein. Be it so." 
 
 5. "Be it so; yea, be it so, worlds without end," re- 
 sponded Ainyahita, and having once more blessed all the 
 creatures of the Earth she placed a few more bundles of 
 selected pieces of wood upon the holy altar and fell asleep 
 in the arms of Mother Night, while Vayu played sweet lul- 
 labies upon the thousand and ten thousand strings emanat- 
 ing from the holy fire of the nearby altar raised unto pro- 
 pitiation and praise of the most holy name — Mazda. 
 
 (?pl 
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TEARL ELEVEN 
 
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 MNYAHITA <^ND THE RESURRECTION 
 
 CHAPTER I 
 
 11 Lord, how can a form be again restored to 
 its former state where the breeze has dried it and 
 the wind has swept it away, or where the water 
 has carried it off, or where the fire has consumed 
 it ? How can such become resuscitated, resurrecled 
 or incarnated again ?" 
 
 2. Three times Ainyahita repeated the question before 
 the shrine of her humble tent, and three times her eyes 
 ascended slowly toward the Heaven's canopy in confidence 
 of faith and with the assurance of her innocent obedience 
 that the Lord would hear her prayer. 
 
 3. She had pondered upon the question of Life and the 
 possibility of immortality* of the phenomenal in form, but 
 many a point seemed too obscure to her to intelligently 
 satisfy her ever-searching and investigating mind. 
 
 4. The Moon had entered her festive season and dis- 
 played her full gown, attended by a company of pages who 
 
 * Immortality: While the western Avestan believed in the perpetuity 
 of "the minds of the fathers thru the minds of their children," and vice 
 versa, the eastern or mountain folk of the Avestan held to the immortality 
 of man's entity appearing: and reappearing: in a form independent of the 
 possessions by another entity or soul. And altho reincarnation and trans- 
 migration were believed in, both of these phases in the evolution of the at- 
 tributes of the entity were applied only to the unfaithful not joined to 
 Good Thoug-ht, Good Word, Good Deed, absolutely. The faithful, free from 
 all charmic influences, had freedom of choice to enter the flesh or to follow 
 transmigration with a purpose or end in view. Yet there was not much 
 speculation as to the Earth and the number of souls possessing* the same 
 outrigiit, or the possibility of being: given to possession, in which case the 
 recipient was either to be born ag-ain at the end of time or else to collect all 
 of the former elements and constituents making- up the body of a preceding: 
 existence. Most Avestans held that as there was no end to Matter and no 
 end to Space, the soul of Man, free from further obligations here below, 
 would go to other realms, performing the part assig-ned by the Infinite. 
 
 (97) 
 
 f^fofr*. 
 
adored her style. Even the stars bowed in humble sub- 
 mission at the splendor of the silvery shield and sent thru 
 space messages of recognition. 
 
 5. But the Moon and the stars were not the objects of 
 consideration to Ainyahita. These were her constant com- 
 panions, and like the Mother Earth as her confidants, dis- 
 closed all their secrets even to the extent of their hidden 
 treasures. 
 
 6. The bowels of the Earth had long since been dis- 
 sected, even to the degree of the pulsating heart protected 
 by the chest of a Hyimalaya. 
 
 7. The relation of the navel of Vourukasha to the ethe- 
 real circumference had been laid bare. 
 
 8. Even the chasm of a North Pole* with its endless 
 
 * It was believed by the Avestan that the Earth originally lay horizon- 
 tally and only thru the progress of Time and in accordance to the zodiacal 
 signs of her course does she little by little rise, eventually reaching a more 
 perpendicular position. Research work discloses that the ancients knew a 
 little more about the physical geography of the Earth than we care to ad- 
 mit. Much information may be gained in regard to the North Pole and the 
 South Pole from the ancients, since even the Chinese are supposed to be In 
 possession of records giving - details, particularly regarding the North Pole, 
 not only disclosing the discoveries made before the glacier period set in 
 upon the polar regions, but also giving the details of how the northern 
 hemisphere had been discovered, giving the most ingenious means of 
 averting the possibility of deception, making it possible for the world to 
 know all about the northern point of the Earth, to be likened unto a body 
 with full face gazing upward or lined upon the uppermost part of the 
 trunk of terra firma. As toward the North Pole the oxygen grows more 
 dense, so toward the South Pole nitrogen outweighs the oxygen, making it 
 still more difficult for man to reach the extreme point of Earth's base. 
 From the North Pole issues forth forces attractive, while those of the South 
 Pole are repulsive. The North Pole presents one immense funnel-shaped 
 crater, with a diameter amounting to about 800 miles. This crater is 
 surrounded by the most precipitous glaciers and cliffs, so that no mor- 
 tal will ever succeed to penetrate into this mysterious region of the 
 Earth, as every daring investigator will find his death threefold. It is 
 also to be remembered that at the ninetieth degree of our present 
 calculations the formation of the Earth is of a peculiarly elastic nature 
 governed by vibratory action, making the crossing of the latitudinal line an 
 absolute impossibility, as any attempt to cross it simply moves one's foot- 
 steps in the circumferential line but not across it. As the point of the mag- 
 netic needle no longer registers, it would be hard to determine as to 
 whichever way one goes. As the diametric expanse continues to be envel- 
 oped in the deepest lines of ether at the ninetieth latitudinal degree one is 
 not able to give a very analytical description of the details that constitute 
 the chasm and its manifold objects peculiar to the governing factors of a 
 
 i 
 
I 
 
 yawn to the seven craters of the South Pole no longer gave 
 charms, while the climatic conditions of the seven Kesh- 
 vares affirmed with absolute assurance the conditions upon 
 other planets, showing that in sum and substance they dif- 
 fered but little from the laws of the Earth. In all things 
 there was law and order. 
 
 9. But now, after due consideration as to creative ener- 
 gies and their eventual evolutions to that of the form of 
 Man, caused some anxiety to the mind of a little blossom 
 in her first teens. 
 
 10. Ainyahita well understood the connections of corre- 
 spondences in the elementary, mineral, vegetable and ani- 
 mal kingdoms, and had long since fathomed how by the 
 determination of sound the basic principle unto manifesta- 
 tion became revealed. 
 
 1 1 . Guided with that simple law of sound on the breath, 
 she had power to wrest from Nature the most profound 
 secrets. 
 
 12. To measure the distances of Zarvan Akarana were no 
 more of a task to her than were the manipulations of a 
 counting-board,* while the courses thru ether were as much 
 a matter of fact as was the regularity of polar streams 
 and their periodical changes induced by gulf currents. 
 
 13. Ainyahita had learned her lessons rapidly while per- 
 forming her duties with obedience and without a single 
 thought for recognition or the hope of a reward other than 
 that she might wax stronger and grow wiser in order to 
 shoulder greater responsibilities, responsibilities which thru 
 performance become a source of joy. 
 
 planet. The South Pole, however, has seven craters. The diameter of its 
 chief crater amounts to about 250 miles, and that of the smaller ones to 
 about 30 and 140 miles. The crater of the North Pole looks mostly like the 
 disembogruement of an apple, when its stem is pulled out, and is, as it were, 
 the mouth of the Earth, in an attitude of taking: its food; whereas the 
 craters of the South Pole are like a canal of discharge, which empties all 
 its excrements periodically, as the lava from a volcano. 
 
 * Counting- board: A multiplication-table of a number of balls on rods 
 for the convenience of ready computations. 
 
 (99) 
 

 Sfo 
 
 THE stars still adorned the altar of the vast Heavens, 
 while the Moon glided like unto the Mirror of the 
 Almighty thru the regions of Andervayi, reflecting the 
 objects in his path as reminders unto the ever-presence of 
 the countenance of God in all things. Gouds moved 
 about like veiled priests and prophets in the performance of 
 a bloodless sacrificial offering, reading the stations of the or- 
 der of service in the language of symbolic drawings no 
 man could transpose into a tongue sufficiently intelligent 
 to convey to a mind, not brightened with the radiations of 
 the world-sustaining Luminary, the full import of their 
 meaning. 
 
 2. All was stillness but for the rushing of the waters of 
 Sanpu, who sang a cantata before the altar of the Hea- 
 vens, lauding the Lord God Mazda and His ever-victorious 
 Associates. With the song of powerful Sanpu the breasts 
 of Ainyahita rose and fell in perfect rhythm, with the 
 breath suspended periodically to listen to any omen or sign 
 that might come to her upon the waves of the still, small 
 voice. As the countless rapids of Sanpu in their proces- 
 sional seemed lost in the whirlpool of volumes of waters 
 bound for Vourukasha, their clear sonorous voices growing 
 fainter and fainter, Ainyahita's right ear followed them 
 with raised intensity. 
 
 3. A flash of lightning zigzagged over the polar sky and 
 simultaneously with it the inner light of consciousness 
 enkindled the fire of love before the altar of Ainyahita's 
 heart, the flames of soul revealing the ever-presence of 
 Mazda. The breasts ceased to heave, but the heart flut- 
 tered rapidly in anticipation of a word from the Lord God 
 Mazda. With hands folded over her breast and her eyes 
 
 m 
 m 
 
 If} 
 
 :\\v**.\ 
 
 ^ 
 
 
fixed on the sign of Urva* level with her eyebrows, she 
 paused to listen, when a voice most tender and sweet, so 
 near her heart and yet so distant from vision or touch, 
 spoke, saying: 
 
 4. "Ainyahita, thou pearl of Heaven and diadem of the 
 Earth, why up so late when all the world lies in repose 
 under the cover of the night, dreaming of sweet lullabies 
 of a long-forgotten past? . . . Be at ease! Peace 
 come to thee! Never shall the Lord God Mazda search 
 the innermost of thy being to discover the motive of thy 
 watch-keeping, knowing that altho in the world thou art 
 not of it, and for this reason hast no part in its fancies of 
 a fictitious existence, from the dream whereof men sud- 
 denly awaken at the hour of their departure only to learn 
 that they had overslept themselves and with it had lost a 
 golden opportunity which to recover they are compelled to 
 wander thru the labyrinth of destitute manifestations, 
 stricken with blindness at the splendor of awakening, los- 
 ing sight of the Khinvat and thus are prompted to fall into 
 the pits of superstition they had once fancied in their 
 magic illusion of self-delusion." 
 
 5. Ainyahita bowed in reverence, saying: 
 
 "O Lord, great is Thy wisdom; greater still is 
 Thy compassion. But how can a form he restored 
 again to its former state where the breezes have 
 dried it and the wind has swept it away; or where 
 the water has carried it off, or the fire has consumed 
 it ? How can such become resuscitated, resurrecled 
 or incarnated again ?" 
 
 6. And the Lord God Mazda answered thru the still, small 
 voice, saying: "Ainyahita, if I have established my wisdom 
 
 5 1 
 
 v 
 
 * Urva: The sign of Taurus, the thought of strength due to a successful 
 retentment of the life sperm, and freedom from passion conducive unto an 
 improved progeny. 
 
V 
 
 .% 
 
 and power thru my creation in the Heavens void of pillars 
 to rest their weight upon; of infinite splendor, bound- 
 less and vast; of incomprehensive magnitude, illumined 
 far and wide, with immeasurable depth and incomparable 
 height, and yet have given it stability greater than that of 
 thoroly tempered metal; when the order of my creation 
 and the laws of evolution are so intricate that they forever 
 defy the sharpest and keenest investigations of the wise of 
 the Earth; when the Earth exists thru me, the Earth that 
 carries the seed of corporeal life, and there is no other one 
 to uphold these uncountable manifestations; when it is 
 conceded that thru me Sun, Moon and stars with their 
 luminous bodies move in the firmament around their cen- 
 ter with absolute regularity and never deviate an iota from 
 their orbital spheres; when by me the grain is so ingeni- 
 ously created that once it is sown into the soil it forever 
 thereafter grows and multiplies by virtue of the intelligence 
 hidden in its glume, in the multiplication whereof no man 
 is able to determine which of them is the seed once sown; 
 when I have made manifold tints and colors for petals and 
 flowers that defy imitation; when to vegetation and other 
 objects I have inoculated the impetus of the fire of Life so 
 well devised that self-consummation is impossible; when 
 by me the babe in the mother's womb has been begotten 
 and passed thru processes of gestation imparting the deli- 
 cate network of the skin, the form of the nails, the com- 
 pounds of the blood, the shape of the feet, the intricacy of 
 the eyes, the beauty of the ears and the many other com- 
 ponent parts of perfection; when unto the waters I have 
 given invisible legs that they may run their course with 
 ease, on and on without ceasing, and emptying their treas- 
 ures wherever they please; when I have created the clouds 
 with their ever-changing shapes, to bring water unto the 
 Earth and to descend in rain according to her wish; when 
 1 have created the air, which thru the powers of atmos- 
 
 (102) 
 
 mi 
 
 m 
 
 i// 1 
 
 m 
 
 tfi 
 
 1 
 i. 
 
 
pheric pressure apparently rises from the bottom to the top 
 according to wish and will without being held in check by 
 human hands; each and every one of which are much 
 more difficult to create than it is to bring about restora- 
 tion, resurrection or incarnation, because unto resurrection 
 come to my assistance all of the things that were, while 
 before they were formed and made there was not anything 
 there to make them out of; remember, then, if that which 
 was not, came to be created, why then should it not be 
 possible to restore what once was? At a time of restora- 
 tion the bones shall be demanded of the spirit of the 
 Earth, the blood from the water, the hair from the plants, 
 the Life from the fire, because at the time of creation 
 these have been granted to the body. " 
 
 7. At this instant the still, small voice had grown so 
 faint that not another word could be discerned intelligently 
 and Ainyahita's heart began to flutter at the vastness of 
 thought and the magnitude of her investigation. Thou- 
 sands of ideas crowded upon her mind until under the 
 weight of mental pressure she could bear the train of 
 thoughts no longer, and upon her knees invoked the angeis 
 of God to assist her, saying: 
 
 "(May £Ma%da be rejoiced and His Associates 
 continue to be victorious. (May it come unto me 
 at this hour or at the hour of convenience, who, 
 how and why Man may be restored to conscious- 
 ness, that my ever-searching mind may be at ease 
 and the heart find Peace, while with my mind soar- ' 
 ing far above the terrestrial the never-ending realms 
 of the celestial, illumined by the powers of recollec- 
 tion, reveal unto profit all the treasures of Ahura 
 Ma%da in accordance to my wish and humbleness 
 of spirit 'Be it so. Amen" 
 
 (103) 
 
r? 
 
 AND the fravashis of the angelic company descended 
 into the circumference of Ainyahita's aura at the 
 hour of repose, weaving the veil of vision about her soul, 
 saying: 
 
 2. "Ainyahita, thou blessed one of the blessed, hail unto 
 thee and thy kin; thou art highly favored among the 
 favorites, and the Lord God Mazda is ever with thee at the 
 hour of thy watch. Thou hast found grace before thy 
 God and the congregation of the Lords and we are with 
 thee. 
 
 3. "Let not thy heart be troubled with matters apper- 
 taining to the future distant days, still to satisfy the specu- 
 lative side of thy nature be this thy pleasure that in a pro- 
 cess of resurrection first of all the purest are restored, then 
 the faithful and the believer, and lastly the rest of human- 
 ity. In the fulness of time of one generation,* one time 
 and one part of a time the Soshyans shall succeed in re- 
 storing all the departed of that cycle of generations, t All 
 men are restored, the just as well as the unjust. Every 
 human being whose life has departed from him shall be 
 restored. 
 
 
 * Generation, Time, Etc, One generation consists of forty-five years; 
 one time is equal to nine years; part of a time is three years. 
 
 t First, the bones of Gayomard (the first man and king - , who ruled on a 
 mountain, and was also called Gar-shah, the king- of the mountain), then 
 those of Mashya and Mashyoi (the ancestry of the world, man and woman 
 who, according to the legend, "thru affection at first ate up their own off- 
 spring"), then those of the rest of mankind are roused up ; in the fif tv-seven 
 years of Soshyans they prepare all the dead, and all men stand up; whoever 
 is righteous and whoever is wicked, every human creature, they rouse up 
 from the spot where its life departs. Afterwards, when all material living 
 beings assume again their bodies and forms, then they assign them a single 
 class. Of the light accompanying the Sun, one-half will be for Gayomard 
 and one-half will give enlightenment among the rest of men, so that the 
 soul and body will know that this is my father, and this my mother, and this 
 is my brother, and this is my wife, and these are some other of my nearest 
 relations.— Bunclahis xx.\;7-9. 
 
 (104) 
 
 Qy£ 
 
 .-^kcc^ 
 
4. "Then when Man shall have received unto himself 
 the whole corporeal world and shall recognize in body and 
 soul the destiny of perfection, caste and class conscious- 
 ness shall cease. One-half of the light now with the Sun 
 of Righteousness shall illumine the mind and the other 
 half shall enlighten the manifestation so that the body and 
 soul may recognize thruout the whole human race Father, 
 Mother, Brother, Sister, Beloved and Child, and all those 
 near and dear to them thru ties of relationship celestial and 
 terrestrial. In that state of recognition the soul will ask of 
 the body and the body in turn will ask of the soul as to 
 the negligence in the performance of corresponding duties. 
 
 5. "And whichever one is found to have been negligent 
 will feel the fulness of shame and will suffer agony for 
 three nights, during which time the sufferings will be equal 
 to the suspense of eons of time, until the entity of the soul 
 recognizes the body and remembers the deeds done, and 
 realizes the Intelligence of the Infinite in all His handiwork 
 and acknowledges praise unto every existing thing. Then 
 there shall be no further need of efforts, for all things shall 
 continue with ease at the hour of magic spell. The a^ed 
 will turn into the vigor of manhood and the child will 
 grow into the knowledge of youth. 
 
 6. "Altho Man will continue his labors in this world 
 procreation will not be his lot unto salvation but that of 
 choice. Unto every man shall be given the veil of lasting 
 strength, and to one and all shall be revealed the elixir of 
 Life that has been withheld from the wise of the Earth, 
 who shall be made fools in the presence of the ever 
 Faithful. 
 
 7. "And in company with all the children of the hea- 
 vens and the children of the Earth since the world begun, 
 to issue forth from out of the universal womb of Time, 
 and all the Associates Victorious of all tongues shall pro- 
 nounce this holy wish: 
 
 (105) 
 
 k 
 
 
 v 
 
"O Lord God [Ma^da, Thou art so great and yet 
 so tender, so sublime and yet so humble, that I am 
 put to shame in the presence of Thy boundless, com- 
 passionate love. {May my mind never entertain a 
 thought to screen Thee from my sight; may never 
 my lips utter words that veil Thee from my pres- 
 ence; may I never perform deeds that will cause 
 Thee to be distant unto me. [May Thou ever be 
 rejoiced and Thy ^Associates continue to be victori- 
 ous. Permit me, even me, to add my humble sac- 
 rifice and a sacrifice worth being heard of, that 
 thru the performance of my duty in the spirit of 
 Mryama I may be worthy of the association with 
 the redeemers of the covenant and be found trust- 
 ing in all my agreements. Be it so. eAmen." 
 
 (106) 
 
 v/i 
 
 \1 
 
 I 
 
 
 $&£. 
 
i#! 
 
 
 P 
 
 * 
 
 
 TEARL TWELVE 
 
 tAlNYAHITA *AND THE SHADOW 
 CHAPTER I 
 
 KHORSHED proudly held his head as he drew the 
 reins of his thousands and tens of thousands of 
 swiftly galloping steeds. He seemed to be run- 
 ning a race with his chariot as up the steep hills 
 of Andervayi he ascended, leaving clouds of 
 ethereal dust behind him in testimony of the season's as- 
 cendancy. Nothing could induce him to halt; even an 
 occasional growl from the North, threatening to barricade 
 his pathway toward the West, Khorshed treated with silent 
 contempt and only all the prouder he raised his head, 
 reflecting the Mirror of the Almighty* in its thousands of 
 crystal colors defying description. Only when a lamb- 
 cloud, interlaced with heliotrope ruffles of the season's 
 ascendancy, crossed his track, would he draw the reins of 
 his swiftly traveling sunbeams and throw a glance at her, 
 followed by a gentle smile betraying the chevalier of royal 
 descent, t 
 
 * Mirror of the Almighty: Sun. The Sun, as the mightiest light, is an 
 especial terror to all evil beings who work in darkness. The immortal Sun, 
 shining in his brightness, is surrounded by the hundreds and the thousands 
 of the heavenly Yazatas (luminaries, spirits, geniuses, angels), spreading 
 abroad brightness and portioning it out on the Earth, for purification and 
 increase of the world. 
 
 t Royal Descent: To Ainyahita and all the Avestan Sages every object of 
 Nature and the Universe, in as far as it was the direct emanation of the ef- 
 forts of the Infinite— the Lord God Mazda and His Associates— carried the 
 seal of royalty, so that the Avestan philosophy itself is considered to be royal 
 in principle but, owing to its complexity, democratic in application. This 
 spirit of nobility in character and democracy in ready application to gov- 
 erning conditions and environments makes the Avestan people particularly 
 conspicuous and superior in manhood and womanhood when compared 
 with other tribes. It is the consciousness of their royal descent that makes 
 them chivalrous. 
 
 
(+3r>fi 
 
 * 
 
 2. The waters of Sanpu basked in the liberal showers of 
 Heaven's rays, and prattled and smiled with merry-making 
 while rushing down the swift currents of the joyous 
 stream, and carried by their light and nimble feet, holding 
 hands with one another, the heavenly dewdrops laughed 
 with exceeding cheer when skipping in gleeful company 
 over the bounding rapids. 
 
