Chapter 11
Zarathustra and the Enlightened Ones
Vishtaspa sat at the head of the magnificent assembly with Djamaspa and Frashushtra on either side of him. About them were seated the three score Enlightened Ones.
It was to be their first sitting with Zarathustra in which the leader would expound his creed. Prior to his arrival at the court of Vishtaspa these learned men had heard of Zarathustra's fame. They had sought to meet him in person to learn of his ways and now the great leader had arrived in Bactria. This gathering had been held in order that these sagacious seekers of knowledge might set their questions to Zarathustra and thereby hear his responses.
“What is this boundless existence and what is its source?”
“Where does existence lead to and where do we go?”
“From where does being spring?”
“How, where and when will life end?”
“Does existence have a beginning and an end or is it eternal?”
“Who created life?”
“How did creation take place?”
“How was our world created?”
“Is existence passive or active?”
“If it is active what then is its activity?”
“What are the elements of activity, growth, fruition, and death in being? What purpose do they serve?”
“What was the source of this movement of creation and what are its changes?”
“Where did change come from, what was its source of activity and who was the primal mover?”
“Did that primal activity and movement bring about a concatenated series of activities and changes?”
“If so what reason was there for the primal movement?”
“Was the primal desire for change and activity a conscious drive or was it totally unconscious and unwanted?”
“What was the first reason for that tumult which took hold of existence?”
“Who was the initial mover and what relationship did there exist between the first cause of activity and those which followed?”
“ What are being and substance and what relationship do they bear upon one another? Which of them is intrinsic?”
“Who is man?”
“How was man—this reasoning, intelligent, earthly creature—created in the trial of life?”
“What is the relationship between this creature and other creatures?”
“Is man finer than all other creatures or is he but another rung on the ladder of being?”
“What are man’s wisdom, intelligence, thoughts and feelings? What are his other mental abilities?”
“Were his human characteristics brought about through his development on this earth or was he initially created as he is now?”
“Why is man partially similar in his frame, and in some of his mental powers, to the other animals? Why is it that he at times even resembles plants? Are these similarities to show that there is no difference between men, animals and plants? Are these ties eternal? If so then why has man risen above other creatures and how has he attained the power to reason, to build and to create?”
“What does the power of creation in man stem from?”
“Is this power a sacred gift or does it come from the development and practice of thought?”
“What are good and evil in social life? What are justice and injustice? What do beauty and ugliness mean? What do each of them spring from? Are their creators the same or do they each have a separate maker?”
“What are poverty and wealth?”
“What are progression and regression?”
“Why is there inequality among men?”
“Why is one at the pinnacle of wealth, power and luxury while another grovels in the dregs of poverty, weakness and hardship?”
“Why is the one created with the absolute power of a monarch and as the omnipotent sovereign of men while the other is born in utter wretchedness, doomed to eternal humility and submission? Is this fate preordained and binding or does it rise from man’s social structure?”
“What are life and death?”
“Is there an afterlife or does being end with death?”
“What are reward and punishment?”
“Are the wicked punished for their deeds in this world or will they be retributed in life after death?”
“Is there a reward in another world for he who suffers?”
“Do punishment and reward exist or will our deeds never be weighed in any scale?”
“Where was man before his arrival upon this globe and what does his life entail?”
“Where was God before creation? What did he do then? Had he created any other being before he made man and these earthly beings?”
“What is fate?”
“Does man have the ability to choose in this world or is his life predetermined? If he is free what are the reason for this freedom?”
“If man is not free to choose then what are the reasons for all these punishments and rewards? What purpose do our various creeds, commands and beliefs serve?”
“What is God? What power and authority dictates being? What is its essence? Are Mithra, Sol and the other deities the rulers of life as the Mithraists uphold or is life ruled by a single divinity?”
These questions rained forth well into the dead of night before Vishtaspa’s Enlightened Ones had done with their probing. Those at the gathering prodded and probed for hours at once revealing their own beliefs and delving into those of their brethren. At nightfall they rose exhausted and as yet unable to have reached a definite conclusion.
They returned the next day to hear the noble Teacher’s responses. Amongst the auditors there sat a sage from India called Changar Kacha. This wise man had travelled far from his homeland to meet with Zarathustra at Vishtaspa’s court.
