Ahura Mazda


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Related to Ahura Mazda: Zoroastrianism

Ahura Mazda/Ahriman

(religion, spiritualism, and occult)

Ahura Mazda is the Zoroastrian high god of light. According to tradition, he is using humankind to defeat Ahriman, or Angra Mainyu, the devil figure of darkness, who has come to Earth to tempt humans away from the light. A battle of light and darkness, good and evil, is being waged that will end at the last judgment, when light will triumph and a new, purified Earth will enter into its prophesied eternal age of destiny.

Ahura Mazda

 

the supreme god in a number of ancient and early medieval Iranian religions in Southwest and Middle Asia, as well as in the ancient Armenian pantheon, some syncretic Hellenistic cults, and so forth. Today Ahura Mazda is still recognized by the Parsees and the Gabars. In the ancient Persian religion the supreme (but not the sole) god Ahura Mazda was the creator of the sky, the earth, and man, and also the protector of the king and the guarantor of public law and order. In the Gathas by Zarathustra, Ahura Mazda is a single god with the functions of the principal ancient gods, and in the Young Avesta he is the head of a new pantheon of gods. With the development of dualistic notions about the age-old struggle between the principles of good and evil, Ahura Mazda came to be associated with good, in opposition to Angra Mainyu. The modern Zoroas-trians, the Parsees, recognize only the one good god Ahura Mazda (Ormazd) and understand Angra Mainyu (Ahriman) to be essentially only a symbol of the evil tendencies in man.

E. A. GRANTOVSKII

Ahura Mazda

(Ormuzd, Ormazd) the spirit of good and creator of all things. [Zoroastrianism: Payton, 11]
See: God
References in periodicals archive ?
Like the battle between Ahura Mazda and Angra Mainyu, the two religiously central endeavors of Zoroastrians--i.e., propitiation and purification--did and still do often take place within special spaces.
To my mind, the merism daeuuaisca xrafstrais masiiaisca recalls the Vedic phrase attested at RV 8.93.11: na devo nadhrigur janah, "neither a god nor an adhrigu man." On the one hand, the Avestan passage shows that Zarathustra, identifying himself as a drigu, seeks the protection of Ahura Mazda from the two kinds of ferocious enemies, daevas and humans.
it with local and national art and thinking Table 2: Classification of Persian architectural features in the governmental, economic, and religious systems, Source: authors Period System Effective factor Achaemenian-- Governmental Centralized and Persians system unified and strong leadership Economic Strong with system financial reserves Religious obedience of system Ahura Mazda and trilogy gods and kings Period affected--Architecture components Achaemenian-- Using arts and technology Persians of other obedience nations and integration it with local and national art and thinking Symbolic Architecture to inducepolitical, cultural and etc.
Zarathustra took up the ancient ideas of his tribe to build a universal faith, based not on the fear of an unknown, powerful force of nature, but on the reassurance given by a wise Creator, Ahura Mazda. Man's choice of the true path of Asha (corresponding to the Vedic rita) would make him a fellow worker or hamkar, with the beneficent spirit of Spenta, or bountiful creation..
The Ahura Mazda of the Gatha has no specific gender yet shares certain similarities with the Yahweh of the Hebrew bible and the Allah of the Qur'an.
Schon die Verteilung der beiden Bildungen gibt entscheidende Hinweise, denn spento.tema--bezieht sich immer auf Ahura Mazda gewissermaszen als den, der im hochsten Masze spenta--ist.
(451) The "idioma zend" spoken by the magician refers to the ancient Zend language of the Zoroastrians in which they recorded their religious beliefs about their creator God, Ahura Mazda (sometimes written, "Ormuzd"), in sacred texts known as the Zend-Avesta.
Unlike Tipler's Physics of Immortality, Thirring provides no grand view of how science and religion meet and support each other, nor is there any explanation of why one should believe that Thirring's God is the God of the Bible, rather than Spinoza's God, or even Ahura Mazda. Even if the grand view is ultimately proven wrong, as was the case with Tipler, it would be a worthwhile exercise.
He explores both the initial conquest under Cyrus and his sons, but more significantly the consolidation under Darius and his legitimisation of himself as the agent of Ahura Mazda, the Zoroastrian god, in a cosmic battle between Truth (right/good) and the Lie (wrong/evil).