 3. The lone trees along the river strands set their leaves 
 a-dancing as the lips of Vayu passed the kisses of Khor- 
 shed from one to the other and, nodding their crowns in 
 approval of the renewed covenant made thru Time and 
 Eternity, they paid their highest compliment thru the 
 voice of Vayu to the messenger of the glorious Light. 
 
 4. The grassblades and flowers upon the fields vied 
 with each other in their toilette-making and Kasha trimmed 
 her head with a gear of exceptional dimensions to please 
 her many suitors, while the buttercup put an extra layer of 
 rouge upon her face, the secret of its making she with- 
 held from her inquisitive neighbors, and the prim pansy 
 drew out her petals, giving them a penible brushing to 
 bring out the softness of their texture. 
 
 5. The birds cleared their throats and in concerted tact 
 displayed a harmonious improviso to which the elements 
 arranged a timely accompaniment. 
 
 6. Beasts and reptiles gloried in the sea of light lavished 
 upon them by the ever-generous Luminary, and in their 
 bath nodded their heads in approval of the order of things 
 in Nature; while butterflies, bees and bugs busied them- 
 selves here and there in search of useful labor that their 
 talents might be exercised toward accomplishments assur- 
 ing advancement in the Wheel of Chance.* 
 
 7. The cattle and sheep converted the luxurious growth 
 Mithra so generously bestowed upon the wide pastures of 
 
 
 K 
 
 m 
 
 <? 
 
 ¥ 
 
 * Wheel of Chance: One of the attributes of Fortune, the emblem of 
 mutability. 
 
 (108) 
 
n 
 
 the Laya* and Tanga rangest for the furtherance of the 
 horn of plenty to the delight of the keepers, while the 
 many well-cared-for dogs their watch were keeping that 
 nothing might disturb the peaceful operations of their 
 charge. 
 
 8. Ainyahita watched with interest Nature's panorama 
 and its continuous change of scenes, enjoying every part 
 of the efforts by the Spirit of the Times so ingeniously 
 directed. The phenomenal, in sympathy with the thought 
 in her heart, answered in their soft voices to every query 
 made by her and there was nothing that was not disclosed 
 before her mind. 
 
 9. Still at moments of comparison between the objects 
 of sense ideas would force themselves upon her which, 
 upon reflection, even tho but for a fraction of time, sug- 
 gested deductions contrary to her knowledge of the designs 
 of the Infinite Lord God Mazda. Ainyahita would at 
 once change her thought current at such moments of 
 temptation and gazing at the objects of Andervayi, con- 
 centrate upon the perfect and sublime in Nature, dispelling 
 the delusions of error. X 
 
 * Laya: A layer, carrier or a chain as applied to Hima-laya or snow-car- 
 rier, snow range, snow chain, etc.; by the ancients compared to the left 
 chest of man back of which lies hidden the heart of the Earth. 
 
 t Tanga Ranges: A northern extension to the Himalaya mountains, 
 with a chain of nearly 1800 miles, with numerous mountain peaks as high 
 as any of the Himalayas. This range has only just recently come to the no- 
 tice of explorers and is not found on maps previous to 1910. 
 
 i Delusion of Error: A low degree of truth is error as much as a low 
 degree of heat is cold, a low degree of life is death. The lowest is the one 
 extreme in the Infinite, which is unconscious, while the highest is the 
 other extreme, which is super-conscious. In either state there is no mani- 
 festation. The happy medium alone, controlling the one and governing 
 the other, enables the entity to realize all of the qualities and properties 
 unto possibilities. In dispelling the delusion of error one necessarily rec- 
 ognizes a power greater than the one about oneself, since a power inferior 
 to one's own can not give strength any more than a warmth lower than 
 one's own can give heat. Man is the happy medium who stands 'twixt Earth 
 and Heaven, attracting unto himself the laws celestial and laws terrestrial 
 unto an equilibrium, manifesting the height and depth of being in the 
 ever-presence of God on Earth. 
 
CHAPTER 
 
 AINYAHITA was satisfied that the things of Heaven and 
 the objects of the Earth were well devised and in 
 their order, and as she was about to laud the Lord God 
 Mazda, a Shadow passed her mind and, looking behind her- 
 self she saw the reflex* of an inherited tendency materializ- 
 ing into Angro Mainyus, who bowed before her with all 
 the courtesy of well-acquired etiquette. 
 
 2. Ainyahita answered the compliment with a sweet bow 
 of a well-behaved child, t still her eyes betrayed surprise at 
 the sight of an unwelcome guest she had not summoned. 
 
 3. Angro Mainyus caught her thought and answered, 
 saying: "Ainyahita, thou pearl of Heaven and diadem of 
 the Earth, praise be unto thee and thy kin; praise be to thy 
 steadfastness in the promotion of thy first estate. I am 
 
 *Reflex: In the Avestan philosophy the reflex appertains to the phe- 
 nomenal, the illusionary or Matter, come down to man thru the lineage of 
 ancestral ties. It was believed that the entity of man is that of God and it- 
 self nothing - less than God himself, free from changeability, but as to Mat- 
 ter man was considered as the evolved part from the animal, that again 
 from the vegetable, the latter from the mineral and it from the elemen- 
 tary. In man only God manifested, but at the same time the characteristics 
 of the whole animal creation abide with man, so that it was man's privilege 
 to be like a dog, a fox, a bull, a beast, while the dog, fox, bull or beast could 
 not make of himself a man or God. Man in controlling the characteristics 
 of inheritance according to condition and station had power to be a God. 
 Failing to do so, he would be controlled by inherited tendencies, not oniy 
 exercising the animal propensities, but in missing his mark would fall be- 
 hind the animal, thus falling 1 below the brute. The slightest of a doubt as 
 to the order of things in creation and the slightest of negligence in the 
 ascendancy of faith turned into reflex of inheritance begotten of the ani- 
 mal nature and with it attracted not only the animal endowments flowing 
 in the blood, but thru insufficient discrimination and judgment of creation 
 and its counterpart, their correspondence and relation attracted adverse 
 tendencies destructive to the progress of man in the knowledge and under- 
 standing of Infinite designs. 
 
 t Well Behaved: Even the adverse conditions thru life are to be treated 
 courteously. We are to be thankful not only for all the good that comes to 
 us, but to be thankful for the obstacles thrown into our path, as in this wise 
 only we realize our strength and power of character. Be thankful for what 
 we get and for what we never receive, no matter how strongly we wished 
 for it. 
 
 
 i 
 
 \ ml 
 
here in answer to a desire, a desire bordering on doubt, 
 that I may be just to my calling." 
 
 4. Ainyahita could not recollect any such desire and she 
 answered: "Angro Mainyus, the Lord's counterpart, I re- 
 member not that I should have summoned thee, who art 
 the last of all in my mind to be considered worthy of 
 citing." 
 
 5. "Ah," responded Angro Mainyus, "nevertheless I am 
 here to remind thee that thou didst think of me because 
 of a suggestion of doubt that rose in thy mind while pon- 
 dering upon creation, and lastly upon the existing differ- 
 ences among thy kin and humanity. I am not welcome, 
 I know, but I must follow my vocation that to that extent 
 I may be found faithful at the hour the Great Morning* 
 shall appear. I am not of myself; neither am I what I am 
 thru any of my efforts. I am the child of circumstances, 
 having missed the mark in my aim and thus lost a golden 
 opportunity that shall not come again until all the children 
 of Man are redeemed by their own blood." 
 
 6. "Angro Mainyus, thou speakest like unto one of the 
 Associates of God; thou speakest as one in authority." 
 
 7. "Ainyahita, speak not of authority to me, as there is 
 no authority othert than that of Mazda, whose authority is 
 that of justice." 
 
 8. ' 'Angro Mainyus, thou speakest a great truth. Why, 
 then, dost thou not turn into the ranks of God's Associ- 
 ates ?" 
 
 9. "Ainyahita, were I an individual I could, but as I am 
 a part of a stupendous conglomerate I can notj until Father 
 
 * Great Morning: At the last judgment, when the Soshyans and his as- 
 sistants, by order of the Creator, Ahura Mazda, give every man the reward 
 and recompense suitable to his deeds; when the renovation arises in the 
 Universe by Ahura's Will, and the world is immortal forever and everlast- 
 ing.— Bundahis 30:32. 
 
 t Why callest thou me good— there is none grood but One, that is God.— 
 Math. xix:17; Luke xviii:19. 
 
 t Reminds one of Luther at Worms, saying: "Here I stand ; I can not do 
 otherwise ; God help me. Amen." 
 
 (Ill) 
 
 A 
 
r : 
 
 Time lifts the heavy veil that shrouds me in mystery and 
 holds my fate. I turned traitor to the covenant, but my 
 followers are by far more wicked, and by their chains of 
 promises they create a luminary about me whose glitter- 
 ings grow into dimensions of a throne, the position 
 whereof I can not leave lest I meet annihilation." 
 
 CHAPTER III 
 
 ' ' A NGRO MAINYUS, were thou to turn to the Lord 
 ** God Mazda, could not by an understanding a re- 
 lease be granted thee?" 
 
 2. "Nay, Ainyahita, nay, for I am the servant of the 
 Lord God Mazda and compelled to work out my self- 
 imposed plan before His very sight; a plan I voluntarily 
 headed, the promotion whereof is now my lot." 
 
 3. "Dost thou think of succeeding in that plan?" 
 
 4. "Never, Ainyahita; never, this I know. But 1 am 
 not alone; I am the crystallization of rebellion, and as such 
 am counseled by two-thirds of the army of fallen intelli- 
 gences." 
 
 5. ''Will thy redemption ever come to thee, Angro 
 Mainyus?" 
 
 6. "Yea, when our great structure of pretense and 
 claims has fallen into oblivion and all the demons are 
 defeated." 
 
 7. "And what will defeat them?" 
 
 8. "Exhaustion of their own cunningness in the network 
 of complications whereof they will entangle themselves and 
 be caught in self-destruction." 
 
 9. "Wilt thou then be free from the ties of demoniacal 
 regions and join the associationship of Mazda to continue 
 in the operations of the good creations and evolutions?" 
 
 (112) 
 
 2 
 
 W 
 
 
 a 
 
 
 i 
 
 r. 
 
 
10. "Ainyahita, once an entity has fallen from its es- 
 tate, once a golden opportunity is lost, it is not an easy 
 matter to come into friendship with Mazda and His vic- 
 torious Associates. My lot is not that of victory but one 
 of mischief. To atone for my deliberate choice I must 
 now pass thru all the strata of creations and evolutions; I 
 must go step by step from species to species and all the 
 classification of the order of things before the countenance 
 of Mazda will smile upon me in the form of a manifesta- 
 tion in Matter, the only means unto salvation and glory. ' ' 
 
 O 
 
 ft 
 
 CHAPTER IV 
 
 * * f^ ANST thou not manifest in human form, then, O 
 ^— # Angro Mainyus?" 
 
 2. "Not in a form I could call my own. I and my 
 partners can only take possession of those in manifestation 
 by whom we are made welcome, and thru them we per- 
 form their part of selfish motives. Wherever we succeed 
 in reaching the desired ends culminating to their destruc- 
 tion, prompted by free choice and agency, our own salva- 
 tion is assured and hastened, a salvation that depends upon 
 the destruction of those disobedient to the order of crea- 
 tion." 
 
 3. "And who are those unto whom thou hast power to 
 take possession of?" 
 
 4. "They are those of my association who in the event 
 of time turned away from us, and isolated thru counter- 
 creation, repented of their ways and eventually were per- 
 mitted to enter the Wheel of Chance, but born into human 
 flesh before their allotted time, they became anxious to 
 make good the lost opportunities of the past, and without 
 thought of consequences seized their chances, working 
 their ways into positions of authority and government, 
 
 (113) 
 
 ^^f^CO 
 
 »»n»wfnwMiw i 
 
swaying the scepter of power over saint and sinner alike. 
 Those are in our charge, and we are duty bound to pro- 
 mote their plans of fiction and illusion with all the cun- 
 ning devices at our command, that thru the maturity of 
 their destructiveness the day of our release may be has- 
 tened, as the death of an unfaithful servant is the life of 
 an unfortunate demon, who believes* in the power of God 
 and trembles for his soul, while the unfaithful cares neither 
 for the Lord nor the devil only in as far as he can use 
 either for his selfish ends." 
 
 5. "Angro Mainyus, tell me, then, why should the Lord 
 God Mazda have permitted such a state of affairs; He who 
 is so wise and who knoweth all things?" 
 
 6. "Ainyahita, it was not the wish and will of the Lord 
 God Mazda to enter into combat. We have voluntarily 
 ventured^ and the result prompts experiences of a nature 
 neither conducive to our welfare nor additional to our 
 glory. Thou art blessed, indeed, Ainyahita, not having 
 considered thyself His equal to the extent of absolute sepa- 
 ration when in the realms of ether; but then thou hast 
 never been in the presence of the Lord God Mazda; thou 
 hast had no opportunity to betray His confidence, and for 
 this reason thou showest a sincere desire to come into His 
 presence here and now. I and we were in His sight in the 
 beginning of days, but we appreciated not our opportuni- 
 ties, and because of our close ties forgot that honor be to 
 Him to whom honor is due, and conscious of His great- 
 ness, as well as in the possession of His designs, we sepa- 
 rated in the opposite direction of Space, where in the event 
 
 * James ii:19: Thou believest that there is one God; thou doest well; 
 the devils also believe and tremble. 
 
 t Jude 6: And the angels which kept not the first estate, but left their 
 own principality, he hath reserved in everlasting- chains under darkness 
 
 unto the judgment of the great day. II Peter ii:4: God spared not the 
 
 angels that sinned, but cast them down to hell and delivered them into 
 chains of darkness, to be reserved unto judgment. 
 
 m 
 
 1 
 
*9tA<fr 
 
 Mf 
 
 of Time I, the son of the Great Morning Dawn, the beloved 
 one at His bosom, drew the greater part of intelligences 
 unto me, casting my operations upon the already created 
 realms to hasten my ends only to find I was too late, for 
 creation was not only completed, but also in perfect har- 
 monic action. For this reason my associates suggested 
 counter-creation * which altho showing relation to the evo- 
 lutionary strata proved void of correspondence, and our 
 incarnation or coming into flesh was made utterly impos- 
 sible. Unable to find the connecting link of things, a 
 secret withheld even from the beloved and to be imparted 
 only at the end of days, new ways unto delusion had to 
 be and still have to be devised as the last resort." 
 
 7. "But how is it that thou hast control over the greater 
 part of mankind; are they of thy former ties who repent 
 and enter the Wheel of Chance?" 
 
 8. "Ainyahita, thou pressest me to reveal to thee my 
 greatest secret, a secret I am duty bound to withhold even 
 from the Saints of God lest my own redemption be 
 deferred." 
 
 9. "Angro Mainyus, I promise it to thee that I will 
 bring a sacrifice unto the bestowing of the day of thy re- 
 demption if thou tell it to me, for a secret it can not be to 
 the Lord God Mazda." 
 
 10. "Not to the Lord God Mazda, but to the Saints on 
 Earth. Before the Lord nothing is hidden, nothing is 
 obscure. He knows it all, but should His Saints on Earth 
 know it all, and before they have reclaimed the share of 
 
 * Counter-Creation: The leading: idea cf the most ancient religion, ex- 
 pressed in the Gathas, the hymns written by the prophet Zarathushtra, was 
 monotheism; his so-called dualism was merely the principle of his specula- 
 tive philosophy— a supposition of two primeval causes, of the good God and 
 of the evil God. Ahura, the good principle, or grood cause or good God, 
 created all things that were made grood. Angro Mainyus, the evil princi- 
 ple, or evil cause, or evil God, counter-created all good things and thus cre- 
 ated all evil things and beingrs like plagues, all kinds of diseases, thieves, 
 robbers, heretics, etc. 
 
 »' 
 
k 
 
 the Earth assigned to them, they would cease to labor unto 
 redemption and straightway return to His realm. For this 
 reason I am pledged not to tell." 
 
 CHAPTER V 
 canst thou then tempt the Saints of 
 
 "T ELL me > 
 
 I God?" 
 
 2. "Tempt I can and do, that I may prove myself thru 
 them, but farther than that I can not go. I can not erect 
 in them my throne; I can not raise them into positions of 
 authority. I myself never attempt to tempt, as every de- 
 feat weakens the possibility of my Wheel of Chance. 
 But my associates, who thru pretense of conversion enter 
 into human flesh, these do all the tempting and testing, 
 playing havoc among the Saints, in that way assuring to 
 themselves prestige among their own kind and authority 
 over all." 
 
 3. "Angro Mainyus, I thank thee for this kind informa- 
 tion, as it solves many a difficult passage in the realm of 
 Matter to me, and now may I ask thee to tell me, if thou 
 may, how these ignoble entities can ever incarnate without 
 passing the established order of creation." 
 
 4. "Ainyahita, this is not difficult to discover. The 
 Saints take mercy upon the helpless tendencies in the 
 ethereal as well as in the material, and thus thru compas- 
 sion and love give them a part in their achievements, 
 calling them into an inheritance that imparts to them 
 the pleasures of incarnation. These in turn become sus- 
 ceptible to the influences of their former associates, and 
 prompted by passion, draw from the undeveloped and per- 
 ishable all the entities of the fallen realm, giving unto 
 them tabernacles which are recklessly dealt with, as any- 
 thing not rightfully earned never is appreciated. These 
 
 (116) 
 
 Mr 
 
 tV/f 
 
 
 f\ 
 
 [?? 
 
Wm 
 
 traitors in their madness force the very powers in Nature 
 to assist them in ruining themselves and their own kind, 
 who in their blindness follow suit and in this way compli- 
 cate the plan of salvation, confining me to my position as 
 their chief. And for this reason the chiefs among men 
 are children of circumstances, while those who devise ways 
 establishing such positions are by far more seriously to be 
 considered than an authoritative institution. These de- 
 mons in flesh find it to their advantage to push their vic- 
 tims into responsible positions that thus they may in turn 
 gain favors thru them, favors that they abuse and then put 
 all the blame upon their authorities, and the more authori- 
 ties they succeed in establishing, the greater the power of 
 destruction, for they value not what they inherit thru the 
 efforts of others.' ' 
 
 5. "Angro Mainyus, thou speakest as if thou disap- 
 provedest of thine own plans and means." 
 
 6. "Ainyahita, I once favored the plan because of my 
 inability to foresee the future, but I do disapprove of the 
 means used by my associates and their numerous agents. 
 True, I hold the position of authority, but could I hold it 
 if I stood alone? Would I be in authority if there were 
 none to create it? 1 am but the answer to a demand. ! 
 myself am not anything, and yet in majority I am every- 
 thing. Still I am not a reality. I am but the Shadow 
 and yet the scare unto all who created my position. Such 
 a position is a most strenuous one, and those in Earth 
 authority, like unto myself, are only the tools for the fur- 
 therance unto destruction of those doomed to die the sec- 
 ond death, to pass thru eons of time as blind forces, never 
 to return as factors into the design of Mazda. May it 
 
 • j come to me that I myself be spared to ever strive for au- 
 j thority lest I forget my relation unto the Lord God Mazda. 
 Yea, I believe in the possibilities of God and tremble at the 
 recollection of our once cherished association. May 
 
Mazda be rejoiced and His Associates continue to be vic- 
 torious until upon this entity of mine the rays of that 
 most glorious morning shine that holds for me the 
 much longed-for release and after many days bring Rest 
 and Peace." 
 
 7. With the last words but faintly spoken the Shadow 
 lengthened until overshadowed by his own pantomime he 
 became indistinct as to form. Ainyahita followed the 
 phenomenon with her eyes up to the very mountain-top 
 just in time to catch a glance of Khorshed as he waved 
 his white hand* bidding her sweet repose. 
 
 8. The cattle and sheep furrowed thru the deep shadow 
 toward their resting places, while Ainyahita followed them 
 with light feet but a heavy heart, occasionally releasing a 
 flood of tears in the hope that Angro Mainyus might find 
 grace and be redeemed at the hour the Great Morning shall 
 appear. 
 
 r*. 
 
 * White Hand: In mountainous regions, when the sky is perfectly 
 clear, the sunset grows quite phenomenal, frequently throwing- rays of a 
 transparent nature ag-ainst the turquoise blue, giving- the appearance of a 
 perfect hand in white, called the white hand of khorshed. The white hand 
 denotes recognition and means that he who views the sign of a hand in 
 white has been recognized and all the desires entertained are to be fulfilled. 
 The white hand and the hand in general plays one of the most conspicuous 
 parts among- the emblems of religions and other vocations peculiar to se- 
 cret organizations or sacred conclaves. Out of the white hand of Khorshed 
 have grown the diverse forms of worship and handclasps with their mani- 
 fold symbols. 
 
PEARL THIRTEEN 
 
 MNYAHITA JIND THE %OCK OF ANCESTRY 
 CHAPTER I 
 
 1. iMa^da, Thee I ever laud; 
 Evermore Thou art my God. 
 When Life's shadows o'er me sweep, 
 Then Thy Love comes to my Thought. 
 
 2. Thou who art the lead to all, 
 Quickening this terrestrial hall, 
 Giving Life to all that sleep, 
 Savior dear to all who fall. 
 
 3. In this grand celestial Space, 
 Where the planets vie and race, 
 Thou hast called me from the deep 
 Just to bask in light of grace. 
 