When the stream of questions had ceased its turbulent flow all eyes thirstily turned to the Leader.
Zarathustra rose and sang forth several of his hymns in a clear voice:
O Mazda Ahura,
Guide my wisdom and my reason through Thy song
and through these prayers which we send forth to
forever uphold truth and divine thoughts.
How were being and creation formed in the beginning?
(Gathas, chapter 28, verse 11)
O Mazda,
I, Zarathustra the lover of truth,
praise Thee in laudation.
May my lips forever strive in the utterance of Thy way
of wisdom!
Teach and show me Thy creed in the radiance of divine
thought!
(Gathas, chapter 50, verse 6)
O Mazda,
Show us that happiness which Thou hast promised
both groups in the radiance of spiritual light along
the path of truth!
Show us that creed which is for the Enlightened Ones
through Thy words that I might gather all
men unto Thy creed.
(Gathas, chapter 31, verse 3)
O ye seekers of knowledge,
Now will I reveal unto thee the hidden words and
teachings!
These words are distasteful for those who destroy
the world of truth through their false teachings.
Yet, these are the finest words for those who adore
Mazda.
(Gathas, chapter 31, verse 11)
Then did Zarathustra turn to Vishtaspa and to the Enlightened Ones and say:
“The finest and most valuable creation in the world is that with which the immaculate Mazda Ahura has endowed man: thought and wisdom.
Oh brave Vishtaspa, oh you Enlightened Ones, you have set before me the most profound and difficult questions of life in this honorable gathering. Each of these questions deserves an equally sagacious response. To make things simpler I seek the aid of your wisdom and thoughts to give a singular answer to your many questions.”
Then to the amazement of Vishtaspa and all the learned ones Zarathustra took out a single grain of wheat, placed it in the palm of a green leaf, and set it down upon the floor.
“This grain will answer all your questions,” said he. “Think in depth upon this grain and find your answers therein!”
Vishtaspa and the wise ones who had to earnestly awaited Zarathustra’s profound replies sat in wonder gazing at that wisest of leaders. Some mocked Zarathustra whilst others were offended. Vishtaspa was enraged and he turned on the Teacher and cried: “I had thought thee a learned sage!” Then without another word he angrily rose and left the hall.
The others followed suit and left. In the end Zarathustra was left with Changar Gacha—the learned Indian sage. This wise one lifted the grain from the floor and addressed Zarathustra:
“Oh most enlightened of all sages, oh most knowing of all philosophers, oh you sage the like of whom has never before been known to man and who will never again be known, oh deliberator whose depth of thought, sagacity learning and insight has rendered you immortal, I have spent many a long year seeking the secrets of life and of creation both within my native India and within distant lands. I have seen many wise men and I have sat with many sages. Thousands of words have I heard and thousands of writings have I read. Many days and nights have I passed in isolated thought yet none has answered my seeking my with the beautiful simplicity of your answer.”
After leaving the Teacher’s presence, Djamaspa and Frashushtra incessantly questioned one another as to the strange events they had witnessed. Finally, Djamaspa sought out the king, “Your majesty, we have done that which was both offensive and thoughtless! We were wrong to leave Zarathustra’s presence as we did. It was the Indian sage who acted wisely.
Through that grain of wheat Zarathustra spoke but we lacked the necessary wisdom to comprehend his message and we were unable to grasp his words. Let me here profess that from the very moment in which Zarathustra placed the grain of wheat upon the ground I have experienced a shock of illumination take hold of my brain. I feel a surge from within as a haven of learning has taken seat within the volume of my brain. My heart was lit and I knew that the seed had addressed me and had murmured the secrets of its heart to me. I truly regret my behavior and I believe it our duty to ask for Zarathustra’s forgiveness and beg him to once again adorn our assembly with his presence.”
Vishtaspa accepted Djamaspa’s wise counsel and he and his followers were truly contrite and repentant of their over hasty reaction. Therefore, the king sent Zarathustra a messenger and humbly asked his forgiveness and urged him to once again return to his court.
“I have taught that which I was to teach and my presence is no longer necessary at the court of Vishtaspa. If the king and his Enlightened Ones wish to learn aught of me they will find me instructing my followers each morning in my yard. Any man, regardless of his social position, is welcome there to hear my instructions. Vishtaspa too is most welcome to join me and my students.”
