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Shiavault - a Vault of Shia Islamic Books Zoroastrianism [End] The seven principles of the human constitution are clearly mentioned in Yasna , LIV, I: "Bodies together with bones, vital power and form, strength and consciousness, soul and Fravarshi". [ Op cit, Translated by Prof Spiegel, p 120]. The first three are dense and etheric bodies with Prãna; strength is Kãma, consciousness is Manas, Urvan, translated soul, is Buddhi, and Fravarshi is Âtma.

"Every being of the good creation, whether living or deceased or still born, has its own Fravarshi," says Dr. Haug. [ Essays on the Parsis, p 206]. But this hardly gives the full idea of the word, as it is expounded in the Fravardin Yasht , in which Ahura-Mazdão declares that everything good is maintained by their splendour and glory.

They are called the strong guardian-angels of the righteous," and evidently represent the Âtmã, and in many cases the Âtmã when Manas and Buddhi have been merged in it.

After death, the soul passes into the intermediate world, " the time-worn paths which are for the wicked and which are for the righteous," [ Vendidad, Fargard, xix, 29, Essays on the Parsis, p 225] spoken of by Ahura-Mazdão as " the frightful, deadly, destructive path which is the separation of the body and soul, [ Hadokht Nask, Yt xxii, 17 Ibid p 222] Kãmaloka.

The soul of the righteous meets a beautiful maiden, the embodiment of his good thoughts, goods words and good deeds; he crosses the "bridge of judge " safely, and reaches heaven. But the soul of the wicked meets a hideous hag, the embodiment of his evil thoughts, evil words and evil deeds, and he fails to cross the bridge and falls into fire.

Again much is left untold, much is too briefly, too baldly, described; yet enough has been said to justify the occultist when he bears witness to this ancient religion, the second of the Fifth Race religions, that it springs from the primeval source, that its Prophet was one of the Divine Initiates, that it comes down from the past, millennium after millennium, and is but poorly represented by the comparatively materialized Zoroastrianism of to-day.

The study of its Scriptures might revive it; the old knowledge might again be breathed into it; these concessions to European criticism and European materialism might be repudiated by every Zoroastrian as no part of his ancient, of his glorious faith. O my Parsî brothers! your Prophet is not dead.