 4. Nothing can I ask of Thee 
 <tAs Thy Love flows e'en for me; 
 Earth is full of milk and food, 
 Making Life so full and free. 
 
 5. cMa^da, hear my humble cry, 
 Recognise my sob and sigh; 
 
 "But for Thee my heart shall beat, 
 Never let sweet mem'ry die. 
 
 6. Even I shall in this birth 
 Evermore reclaim the Earth; 
 Unto Thee a dwelling-place, 
 To Associates a hearth. 
 
 ^W 
 
mji 
 
 CHAPTER II 
 
 AS WITH her flocks she traversed the new pasture fields 
 Mithra so graciously blessed with abundance, Ainya- 
 hita played and then alternately sang a song as old as her 
 ancestry, accompanied by a melody peculiarly set as to 
 rhythm and yet in accordance to the laws of harmony. 
 As the notes would draw out the depths of her soul, the 
 cattle, as if keeping time with her song, would draw upon 
 the grassblades, calling forth the scale of the vegetable 
 kingdom, adding to the music pealing from the instrument 
 and the vocal cord. 
 
 2. Ainyahita was very happy and the immense flock 
 with her. Khorshed was in his very best, as if on his way 
 to a wedding, while Vayi unwrapped the exquisitely tinted 
 blue of Ether displayed on festive occasions of exceptional 
 renown. Here and there a flock of lambclouds made 
 themselves visible, moving as slowly as their correspond- 
 ents below and as if, like the latter, feasting upon the 
 beauty of Nature. 
 
 3. Ainyahita sang and played, watching Nature's phe- 
 nomena while her flock walked about in search of timely 
 treasures to delight the heart, and in their joy of discover- 
 ing the longed-for both sheep and lamb would at times 
 dance and hop for joy. Absorbed in the sweet music of 
 flute and voice, Ainyahita suddenly halted as her foot 
 struck against a rock which she at once recognized as the 
 %ock of Ancestry* If the foot pained her she did not 
 show it, for in the presence of so sacred a rock all sorrows 
 flee. At first it seemed to her as if an offense against the 
 sacredness of traditional belief, but upon second thought 
 she viewed the situation from a new standpoint. She 
 
 
 yfsA 
 
 * Rock of Ancestry 
 ones. 
 
 : Alow capstone holding the records of departed 
 (120) 
 
 
£#e! 
 
 noticed the rock had risen above the usual level and, loos- 
 ened from its former place, had fallen aside. In stooping 
 she saw to her surprise a number of copper plates* lying 
 buried beneath. 
 
 4. As Ainyahita was about to touch them her eyes fell 
 upon a most exquisite dainty flower of pure white and a 
 copper plate at the stem with the words glittering in the 
 brightest gold: "I live and live again!" 
 
 5. "Oh, thou springtime lily, hail to thee!" cried Ain- 
 yahita in ecstasy. "Tell me, if thou may, whither thou 
 comest?" 
 
 6. The rare flower of pure white, resting upon a stem of 
 golden color lined with distinct blue, bowed her head and 
 turned as if pointing to the grave. Ainyahita followed the 
 bidding and, lifting a loose stone, another flower equal in 
 purity to the first was disclosed, but otherwise the grave 
 was void of any other treasures than that lying at the root 
 of the first witness. 
 
 * Copper Plates: It was customary to make record of the departed 
 MJ upon copper plate, which was fastened by three ring's to other cor per 
 m 3 plates. These copper plates, owing to conditions and atmospheric changes, 
 e%l were said to turn into gold after many years. 
 f I 
 
 CHAPTER III 
 
 AS SHE pondered in contemplation over the Rock of 
 Ancestry that to her in her vision seemed to hold the 
 very secret of a life to be, and now finding it empty and 
 void of what she imagined, surprise mingled with terror 
 came over her, and as she anxiously gazed into the grave 
 cavity her eyes fell upon the white witness she chose to 
 call "springtime lily," and the spirit of the flower spoke 
 thru the gentle breeze, saying: " Ainyahita, what seekest 
 thou; is not life among the living? The dead stones can 
 
 >1 
 
 <fi 
 
 OtfCL 
 
not hold everlasting Life. Cheer up; arise in thy glory 
 and take up the thread of joy where thou hast left off. 
 Rejoice, for I and we are ever with thee; neither records 
 nor grave; neither language nor stone, can keep or sever 
 the bonds of relationship. We come and we go, but as to 
 me, I live and live again.' ' 
 
 2. With the last words the flower seemed to fade and 
 fade away while the copper plates turned bright and brighter, 
 and when the curiosity of Khorshed in his ascendancy 
 of daily run fell upon them the mystic plates had turned 
 golden, much to the surprise of the Luminary as well as 
 Ainyahita, who thought it all a miracle. 
 
 3. One more look and the flower had breathed her last 
 in the hands of Ainyahita, while the breezes carried the 
 spirit out into the open to reappear in the fields of Mithra. 
 
 4. "And what about the plates?" Ainyahita asked, and 
 an answer came to her from the hollow of the cave in a 
 sepulchral voice: "Give them to me, for they are of the 
 Earth and to the wise of the Earth they will be the means 
 unto controversy, a delight unto their learning, a learning 
 that will come to naught ere the Great Morning shall 
 appear." 
 
 5. Ainyahita did as bidden, placing the stone into posi- 
 tion, and as she arose, looking over the fields below, her 
 heart throbbed in rapture at the sight. She sang the song 
 of springtime, for everywhere she gazed the most beauti- 
 ful white and golden flowers peeped out of the dark cham- 
 bers of the Earth to greet her, proclaiming: "I live and 
 live again!" 
 
 mm. . 
 
 % 
 
 
 to 
 
PEARL FOURTEEN 
 
 R 
 
 I. 
 
 M 
 
 AINYAHITA AND HER ELEMENTALS 
 CHAPTER I 
 
 WEARY of crying:, Ainyahita leaned against a 
 rock, gazing at the Tree of Wisdom 
 wrecked by the Avenger of the Heavens, 
 with his powers of lightning leveling the 
 remnants of a once majestic tree to the 
 ground and withering its mighty trunk like unto a butter- 
 cup under the hoof of swiftly galloping and highly spirited 
 steeds. 
 
 2. Whenever the sparkling eyes of Ainyahita glanced at 
 the spot once holy unto her and realized the damage done 
 to the object of her concentration exercises she would sob 
 and sigh heavily, invoking the Holy Spirit most plead- 
 ingly to cast a ray of Wisdom into her darkened soul, 
 made gloomy at what she thought to be a great loss to 
 her. 
 
 3. Altho the Holy Spirit up to this hour readily 
 answered the summons made by Ainyahita, He made no 
 appearance now that she felt His need more keenly than 
 ever. Under the heavings of her anguished breast Ainya- 
 hita voiced an invocation, saying: 
 
 4. ' ' Thou most glorious and everlasting Lord of * 
 Lords, Maqda; whose names are as numerous as 
 the stars of the limitless heavens, permit Thy Holy 
 Spirit to appear in the form of His manifold attri- 
 butes that my grief may once more be restored to 
 joy, for I famish under the weight of a great sor- 
 row. 
 
 (123) 
 
 
rL 
 
 5. "Grant this, my wish, and I shall not be 
 loath to bring Thee a sacrifice worth being heard of; 
 a sacrifice unto the golden throne of Thy crystal 
 Heavens; a sacrifice unto TJjy ruby studded footstool 
 of Thy jeweled Earth; a sacrifice unto Thy golden 
 covering of overflowing goodness revealed thru sa- 
 cred service by Thy Living Word — the Avesta. 
 
 6. "Receive my humble prayers from the hands 
 of the ministering angels of the air and their asso- 
 ciates now intervening the Heavens and the Earth, 
 and pour out the fulness of Din* and z/lshif upon 
 my troubled soul. This is my wish. 
 
 7. "Grant it, Thou who art in the midst of the 
 congregation of Gods, and I shall continue to 
 breathe Thy greatest name. "Be Thou rejoiced, O 
 Ma^da, and may Thy Associates continue to add 
 to Thy glory by remaining victorious. So be it." 
 
 8. Hardly had Ainyahita finished her laud when a flash 
 of lightning zigzagging thru the clear Heavens startled her 
 and, catching her breath in a sob, she heard a voice as 
 from afar, saying: 
 
 9. "Ainyahita, thou purest of the diadems of the Hea- 
 vens and thou most precious of the jewels of the Earth, 
 why weepest thou? Canst thou not stand alone for a 
 single day and without company pursue the labors of thy 
 calling and perform thy duty well? 
 
 10. "Knowest thou not that thou art maturing and 
 about to enter thy womanhood, which sets thy dual na- 
 ture free and at liberty to choose from thy own ? 
 
 11. "Remember, yea, remember the Lord God Mazda 
 in His Sabbath day. 
 
 12. "He is not forever to remain in the creative state 
 now that order rules supreme. 
 
 * Din: Faith, t Asm: Solace, virtue. 
 (124) 
 
 M v 
 
13. "In His Sabbath He continues as it was in the be- 
 ginning, that we may take up where He left off, leaving 
 for us to do what once He has done. 
 
 14. "As once He has borne with us we are now to bear 
 with one another until we have reached the Sabbath of 
 our goal. 
 
 15. "Learn to outgrow the elementaries* as thy spirit 
 has outgrown the elementals.t and thou shalt become at 
 one with Mazda and His Associates. 
 
 16. "The Holy Spirit is ever ready to answer thy sum- 
 mons, but weeping whenever a new opportunity offers it- 
 self before thee to lead thee to a higher realm of under- 
 standing, the golden threads of spirit relation become en- 
 tangled and the spinning-wheel of Thought suffers defeat. 
 
 17. "At such moments Vayu, the promoter of the air, 
 becomes disturbed and Galama, the spirit of the Breath, 
 is stirred to uncontrolled action. 
 
 18. "Vigorous motions turning into emotions of a phy- 
 sical kind draw a network of elements that will curtain off 
 the heavenly hosts from thy soul, and even the Lord of 
 the Heavens and the Earths has difficulty to gain access to 
 His lamenting Associates. 
 
 19. "If thou weepest because of joy due to the recog- 
 nition of the handiwork of Good toward "Better, then the 
 
 . 
 
 * Elementaries: It was held by the ancients that the Infinite Substance 
 contained innumerable elements which were composed of elementaries in 
 variety as great as the objects upon the Earth or the stars in the firmament, 
 and for this reason allowed the individual existence of the complexity 
 manifest in Matter. 
 
 t Elementals: In the Panthology of the Avestan all the elements in the 
 process of creation bring- forth by virtue of relation the amalgamating sub- 
 stance which, when failing to express its destiny during the process of dis- 
 integration on the part of the elements, turn into elementals destructive in 
 their tendencies when coming in contact with the compact elements of a 
 living entity. By virtue of experiences gained these elementals are apt to 
 influence the life of the individual to an extent equally as destructive as 
 their own nature, but remain powerless where the individual denies and 
 annuls all relation with inherited tendencies. 
 
 (125) 
 
 \\jJm v\\ * 
 
 
 '^ -;:... ;i:*' . 
 
 
f^ 
 
 '4 
 
 veil of Space will be lifted and communion with Saints 
 and Gods is established. 
 
 20. "I, myself, have heard thy call and was ready to 
 follow thy bidding, but how could I pierce the density of 
 thy sorrow which thou hast created from out of thy own 
 volition? 
 
 21. "As one of thy associates I am ready to play my 
 part, and to aid and protect thee, as thou in turn protect- 
 est those entrusted unto thy care, but beyond my sphere I 
 can not go lest I interfere with the designs established by 
 common consent. 
 
 22. "Had I broken the density of thy sorrows I would 
 have been found guilty of treason and an accomplice of 
 Angroman.* 
 
 23. "Sorrow and grief, weeping and lamenting, will 
 not only hinder us from assisting thee, but will even veil 
 the face of Mazda from thy sight. 
 
 24. "It is the imposed sorrow of the children of the 
 Earth and their consequent dissatisfaction with the designs 
 of order that removes Mazda and His Associates from 
 their presence, leaving the unfortunates to their fate. 
 
 25. "Rejoice in the day of salvation and let the obser- 
 vation of thy daily duty tend to make thee happy, that by 
 virtue of thy shining countenance the glory of the Lord 
 God Mazda may be revealed in fulness, for the will of the 
 Lord is the law of Holiness, and Holiness is the Best of 
 all Good. So be it." 
 
 The shadow or veil of an Immature thought ; also adver- 
 
 iV 
 
 9 
 
 
ft 
 
 Alf? 
 
 
 CHAPTER II 
 
 WIPING the tears from her eyes, Ainyahita knelt down 
 upon the ground, kissing the Earth and drawing a 
 circle about herself with her finger of destiny.* This 
 done, she crossed her forehead, lips and breast and folding 
 her hands, lifted her eyes toward the remnant of the Wis- 
 dom Tree unfortunately struck by lightning, and said: 
 
 2. "Thou Spirit of the Holy Ones and Holy 
 Spirit of all the Intelligences Most Supteme, tell me, 
 if Thou will, if it be permitted to tell, why must I 
 suffer the loss of my sacred spot, and why should 
 the elements be permitted to destroy the objecls 
 raised unto the glory and praise of Him zvho is 
 the Lord of MIT' 
 
 3. "Ainyahita, thou who art highly favored and blessed 
 among the Blessed Ones, thy knowledge of things leads 
 thee to understanding whilst thy wisdom seeks relation to 
 the source of Wisdom — Din and Ashi. 
 
 4. "All I know, even I, who am one of the fravashis of 
 the Holy Spirit, is that the elementals delight to destroy 
 the sacred places raised unto the glory of Mazda and His 
 Associates. 
 
 5. "Still every occurrence transpires in accordance to 
 the Word of the celestial and the Law terrestrial. 
 
 6. "Nothing is done or can happen unless it is in ac- 
 cordance with the designs of the zAvesta. 
 
 7. "Anything more or definite in connection with the 
 Sacred Tree of Wisdom, either Din or Ashi, or the fra- 
 vashis of the tree itself, may reveal it unto thee. Not 
 that it be an infringement upon the Realm of Intelli- 
 
 
 * Finger of Destiny: Index fimrer, supposed to determine the charac 
 ter of the individual according - to size and form. 
 
.Iffl flK ft- 
 
 gence that I can say no more, but it would be uncourte- 
 ous to the agreement made by classifications were I to 
 speak out of my own fount of knowledge. 
 
 8. "Only when Wisdom is too much occupied and 
 using its own intelligence to better advantage in the fur- 
 therance of designs of the Heavens are we at liberty to re- 
 flect the wisdom of Mazda and His Associates, and have 
 permission to touch upon subjects we have learnt by 
 heart, but even then we are cautioned not to speak authori- 
 tatively, but merely in terms of suppositions and hypoth- 
 eses. 
 
 9. "May the blessings of Mazda continue to shower 
 upon thee and keep thee in favor with His Associates that 
 their fravashis may never grow weary administering unto 
 thee at the call of thy holy word and in accordance to the 
 tAvesta. 
 
 10. ''May Mazda continue to grant thee thru the Wis- 
 dom of Din strength for thy feet; 
 
 11. "Acute hearing for thy ears, that the sounds of dis- 
 tant hoofs may not escape thee and the whisperings of 
 echoes sound like unto the rolling thunders before thy feet; 
 
 12. "May He grant thee strength for thy arms and 
 power unto thy chest that thy nostrils may determine the 
 Breath of God and the sweet fragrance of His numerous 
 souls; 
 
 13. "May thriftiness come to thy whole body, and 
 alertness to the eyes like unto the vision of the golden 
 eagle, who, ninefold remote from the horizon of the Earth, 
 sees the frightful from the size of a fist to as little as the 
 brightness of a shining needle; yea, as much as a needle- 
 point, and fears not to gaze into the Luminary of the day. 
 
 14. "Hail, thousand times hail be to Him to whom 
 thou joinest thyself; 
 
 15. "Hail, yea, ten thousand times hail to Him to 
 whom thou attachest thyself; 
 
 (12S) 
 
16. "Hail unto thee and hail unto Him who is the 
 brightness and glory of the Heavens and of the Earth, 
 whose names are numerous, even Mazda." 
 
 CHAPTER III 
 
 LISTENING attentively to the messenger of Thought 
 Divine, Ainyahita felt the calm of her soul and the 
 tranquillity of her mind, while Peace filled the atmosphere 
 of her being. Her breath seemed arrested for a time, and 
 as she gazed upon the ethereal mirror of the Earth* she saw 
 the face of Vayu reflecting her peaceful countenance, and 
 in this state of silence she felt the gentle wave of air 
 whisper: 
 
 2. "Ainyahita, in this attitude even I, who am yet ele- 
 mentary, love you and mind not to be caught by the 
 waves of thy affections. 
 
 3. "I am good to thee when thou art good, but I can do 
 much better if thou directest thy movements the better 
 way. I am on either side, the constructive as well as the 
 destructive. I lead away the creatures or I lead them to. 
 As I am commanded, I do. 
 
 4. "In the heat of summer I carry the hot wind, and in 
 the cold of the winter I bear the biting frosts. 
 
 5. "I turn one way and any other way. Command 
 me and I will do your way. 
 
 6. "While you were in sorrow I had to carry the weight 
 of the elements to you, and this prohibited me from tak- 
 ing up the elementals ready unto liberation. 
 
 *J 
 
 & 
 
 * Mirror of the Earth ; The etheric realm in a state of tranquillity 
 conducive to a state of magic illusions created by virtue of the laws of re- 
 flection and refraction. Miragres or fata morgrana find their origin in such 
 a state of etheric phenomena, displaying - the objects of the Earth in a most 
 magfic manner to the bewilderment of the mind. 
 
 \j?i% 
 
 K 
 

 7. "Finding the breath door barred, the elementals in 
 their blindness turn into thee by virtue of the negative 
 currents of the mind, and in company with the weight of 
 retained elements, induce pain and sorrow to grow upon 
 thee. 
 
 8. "Command me in the name of Mazda and His Asso- 
 ciates and I shall pursue the path destined unto me." 
 
 9. And Ainyahita said: ''Thou kindred of the Holy 
 Ones, who art the life breath of the spheres, praise be 
 unto thee; thou art with cattle as thou art with men, thou 
 art with all and everywhere. Thou aidest us to drive 
 away doubt and remove the tempter's snares; in the up- 
 permost spheres and in the undermost places of thousand- 
 fold darkness thou art and comest to rescue whoever de- 
 sires thee. Thou art swifter, higher-girt, hastier, more 
 contentious, to be likened unto a man with higher feet, 
 expanded breast, broader hips, sharper face than others 
 who rule over legions, and rule with supreme power in 
 mightier regions. Vayu, thou messenger of the air, I 
 praise thee, and with thee I laud Mazda, who placed thee 
 into thy golden wheel of Destiny with the golden apparel 
 of plenitude." 
 
 10. The masculine side of Vayu* bowed from the height 
 of his regions to the bosom of the Earth and turned still and 
 stiller until the peace and calm of Ainyahita's soul became 
 absorbed into the regions of Thought, where the spirit of 
 the Tree of Wisdom pondered in reflections. The soul of 
 Ainyahita recognizing the spirit of the tree, nodded her 
 head with the sincere desire that the spirit might reveal to 
 
 * Vayu: The air: masculine and feminine; positive and negative: ob- 
 jective and subjective. Note that in the Avestan everything- is dual even to 
 the atomic and etheroidal; the manifested has its correspondence in the 
 unmanifested as well. Thus man is the expressed part of God's manifesta- 
 tion, retaining the ideal of woman in the impressed. The form of woman 
 is the expression of the negative side of God, retaining the positive of 
 man in the impression of the ideal realm. 
 
 
 w 
 
 
m 
 
 i. 
 
 her the relation of the catastrophe. At first the spirit of 
 the tree seemed loath about it, but as the spark of the 
 Heavens fell upon him he said: 
 
 11. "Ainyahita, hail to thee; hail to thy kin; a thousand 
 times hail unto Mazda and His Associates. Lament not 
 my loss, for it is only the loss of accumulations of time 
 assisting my freedom. True, I have come to my freedom 
 not in a way conducive to my kind, nevertheless it is in 
 accordance with designs. Having been made the object 
 of thy concentrations, I grew in thy favor day by day until 
 my spirit felt the honor and in its pride grew to realize 
 the importance I occupied among the trees of the Earth. 
 Readily accepting thy favors and the honor of thy kin; 
 yea, accepting them as a matter of fact, 1 grew into the 
 idea of an indispensible object, and with that idea perme- 
 ated thy invocations and patets addressed to Mazda and 
 His Associates. Altho unconscious of any interference 
 with the law of the Earth, I have shaded the angels of 
 ministrations, and these in turn reflected unto thy mind 
 and thy heart my necessity unto thy worship. My posi- 
 tion attracted envy and malice of elementals, until the ele- 
 ments, in conjunction with the unmatured spirits, struck 
 my mortal frame and 1 became conscious that my earthly 
 tabernacle was but a means to an end and not the end 
 attained. We both experienced loss, but thru the knowl- 
 edge of cause and efitd we both glory in the gain of 
 higher understanding. I am now at Peace. May that 
 Peace abide with thee, thou purest of the pure, even thou K 
 Ainyahita, that abundance of wisdom may come unto thee 
 thru companionship with Din and Ashi, whose fravashis 
 enable me to speak to you at this hour of consolation." 
 
 12. As the voice grew faint and fainter Ainyahita lifted 
 her eyes and beheld the Angel of the Night bidding her to 
 retire that the energies of her body might be permitted to 
 arrange matters for the coming day. 
 