The messenger delivered Zarathustra’s message to the king who was once again enraged at Zarathustra’s insolence and at his daring to summon a king of his standing to join his school. Thus, once more the king called for the wise Djamaspa and consulted with him.
Djamaspa laughed, “Royal king, Zarathustra has delivered another of his wise instructions to us all. He proclaimed that to learn one must first be humbled, transcend this mortal frame and become as innocent and pure as a newborn babe before entering a seat of learning. As long as you remain the Great Vishtaspa and sit upon that luxurious throne of sovereignty you will nurture your own magnificence within yourself. Hence there will be no room for new learning. You are limited by your false glorification of yourself and by your ancient misguided beliefs of creation. Thus, do as Zarathustra bids: put on simple attire, shatter your idol and allow your mind and your thoughts to grasp the new wisdom.”
So once again the king was to regret his hurried reaction and his quick tongue. He rose, exchanged his rich garments for simple clothes and headed in the direction of Zarathustra’s school accompanied by his enlightened Ones.
The seekers of knowledge arrived at the garden just as the leader and his disciples were about to till the land to prepare it for the seeds they wished to sow. Upon seeing the royal entourage Zarathustra turned and exclaimed:
“Oh Great Vishtaspa, wise Djamaspa, Frashushtra and Enlightened Ones, how timely you have arrived at our school. My disciples and I are tired indeed. We will rest a while whilst you continue our task of plowing the land.”
Vishtaspa, who now knew that Zarathustra never spoke without good reason, was but slightly taken aback and he grudgingly took up the farming tools along with his followers and soon the excitement and joy of cultivation took hold of them all.
Men whose unblemished hands had never before touched the rough hew of a spade were busy joyously cultivating the earth and some had even begun to sing as they toiled. These royal men labored for some time before Zarathustra intervened and asked them to stop. The king and his court, while yet perspiring, breathless and cheerful came to join the leader in the shade of the trees. Though exhausted they were all elevated and joyous as though they had been relieved of a burden which had lain heavily upon their shoulders.
Zarathustra addressed Vishtaspa:
“One of Jamshid Vivangahan’s greatest sins was that he separated manual labor from intellectual labor and therefore he brought about the fatigue, exhaustion, decay, anger, disquiet, strife and ailment of rulers, philosophers and the guardians of the blessed fire—for they were denied physical exertion. You spend your days sitting in thought and contemplation from dawn to dusk unaware of how your bodies need activity. You deny your frames this physical rejuvenation and thus you bring upon yourselves the plague of physical and mental wear. This exhaustion and waste continues within you and in time no medical cure will be found for it.
Thus, abide by my advice and never forsake physical activity for the sake of any other you might be consumed with. Never cease to toil but strive to exert your bodies to rid them of fatigue and exhaustion.
Vishtaspa drank some water and replied:
“Zarathustra, wise teacher, I had been denied such refreshing drink for a long time, yet it was the physical work I have just undertaken that has rendered this water so. Life is very much like this water. Worthy deeds make our lives wholesome but unworthy deeds deny us that joy.
We, in our ignorance of the secrets of the grain of wheat, reacted unwisely and are, therefore, most apologetic for our behavior. Now are we prepared to learn its lesson.”
Zarathustra looked at the sack of wheat which stood in the corner of the yard and
said:
“It is time to begin to sow the seeds. Rise, take up the grains and plant them in the soil which is so ready to receive them!”
Once more Vishtaspa and his Enlightened ones rose, planted the seeds and mirthfully returned unto the leader.
“Alas,” lamented Zarathustra to Vishtaspa, “You placed the seed in the womb of the earth and you covered it with soil! You have sealed its lips! Now that there no longer is any grain I have nothing to recount!”
The king and his followers were perplexed by Zarathustra’s response.
“Noble Zarathustra, we comprehend nothing of your words! The grain may no longer be but surely you can tell us of its secrets!”
“I am an instructor,” laughed Zarathustra, “and an instructor of truth cannot teach, he merely awakens.”
At that the holy leader sang of his instructions:
As false instructions have made the choosing of
the right path unclear I step forth as an instructor
of Mazda’s choice and turn unto you.
