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AHURA MAZDA

is devoid of all anthropomorphic traits which characterized the Aryan and Semitic gods. Man, however, can comprehend abstract ideas and spiritual conceptions when they are put before him in words and expressions clothed in the garb of earthly imagery and compassed in human language. Zarathushtra, therefore, speaks of Ahura Mazda in human analogy. He conceives of Ahura Mazda in thought and apprehends him with his eye.[1] He asks him to teach by the word of his mouth[2] and to tell him with the very tongue of his mouth.[3] He is also spoken of as distributing good and evil to men by his own hands,[4] and as observing with his eyes all things hidden and open.[5] He lives in the empyrean enthroned in his majesty.[6] He is ever present in the straight paths that lead mankind to righteousness.[7] In his resplendence he lives in the heavenly realms and wears the firmament as his garment.[8] Yahweh, likewise, covers himself with light as with a garment. Expressions like these are symbolical and they are not to be taken literally, since Ahura Mazda, as the whole tone of the Gathas proves, is to be seen or conceived only through the mind's eye. The finite can describe the infinite through finite analogies and similes alone.

The transcendental immanence of Ahura Mazda. Ahura Mazda has his celestial mansions in the highest heavens, upon the vast expanse of the earth and in the hearts of the righteous persons. He is transcendent in as much as he is infinitely more sublime and greater than his creatures. Yet he is not so remote and ineffable as not to be approached and addressed and greeted by his ardent worshippers. He is immanent in the sense that man can enter into close and loving relations with him, and own him as his father and brother and friend.[9] He befriends those who seek his friendship and loves those who long for his love.[10] Zarathushtra addresses Ahura Mazda as his friend.[11] He is life's safest anchorage and Zarathushtra, in his misfortunes, pours out his heart in his divine friend's bosom and cries unto him for help and protection as a friend helps a friend.[12] He

  1. Ys. 31. 8; 45. 8.
  2. Ys. 28. 11.
  3. Ys. 31. 3.
  4. Ys. 43. 4.
  5. Ys. 31. 13.
  6. Ys. 28. 5; 46. 16.
  7. Ys. 33. 5; 43. 3.
  8. Ys. 30. 5.
  9. Ys. 45. 11.
  10. Ys. 44. 17.
  11. Ys. 44. 1.
  12. Ys. 46. 2, 7.