 (131) 
 
 vVW// 
 
13. Silently Ainyahita climbed into her hammock, only 
 her lips unwinding the language of her thought into forms 
 of patets and invocations appropriate to the hour of night. 
 Carefully placing her head upon a pillow, her spirit took 
 flight to the Elysian regions of heavenly thought, where 
 her soul remained enraptured thru the melodies pealing 
 forth from the bosoms of uncountable angels on their 
 journeys knowing no end to Matter, and where there is no 
 end to Space. 
 
PEARL 
 
 $h 
 
 AINYAHITA AND EARTH'S REDEMPTION 
 
 CHAPTER I 
 
 HORSHED played with the clouds beyond the 
 Western range and colored up deeply when 
 caught by his playmates, and as a tribute re- 
 ceived a kiss from the fairies of Ethera. The 
 breezes rose in tenor and as if annoyed at the 
 tete-a-tete in the Heaven's canopy, gave their disapproval 
 in an unmistakable language until even the clouds began 
 to feel their shame and quickly dispersed and retired to the 
 remote regions of the North, perchance to meet Khorshed 
 there, perchance to repent of their misbehavior. 
 
 2. Ainyahita was not concerned in Nature's phenomena. 
 What cared she about the private affairs of others; must 
 not everything in Nature reveal the promptings of its sta- 
 tion and kind, and must not everything assert its own, 
 whether for good or ill? 
 
 3. Ainyahita thought of something that concerned her 
 and that lay at her heart for some time, weighing pro and 
 con the subject under consideration, seeking a solution 
 unto a problem, a problem that must sooner or later come 
 to the heart of every living being conscious of divine 
 relation. 
 
 4. Ainyahita was shocked to discover in her wanderings 
 to the Northern regions a tribe killing kine and sheep, and 
 feasting upon the blood and corpses of their victims. 
 Yea, not only the dumb creatures of domestic value, but 
 even the creatures of the forests, the birds and the animals 
 of water streams they devoured. And these cannibals 
 bore the form of her kind and kin; these men possessed 
 
 
 
 bid 
 
 

 SB 
 
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 the features of the countenance of her God. Ainyahita 
 turned unhappy only to reflect all the more upon the 
 phenomenon presenting itself to her sight. She remem- 
 bered that even at the Far-ofT Country, in the palaces of 
 nobility and in the temples of priests the diabolism of 
 daevas* had reigned even tho under the cover of daintily 
 prepared dishes. She remembered that even there she 
 smelt the blood that caused all the clouding of man's 
 noble mind and made his heart uncertain. She felt it was 
 the result of the workings of Angro Mainyus, but if it 
 was, surely man had no reason to use it as a poor excuse, 
 for has not man the better mind to determine the proper 
 life unto Perfection ? 
 
 5. Ainyahita knew that as long as blood will continue 
 to flow just that long man will rise against man and Peace 
 will continue to be but the message to be sounded from 
 the mountain-tops of Vafaromand, thru the valleys of 
 Ghan, until man shall turn to first principles agreed upon 
 with the Lord God Mazda. 
 
 6. Ainyahita v/ould have asked the Lord himself for 
 more light, but knowing of the order of things and that 
 all things appear in their time and season, she simply sur- 
 veyed her thought realm and spying the Good Spirit in 
 her bosom, she said unto him: 
 
 7. "O thou Good Spirit, who art ever present in the 
 midst of Good Thought; tell me, if to tell it is timely and 
 I be found in position to receive it; tell me, how long 
 mine eyes and the eyes of the Saints of God and the eyes 
 
 * Daevas: The fallen angrels who in league with Angrro Mainyus conspire 
 the downfall of the faithful. The undeveloped entities of the counterpart 
 are supposed to enter the bosom of Man and thence follow the etheric cur- 
 rent of sympathetic nerve action up to the brain or the mind of Man and 
 reason contrary to the governing" laws of Nature. In the event of success 
 such a mental state turns into the habitation of the daevas and the mental 
 propensities of Man, otherwise higrhly developed, turn against the real pur- 
 pose of life and induce kharmic laws to g-overn the life of the individual 
 here and now and thruout time to come, and until time and opportunity 
 eradicate error. 
 
 (134) 
 
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 of the children of men are to see wickedness and the prac- 
 tices of the daevas; when shall redemption from error 
 come?" 
 
 8. "The time will come, Blessed Ainyahita, when the 
 Earth shall be void of reptiles and free from the flesh-eat- 
 ing creatures of the forest and the desert, sustaining but 
 the sheep and the kine." 
 
 9. "Why the sheep and the kine, Good Spirit?" 
 
 10. "Because there will always be additions to conti- 
 nents and the turning of deserts into mountain ranges, and 
 for this reason sheep and cattle will be needed for develop- 
 ment work." 
 
 11. "Then why did not the Lord God Mazda in the 
 beginning create such creatures only that are of use to man 
 and endanger not the life of man and beast?" 
 
 12. "Ainyahita, in the process of Time the Lord God 
 Mazda in association with His kin made all the creatures 
 of the Earth in regular order up to the form of man, and 
 man and beast lived in perfect harmony. All subsisted 
 upon the fruits of the Earth. But the agents of Angro 
 Mainyus came and created vermin among the slowly de- 
 veloping vegetation, and vermin among the lower animals. 
 Compelled to live on the vermin-eaten vegetation, and 
 compelled to resist the attacks of vermin upon their bodies, 
 step by step the creatures of the Earth grew fierce in their 
 battles for survival, and in the event of their struggle en- 
 countered complications inviting wrath and vengeance. 
 In their efforts to rid themselves of evil the vermin was 
 exterminated only to create more undesirable creatures, un- 
 til the very beasts mistook the harmless ones pestered by 
 the enemy for the enemy itself. Thru the smell of blood 
 and in the pursuit of the enemy to the very last, a desire 
 arose that eventually grew into the eating of the flesh of 
 the dead enemy, and this idea still exists among cannibals, 
 who are not content in killing their supposed enemies, but 
 
 (135) 
 
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 after the battle they roast their victims and eat them, be- 
 lieving that in this way they will put an end to the rein- 
 carnation of hostile creatures; an idea that is held by the 
 men of a fallen race similarly in regard to cattle, whom 
 they think would overrun the Earth, and thus they prey 
 upon those dumb animals and, like the savage, spill their 
 blood and then eat them, desecrating the fire over which 
 they roast their victims, while the blood of the innocents 
 calls out to the Heavens and their souls enter the abode of 
 man, there to follow the law of Kbarma* unto the redemp- 
 tion of the race." 
 
 13. "Thou Good Spirit, tell me, if thou may, why 
 should this terrible law pester those who have not invited 
 such a condition; who have not had a part in counter-cre- 
 ation, and who are of royal descent?" 
 
 14. "Blessed Ainyahita, those of royal station and of 
 direct lineage, altho entering a condition disastrous to 
 Time, revolt in their spirit against the shedding of blood, 
 and use their better endowments to liberate themselves 
 from any influence of racial Kharma by abstaining from 
 foods of blood and the flesh of corpses. The terrible law 
 will not pester them inasfar as they refuse to enter into re- 
 lation with diabolical conditions. Such conditions must 
 confront one and all of the children of the Earth and the 
 Associates of God, that in the midst of difficulties their 
 faith may be proven. Inasmuch as the Lord God Mazda 
 has had difficulties thruout creation even so must there be 
 difficulties in the reclaiming of terrestrial worlds by His 
 Associates. ' ' 
 
 15. "O thou Good Spirit, how long, how long, is this 
 reclaiming to continue? If thruout all Space redemption 
 is to continue and to the creations of the Lord God Mazda 
 
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 there is no end, when and where will the struggle ever 
 cease?" 
 
 16. ' 'Blessed Ainyahita, this Earth is the last of God's 
 first creation, and only to this part does the work of 
 Angro Mainyus extend, he having been defeated upon all 
 other planets. Here both the saints and sinners meet, the 
 Gods and the daevas. The former worlds have reached 
 their redemption to the fullest degree of their special en- 
 dowments while the Earth, as the last of all, has the great- 
 est trials to endure. The time for redemption is by far 
 greater here than in any other world, but eventually even 
 here the battle must be won, for upon the redemption of 
 this Earth all the possessions of the Lord God Mazda de- 
 pend. Should the adversary win out here then the strug- 
 . gling soul, haunted and hounded by the correspond- 
 \f, ing daevas, loses its inheritance. Many have lost because 
 of ignorance and because of not informing themselves of 
 the charm of holy spells. The more of the Saints who fall, 
 all the harder the battles become for the Associates of God, 
 who ofttimes have to confront whole legions of demons 
 single-handed. Many times these Associates are forsaken 
 by their own kin, people and race, to suffer the diabolism 
 of the infernal regions, but bearing the trials without a 
 murmur, the wrongs of ages become righted, and thru the 
 pure life of one man a whole nation receives amnesty in- 
 asmuch as such a nation lauds the Lord God Mazda in his 
 name.* All the Universes created since the completion of 
 the First Creation the adversary can not enter, as new laws 
 operate in those realms which are being prepared for the 
 Faithful as a resting place from their many labors." 
 
 * In His Name: This reveals the leading- idea of ancestral worship and 
 the memory of saviors, saints and sages according- to time and country. It 
 is rather a beautiful idea to seek emancipation in the name of those who 
 have gone before, leaving in the imprints of Time examples worthy to pat- 
 tern after. Thus prayers were uttered In the names of Zarathushtra, 
 Buddha, Jesus and others. 
 
 (137) 
 
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17. "Oh, how wonderful are the ways of Mazda! 
 But, Good Spirit, when will the struggle cease on this 
 Earth ?" 
 
 18. * 'Blessed Ainyahita, as soon as all the beasts of the 
 wildwood shall be exterminated and all the human flesh 
 that is sustained by corpses has reached corruption, and 
 the fair-faced leads a life pure and simple, while the shaded 
 ones are conquered and lead lives equal unto the fair-faced 
 ones, eventually turning pure and undefiled even as the 
 Luminary; when all of the spirits and fravashis of the 
 souls of animals will so blend in every human soul that 
 all of them are lying together even like unto the feeding of 
 a baby lion and a lamb out of one cup; when man shall 
 know that he is not the product of the Earth, but that he 
 is her savior, and that the Earth and her fulness is the 
 
 ; property of the Lord, and that man is His heir and joint 
 heir; when every man shall see in man father, son and 
 brother, and every woman shall behold in the countenance 
 of her sex mother, daughter and sister; when in the fra- 
 vashis of God, Associate, Saint and creatures man shall 
 recognize the immutable laws of self -preservative prompt- 
 ings and see within the endowments thereof the fast brazen 
 walls of Time and Eternity ; when man shall recognize in 
 himself the fravashis of the Heavens focalized and the fra- 
 vashis of the corporeal world crystallized, realizing that the 
 attributes of the soul of fathers continue to live in the 
 minds of their children; then the Earth shall meet her re- 
 demption and the Great Morning shall appear; then the 
 fruits of the Earth alone shall be the food of man, and the 
 herbs of the fields unto the milk of kine and the grass for 
 the wool of sheep; the birds of paradise will sing a song 
 of gladness and the honey-bee bring her tribute without a 
 sting; the seas shall be no more; a chain like unto that of 
 islands shall connect all Keshvares of continents and vehicles 
 of magic swiftness carry the faithful according to desire; the 
 
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 mountains will become surmountable by wings navigating 
 the air, and the knowledge of God, prompted by powers 
 governed by His hands, will guide man safely from one 
 end of the Earth to the remotest part of the other. Then 
 man will realize the true love of Heaven, the sweet love of 
 the Earth, and Peace shall reign in the hearts of all man- 
 kind, each and every man following his promptings in 
 accordance to law and order. May the days be hastened 
 for the sake of the Saints of God, and for the sake of the 
 untold agonies of Angro Mainyus and his struggling daeyas, 
 that Mazda may be rejoiced and His Associates may come 
 out victorious. Be it so." 
 
 19. "Be it so," responded Ainyahita, her head bent low 
 and her eyes filling with the teardrops of Heaven; her lips 
 moved tremblingly reciting the prayer of the Faithful, with 
 the hope in her heart and an appeal to the souls of human- 
 kind living and those yet to come to the Earth, saying: 
 
 20. Oh, ye noble souls of man; ye who breathe 
 the 'Breath of Life upon this terrestrial sphere of 
 Judgment; ye who are of but one Lord God 
 £Ma%da; ye who hold the way leading unto the 
 portals that open the dawn of the Great Morning, 
 may your hearts be softened thru the illuminating 
 fires of the love of Perfection; hasten the day of 
 Redemption thru the performance of the better part 
 of your innumerable talents and 
 Reclaim the Earth, 
 Turn the deserts into a Paradise, 
 z/1 Paradise most suitable unto God 
 zAnd His Associates to dwell therein, 
 Receiving the blessings of your untiring efforts 
 unto joys while on Earth and an abundance of in- 
 crease in the realms of Peace prepared unto the 
 Faithful. 
 
 (139) 
 
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 21. zAnd ye souls of souls who are in wait for 
 manifestation that ye may realise the designs of 
 your entity, listen to my humble prayer: SeleCt 
 among the Faithful your fields of operation; let not 
 your eyes of the spirit he blinded by the glitterings 
 of Earth's reflections and be drawn into the com- 
 pany of those who hold with the daevas and whose 
 splendor is but unto destruction; and if ye do 
 choose them for an abode, agree with (Ma^da and 
 His Associates that you will enter the ranks of the 
 daevas only to destroy their zvork, by coming forth 
 in due time and season, in a life of purity and 
 obedience unto the Lord God {Ma{da and His ever- 
 victorious ^Associates, and if needs be to seal your 
 mission with the offering up of your earthly time 
 that thru your name your race may be redeemed 
 and legions of daevas he conquered, for the salva- 
 tion of him even whose shadozv is confined to the 
 unreal. May it be your lot to ever bear in mind 
 and keep it engraved upon your hearts that ye are 
 to be upon the Earth to 
 
 Reclaim the Earth, 
 To turn the deserts into a Paradise, 
 A Paradise most suitable unto God 
 And His Associates to dwell therein. 
 
 22. (May £Ma{da be rejoiced and His Associates 
 continue to he victorious, for the Will of the Lord 
 is the Law of Holiness. Ash em Vohu, Ash em 
 Vohu, Ashem Vohu. Be it so. 
 
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 PEARL SIXTEEN 
 
 tAINYAHITA AND THE VOICE 
 
 CHAPTER I 
 
 ND Ainyahita's heart was filled with sadness at 
 the thought of the diversity of beliefs and opin- 
 ions among the children of men with whom 
 she had mingled in the Far-off Country and in 
 the villages of the highways. 
 
 2. Those in authority appeared as far behind the spirit 
 of the times as those in the undeveloped districts. 
 
 3. She discovered in the tricks of Man characteristics 
 similar to the whimsicals of diverse animals she had stud- 
 ied for years, and she found Man's etiquette equal to the 
 scentless flowers arrayed in the beauty of tints, and those 
 blending their beauty v/ith the sweet perfume of the soul 
 stinging Man as would sting the thorns of roses; others 
 again appeared in all their sweetness, yet that sweetness 
 proved equal to the ether of poisonous plants. 
 
 4. And Ainyahita cried because of the many of her own 
 kin and kind still held in the arms of struggling Nature, 
 while the few, attempting to gain liberty and freedom, 
 were compelled to yield to the conditions and environ- 
 ments induced thru the blind powers and forces of Nature. 
 
 5. "Will it ever be thus?" she cried to the Good Spirit 
 of Vohumano. 
 
 6. And Vohumano answered and said: "Ainyahita, 
 why doest thou concern thyself about a state that is in ac- 
 cordance to the laws of Creation and Evolution ? Doest 
 thou expect incarnation of the Perfect to appear in the 
 twinkling of an eye? Must not Substance pass thru all 
 the degrees of Matter to become suitable to receive Perfec- 
 
 (141) 
 
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tion? Man is to become the habitation of Mazda and His 
 Associates, and to this end all these bodies need to undergo 
 purification and transfiguration in accordance to principle 
 and law." 
 
 7. ' 'But did not Mazda create all things as He intended ? " 
 
 8. "Ainyahita, use thy reason and good judgment. 
 Tell me, canst thou expect the full-grown plant, laden 
 with fruit, the moment thou castest the seed upon the 
 ground? Does Khama* bear thee a dhukt by the mere 
 gaze into the eyes of kine? Even as nothing comes of 
 nothing so something to be anything needs time to develop 
 in, otherwise there would be no Time, and if there be no 
 Time there would be no Space, and no Substance to fill it, 
 and no Intelligence to instill it." 
 
 9. "I know, Vohumano, but why did not Mazda and 
 His Associates finish their labors with the creation of man? " 
 
 10. "Ainyahita, the Lord God Mazda and His victori- 
 ous Associates did finish their labors with the creation of 
 Man, that Man may take up where the former left ofT; that 
 Man may have an opportunity by virtue of recollection to 
 perpetuate creations of worlds without end. If Man could 
 have been made in flesh equal to God in spirit, what use 
 would there be in the creation of universes and the mani- 
 fold laws of evolutions? What use would there have been 
 to thee or I and to thy manifold possessions on the Earth, 
 and the diverse earths in Space related unto thee, and the 
 many planets of thy former habitation and solar planes 
 yet to be visited by thee, that thy glory may never come 
 to naught and thy days continue to grow on thee even into 
 Eternity?" 
 
 11. "I know, Vohumano, but why should some be born 
 endowed with brightness and others still veiled ?" 
 
 * Kka.ma: Bearing cow. t Dhuk: Plenty; also calf. 
 

 J 
 
 12. "Ainyahita, and thou who hast traversed the Uni- 
 verse from the remotest parts of its circumference to that 
 of its very base and center, thou askest of me who am but 
 to sanction what complies with the Intelligence of God 
 within thee? Thou wouldst have me answer what has 
 been laid bare in the inner chambers of thy heart. Watch 
 the scrolls of Time and Eternity unfolding before thee in 
 correspondence with the memory of the days gone by and 
 listen to the still, small voice as it whispers within the 
 radius of thy higher senses, that the days of query may 
 merge into the day of endless solutions." 
 
 13. And Ainyahita gave a lending ear to the still, small 
 voice, which said: 
 
 il Ainyahita, pearl of Heaven, diadem of Sky and Earth, 
 Go where trees grow in abundance with high tops and 
 
 breathe; yea, breathe; 
 And to shores of Vourukasha thee betake and breathe; 
 
 yea, breathe; 
 And in waters swiftly flowing bathe thy feet and breathe; 
 
 yea, breathe. 
 Where the hills are growing steeper, there ascend ar.d 
 
 breathe; yea, breathe. 
 Upon wings of mighty zAsha (Ma^da on thee showers 
 
 mirths 
 

 
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 }#Z 
 
 CHAPTER 
 
 AINYAHITA'S eyes filled with the dewdrops of an ovei 
 anxious heart while her thought fixed upon the com- 
 passion of Mazda and His victorious Associates and their 
 Saints. She sobbed for grace, and she sobbed for wis- 
 dom to come to her, and before a sigh was wrung from 
 her breast she saw the Heavens illumined and the Earth 
 lay stretched before her feet with the innumerable canyons 
 and valleys below, the towering peaks above, the forests 
 beside her and in a mirage the distant Vourukasha. It 
 seemed she heard the tossing of waves, v/hile the breezes 
 carried to her ears the wafting of treetops. The bounding 
 waters declared the tumult of their rugged pathway, while 
 the mountain-tops sent messages of the ever-increasing 
 winds gathering their forces as on they go from the heights 
 above to the deeps below, collecting unto themselves ele- 
 mental to further their ends as an avalanche collects ele- 
 ments unto herself in her descendancy of destruction. 
 The panorama set Ainyahita into ecstasy and she shouted 
 for joy at the sight of Peace, making the Earth so calm, 
 serene and tranquil. 
 
 2. But a voice distant and yet so near spoke to her, say- 
 ing: "Ainyahita, thou pearl of Heaven and diadem of 
 the Earth, the scene so peaceful and serene is but on the 
 surface; within the substance thereof there is commotion, 
 there is struggle, each and every elemental with its corre- 
 sponding element striving to gain the end of endeavor. 
 
 3. "The success unto achievement lies in the effort of 
 the exercise of Intelligence and the ability of conquering 
 the tendencies of Matter. 
 
 'Creation has been accomplished, Evolutions are as- 
 but Perfection is yet to be achieved thru correspond- 
 operations in both. 
 
 (144) 
 
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 5. "For this reason Mazda and His Associates have cre- 
 ated the highest possible conception in Matter, to be the 
 crystallization of Substance thru Creation and Evolution, 
 that focalization of Intelligence may be the destiny. 
 
 6. "For this reason all the tendencies of the elementary, 
 the mineral, vegetable and animal must assert themselves, 
 that one by one they may be controlled but not annihilated, 
 and inasmuch as the entity differs as to its source and the 
 correspondence thereof to the laws of this Earth, even so 
 that soul achieves here below or fails to gain its destiny. 
 
 7. "Some succeed to conquer elementary forces; others 
 prove themselves heroes in learning to subdue passions of 
 a brute nature, and control the animal characteristic for 
 their own salvation and the redemption of the race thru 
 perfect example. 
 
 8. "And again, as there are many kingdoms there are 
 many races, which are the product of the seven Keshvares, 
 differing in their motives as much as the products of one 
 clime differ from those of another. 
 