I come to instruct both groups how to live in truth.
(Gathas, chapter 31, verse 2)
Zarathustra pointed at the sheep grazing in the pastures and proclaimed, “If I spend years teaching speech to these beasts will they attain the ability to speak?
Never.
But a child of two has learnt to utter the terms which his mother and those about him have taught him. Therefore, what is that point of difference between the sheep and the human child?
It is that latent power to speak which is innate in human instruction and so is it with man. Man has great potential for comprehension which the instructor must awaken.
This creed is clear unto the sage who comprehends
in his wisdom and who guards and supports truth
through his spiritual power, his words and his deeds.
(Gathas, chapter 31, verse 22)
“Mighty Vishtaspa, an instructor of truth neither speaks nor teaches but works to guide the disciples to comprehend through their thoughts. You must do likewise. You must think and grasp what I needs must say. I can merely open the window to your mind and to your thoughts but you are the one who can look through that window. Now rise, look at the wheat fields and tell me how you see the seeds you planted.”
“Before long the wheat with which I impregnated the earth this day will bloom under the sustenance of the sun with the succor of water and air and it will rise from the recesses of the soil. Thus, will the seed awaken for it was withdrawn from the granary, placed in the earth and watered. Just as the human child learns to speak so too will the powers within the seed awaken and cause it to bloom. Thus is it that this trivial event mirrors that master activity within the mind of man for he too holds worlds within his mind, within his heart and within his brain which—if given the opportunity—will awaken and grow.”
At this point in Vishtaspa’s speech Djamaspa suddenly shouted in joy and threw himself at Zarathustra saying: “Oh most wise of all sages, your words have enlightened me and you have taught me a thousand lessons. That spur which you gave my mind awakened me of my heavy slumber. I am now able to think and I can speak of the wheat. May I be allowed to recount that which I have learnt?”
Zarathustra replied: “Djamaspa, I have heard much of your wisdom, tell of what you have grasped for you have a great ability to think and you have been gifted with a dazzling wisdom.”
“Great Leader, I have learnt that by turning our thoughts to the seed you have taught us to leave our isolated manner of speculation upon the wonders of life and to turn instead to as simple and incredible an element in life as a mere grain of wheat. We must replace our regular sedentary conjecturing with physical exertion and cultivation and thus place all seeds in their natural trend of bloom and growth where we can watch and contemplate them. You taught us to reject that which the mind cannot grasp and to turn instead to that which we are able to see. As long as we are unable to watch something as small as the germination of a single grain of wheat and not truly comprehend its secret we shall never grasp those things which we are unable to see.
You have guided my brain from a state in which it had no boundaries and you show it the boundaries with which it should initially contend. You found it unbound and you gave it its bounds. Now can I see that which lies before me through the light that you have illuminated. I need no longer look to the unlimited distance for greatness rises from wisdom just as distance rises from small steps and the unimaginable comes from the imaginable.
You have taught me that even though a mere grain appears lifeless it does in truth have its own life within and within that life there lies a world of secrets. The grain itself was indeed inanimate, but as soon as it met with soil, water, air and sunshine it broke into life and began its journey along its natural path of blooming and blossoming. Thus, there is nothing in this world which is truly dead and lifeless for all things have their own life.
There is nothing in life which is separate from other things, all things are tied to one another in some way. Great teacher, you have given us an invaluable lesson, you took us from the realm of fantasy to the kingdom of thought and from the kingdom of thought you showed us the animate world. Thus, did you unify all things in life for us.”
Zarathustra rejoiced to hear the words of Vishtaspa and of Djamaspa and laughed in mirth. He turned to Vishtaspa and said: “Now that you have understood the secret of the wheat strive to follow the lead of the farmer who awakens the seed by wedding it with soil. Take the grain of wheat into the field of your mind and allow its power of growth and birth to penetrate your thoughts.”
Once again Zarathustra’s words threw Vishtaspa, Djamaspa and the other Enlightened Ones into bewilderment for they found no ties between the grain of wheat and their speculative souls. Finally, Djamaspa asked the Leader:
“Great instructor, we comprehend not your words! Guide us to understand the secrets of your speech!”
Zarathustra hesitated but momentarily.
“There are various ways in which men look at the world about them. Some have eyes but cannot see, they have ears but cannot hear. There are those born deaf and blind who will leave this world just as handicapped as they entered it. To them the rising and the setting of the sun are the same. They will neither see the sunrise nor witness the sunset. Another group of men see and hear the world about them but they see through a mirror and hear through the echo of the mountains. They grasp what they see and hear with their minds and reflect it untouched in the same manner. Their thoughts are unable to surpass what they see and hear for they remain as they were within the same limits without either adding anything either to their intellects or to their minds. They will never add to men’s culture. There is yet a third group whose activities of thought and mind differ from those of the others. This group sees, hears and surrenders what it grasps to the cultivation of its mind and thought and much like the grain, these men allow their perceptions to affect the abundant powers of their minds. Within the mills of their minds the seeds of their perceptions give birth, grow and germinate. It is no longer the initial grain of wheat that comes forth. Thus, are the builders of the cultures of the world: the artists, the adorers of truth, the philosophers, the enlightened ones and all the other elite rise from among this group. It is this group that leads the world forward.
Is there any man who can rise to such power, strength and advancement of thought?
Truly there is! Yet here is a singular condition: the churning of thought, its cultivation and development.
Never will a hollow thought or a feeble mind ferment those things which are to be seen and heard within the world. If such a mind ever utters or writes aught its fruit will either be idle and shallow or it will be steeped in cunning and falsehoods.
About the Mithraists and the Sol worshipers I say unto you that they only see the sun and its radiance and therefore their minds merely mirror the reflection of these two elements. Neither the sun nor its radiance have the least influence. Take the sun and its radiance into your minds and souls and allow them to shine there. Then you will see how they will spill forth from your souls and how you yourselves will become the sun first illuminating your own minds and lives before you illuminate the world. This is that radiance and consciousness of mind and heart which is the inspiration that I speak of. This is the wedding of the perceived elements of the world within the human heart. It is the luster of the flare of the sun from within hearts that illuminates the way for the farer unto eternity and leads him to the core of righteousness and truth.”
That day came to an end and Vishtaspa and his followers returned to the court. Amongst them it was Djamaspa who was most influenced by Zarathustra’s teachings about the grain of wheat. When he reached his dwellings he dined and retired for the night, but alas how rare sleep was to his eyes. He continually saw the Teacher’s radiating face before him and heard his words.
When he did sleep that night he dreamt a strange dream. He saw himself walking in the midst of the wheat field. The stalks of wheat all had human visages who spoke to him. He picked one of these stalks and addressed it.
“Lovely grain who has just bloomed, who are you and why do you wear human a visage?”
“I have a long story to tell, I am that grain which your ancestors ate of and who caused their banishment from heaven.”
Djamaspa was aghast by what the grain had said.
“Fie of fire! You are the one who brought us all this pain and torment! You were the one who caused us to be expelled from that divine world and thrown unto this earth where suppression, injustice, hardship, grief and sorrow thrive! You were the one who so corrupted this earth as to make it the abode of the likes of Ajhi Dahak who ruled with a thousand inclemencies, injustice and cruelties!”
The grain of wheat laughed at Djamaspa’s words.
“You needs must say what you do for you know not the reasons for what I have done. Had you been with your ancestors in heaven at the time you would have understood true pain, torment and hardship. You would have realized the secret of my actions.
When your ancestors dwelt in heaven their existence offered nothing but a preamble in the heavenly realm. They had no motivation, desire, wish nor activity. They were subjected to no turmoil, no upheaval, no perfection of a goal. They had no work—there was nothing to create. Their sole purpose was to feed and drink—it was a simple, vegetative subsistence.
But man has wisdom and thought. Thus, he soon tired of his monotonous animal life and he sought to free himself of that existence. Thus he met the first activity and incentive in his path. Man stepped into the realm of thought from which he walked out onto the path of quest and trial. He strove to experience, think and find his own manner of belief. He was on the path which had been ordered him.
Was the commandment which ordered men not to eat the wheat justified or not?
In the beginning man was frightened, but soon the pressure of thought and of curiosity induced him to approach the wheat. After many a doubtful moment man disobeyed the command and ate. At once he was banished from heaven.