 9. "Had we created but one particular body in the like- 
 ness and image of Being it would have fared us poorly, 
 even as poorly as if we had created but one grassblade and 
 one tree, in the expectation of self-multiplication and their 
 filling the Earth. 
 
 10. "These races, in mixing and mingling their lower 
 natures with the yet undeveloped creations, contract to-day, 
 as they have contracted in the past, complications as nu- 
 
 , merous as are the kinds in animal and vegetation. Such 
 J vUl }S ^ ue *° reason fr° m Cause to Effect, a premise quite com- 
 [ \P plex and intricate. 
 
 11. "And as the growth of vegetation is necessary for 
 the creation of the animal, so the lower strata of kin be- 
 come the spokes of a ladder leading to the perfection of 
 Man and his higher achievements. 
 
 (145) 
 
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 12. "With each generation the number of the redeemed 
 increases and the saving power of the once lower and baser 
 becomes greater. 
 
 13. "Those who in accordance to principle become the 
 saving force here will be awarded redemption elsewhere, 
 while those who have gained redemption here will assist 
 in the redemption of worlds to come. 
 
 14. "With each succeeding generation the good dee^s 
 of former generations embody in every soul so that tne 
 spiritual accomplishments of Gods, Saints, Sages and 
 Heroes live in each and every single manifestation of the 
 present generation, and with it also assert themselves all 
 the diabolical tactics more fully, that thru the defeat of 
 the baser the heroes may be all the more triumphant. 
 
 15. "In thee and all thy kin live the fravashis of ances- 
 try by virtue of blood ties, and all the fravashis of Ethera 
 by virtue of spiritual ties. 
 
 16. "Thou art God and all the manifestations thereof; 
 thou art man and the reincarnation of the genealogical 
 lineage of thy kin, and Matter. 
 
 17. "Command both and the solution unto the prob- 
 lems of Life is thine. 
 
 18. "Recognize in all things of Nature but the means to 
 an end, and in the end of things the beginning unto Life 
 Eternal. 
 
 19. "May thou attain to it in this incarnation that re- 
 incarnation to thy entity be annulled and thou manifest in 
 realms of brighter days. 
 
 20. "May thou be spared transmigration of thought and 
 thy spirit forever follow the promptings of the Lord God 
 Mazda, Be it so.' ' 
 
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TEARL SEVENTEEN 
 
 MNYAHITA IN HER PRAYERS 
 CHAPTER I 
 
 A1NYAHITA raised her eyes unto the western skies 
 where the high lights painted a golden fringe 
 about the deep slate clouds as if to run concur- 
 rence to the fashions of the day. With light- 
 ning rapidity the tints continued to change, 
 revealing all of the shades from the high copper color to 
 the deepest hues of purple, while the passing lambclouds 
 cast veils of silvery transparency over the deeper clouds 
 and their fringe effects. Out of the mass of slate blue a 
 ray of golden light broke forth, first showing itself in the 
 form of a star, then fading away, citing the All-seeing Eye 
 with a burst of nine rays, their descending points darting 
 to the valleys below, gradually fading until lost in Space. 
 At the sight of the Celestial Eye peeping thru the density 
 of the deeply colored Space, Ainyahita bowed her head in 
 reverence, and with her rosy lips slowly parting, sang 
 praises from the Living Word: 
 
 2. "Hail to Thee, O (Most Glorious; hail to 
 Thee, O [Most Victorious, for Thine is the radiance 
 and sublimity expressed upon all sides of Creation. 
 
 3. "The torrents of hounding rivers praise Thee; * 
 the showers from courts above magnify Thy Most 
 Holy Name; even the bubbling springs sing unto 
 Thee and the soft breezes of the night declare 
 Peace of Abundance; the bird and the beast, the 
 lamb and the lion, the aquari and Man, all join 
 in Thy praises. 
 
 (147) 
 
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4. "The holy company of zAmesha Spyentas 
 praise Thee, and the fravashis of the Heavens and 
 all the Earths, worlds without end, land Thy great- 
 ness, a greatness that can not he surpassed, for Thou 
 art the First in the midst of Thy Associates. 
 
 5. "THess me, even me, at this hour of Thy sun- 
 clothed day, and give me, even unto me, an assur- 
 ance that Thou wilt grant unto me a boon, the 
 boon of my heart, and I shall sing praises unto 
 
 (tf^fe? ^"^ Thee and Thine Associates; yea, I, even I, shall 
 bring Thee a sacrifice worth being heard of. This 
 is mv wish. So be it." 
 
 6. At this moment the All-seeing Eye suddenly with- 
 £.. drew; only the silvery rays still focused to the valleys be- 
 
 7 J low, while the horizon turned aglow with fiery copper 
 flames. 
 
 7. Leaning to her staff, Ainyahita breathlessly watched 
 : ij&v^fel ij the sudden change and with it the new phenomenon. Her 
 
 brow grew stern, while her heart beat rapidly as if in a 
 fever. She listened and listened again, when thru the soft 
 and gentle breezes fanning her heated brow she heard a 
 voice, a voice so distant and yet so near; a voice from 
 
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 the innermost of her soul corresponding to that of the r^|||p«* 
 Infinite immensity. * il ! 
 
 8. "Ainyahita," said the Voice, "thou pearl of the Hea- 
 vens and diadem of the Earth; hail to thee and thy kin. 
 This I say unto thee: Thy praises and laud are appreci- 
 ated, and showers of blessings, even Peace of Abundance, 
 r ^ shall continue to be thy lot; but as to the asking of thy 
 '^ x\ boon, knowest thou not that, of royal descent as thou art, 
 V\|/^M an d °f an ancestral lineage as that of yours, asking is equal 
 :x/f\/" J to subjection? What thou askest is made plain to thee 
 ithin the circumference of thy thought, and such thought 
 htly directed creates the Good Word from which springs 
 e Good Deed." 
 
 (148) 
 
 55^. 
 
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9. Ainyahita answered and said: "O Lord, Thou art 
 wise, indeed. Thy never-ceasing activity and Thy untir- 
 ing efforts in the performance of Thy creations keep Thee 
 forever consciously wise, while I am only beginning where 
 Thou hast left off eons ago. Tell me, only at this one 
 time; tell me, if answer thou may, and if in accordance to 
 the Avesta and Thy own majestic position; tell me, even 
 me, and I shall bring Thee a sacrifice worth being heard 
 of: How and whence came the first Man to this Earth, and 
 why and how didst Thou change the position of the Earth, 
 calling forth variety of manifestation contradictory to the 
 words in the Avesta; and why are the teachings of one dis- 
 pensation contradicting the laws of another, thus sowing 
 the seed of discontent, depriving Man of Peace and Love? 
 Grant me this boon, O Lord of Lords, and I shall laud 
 Thee in the performance of my duty with joy in my heart. 
 Fell me, but tell it me rightly. Speak not in a language 
 beyond my present comprehension, and speak of truth to 
 me in a manner I am able to grasp. Clothe not Thy word 
 in garments of speech that by misunderstanding, misappli- 
 cation and misinterpretation induce doubt in the studious » 
 and superstition among the illiterate. Grant unto me the |^f | 
 Light of Understanding from Thy bountiful storehouse 
 Wisdom that knows no end, and I shall forever follow Thy 
 bidding. Illumine this heart of mine, which beats in uni- 
 son with the universal pulsations of Thy ruby heart. 
 Awaken within me the Thought Divine, that I may recog- 
 nize in all things about me the countenance of Infinite 
 Being. Be Thou rejoiced, O Mazda, and may Thy 
 Associates continue to be victorious. This is my wish. 
 Be it so." 
 
 (149) 
 
 W~my 
 
 fiHa 
 
 
 
 
comets 
 
 CHAPTER II 
 
 THE silvery rays had faded and even the fiery flames 
 had lowered, while the purple cloud, overtaken by 
 the separating slate clouds, had passed away, and the 
 lambclouds increased the speed of their flight as if seeking 
 a place of safety from before the fast-falling eventide. 
 
 2. Khorshed had turned his thousands of swiftly gallop- 
 ing steeds of light rays toward the Far West, and owing 
 to the towering mountains, vainly attempted to stretch his 
 own neck of crimson color to view the distance of his 
 daily run; only one more look was all he could give Ain- 
 yahita and then his chariot rolled down the steep range of 
 Vafaromand. 
 
 3. Ainyahita's physical frame shook like the leaves of 
 the acacia thru whose branches Vat, the spirit of the winds, 
 galloped his uncountable Aris,* to dispel the emanating 
 forces of a decaying surface of an Earth and spurn them 
 to the regions of the North, where thru the crystallizing 
 efforts of contracting forces they may be redeemed by 
 passing into the bowels of the Earth, thence to be delivered 
 at the extreme point of generation unto the higher ele- 
 ments, to come forth in the kingdom of usefulness.! 
 
 4. Ainyahita contemplated upon these many astounding 
 themes and sense-confounding problems of Life, yet her 
 heart would fill with sorrow, as the solutions gained failed 
 to satisfy her troubled mind. 
 
 * Aris: Over-currents and under-currents conducive to storms. 
 
 t Note: The ancients believed in the twofold currents of the South 
 and the North. The useless or used-up elementaries were supposedly to be 
 carried northward as far as the polar regions, where, after many forms of 
 purification, they entered the labyrinthal polar crater to experience in the 
 bowels of the Earth formations correspondingly to those of the surface of 
 the Earth, eventually delivered at the extreme southern pole and its seven- 
 fold craters, to enter the Wheel of Chance for reincarnation and transmi- 
 gration, to the final end of redemption or that of manifestation upon plan- 
 ets inferior to the possibilities of this Earth. 
 
 (150) 
 
 ^$£;^3§^ 
 
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 5. Not until the material storm, suddenly raised, had as 
 suddenly subsided did her mind feel the calm of her soul, 
 and placing her right hand upon the left of her heart did 
 she feel the Peace that passeth all understanding, drawing 
 the circle of charm about her. 
 
 6. As she raised her eyes unto the Heavens above, 
 catching a glimpse at the star of her ascendancy, the voice 
 of the messenger, her guardian angel of ancestral lineage, 
 appeared before her vision, saying: 
 
 7. "Ainyahita, thou pearl of Heaven and diadem of the 
 Earth, Peace of Abundance be unto thee. 
 
 8. "Why sorrow in thy heart about the inevitable and 
 lament in thy soul of that which has long passed from 
 thee? 
 
 9. "Has not everything its time? Wouldst thou that 
 the seed thou placedst in the ground remain there so 
 placed? In its unfoldment and growth it no longer shows 
 the form of a seed, but the manifestation of the intelligence 
 once hidden within its bosom and timely released by vir- 
 tue of the recognition of congenialities. 
 
 10. "Even so the child grows into womanhood and 
 manhood, retaining the same number of crystal cells and 
 motive forces, altho changing in appearance and in accom- 
 plishments. 
 
 11. "The conditions once manifest on this Earth on a 
 large scale are still manifesting on a smaller basis here be- 
 low, and correspondingly so everywhere, for the energy of 
 former days has been transplanted to realms corresponding 
 in development to times of where this Earth once was. 
 
 12. "Other phases, once in miniature form and thought 
 rare, have come from realms of superiority to manifest 
 here, while in yonder spheres progress of a different nature 
 takes place. 
 
 13. "Contradictions do not exist in Time or Space ex- 
 cept in the mind that has not yet evolved to a realization 
 
 (151) 
 
of the complexity of things in worlds to which there is no 
 end. 
 
 14. ''Every object in Space is the result of collective 
 operations within the realm of Substance and induced by 
 the power of Infinite Intelligence. 
 
 15. "The objects of Creation descend by virtue of their 
 crystallization, while the objects of Evolution ascend in 
 accordance to the degree of focalization. 
 
 16. "From out of the maximum of Space issues forth 
 the minimum of Time, creative in energy and productive 
 from Cause to Effect. 
 
 17. "The insignificantly small is only so due to the 
 minimum of operations, while the perfectly great is the 
 result of the magnitude in collectivity. 
 
 18. "In the small as well as in the great are contained 
 the impressions of Intelligence, while difference results thru 
 the expressions attained to. 
 
 19. "The first Man created is he who recognizes his 
 importance on Earth as a factor and realizes himself to be 
 an Associate of God, making good the responsibilities of 
 his position." 
 
 
 .-;• ; ):{*^gK2C 
 
> 
 
 4 
 
 PEARL 
 
 tAINYAHITA *AND THE SPIRIT OF THE EARTH 
 
 CHAPTER I 
 
 USING upon the vastness of the Earth, Ainya- 
 hita gave vent to the outpour of her enrap- 
 tured heart, saying: 
 
 2. "O Earth, divine in nature, all powerful 
 in manifestation, terribly majestic in thy atti- 
 tude, adorned by thousands of sky-high peaks, immeasur- 
 able and insurmountable by the feet of mortals, ever ven- 
 erable in thy carriage, adorned with a face ever youthful 
 and beautiful, who art like unto a mother, ever bearing 
 and caring for the born in showers of abundance and 
 plenty, I acknowledge thee in thy noble station, and ask 
 thee to reveal unto me the secrets of thy never-ending 
 splendor which thou so untiringly bestowest upon the chil- 
 dren of Man. 
 
 3. "Condescend to speak to me and tell me in a lan- 
 guage most comprehensive to my mental compass whence 
 and where thou earnest and why. 
 
 4. "Yea, speak to me thru thy acts and deeds that have 
 no double meaning, and rivet thine eye upon my counte- 
 nance, that by virtue of the joyous electric flash thereof the 
 magnitude of thy brilliancy may illumine my heart and 
 mind unto wisdom, quickening my senses unto comprehen- 
 siveness, rendering an interpretation of thy language reveal- 
 ing treasures of knowledge to a simple-minded seeker after 
 truth, even such as I." 
 
 5. And the Spirit Thought of the Earth bowingly 
 answered and said: "Ainyahita, thou pearl of Heaven and 
 diadem of the Earth, I return unto thee a compliment that 
 
 (153) 
 
 
 
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 n 
 
 shall be sounded thruout all the ages of Infinity until at last 
 the children of Nature shall realize their purpose and aim 
 on Earth and recognize in thee the virgin mother of under- 
 standing, pure and undefiled. 
 
 6. "I am, as thou and thy kin, learned or unlearned, by 
 reason and logic correctly assume, one of the innumerable 
 revelations of the Lord God Mazda, and the work of His 
 Divine Association. 
 
 7. "I am the crystallization of infinite revelations, and 
 as I now am and appear before thee, thou mayest see the 
 power and wisdom of Mazda unveiled. 
 
 8. "In me the efforts of the Infinite are realized; thru 
 me the untiring efforts of Mazda continue to unfold in an 
 endless chain of new revelations; the source of my never- 
 tiring operations is deeply rooted in my bosom, every- 
 where subjected to rule and law, impregnated into me by 
 the Supreme Wisdom of Mazda, thereby producing order, 
 beauty, grandeur and sublimity ad infinitum thruout the 
 vastness of my fields, growing in magnitude from season 
 to season. 
 
 9. "God has placed me before thy senses as a visible 
 and tangible pattern, consummate as a whole, and perfect 
 in all its parts, to incite thee to thy own proper task, never 
 to grow weary of doing good without the least thought of 
 a reward, as the reward must lie in the performance of 
 one's duty, and that duty performed well and adding to the 
 furtherance of Perfection, to which there is no end. 
 
 10. "Thou art to recognize by my constant remindings 
 the relationship of Perfection from Eternity and that unto 
 Eternity, and thus by virtue of recollection enter the race 
 which holds out to thee thy destiny, a destiny guided by 
 the hand of God and accompanied by reason. 
 
 11. "Behold in my activity to definite ends the most 
 perfect pattern of perfect action in pursuit of an adequately 
 perfect aim, 
 
 (154) 
 
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12. Decreed by the Will of the Lord, whose Law is 
 Holiness, Providence, Fate and Destiny have impregnated 
 thee and me with a mutual tie that binds us to an extent 
 of an agreement whereby we stand toward one another in 
 two diametrically opposite relations: Thou must be either 
 my master as covenanted in the beginning, or thou must 
 be my slave; and I myself can be only one of the two, 
 either thy slave or thy master. 
 
 13. "Our Lord God Mazda has destined thee and all thy 
 kin to be my master; hence I willingly submit to the hand 
 that guides and the mind that within Law and Order 
 abides. In this way we remain in our divinely ordered 
 relation to one another. 
 
 14. "But remember, and mark it well, thou and thy 
 kin, from generation unto generation, by perseverance in 
 the exercise of perfection, which thine inborn creative 
 power is to realize, in and out of thyself, is the only and 
 inevitable condition upon which thou canst be my master, 
 
 15. "To the extent that thou aspirest and reachest this 
 divinity, in the abstract and in the concrete, I am by 
 divine impulse constrained to love thee in humble submis- 
 sion, disclose to thee my secrets, pour into thy lap my 
 boundless treasures, yield unto thee abundantly, subject 
 myself to thy tests and thy methods of application toward 
 growths of higher species, and, as it were, to serve thee at 
 all times as a kindred spirit, with all the powers I com- 
 mand. While, on the contrary, in the same degree as by 
 an improper use or abuse of my gifts, thou deviatest and 
 declinest from the grand path of thy destiny and aim; 
 thereby turning foe unto thyself, an enemy unto God and 
 traitor to thy kin, I also shall become thy most terrible, 
 bitter and irreconcilable enemy; lashing thy first transgres- 
 sion leniently in the hope of calling thee to thy duty that 
 holds out to thee glory; but if that and its increase passes 
 unheeded, I shall let loose upon thee the unfettered chains 
 
 (155) 
 
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 mm 
 
 of awful furies latently slumbering in my vast lap, peace- 
 ful and harmless to those good in thought, good in word 
 and good in deed, but like sentinels in a King's estate are 
 ready to perform their part, to visit thee and thy children 
 and thy children's children in the shape of corroding poi- 
 sons and innumerable consummations, by weakness, pain, 
 disease, remorse, shame and death, with a bosom destitute 
 of hope, that shall wipe thee out of the ranks of the elect 
 and their inheritance, leaving thee to Fate, void of Provi- 
 dence and Destiny, a homeless, aimless wretch, to wander 
 thru the weary abyss of kharmic uncertainties until the 
 Great Morning shall appear, the ultimate whereof no Man 
 knoweth, neither thou nor I, but the Counsel* of the Lord 
 God Mazda. 
 
 16. "May it come to thee to ever abide in the friendship 
 of Mazda. 
 
 17. "May it be thy lot and the blessings of all the chil- 
 dren of Man to ever accept my hand of servitude in the 
 performance of the Will of the Lord, whose Law is Holi- 
 ness, and Holiness is the Best of all Good. This is my 
 solemn wish. Be it so." 
 
 18. With tear-stained cheeks, burning under the fire of 
 Khorshed, Ainyahita raised herself into an upright position, 
 and folding her tender hands over the staff, while her rod 
 rested in her right arm, she glanced at the distant moun- 
 tain chains with their insurmountable peaks, governed by 
 the snow King, Hyima, and again at the torrents of waters 
 before her feet, slowly surveying the vales and dells with 
 their abundance of growth, delightful to behold and inspir- 
 ing to the heart, and then she said: 
 
 19. "O Mother Earth, thy glittering teardrops descend- 
 ing before my feet thru the courtesy of Sanpu from yonder 
 
 
 * Counsel of the Lord God Mazda stands for Time Revealed, or "as re- 
 vealed by Time." 
 
 (156) 
 
 •-<*- * 
 
 1 
 
 
 ; 
 
 

 shining glacier assures me of kindred understanding. 
 Thou hast not any wind that blows which is not music; 
 every deed of thine flows in aroma, tho impromptu, yet 
 divine. Thou hast no sound but that it follows upon the 
 ether in rhythm, accurate and fine. Thy very grassblades, 
 flowers, shrubs or trees that grow speak living words to 
 everything and showers of blessings everywhere bestow. 
 The dewdrop of thy early morn, the waves of Vourukasha, 
 make thee appear newborn, revealing God and Asha.* In 
 all thy shapes and sounds a spirit broods amid them all, 
 however great in magnitude or in insignificance how small, 
 there is a something which is not of them at all, but of the 
 One whose Message Peace declares, a Peace for once and 
 all. How great thou art, how motherly, how tender to 
 thy care; my heart goes out to thee, with thee my friend- 
 ship share. Thy very shadows outline in abstract term's 
 the concrete objects back of them and thence to God re- 
 turn. A touch of thee enraptures me and with pure love 
 my bosom fills; the sight of thee brings ecstasy and with 
 eternal presence thrills. 
 
 "/ love thy magic veils and shrouds; 
 I love the frown upon thy clouds; 
 
 I love the brows upon thy hills; 
 
 I love the flowers within thy rills; 
 I love thee for the love of Him 
 Who made thee and who set thy rim. 
 
 I love it all, the great and small, 
 
 At one with DAa^da, once for all 
 
 20. Gigantic shadows fell upon the Earth to veil her 
 countenance from the fast-befalling Night, pealing the call 
 unto the swiftly approaching Slumber vouchsafed unto the 
 faithful worshiper confessing the Sacred Covenant with 
 
 Asha means Divmc Law. 
 