It was wondrous how a new life commenced for man after he had been expelled from heaven and after he was forced to toil for his food—it was a life of sweet work and creation! From that moment man experienced the ups and downs of life and along with his work and creations his thoughts developed, his wisdom became more acute and true happiness entered his heart. You understand the meaning of my words for you well know the agonies of speculation, doubt and creation. You know of the joy of the reasons for man’s happiness and wretchedness in life. You want man to return to that peaceful heavenly existence but, Djamaspa, I—a mere grain of wheat—know the secret of human happiness. Just as I brought about man’s banishment from heaven so am I able to take him to the true kingdom of bliss. Thus, learn to know me and never cease to think of me. Unravel the enigma I place before you: I am able to return to the true kingdom of heavenly bliss.”
When the grain finished speaking the cock heralded the dawn and Djamaspa awakened.
That day Djamaspa went to Zarathustra’s school earlier than the other days. He immediately told the leader of his dream and asked Zarathustra to tell him what he understood thereof. The Teacher highly valued men’s dreams and he oft times sought to unravel the mysteries of men’s natures through their dreams. He listened to Djamaspa’s narration and replied:
“The grain of your dream is your consciousness which is being unfolded to you. You are incarcerated within the court of Vishtaspa and you are bound by its outdated beliefs. The wheat is the germination of your wisdom fallen unto the tilled earth ready to blossom and grow. This new process has brought about such changes in your consciousness that it has come to you in your dream with a new aspect. It wants to free you of your enslavement and dependence on antiquate thoughts and beliefs which are no longer in harmony with your wisdom—you will be liberated. You will transcend that stagnation of thought which appears sublime to you and you will be swept into a turbulent process—one of an active wisdom and thought. That is the message of your dream. Think about yourself and tell me of what you have comprehended of my instructions concerning the grain of wheat.”
“I believe man to be much like a single grain of wheat; so long as he stands in storage he can neither develop nor produce anything. But as soon as he leaves his dark enclosure and sets foot upon the stage of life he will strive and labor and his sleeping soul will be aroused. It will grow and from it there will be born many grains.”
“You have spoken well, Djamaspa. Come now and shatter the form of your haggard beliefs and enter a world of creation and growth where all your inner potential may become productive and strong!
O Mazda Ahura,
I ask Thee to tell me in truth,
How can my tenfold inner and outer powers become
creative, strong and increased in the light of truth?
May I come to comprehend righteousness and
immortality through them and offer them both unto
Man!
(Gathas, Chapter 44, verse 18)
“What else did the wheat grain tell you Djamaspa?”
“In your powerfully creative hymn you sang… ‘How in the light of truth can my tenfold inner and outer powers…’ you acknowledged man’s tenfold powers to come from truth and in one of your teachings you instructed that truth, in your philosophy, was not only true words but that harmonizing ruler of creation and of men’s lives. You said that the world is harmonized and you proclaimed that this harmony also controls all men’s natures. The conclusion is this: a single grain of wheat is but a small aspect of being which holds within itself the same harmony that entails its birth and growth. From a single grain of wheat there comes wheat as from a grain of barley there can only come barely.”
“You have spoken worthily, Djamaspa. You are truly worthy of being known as wise. Vishtaspa must indeed be proud of such a minister. Now that you have realized the inner harmony of the wheat we must remove harmony from its total form and unfold its inner recesses for this is my way.
I am wary of totalities for they oft times mislead men. When I meet with a new problem I attempt to take it apart and I try to understand its separate parts. When I have understood the parts separately then do I work to know them collectively.
We have taken apart the grain of wheat and we have seen how it obeys the single principle of the harmony of existence. Now let us go beyond the grain and search the other perspectives. There too will we find the same harmony and when we have looked for and found the inner harmony of all the various displays of creation will we realize that there is a total harmony which rules existence. This harmony is the same as that which rules the separate parts. Man is only a part of existence—a part controlled by that harmony of existence which rules life.
Good deeds will come to he who obeys the harmony of being. True strength will come to he who comes to control his disharmonious desires. Truth is the harmonizer of being and it is the essence of happiness.”
By this time the shadows had crept upon the feet of the mountain and the day was approaching its end. Zarathustra rose and prepared himself for his evening prayers and Djamaspa rose to turn homeward.