 (157) 
 
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 Mazda. All was silence but for the ceaseless song of Sanpu 
 whose voice never grew weary in lauding the Source of his 
 Creation and in an undertone whispered the secrets held ir 
 his bosom. Mah had just returned from her long journey 
 to the other side of her terrestrial possessions, where she 
 meted out to her charge to the best of her ability such 
 blessings of a corporeal realm as the Lord God Mazda had 
 entrusted to her, and satisfied with herself as to the success- 
 ful performance of her duty, she reclined in her carefully 
 adjusted hammock, sending sweet smiles of recognition tc 
 Mother Earth. Tistra kept far in the distance, now thai 
 autumn had come, to make his mathematical calculations 
 as to the possibilities of rain. The clouds slipped quietly 
 thru the firmament, taking care not to disturb the Blessed 
 Ainyahita, who was most solemnly engaged in the per- 
 formance of her holy calling, reciting patets unto the mem- 
 ory of Mazda and the recollection of all her kin ever since 
 the world began; giving laud and praise to all the creations 
 of the Lord, enumerating in the course of her prayers every 
 one of the leading powers of Divine Counsel that by com- 
 mon consent all the souls and fravashis of the Royal Fold 
 may have power to continue their labors unto the end of 
 days and hasten the appearance of the Great Morning 
 whereon the race of races shall merge into the Race Trans- 
 parent, endowed with the powers and forces of all the ages, 
 controlling and governing matter unto continuity of perfec- 
 tion, and until Intelligence and Substance shall blend in 
 harmonious accord all of the vastness in Space thruout 
 endlessness of Time into the magnitude of infinite crea- 
 tions, reflecting the glory of Mazda and His victorious 
 Associates for ever and ever. 
 
 (158) 
 
 
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 AINYAHITA AND THE SPIRIT OF ADJUSTMENT 
 
 CHAPTER I 
 
 INYAHITA implored the Spirit of Adjustment, 
 saying: "If a human being fails to reach 
 the mark of perfection while on earth, why 
 should punishment await him when condi- 
 tions and environments have withheld from 
 
 him the full realization of man's relation to the Lord God 
 
 Mazda and his victorious Associates." 
 
 2. And the Spirit responded, saying: Ainyahita, there 
 is no punishment, neither is there a reward meted out by 
 the Heavens. Even in the terrestrial worlds man does not 
 punish man but simply arrests the pursuance of a certain 
 path. 
 
 3. Ainyahita lifted her eyes before the Spirit and said: 
 I appreciate this fact; but if man fails to reach per- 
 fection in this life and does not prove himself equally as 
 great as those who have gone before him, crowned with 
 the laurels of fame, why should he, after his departure 
 from life corporeal, be compelled to go through the lov/er 
 stratas of evolution and thus retrogress by virtue of the 
 laws of transmigration, perchance, wandering through the 
 labyrinth of the animal, the vegetable, the mineral and 
 the elementary domains and find himself in that vastness 
 of an oblivion whence cometh no recollection of one's 
 existence? 
 
 4. The Spirit politely replied to the argument, saying: 
 Ainyahita, great is thy reason, greater still thy heart and 
 love for all creation, yet thou losest sight of the fact 
 that in nature and in reality, there is no retrogression; all 
 the objective worlds teem with progression. The seed 
 
 (159) 
 
 
 
 OH* 
 
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 Srri 
 
 
 ceases to slumber the moment it falls upon the ground, 
 since by virtue of kindred relation between the substance 
 of the seed and the substance of the soil the intelligence, 
 which lies imbedded within the glume of the seed, bursts 
 the chambers of its elementary compounds and forces its 
 way through the hymeneal veil that has held it until 
 awakened to the state of fecundation it now draws unto 
 itself all the elements of simile, assuring perpetuity of 
 kind and freedom of action to the intelligence which seeks 
 paths unto a higher realization in the realms of evolution. 
 Still, though its fetters of the seed nature are broken, and 
 the powers of attractiveness open up a vast realm of oper- 
 ations, new ties are created which will hold the intelli- 
 gence to its own sphere and kind, impelling labors of a 
 nature, the release wherefrom is brought about only 
 through growth, development, unfoldment and maturity, 
 leaving in the impress of time, through the seed of its 
 kind, the memory of what once was and the possibility of 
 what there is to be. 
 
 5. I well understand this process, quoth Ainyahita, but 
 what of the intelligence of the original seed ? What be- 
 comes of that? 
 
 6. And with much patience the Spirit answered and 
 said: Ainyahita, take a handful of the products of the 
 former seed; turn it in the palm of thy hand; examine 
 every single seed, and tell me which of these is the original 
 seed that called them into existence. 
 
 7. With surprise Ainyahita answered: Most surely, not 
 one of these is the original seed; no more, than in me can 
 be my mother as such/" or my grandmother and great- 
 
 * The idea was that the natures of both, father and mother, and eventu- 
 ally of the whole lineage, become impressed upon the child, but the egro 
 of the child has nothing in common with the ego of the father or that of 
 the mother. It is as independent as either of them. The ego is of God and 
 clothed into matter according to evolutionary relations and certain ten- 
 dencies characteristic to class and kind. 
 
 
 
 ^7)fc?^V 
 
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 grandmother; neither my father, grand-father or great- 
 grand-father. 
 
 8. And the Spirit instructingly said: Ainyahita, since 
 by your manifestation through your lineage your father 
 lost none of his intelligence, and your mother sacrificed 
 not a particle of her ego, sharpen thy wits and tell me 
 the abode of the intelligence which prompted the growth 
 of a plant bearing the seed of its kind? 
 
 9. In a humiliated voice Ainyahita said: The intelli- 
 gence remains confined throughout the full length of the 
 life of the plant. 
 
 10. Said the Spirit: True, and when this plant, which 
 in its breath contains the intelligence and in its cell-forms 
 holds the ingredients of the seed elements, ceases to propo- 
 gate seeds, and the time of maturity has passed, what 
 becomes of it? 
 
 11. Catechistically Ainyahita answered: It withers and 
 fades away. 
 
 12. Gleefully the Spirit reciprocated: How true; and 
 where does it fade to? 
 
 13. With a frown upon her brow Ainyahita answered: 
 As far as I know, everything of matter returns into the 
 vastness of substance out of which it has been created. 
 
 14. Asked the Spirit: And what becomes of the in- 
 telligence which exercised the powers of attraction and re- 
 pulsion unto a polarity clothing infinite entities into the 
 garments of an elementary nature? 
 
 15. Ainyahita promptly answered: The intelligence, 
 which is Infinite, returns to the bosom of the Infinite. * 
 
 16. With satisfaction the Spirit said: Ainyahita, thou 
 art convinced by reason of logic and deduction, that every- 
 thing progresses but never retrogresses. 
 
 17: Ainyahita humbly replied: To a degree I under- 
 stand. Still, my mind is by no means at ease; for 
 
 t<*l 
 
 ! 
 
 *Hwf <: 
 
although the intelligence reaches the bosom of the Infinite 
 and all that is of matter goes to the finite, which is the 
 bosom of Substance, I still cannot understand why man, 
 once on a plane of godlikeness, should go through the 
 lower stratas of evolution, even to the very beginning of 
 creation, because he failed to reach human perfection. 
 Why should he not be permitted to return to the earth in 
 a better garment of flesh than the one which retarded his 
 growth? 
 
 18. Confidingly the Spirit whispered: Ainyahita, the 
 Lord God Mazda has created man but once in his likeness 
 and image. Only once has he taken on flesh and never 
 again has he contemplated another form, no more than 
 the growing child ever puts on cells other than those cre- 
 ated during the gestative period. Once substance has 
 been formed from out of the empty and void, never again 
 can it lose its identity because of the reality in entity. 
 The magic illusion of substance, surrounding Intelligence, 
 remains forever identical with the latter, irrespective of the 
 realm or form the Intelligence may choose or be called upon 
 to appear in, as seen in the intelligence of the seed, which 
 used the elements of the latter unto the transfigurating 
 stages forming the body of a plant, which plant reveals 
 the manifold lines of infinite perfection and with it the 
 avenues for infinite intelligences to travel upon, trans- 
 porting their etheric substances unto the creation of a seed 
 revealing in due time and season the virtues of individual 
 efforts, while the intelligence remains unchanged, as the 
 form alone determines conditions and environments. The 
 new seed holds an intelligence different from that of the 
 former, while the compounds of embodiment, too, have 
 nothing in common with the original seed, as each intelli- 
 gence owns and controls all the corresponding realms of 
 ether characteristic to the operations of an entity and in 
 
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accordance with the designs of the Lord God Mazda, 
 whose countenance displays in ever-changing lines the 
 ceaseless movements of an ever-creative Thought. X 
 
 CHAPTER II 
 
 1. With her arms crossed over her chest, and her head 
 drooping toward her slowly beating heart, controlled by 
 rhythmic respiration, Ainyahita lifted her eyes beyond the 
 horizon of Recollection, saying in a voice of ecstasy: 
 O, thou Great Spirit, indescribably benevolent art thou in 
 the performance of thy most holy efforts to reveal unto 
 my mind a tangible solution to the ever intricate and per- 
 plexing problems of life; still, I am filled with the thought 
 of the law of transmigration, which seems to me as if 
 man retrogressed, were he, once in the form of man, to 
 appear as an animal or a plant. 
 
 2. The Spirit bowed in reverence, and said: Ainyahita, 
 thou purest of the pearls of heaven and lustrous diadem of 
 the earth, whose ruby heart beats in unison with the jewel- 
 blazoned bosom of the Lord God Mazda, thou art per- 
 sistent indeed to search the very secret chambers of Zar- 
 van Akarana. Thine efforts arelSSundless in the attempt 
 to discover the most minute and infinitesimally insignificant 
 objects in creation that the cause of their existence may 
 be revealed unto thee. . . . Wear not thy mind with things 
 beyond the powers of reason; delude not thy senses with 
 
 J The Avestan people held that the entity in its progress to earth clothes 
 itself with such spirit substance as will forever retain its relationship to 
 the ego, never lending- itself to any other egro. The same was true of the 
 soul, the mind and lastly the elements composing- the body. In the pro- 
 cess of disintegration the dust would return to the earth, and althoug-h par- 
 ticles thereof may manifest as a grassblade, a flower or a shrub, and as clay 
 be formed into a vase, it will escape the fate of being- led into human 
 bodies others than the one originally entitled thereto, a belief that made 
 its way to the best cultured in all the ag-es and more strongly emphasized 
 by Plato, Pythagroras, Jesus, Omar Khayyam, Fichte, Huxley and others, 
 not forgetting- Dr. Hasckel whose aims are only too often misunderstood, 
 
 (163) 
 
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 the abstract, which to comprehend, is within the province 
 of the spirit only. Remember this, that inasmuch as the 
 return into the bosom of the Infinite is not retrogression 
 to the intelligence of the entity or ego, even so the return 
 to the objective is not retrogression; and as the intelli- 
 gence issues forth from out of the bosom of the Infinite 
 with redoubled force and power to unravel the depths of 
 space, even so its corresponding substance will appear in 
 a sphere more conducive to the progress of things; for 
 where an entity failed to reach the mark of production * 
 while in human flesh, it may, perchance, answer the de- 
 signs of a higher purpose in the form of an animal, and 
 failing here to reach the goal, it may prove of value in 
 the manifestation of a plant, and if not, then on will go 
 the entity, entering the elementary domains, here to gather 
 force and power unto the utility of higher and nobler 
 things. And once the round is made another circle of 
 operations will reveal the endlessness of possibilities, as 
 there is no end to matter; there is no end to space. 
 
 3. Attentively Ainyahita followed the trend of thought- 
 waves stirred by the Spirit of Adjustment and then she 
 said: Praise be unto thee, thou truth-revealing Spirit; 
 with humbleness of heart 1 accept of thee these comfort- 
 ing words of wisdom, which no human mind has power 
 to comprehend, unless favorably illumined by the full 
 Mirror of the Almighty, whose radiating Splendor reaches 
 far and wide throughout the magnitude of space and end- 
 lessness of time; still, I am left unanchored in a sea of 
 mental uncertainties and cannot fathom why and how 
 
 * Life was considered wasted unless man proved productive of things 
 useful to man, furthering - progress and perfection, assuring- exercise of 
 natural talents, promoting liberty and freedom. For this reason whether 
 a Sage or a Statesman, man was expected to follow a vocation useful and 
 at the same time assuring independence, Thus Zarathushtra is an agri- 
 culturist; Moses is a shecpherder: Jesus is a carpenter; Mohammed is a 
 merchant; Omar Khayyam a tentmender, etc, 
 
' 
 
 it is possible for man, once a man in his re-manifestation 
 to appear other than man? 
 
 4. And the Spirit said: Ainyahita, why shouldst thou 
 lament over that which is only in the seeming? Why sor- 
 row over the objective which is simply the means unto the 
 furtherance of greater ends? Be at ease and hold thy peace. 
 Mazda knows and being at one with him thou knowest 
 in the depth of thy heart the full truth of things. The 
 senses only question and would discuss what is beyond 
 their comprehension. Unable to see even a single truth 
 the senses would ever offer a thousand arguments. Ask 
 thyself what is the difference of man to man and that of 
 the animal? Is it not position, station and execution? 
 If he who once held a position as a king is made a 
 prisoner, to spend his days in silence, is he as such greater 
 in power than the jewelled steed upon which once rode 
 his majesty? Should he, who once held power and 
 wealth, using both for self-aggrandizement, keeping in 
 poverty and helplessness all his fellowmen, return to 
 earth a miserable beggar, has he retrogressed or has he 
 progressed? It is not the form of manifestation that 
 determines the consciousness of the intelligence but the 
 good it promotes. Many a beast rules a nation by virtue 
 of the reflective characteristics, collectively focalized by 
 those who make him their choice; such lies within the 
 province of man's free agency, but when the object of 
 misdirected choice has reached the brim of misapplied 
 deeds to overflowing, such executive entity incarnates by 
 virtue of higher laws in realms of relative correspondences 
 to prove its worth, as like in matter must beget like in 
 substance, and those who upheld such an ignoble soul in 
 its diabolical measures, either by direct approval or 
 silence, follow the fallen entity according to their relation 
 to the deeds done. 
 
 : 
 
5. Tremblingly Ainyahita cried out aloud: O, thou 
 great Spirit, I am overwhelmed with the thought of the 
 justice of Infinite designs, but at the same time my heart 
 is filled with sorrow at the fate of unconscious men. It 
 seems terrible to me that man should lose his right of 
 choice at the time of fading. 
 
 6. And the Spirit of Adjustment said: Ainyahita, I 
 feel with thee. Even I am touched through the tenderness 
 of thy heart and would that destiny had chosen a different 
 fate. Still, the plans of Providence, Destiny and Fate are 
 in accordance to Infinite designs and are just, and as there 
 is no honorable court on earth, but that gives choice be- 
 tween fine or imprisonment, even so in the Court Divine 
 man is given to choose between penalty and adjust- 
 ment, to enter transmigration for adjustment or rebirth 
 for a penalty. 
 
 7. Ainyahita' s heart leaped at the flood of thought- 
 waves towering before her vision, and she said: O, now 
 I seem to grasp it. Then all men on earth, passing 
 through untold experiences and the pangs of terror, chose 
 punishment rather than adjustment. 
 
 8. And faintly the Spirit of Adjustment said: Ainya- 
 hita, blessed art thou indeed in the acknowledgement of 
 Divine Revelations. Continue in thy service until the 
 Great Morning shall appear, and thy untiring efforts in 
 the performance of the daily vocations conducive to the 
 reclamation of the soil and the furtherance in the improve- 
 ments upon its products shall set a crown upon thee the 
 radiation whereof shall brighten the darkest corners of 
 human hearts, aiding them in the discovery of jewel- 
 mounted pathways of salvation, leading into the domains 
 of everlasting Splendor. 
 
 >//i 
 
 ^ 
 
 2 
 
 \ih 
 
*R»A4<» 
 
 
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 m%>%$%^^^ 
 
 TEARL 1WEN1Y 
 
 AINYAHITA AND MITHRA 
 CHAPTER I 
 
 OTHOU, who art the most illustrious among: 
 all the intelligences of creation, thou who 
 art endowed with the faculties of perpetuat- 
 ing the ever-changing forces promoting evo- 
 lutions, reveal it to me that I may have it in 
 my mind rightly: "Where is to be found the intelligence 
 guiding the life of one kind unto the transubstantiation 
 of another kind heretofore not in that form, or where is 
 the connecting link that promotes one kind of a form into 
 an entirely different one, or where does one class and kind 
 end and another begin ?" 
 
 2. Mithra smiled until the very Himalaya returned the 
 broad lines of a happy day, and he said: Ainyahita, this 
 to tell is by no means an effort on my part, but to grasp 
 and understand the thought thereof both our minds must 
 be of equal compass and our intelligence in direct harmony 
 with the Infinite, otherwise it will be necessary to illustrate 
 in untold numbers the process of creation correspondingly 
 with that of evolutions up to the phase of established 
 perfection. 
 
 3. Ainyahita bowed approvingly, and said: O, thou 
 Blessed One, whose thoughtfulness gives the spark of life 
 to all creatures, I appreciate in all my humbleness thy 
 favors bestowed upon all my kin since the world began. 
 I know that to grasp and understand the ways of the Lord 
 God Mazda would be equal to the possession of a thought 
 as macrocosmic as unto His, still, may I not grasp the 
 principal stages of creation and evolution without acquaint- 
 
 * \Qi 
 
Fl 
 
 ■ft) 
 
 ?^ 
 
 is 
 
 a 
 
 ing myself with the microcosmic relations as confined to 
 classification? I well know that the stupendous stages 
 appertaining to the Infinite Thought in the vastness of 
 space will forever defy man's concept, still, I most humbly 
 desire to fathom life that in the event of the discovery of 
 the link that binds class to class I perchance may find the 
 golden thread of wisdom, leading my ego through the 
 labyrinth of Infinite designs into the haven of divine un- 
 derstanding the splendor whereof reflects in the counten- 
 ance of Mazda, His endlessness of creations. 
 
 4. Mithra's brows drew tightly toward the recollection 
 disk, only to release the reins of sternness the moment 
 Ainyahita finished, and reprovingly he said: Ainyahita, 
 thou blessed one within the fast-brazen chain of the im- 
 mortals, whose heart beats in unison with the Ruby Heart 
 of the Lord God Mazda, whose soul resplendently basks 
 in the scintillating rays of heavenly diadems and whose 
 spirit reflects the rainbow colors of the Pearl of Great 
 Price, thy persistency and untiring efforts will reveal to 
 thee through the performance of thy daily duty the great 
 secrets of life in accordance to time and season. Forget 
 not that an immature knowledge of things is like an im- 
 mature plant or animal. It may reflect its kind in the 
 seeming but has no power of perpetuity in the real. Thus 
 force not upon thyself a knowledge which becomes 
 those only of riper years, and attempt not to pierce the 
 veil of mystery by any device that may come to thee 
 with the hours of inquisitiveness suggesting inventions of 
 the immature man. Remain steadfast in the Will of the 
 Lord whose Law is Holiness, for Holiness is the best of 
 all Good. Because of thy obedience toward thy daily 
 duty and the performance of the task of thy daily walks 
 in life Mazda and His Associates will reflect unto thy mind 
 at the hour of convenience the piercing rays of Infinite 
 
 
 
 
Thought, revealing through the magic Mirror of the 
 Almighty the things of the Ethereal realms, displaying be- 
 fore thy senses the needle-bearded key that unlocks the 
 jewel-mounted treasure casket of this panoramic world of 
 vision. 
 
 5. Ainyahita meekly answered and said: O, thou 
 most illustrious Lord of Nature, thou who art the talent of 
 the Lord of Creations, even Mithra, the all-illumined, be 
 thou patient with me and may it come to me even as the 
 Lord God Mazda has designed. It is my desire to keep 
 in friendship with Mazda and his innumerable victorious 
 Associates, but I feel so insignificant in the presence of 
 Thought Divine and feel humiliated at so limited a know- 
 ledge I seem to have regarding the complex operations of 
 life that 1 grow ashamed of myself, fearing underestima- 
 tion in the presence of the Associates of the Lord God 
 Mazda. 
 
 6. Mithra answered and said: Ainyahita, thou Pearl 
 of Heaven, thou Diadem of the Earth, hast thou forgotten 
 that a child is the pride of its parents who with a most 
 sanguine hope design its crowning future, how much more 
 then do the Heavenly Parents and their attendants watch 
 their own with an eagle eye and point with pride at their 
 progress. If those on earth bestow their love, which is 
 that of partiality, how much greater is the love imparted 
 by our Heavenly Parents. The Lord God Mazda is most 
 surely proud of thee, a pride we, who are of the planet- 
 ary regions, share with great delight, and I have the 
 pleasure of revealing it unto thee in confidence that gen- 
 erations to come will point with pride at thy accomplish- 
 ments and with it learn at the end of days to laud the 
 greatest name ever revealed to human mind— Mazda. 
 
 7. Ainyahita cried: O, Mithra, Mithra, with a con- 
 trite heart I confess it to thee that I seek not honor, I seek 
 
 (169) 
 
 
 
 !-=^^MM. 
 
^3 
 
 no reward. My pride, if such be permitted, is absolutely 
 of an unselfish nature. Nothing seek I for myself; neither 
 have I any desires other than those of solving the ever- 
 i *i/jh r i I perplexing problems of life that in so doing I may be 
 permitted to pave the way unto generations to come in 
 brightening their pathways and ease their self-imposed 
 burdens that thus the yoke of inherited stubborness be 
 removed from their necks and the burden of ancestral 
 superstition be cast aside and they may no longer waste 
 this life in ignoble fancies and terrorizing fiction but in 
 their stead have it engraved upon each heart, the covenant 
 above all covenants: 
 
 ''I am here upon this earth 
 
 To reclaim the earth; 
 
 To turn the deserts into a paradise, 
 
 A paradise most suitable 
 
 Unto God and His Associates 
 
 To dwell therein." 
 
 8. Mithra felt spell-bound, repeating every word of the 
 greatest of all the covenants ever revealed by the Lord 
 God Mazda unto his lineage here on earth, and then most 
 reverently he said: Ainyahita, thou favorite of the Lord 
 God Mazda, let not thy heart be troubled, for to the 
 extent thou givest thy heart to God and thy mind to thy 
 kin, all thy desires will take on the garment of matter 
 and present themselves upon planes of action, according 
 to time and season. 
 
 9. Ainyahita humbly said: O, Mithra, I appreciate 
 thy forbearance with me and laud the Lord God Mazda 
 for his wisely conducted plan of salvation and the great 
 order of things in this Pantheon of Creations, still, accord- 
 ing to the indisputable birthright it cannot be withheld 
 from me to follow my own trend of thought at the 
 sight of the manifold lines drawn before me by the magic 
 
 (170) 
 
 
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 finger of thy resplendent nature, and I am thus irresistibly 
 prompted to consider the whence, where and how of all 
 these innumerable effects of things which spur me and 
 even defy me to pursue the cause of things to the very be- 
 ginning and thus challenge my humble nature to come 
 out of the larval state of limited conceptions and view the 
 compass of acquired knowledge, the impetus whereof is 
 to sharpen the two-edged sword of my understanding, 
 that by virtue of its application I may sever this bungled 
 knot of scientific contradictions and thus attain unto that 
 undeniable assurance which alone maintains our friend- 
 ship with Mazda who withholds not the Splendor and 
 Glory of the Heavens from His own. 
 
 10. Said Mithra: Ainyahita, it is thy right to think, 
 to reason, to reflect, but do not act upon anything not 
 within the compass of thy daily calling, not until the 
 things about thee reveal to thee the end attainable. 
 
 11. Ainyahita answered: I promise it to thee, Blessed 
 Mithra, and with this promise reassure to our Lord God 
 Mazda my most humble obedience, still, may I not ask 
 of thee and those in whose province it is to expound 
 to me matters appertaining to Infinite designs, taking 
 care not to infringe upon the divine right of our Lord 
 God Mazda to withhold His Secrets at pleasure. 
 
 12. Mithra politely answered: Ainyahita, thou may est 
 ask of me as thou askest of others, even as the Lord God 
 Mazda prohibits no one of His Associates to ask of Him, 
 but it still remains the right of either of us to answer in 
 accordance to governing conditions and environments*. 
 If thou askest for things out of season the answer will 
 come in accordance to the productiveness of the time of 
 query.* 
 
 * Avestans would have it that a child's mind should be met with in a 
 child-like manner. 
 
 (171) 
 
j 
 
 
 ^ 
 
 CHAPTER II 
 
 1. Ainyahita folded her hands as if preparing for prayer. 
 She breathed heavily at first, but as the muscles of her 
 loins gradually met the vertebral region, while the breath 
 became suspended in the upper dynamics, her heart beat 
 softly and in rhythm with the order of the things in 
 Nature. With her eyes steadily fastened upon the objects 
 level with her vision she parted her lips and said: Mithra, 
 I adore thee and all thy Associates. I laud the Lord God 
 Mazda in view of all his inimitable creations; yea, I 
 love the length and breadth of all the illusions of thy 
 magic nature. t I am overjoyed to know and to under- 
 stand, in as far as my compass of thought has revealed 
 it to me, that in the vast multitude of things there is law 
 and order so absolutely defined that even a humble mind 
 like unto mine may comprehend the complex operations 
 of nature. I am awe-inspired at the thought of evolu- 
 tionary transformations from that of the efficacious com- 
 pounds of etheroids in the elementary domains to that of 
 the multifarious progress of crystallizations in the mineral 
 domains, out of which in conjunction with the operations 
 of the elements in the waters, signs of vegetation form in 
 the deeps below and correspondingly therewith on the 
 hilltops above. I am bewitched at the thought of the 
 first forms of animal creation issuing forth from the pro- 
 toplasmic motion of innumerable zooids carrying the 
 zymos from one form of vegetation unto another serving 
 as a link that promotes corresponding developments and 
 
 t Illusions and Magic Illusion play quite a part in the Avestan philosophy. 
 It held that although matter was the end of creation and the result of 
 God's untiring efforts, matter was by no means a fixative that would hold 
 its own without becoming: subject to change. Consequently the deduc- 
 tion that althongh God lives through His creations He is remembered by 
 the objects of sense as ever-present, still He is not a part of the object or 
 a thing. God is a unit— monos. An operation into the circumference 
 alone suggests multiplicity. 
 
 (172) 
 
urn mj i. i i d i ^, ' Hi | '«,Wg* <u.*mm 
 
 Jl 
 
 transformations in both of the principal cellular king- 
 doms until the waters are filled with independently mov- 
 ing fish, whose scales turn into feathers with the up- 
 ward motion of evolutionary processes, and the coun- 
 terside of the same in shedding the scales hardens the 
 skin by virtue of the regular strokes in its moves toward 
 the shores of Vourukasha, while the corresponding zooids 
 in the soil of the earth effect between the plant-life a species 
 of creepers, developing feet, which diminish in number 
 according to the unfoldment of higher propensities. Be- 
 wildered I become as I see from out of the waters rise the 
 once scaly form with its scales transformed into feathers, 
 and the quills thereof by degree dissolving, adding to the 
 dynamic powers of the creatures' growth and with it the 
 development of intelligence, while the feathers, step by 
 step turn to down, later into wool and lastly call forth 
 hair, a process running opposite to the productions of 
 the soil, who first become hairy, thence wooly, thereafter 
 scaly and lastly naked, as at first, retaining the hair 
 and other evolutionary embellishments to a degree most 
 conducive to beauty, symmetry and handsomeness. Still, 
 I do not understand why a process of evolution of one 
 time does not continue to repeat itself at another or at all 
 times, that thus the thinking mind may forever view in 
 the process of things the possibilities of the future, dis- 
 pelling doubt and regarding the ever-presence of God in 
 His creations. 
 
 2. Mithra said: Ainyahita, thou hast learnt thy lessons 
 well, even better than good, and it has not escaped thy 
 ever-scrutinizing eye and thy sound reason that in the 
 process of selection of the best of a species of one class 
 and the correspondence thereof of another and all of the 
 fourfold domains there is the imparting of the collective 
 intelligences attracted to a transitory state, growing away 
 
 (173) 
 

 from the former class, establishing an independent one 
 as to character and purpose. There are two principal 
 processes in the design of evolution which must be con- 
 sidered correspondingly lest the link of connections becomes 
 lost and the mind goes astray when in search of the 
 truth of things. For this reason many a wise man on 
 earth will be made a fool, seeking to discover the truth 
 in a realm of ascendancy, while another goes in the 
 opposite direction of decendancy. To know the truth 
 the mind must find the polarity of Intelligence to sub- 
 stance and vice versa. 
 
 3. Ainyahita said: O, Mithra, thou art benevolent to 
 thy kind; thou art more than all the favors thou be- 
 stowest on my kin. 1 am able not only to follow thy 
 revealed words but I fathom the spirit back of it all, so 
 much so that to clothe it all in language that lies em- 
 bodied in each and every word would alone require a 
 life-time to record. I feel so grateful to the Lord God 
 Mazda to have placed me here amid the spear- pointed 
 mountains and rainbow-color reflecting streams, with the 
 star-studded heavenly canopy above my head and the 
 jewel-bedecked and pebble-woven rug of terra firma for 
 my feet to tread thereon, to fathom the indescribable 
 splendor of the unspeakable panorama of magic illusions. 
 I can understand now why the waters are habitable by 
 huge creatures like unto those of the dense forests upon 
 continents and yet are diametrically opposed to each 
 other in characteristics and designs of purpose. I under- 
 stand now how the scaly fish can move in the water 
 side by side with the tough-skinned monster, while the 
 thick-skinned beast may traverse the earth beside an in- 
 significant-looking mink; while the hen must flutter as 
 the eagle soars high. I too realize the corresponding re- 
 lation of all these creatures in their cellular formation to 
 
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<&A4t 
 
 
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 the processes of crystallization in their relative rocks and 
 their energy-compiling operation in their relation to the 
 plants; still, I fathom not the law on which such oper- 
 ations are based and why does such process not continue 
 in the world to-day as in former days. 
 
 4. Mithra answered and said: Ainyahita, thou know- 
 est only too well that to explain a process is one thing 
 and to comprehend it within a compass of understand- 
 ing is another thing. Inasmuch as Creation and Evolu- 
 tion up to the stage of Present-day Perfection are the 
 result of consecutive operations and there is not anything 
 in all this planetary world but that it has come from 
 out of the Universal womb according to time and season, 
 even so thy mind has to travel step by step correspond- 
 ingly to the processes of life to grasp and fathom the 
 direct relations of things between one another. 
 
 5. In an humble tone of voice Ainyahita said: O, 
 thou most benevolent Mithra, I do perceive the well- 
 devised plan in all things immaterial and material and I 
 have a vague idea of the possibility of the things 
 throughout existence, still, it all appears to me as if in a 
 maze and the cause to things is enveloped as is Vafaro- 
 mand within a cloud upon a sunless day. I may per- 
 chance comprehend this wonderful process of evolution 
 from strata to strata and perceive the operation of the 
 lower up to the higher, using the intervention of rock, 
 plant and animal; mixing, mingling and intermingling 
 the material of one another with that of the spiritual in 
 relation to each other. I do seem to get that part classi- 
 fied and individualized by virtue of the powers of analy- 
 zation, discrimination, and deduction, but why do such 
 transformations no longer occur in our days so as to 
 dispel even the slightest shadow of a doubt from a 
 calculative mind? 
 
 (175) 
 
! S33 
 
 i 
 
 6. Mithra promptly answered: Ainyahita, these self- 
 same processes are continuous and what once was, for- 
 ever shall continue to be, but inasmuch as a change in 
 the position of the earth toward her own Zodiac dis- 
 cards the huge animals one by one in the water's depths 
 and in the density of forests and in mountain canyons, 
 as she has no need of them now that a higher energy 
 has been reached; even as the growth of lower rock 
 formations ceases while dense forests petrify and many 
 varieties of trees become extinct; even as one race rises 
 only to fall back to its elementary state that another may 
 arise to take up where the former left off, thus growing 
 to a higher understanding and purpose in life; even as 
 the parents, once they have borne children, cease to pro- 
 create, yet the process of procreation is transferred unto 
 the generation to come, and the child is to be an 
 improvement upon the stock of its parents, mentally and 
 physically, revealing the talents of parents in whom the 
 gifts lie dormant, but in the offspring come to a focus; 
 even as seasons follow one another with absolute regular- 
 ity and improve in their progress correspondingly to that 
 of their creation; even as the earth changes in climatic 
 and other geographical phases, never to return to her 
 former state; even so the objects in nature, once their 
 modus operandi has been established through the inter- 
 vening mediatorial means during the operations of evolu- 
 tionary processes, follow the established order of things, 
 no longer to be confined to intercalations, since the in- 
 telligence once manifest on one plane may now mani- 
 fest in a form already established by nature, repeating 
 all the evolutionary stages necessary to reach a certain 
 form by simply guiding all the preceding formations of 
 eons of time through the short space of a gestative 
 period. 
 
 I 
 
 
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 (176) 
 
 C^aSt^i 
 

 PEARL TWENTY-ONE 
 
 
 AINYAHITA AND THE SPIRIT OF ANCESTRY 
 CHAPTER I 
 
 WITH her eyes lifted up to the mountain 
 tops, yet with her thought ever conscious 
 of her responsibilities toward her charge, 
 Ainyahita breathed her customary vesper 
 prayer, and then, as if following a new 
 course of thought waves which must have come suddenly 
 upon her, she whispered, and said: O, thou Spirit of An- 
 cestry, whose Fravashis are ever near, reveal it to me, if in 
 accordance to design, dost thou and thy kinship ever 
 reveal in visible form before the eyes of flesh and dost 
 thou speak in a language comprehensive to the compass 
 of hearing? 
 
 2. Ainyahita, thou Pearl of Heaven and Diadem of the 
 Earth, thy ever-inquiring mind has enblazoned the very 
 akaranic chambers of Andervayi, and thy ever-pulsating 
 heart vibrating the etheric mirror with many questions nas 
 drawn an interrogation line across the very Heavens until 
 there is not a sign in the vastn'ess of the Universe but 
 that it carries the mark of thy impressions. Why 
 shouldst thou desire to know the things that have no bear- 
 ing on thy daily vocations and by no means add to the 
 knowledge of things in the objective worlds but rather be- 
 cloud one's reason and make restless the mind until thy 
 feet and hands grow weary while the heart becomes heavy 
 at the Thought too complex for a mind of the earth to 
 comprehend? Remain within the realm of operations 
 and perform thy duty well even though it may seem as 
 if thou servest another, when in reality thou servest to 
 
<***<* 
 
 
 further thy own individual ends. What if thou shouldst 
 fathom it all, all thou desirest to know; what then? * 
 Would thy sheep grow more wool, thy cattle give thee a 
 larger measure, thy fields yield more abundantly, and 
 would thy joy add to the joys of the world? 
 
 3. Ainyahita felt keenly the just reproof, and in a mild 
 tone she said: O, thou Spirit of Ancestry; I well under- 
 stand my duty and willingly submit to the designs of 
 Mazda and his Victorious Associates as well as all their in- 
 nummerable Fravashis unto whom they have entrusted 
 His designs. I ask not for myself, I ask for all my kin 
 who are to follow in my footsteps when the shadows of 
 my life shall lengthen and to these eyes of mine yonder 
 stars shall be no longer, but faded at the hour of the Great 
 Morning, become absorbed by the Luminary of Khorshed, 
 while the Moon shall pass away; when the Phenomenal 
 shall be taken from my magically-illusioned mind and 
 given to those who are to follow me to be entertained with 
 the phantoms of universal obscurities, while I shall be 
 remembered by what I have done. 
 
 4. The Spirit of Ancestry raised his voice, and said a 
 little sharply: Ainyahita, thou gazest too far into the 
 future, as thou gazest too far into the realms of ether. 
 It shall profit thee nothing to know all the things of the 
 illusionary worlds, t At most thou knowest of things 
 
 * This reminds one of Omar Khayyam who, too, asks: "Suppose, thy 
 book of life had been read wholly through, and thou hadst lived a hundred 
 years or more, what then?" Or in the words of the Aramaic Scriptures: 
 
 What will it profit a man if he gain the whole world and lose his own 
 soul." All the Oriental Philosophies and the Avestan in particular lay stress 
 upon systematic unfoldment of man's attributes that the spirit of altruism 
 may come to the foreground, so as to exercise one's talents unselfishly 
 and perform one's daily task for the joy that labor imparts. 
 
 t At this instant the words of Jesus are recalled: "Seek ye first the king- 
 dom of heaven." The Avestan holds that man is apt to be an extremist, 
 laying too much stress upon the material gain, and at the expense of the 
 truly spiritual, and vice versa. 
 
 (17S) 
 
 &M 
 
 ■■(• 
 
only in the apparent, while the thing in itself is far beyond 
 the comprehension of the mind; ecstasy alone reaches 
 the borderland of the unsurpassed and in the Illumined 
 Thought Divine alone there is understanding, where the 
 love of creation is the impetus unto perpetuity and not 
 the love for possessions in the created. 
 
 5. Ainyahita said: Thou Spirit of Ancestry, before 
 thee I humbly bow, as in honoring thee I honor all the 
 Fravashis of Mazda and show respect to the Lord God 
 Mazda Himself; but why should I not know the modus 
 operandi of the phenomenal in the realms of the invisible 
 when the occult thereof suggests itself to me even in the 
 objective realms? Why should I not be able to compre- 
 hend the full truth of things and thus dispel all possibili- 
 ties of the illusionary, which the ever-dexterous manipula- 
 tions of the Adversary and his combine are apt to cast 
 upon me; ignorance is disastrous to the children of Mazda 
 and many go astray because of insufficient understanding 
 of the illusionary in life. 
 
 6. Answered the Spirit of Ancestry: Ainyahita, thy 
 desires are in perfect harmony with the designs of the 
 Universe and Nature but thou knowest only too well that 
 anything not in season is still in the preparatory state. 
 It has been revealed to thee repeatedly that with the 
 advance of cycles and dispensations, eras and generations, 
 the eyes shall see, the ears shall hear and the minds per- 
 ceive what had been withheld from before former 
 existences. What may come to thee in spirit to-day may 
 not be realized throughout eons of time. Not every 
 blossom born turns into seed, and not every seed falling 
 to the ground will sprout. As the spirit, freed of its 
 fetters joins the soul refined by the flames of experiences, 
 and the mind purified by sensible observations made by 
 virtue of its higher-developed senses, and thus gains the 
 

 V 
 
 confidence of all the realms of activity, reaching polariza- 
 tion, crystalization and focalization reflectively, appear as 
 one and the same, making all things heretofore plausible 
 and feasible, a matter of fact and self-evident. 
 
 7. Ainyahita said in a faint voice: O, thou Spirit of 
 Ancestry, not that I wish to pry into the secret chambers 
 of the occult realms; not that I wish to boast of my 
 relationship to the Royal Fold of Mazda, but that I may 
 be a true guide unto my people, I desire to know why 
 at times I seem to see the countenances of ancestry and 
 hear the voices as if from far off ranges and yet so 
 distinct, near and clear. It is the law, governing the 
 phenomenal worlds I wish to fathom. 
 
 8. The Spirit of Ancestry answered: Ainyahita, this 
 to explain is not difficult if the mind is free from all 
 scruples and has not been tampered with by the Adversary 
 who takes advantage of every opportunity to delude even 
 the hearts of Saints, while on Earth. According to the 
 operations of the globules within their concave and convex 
 motion through the realms of ether thy mind and the 
 mind once entertained by those who cross the current of 
 the corresponding thought, line upon line, follow each 
 other in so rapid succession that a picture is drawn before 
 the eyes whose rays catch at such a moment the flood of 
 ethereal workings and thus reflect the one or many in 
 direct relation to each other irrespective of their distance 
 at such times. When Vayu quietly performs his task and 
 one's soul sinks into solitude, while Armaiti plays upon 
 the tens of thousands of strings of elementaries the sweet 
 lullaby unto the night, then the forces of attractiveness 
 gather about thee and the chemicals of thy being amalga- 
 mating with the compounds of Nature create the invisible 
 sparks of illumination until thy thought becomes clothed 
 in magic illusions and stands out before thy vision in the 
 
;<??>,£ 
 
 *m0± 
 
 M^ms^m 
 
 
 SuKwiiAifcCbsrrs 
 
 »(sj 
 
 
 garments of ancestry depicting the character and character- 
 istics of relations. As thou art the incarnation of all pre- 
 ceding existences, embodying by virtue of reflex laws all 
 the Fravashis since this world began, possessing their 
 endowments by virtue of reflective tendencies, even so 
 the phenomenal of the performances of Nature and her 
 kind by thought, word and deed continue to carry its 
 records into thy presence and will continue to do so ad 
 infinitum. Thus the voice once piercing the density of 
 ether, the words once spoken in earnest, continue to 
 return to thee, as return will the deeds, although oft-times 
 not until after many days. Thus at the hour of earth's 
 convenience, and when Vayu drives his messengers to time, 
 the air contracts and the elementals unchain themselves as 
 if driven by furies; the elements deposit their heavy-laden 
 chemicals upon the lower strata of terra firm a, while the 
 attractive forces change their regular course and flee from 
 before the over-charged ether; all the messages of the in- 
 telligences governing rock, plant, beast and man, re-echo 
 throughout the vastness of Akarana until the magnitude 
 thereof becomes so complex that the dividing line between 
 cause and effect, time and space, grow indistinct, and ¥ 
 the mind of man turns so bewildered that it is 
 difficult to distinguish the voice of an angel from that of 
 a demon. For this reason laws have become necessary, 
 regulating the susceptible and sensitive mind to a degree 
 wholesome to that of the law of correspondences, lest the 
 propensities of a mind, swayed as readily as the cane 
 within a whirlwind, would lose their balance, and their 
 energies be carried into the unbridled state of uncertain- 
 ties. In what a deplorable state and frame of mind thou 
 and thy kin wouldst be if the consciousness and suscepti- 
 bility of ethereal realms had followed you through the 
 atmospheric to equally as great an extent as to incarnate 
 
 if 
 

 ^m 
 
 M 
 
 in human flesh. Such consciousness would have made 
 thee unfit for this earth, and the designs intended for thee 
 would have been wrecked. As it is, the susceptibility of 
 the metaphysical has been retained and confined as are con- 
 fined the material forces of a realm conducive to their own 
 nature. Only at intervals thou art to be reminded that 
 the tie that binds all the realms collectively unto one 
 stupendous whole and thus the phenomenal in matter and 
 the nounomenal in mind plays its orgies that all the phases 
 of life may find solace and satisfaction. Tax not thy 
 mind with things of realms beyond terra firma and keep 
 in check thy thought waves. Follow the phenomenal only 
 up to the borders of the nounomenal giving it the thought 
 of the moment, and when out of reach to the senses, 
 remember the task of your daily duty. In this world of 
 matter thou wilt discover in the concrete what fills space 
 in the abstract. In your daily walks learn to read the 
 objects of sense in the same spirit as created and the in- 
 telligences thereof shall draw the magic circle around thee, 
 revealing in the language of the heavenly shrine the 
 mysteries of creation, weaving about thee the veil of 
 renouncement while passing in order the twelve zodiacal 
 constellations, accompanied by Aldabahram to point the 
 way over the Khinvat, that with safety thou mayest enter 
 into communion with the Immortals in their incompar- 
 able excellence and indescribable splendor, where the 
 Will of the Lord God Mazda is the Law of Holiness, 
 and Holiness is the Best of all Good. 
 
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 AINYAHITA AND THE LORD'S ANOINTED 
 CHAPTER I 
 
 AINYAHITA witnessed the season's greatest pa- 
 norama in the firmament and intently watched 
 the scenes played about the dying sun, while 
 vis-a-vis the terrifying tragedy of nature's 
 phenomena the moon slowly rose from the 
 battlefields below, Urvanika wiping her blood-stained 
 countenance with a nearby lambcloud. 
 
 2 Had it not been for her spotted dog Ainyahita would 
 have fallen into the bounding rapids below, sealing the 
 testimony of a tragedy with her life. 
 
 3 The faithful dog clung to the aparently lifeless body 
 until Ainyahita returned to consciousness. The scene 
 witnessed sickened her heart, until she fainted. She re- 
 alized in the movements of nature's panorama that another 
 great soul of the Lord's Anointed suffered persecution, 
 scourging and death at the hands of those who sit in 
 authority and hold high places, considering everyone of 
 their fellow-beings their inferiors, still using the latter for 
 the furtherance of diabolical ends. 
 
 4 Ainyahita addressed the Lord's Annointed saying: 
 O, thou Lord's Anointed, who in company with all 
 the Anointed Ones hast suffered much, tell me, if proper 
 and in place, why must such horrible orgies be played on 
 earth, when no one is benefitted by it and it by no 
 means aids the progress of mankind? Why does not 
 the Lord God prohibit these plays of indecency? 
 
 5 The Lord's Anointed answered, and said: Ainya- 
 hita thou reasonest well, but there are instances where 
 
 (183) 
 
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 even the Lord God Mazda is prohibited to use His powers, 
 lest His own creations would suffer defeat. 
 
 6 Said Ainyahita: Still I do not comprehend the need 
 of horrifying scenes as those played in the midst of human 
 society, when it is held that we are all the offspring of 
 God and consequently equal, destined to lead a perfect 
 life here on earth so as to reach the goal? 
 
 7 Answered the Lord's Anointed: Ainyahita, thou 
 speakest correctly, still thou art not to forget that in the 
 sight of the great possibilities at the time of demonstration 
 on the part of Our Lord God Mazda the greater part of 
 the Intelligence separated itself from God as does the shaft 
 of light separate from a comet. The Lord God Mazda 
 remained in power, still He cannot afford the Intelligen- 
 ces of Eternity to drift in the realms of substance, as it is 
 impossible to use all substance advantageously as long as 
 even only a small number of Intelligences roam un- 
 systematically throughout the realms of creation. 
 
 8. Said Ainyahita: 1 appreciate your patience in trying 
 to show unto me the feasibility of a Plan of Redemption 
 affecting the intelligences fallen from the first estate, but 
 I can not fathom it why we should be drawn into sym- 
 pathy with the contending forces, while here on earth. 
 
 9. And the Anointed answered and said: Ainyahita, 
 thou knowest only too well the great stupendous plan of 
 Mazda and His Associates; thou knowest it that the 
 magnitude of Intelligence and the vastness of Substance 
 would have forever remained beyond consciousness and 
 out of the compass of comprehension had it not been for 
 manifestation and with it the opening up of a range of 
 limitless possibilities. The entity of intelligence manifests 
 through the innumerable stratas of substance until it 
 reaches the crystalization of a microscopic state, possess- 
 ing the properties of the macrocosmic realms, here on 
 
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 earth to reveal the vastness of things by virtue of the 
 exercise of concentrated powers and forces too colossal 
 for the mind alone to comprehend, yet demonstrable 
 throughout the realms of ether, showing the possibility 
 of enjoying the immense treasures of Infinity within the 
 single span of one life. Everywhere throughout space 
 there is sublimity beyond measure but when minimized 
 to a compass of sense and a particular radius of circum- 
 ferencial comprehensiveness the most difficult com- 
 plexities no longer perplex the thought even though con- 
 fined to a planetary realm. The first creation proved too 
 extensive and vast to allow the attributes of Mazda to 
 manifest in matter, whereupon creations had to follow 
 each other with rapidity, with each new step concentrating 
 the powers of a former state so as to confine vastness of 
 space to a single pivoting point and eternity to a twinkling 
 of an eye. The Earth thus became the end of endeavors 
 within the planetary concept and Nature the field of 
 operations to further the developments of matter accord- 
 ing to the designs of Infinite Thought and His innumer- 
 able Associates that the perplexities of life's problems 
 may come to a solution within the individual ego. 
 
 CHAPTER II 
 
 1. Thousands of clouds passed across the firmament 
 until all seemed like a raging ocean, and equally as rapid 
 thousands of ideas passed Ainyahita's mind. She felt that 
 the asking of questions led man's mind from a maze into 
 a labyrinth of problems. Her eyes filled with tears, 
 Ainyahita said: O, thou Lord's Anointed, I realize the 
 delicateness of family matters, and I shall ever regard it 
 as a sacred covenant, never to pry into the affairs of 
 others. Still I do not comprehend it, why we should 
 suffer because of the misunderstanding in others? 
 
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 2. The Lord's Anointed answered and said: Ainya- 
 hita, suffering exists only where there is defeat. The 
 Associates of Mazda are ever victorious even though at 
 times they retreat. The executors of injustice on earth are 
 the once fallen entities, now reclaimed and allowed to 
 enter the Wheel of Chance, but owing to their shortcom- 
 ings fall readily into delusion. As the Lord's Anointed, 
 and in company with Saints on earth, yet ever in minority, 
 we make an attempt to let our light so shine as to make 
 visible by our modest ways the untarnished joys of a per- 
 fect life, which to understand is beyond the deluded since 
 they have not been engaged during the periods of creation. 
 Our methods tantalize their uncultured hearts, and as our 
 determination to live our pure life is an interference with 
 their own unsatisfactory ways, which they admit, never- 
 theless continue to pursue, they seek to cut short our 
 days on earth that undisturbed they may grope in spiritual 
 darkness, not knowing that their deeds only lengthen the 
 paths of their transmigrating processes which they must 
 enter, that step by step they may learn to appreciate every 
 crumb of Truth. We must live the simple life to keep up 
 the standard; they must reveal their true character under 
 one form of government or another, one regime of society 
 or another, that their entities may be spared when the 
 Great Morning shall appear. Remember that the precious 
 stone grows in value according to the number of cuts, 
 and gold becomes precious only after it has been tried by 
 fire. Sorrow not over the governing conditions of time, 
 for however deplorable and appalling they may seem, 
 remember, they are simply means unto the creation of 
 greater good unto the greatest number, since there is no 
 wrong, but that it shall be righted at sometime. 
 
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 AINYAH1TA AND THE LORD OF LORDS 
 CHAPTER I 
 
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 1TH her hands resting in her lap, while 
 Sanpu religiously bathed her feet, Ainya- 
 hita's eyes slowly moved along the moun- 
 tain range, contemplating upon Nature's 
 products from the smallest objects of 
 sense to that of its highest evolutionary accomplishment, 
 even to that of man. The sobs and sighs, under which her 
 upper chest labored heavily, betrayed the seriousness of 
 her thought- waves; a teardrop, reflecting the import of 
 a meditating mind, now and then released from the 
 mirror of heavenly blue, furrowed its way over the rosy 
 cheek grown firm with the advance of riper years. 
 
 2. Which ever way her mind would wander, nothing 
 but obstacles she would see, obstacles ever and anon 
 checking man's progress, with each gain in the field of 
 inventions, putting at stake his individual freedom and 
 liberty, which alone insures to man the dividing line that 
 separates him from the rest of creation, and makes life 
 worth living. 
 
 3. Ainyahita had learned her lessons early in life, and 
 had only one longing desire in her heart: that her kind 
 and kin, although still in their swaddling clothes when 
 compared with the achievements of all the other existing 
 races, be spared the drudgery of unprofitable experiences. 
 
 4. In a tone, betraying a sympathetic heart, Ainya- 
 hita spoke, saying: Thou Lord of Lords, whose com- 
 mands affect the innummerable armies of Victorious 
 Associates, reveal to me the unquestioned powers of our 
 
 

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 Lord God Mazda, that in 
 vocation and accomplish 
 
 Peace I may pursue my daily 
 the task to which end my 
 
 humble intelligence has manifested upon these plains of 
 warfare. 
 
 5. As if touched by a magic wand the heavens turned 
 ablaze, reflecting a color-display from the distant snow- 
 capped mountains that would turn into ecstasy an ideally 
 inclined mind. Vayu took advantage of Nature's grand 
 panorama, leading his legions of virgin dancers upon 
 ozone-laden air-currents quickening the weary hearts in 
 the vales of tears, until every object in Nature grew into 
 ecstatic felicity, convinced beyond all doubt that the Lord 
 of Lords had made his appearance. 
 
 6. Amidst the rapidly shifting scenes a shaft of light 
 struck terra firma setting the molecules adancing, and a 
 voice most tender was heard saying: Ainyahita, thou 
 Pearl of Heaven and Diadem of the Earth, I return unto 
 thee a compliment unto profit and gladly associate myself 
 with thy noble thought, in as far as such an association 
 can be of mutual benefit and in accordance to design. 
 
 7. Encouraged at hearing such a friendly voice, Ainya- 
 hita said: Then tell me, but do tell it to me rightly, why 
 must I, and why must we, struggle in the realms of un- 
 certainties, ever conscious of the fact that a great realm 
 of ether divides the worlds keeping the dividing lines 
 screened from before us, and a veil is quickly drawn before 
 our eyes the moment we most innocently attempt to 
 peep into the corners of the unrevealed heavens, or the 
 moment we try to control a stray ray of the ever moving 
 Thought in an attempt to learn of the Luminary the 
 relationship of the Soul of the Universe to that of the 
 Infinite? 
 
 8. The Lord of Lords drew the brows into a frown until 
 the very clouds, obediently following the law of corres- 
 
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 pondences, collected into compactness, screening the rays 
 of the Luminary from mortal sight, while a firm voice 
 answered, and said: Ainyahita, thou art rather pointed 
 in thy language, and thy criticism of the established order 
 of things savors of bi-human experiences, contrary to the 
 Laws of Divine Memory and the Order of Infinite 
 Designs. Neither the Spirit of the Times nor the Asso- 
 ciates of Mazda will permit themselves to associate with 
 a soul expressing a language tainted with the mists of 
 transgressors. The Lord God Mazda is Love itself, whose 
 consuming flames convert even the useless into use- 
 fulness. His designs are perfect as are perfect all His 
 creations, and wherever there is the slightest deviation 
 from the established scale of harmony; wherever there 
 is a flaw in the objects of sense; wherever a creature falls 
 short in measurements of perfection; wherever sin and 
 degradation swing the sceptre of reign; there will be 
 found the meddlesome hand of man, ever interfering 
 with the established order, eager to wrest from the very 
 Bosom of the Almighty the Firstborn, 1 and make unto 
 himself inventions which avail him nothing and only 
 lengthen the pathway of experiences, retarding emancipa- 
 tion, while in the error of his ways he must ascend unsur- 
 mountable heights of superstitions and wade through 
 boundless depths of ignorance, until exhausted from the 
 burdensome weight of a self-imposed task, created by his 
 kind and kin, he returns to first principles, guiding his 
 weary footsteps toward the Father's House of Plenty. ; 
 
 9. Ainyahita listend attentively to every word and 
 with deepest reverence engraved every thought-ray upon 
 her heart, and humbly she said: O, thou Lord of Lords, 
 count not unto thy memory the misconcept of a language 
 
 IT Firstborn stands for Principle, the application whereof alone assuies 
 salvation unto the world. 
 
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 I have failed to master to an extent to be understood; 
 let thy immeasurable Grace, accompanied by the un- 
 bounded Love of the Lord God Mazda, outbalance the 
 imperfections of inheritance and illumine my willing 
 heart unto the Thought of Perfection that my mind may 
 entertain the Good in all things, while my eyes be directed 
 toward Paths of Betterment. 
 
 10. The Lord of Lords spoke in a voice, greatly moved, 
 saying: Ainyahita, neither the Lord God Mazda nor 
 His innumerable Associates ever carry anything into 
 their memory contrary to infinite designs. Whatever 
 is of the product of the earth or of the planets, 
 limited by time and season, enters not the design of 
 future revelations; not even in the world of vision. 
 We remember one another only as to perfection, for 
 the Lord God Mazda is that Perfection. 
 
 11. Gaining in courage, Ainyahita said: Since the 
 Lord God Mazda is Absolute Perfection, and all things 
 filling the vastness of space are His indisputable handi- 
 work, is the mark of His Perfection to be found every 
 where? 
 
 12. The Lord of Lords affirmingly said: Everywhere, 
 thou blessed Ainyahita; everywhere. 
 
 13. Ainyahita interrogated, saying: But how can I, who 
 am only a fraction of a spark of Infinite Intelligence, how 
 may I ever liken myself unto Intelligence Infinite; I, who 
 am so small in comparison to the greatness and vastness 
 of the things of creation; I, who am too insignificant and 
 limited to even fathom God, still less His Great Designs 
 which have puzzled the minds of the very Elect for many 
 ages? 
 
 14. Answered the Lord of Lords: Ainyahita, never- 
 theless thou knowest in the depth of thy pulsating heart, 
 whence comes the Thought of Infinite Memory; thou 
 
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 knowest only too well the Law of Correspondences 
 and the Infinite relation of Intelligence. 
 
 15. Humbly said Ainyahita: And if I know it in my 
 heart would it not be considered assumpteous on my part 
 to clothe it in human language? 
 
 16. Said the Lord of Lords, instructingly: Ainyahita, 
 who art the purest of the pure, and singled out from 
 among the children of the Fair Race, and destined to re- 
 veal the secrets of a Coming Race, even a Race Trans- 
 parent, § listen to the words of the Spirit: In the sight of 
 the Lord God Mazda all Intelligence is equal, and in that 
 sense of equality endowments are to be attained that upon 
 the realm of substance designs may be exercised, the 
 result whereof may be divided with equal profit. Were 
 it not for the Infinity of Intelligence, everywhere repond- 
 ing to the pulsating cord of relationship, there would be 
 no consciousness in existence. If the Lord God Mazda 
 had to fashion and create every entity, what of the entity 
 when return it should to the Bosom of the Father, having 
 completed its Universal Round? All Intelligence is eter- 
 nal and by virtue of its permeative nature has power to 
 move upon the magnitude of Substance, inducing the 
 latter to solidify in Space, bearing worlds upon worlds, 
 conducive to the exercise of Intelligence, which forever 
 
 § Transparent Race, the Seventh Race which is to evolve out of the 
 White Race by scientific blending. The Avestan people, owing- to their be- 
 lief in Evolution, thoroughly versed in Anthropology and Ethnology, held 
 that they were the Sixth or the White Race, having evolved from the Ma- 
 layan or Yellow, preceded by the Dusk, the Green, the Brown, the Black, 
 According to Avestan Science the Black man was the first to appear upon 
 the earth. While every other Race was to remain confined to a particular 
 continent or islands, the White Race was to follow the Course of the Sun 
 that the increase of Light may call out the higher properties of man's 
 mind and carry Civilization westward. Avestan also held that all those 
 who faced the Sun in the attempt to meet Him, thus migrating in an east- 
 erly direction became sunburnt, turning into the Copper-colored, of which 
 the American Indian is the pioneer and must make way to the White man, 
 who in turn prepares for the Coming or the Transparent Race. 
 
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 retains its individual identity, however complex the machi- 
 nations on the part of substance. Substance alone passes 
 through the innumerable operations of magic illusions, 
 repeatedly returning to its original state of inadequateness 
 to prove its worthlessness, and prove its dependence upon 
 the counsel of Infinite Intelligence, which Intelligence is 
 I equally the same in thee as it is in the Lord God Mazda, 
 * X i M differing only in as far as the Powers of Application 
 y~Dj in the Field of Operation are concerned, a state retained 
 by the Almighty and a right acknowledged unto Him by 
 \m} u\fc| a ^ * ne Associations from the very Beginning of Time 
 . jH and to be held sacred unto the Endlessness of Eternity. 
 
 CHAPTER II 
 
 1. Ainyahita bowed until her brows touched the very 
 mantle of terra firma and re-adjusting her lithe body to 
 an uprightness, betraying royal desent, she uttered these 
 words, saying: O, thou Lord of Lords, 1 shall forever 
 laud the Lord God Mazda, having revealed it unto me 
 that even though I am but a Spark of the Heavenly 
 Luminary 1 carry within the glume of my being the 
 possibilities of Infinite accomplishments and that I am 
 permitted to grow into the full parentage of the Lord 
 God Mazda, to pass from Earth to Heaven, on and on, 
 through eons of time, exercising the Infinite talents of 
 the ever-unknowable to the senses; destined to be at one 
 with Him and His innumerable Associates; to continue 
 within His designs to fill Space with the endlessness of 
 creations, and side by side enjoy the company of Him 
 who is Our Lord God Mazda, forever and ever touching 
 His Garment of Wisdom unto the understanding of all 
 things, the end whereof remains hidden within the 
 magnitude of His Divine Heart. What an unspeakable 
 
 (192) 
 
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joy to my famished soul to have this day sealed my heart 
 unto His and to follow His ever-guiding hand which has 
 been vouchsafed to me beyond measure 
 
 2. Ainyahita was fairly overcome with the flood of 
 illumination and felt it advisable to arrest all breath- 
 action, * for a time at least, that in so doing the current 
 of her thought waves may be directed into channels less 
 strenuous to a mind taxed to ecstasy. 
 
 3. Resuming a relaxed position, with her knees bent 
 to the ground, Ainyahita folded her hands, and with her 
 eyes lifted far beyond the mountain tops, she imploringly 
 said: O, thou ever luminous Lord of Lords; only one 
 more boon I ask of the Lord God Mazda, and I shall for- 
 ever laud Him through His creations; ever applying my 
 talents unto the perpetuity of the Spark of Perfection 
 contained within my heart, while by the application of 
 my industrious hands a sacrifice of sweet-smelling incense 
 shall be lighted even unto the end of days, that error 
 may forever be banished from the society of man; yea, 
 
 ( propitiation and praise I shall bring in numberless bo- 
 2* I ^j quets unto the Lord God Mazda, to prove my confidence; 
 l*iL?l yea> I sria H ne ver grow weary, to offer up holy fires unto 
 His name, the darting flames whereof shall enblazon the 
 Heavens from the very rising of the Sun unto the sett- 
 ing of the same. Grant me this one more boon, O 
 Lord, and my heart shall forever be at ease. Grant it; 
 yea, grant it to me, that at the sacrifice of greater possi- 
 bilities and greater usefullness in Thy designs my spirit 
 be permitted to remain upon the earth, that at an hour 
 
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 * Gymnastics seem to characterize all the Oriental Schools, yet nowhere 
 is to be found such a concise and simple method as among: the Avestan. 
 Equal stress is laid upon body gymnastics to assure handsomeness and 
 grace; lung - gymnastics to insure endurance and power; mental grymnas- 
 tics to give intellect and spiritual gymnastics for the refinement of the 
 human heart that true religion may be exercised. 
 
 (193) 
 
 
 
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 of convenience I may cast, a ray of light into the heart of 
 a struggling soul and by solace and comfort lead it to the 
 portals of final emancipation; never interfering with the 
 established designs, I may still be permitted, even though 
 only from afar, to cast the searchlight X of my soul be- 
 fore the weary wanderer through the abyss of uncertain- 
 ties, pleading with him to follow the paths of righteous- 
 ness; that I may be permitted to draw nearer and knock 
 at the door of a heart hardened through untimely 
 experiences and make an impression tender enough to 
 turn his mind unto Thee, O, Lord God Mazda; yea, 
 that I may be permitted to administer the leaves of 
 healing unto those who have fallen a prey unto the 
 cunning devices of adverse conditions; lift up all those 
 who have run into the molochal hands of circumstances, 
 and to counsel the needy and to assist all those who shall 
 give the sign of distress; * to enter into the midst of 
 struggle among my kind and kin, declaring and making 
 Peace, until the Great Morning shall appear and the Race 
 Transparent carry out the designs unto higher accomplish- 
 ments and the last of God's witnesses on earth shall 
 seal his testimony with his precious blood. 
 
 4. All was silence, save for the rustle of fallen leaves 
 breathed upon by Vat, and the moanful rumblings of the 
 overflowing Sanpu, and the soft breezes of Vayu, who 
 upon his wings of etheral transparency carried the 
 memory of the Blessed Ainyahita, accompanied by the 
 Spirit of the Times. 
 
 In the original "fiery pillar"; similar to "pillar of fire' 
 
 ? Searchlight: 
 in Exodus. 
 
 * Sign of Distress. This and many more signs and tokens would show- 
 that the Avestan were Mystic Shriners, Architectural and Accepted Masons. 
 The Ritual and Rites of modern Masonry show great semblance to those of 
 the Covenanters, Guides. Worshipers, Zarathushtrians, Parsis and other 
 Schools of the Avestan people. 
 
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