I have not drawn Froz in a very long time and idea of her spending some
time with her father (Ahura) been walking after me for at least 2 years
so here is something small |D It was quite refreshing tbh but hey, i
will try to practice and tests my own skills, maybe i will get out with
something new~ ENJOY!
Characters and image © ME, PLZ DO NOT USE IN ANY WAY!
FF #14 - “Bath House of the August Moon” (2014)
written by Matt Fraction & Lee Allred
art by Michael Allred & Laura Allred
Ahura by Pedro Ambrozio
“Sen yeni limanlara yelken açarken ben hala sendeydim”
Literally the Aesir/Ahuric powers of Tir/Tyr calling out to humanity to worship them again and understand the universal truth. The Avestas are so rich in what is needed for the true Aryan spirit, yet often overlooked. This is relevant to this age where we have these Godpowers and Titanic forces calling out once again to true humans and the Aryan, to begin the literal meaning of resurrection which Abrahamic religions seem to have took and twisted.
In the Aryan religion Mazdayasna, the resurrection has largely to do with the renewal of the Godmind and Titanic godpowers of humanity which is inherently involved with excelling humanity to higher evolution and perfection. That is our nature.
Should we be held down by dieties who claim godhood yet their own existence and ‘myths’ allude to their role in constantly acting as a force of limitation and suffering to humanity & nature? Physically, mentally, spiritually, metaphorically.
They are not Godpowers, and you inherently have through combination of your divine & imaginative genius and creative, righteous will power, the ability to use human “freewill” to recognize truth & real human godlike traits which create excellence and noble virtues upon the world.
This is invoking the heroic spirit and hero’s who are immortalised in the stars. Those hero’s prayed to, they are giant godmen, inherently sharing a spirit and body with the Lordly godpowers known by our peoples as Ahura, Aesir, Asura, Titans.
Even Hercules seems to strike a blow against dieties in favor of Titanic God powers, the dieties who in their limiting will bring out almost a sadistic approach to humanity and our existence.
10. 'We sacrifice unto Tistrya, the bright and glorious star, who spake unto Ahura Mazda, saying: “Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
11. ' "If men would worship me with a sacrifice in which I were invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names, then I should have come to the faithful at the appointed time
4;I should have come in the appointed time of my beautiful, immortal life , should it be one night, or two nights, or fifty, or a hundred nights.”
12. 'We sacrifice unto Tistrya;
'We sacrifice unto the rains of Tistrya’
'We sacrifice unto the first star we sacrifice unto the rains of the first star.
'I will sacrifice unto the stars Haptôiringa, to oppose the Yâtus and Pairikas.
'We sacrifice unto Vanant , the star made by Mazda; for the well-shapen strength, for the Victory, made by Ahura, for the crushing Ascendant, for the destruction of what distresses us, for the destruction of what persecutes us.
'We sacrifice unto Tistrya, whose eye-sight is sound
13. 'For ten nights, O Spitama Zarathustra! Tistrya, the bright and glorious star, mingles his shape with light, moving in the shape of a man of fifteen years of age 1, bright, with clear eyes, tall, full of strength, strong, and clever.
14. 'He is active as the first man was; he goes on with the strength of the first man; he has the virility 3 of the first man.
15 4. 'Here he calls for people to assemble, here he asks, saying: “Who now will offer me the libations with the Haoma and the holy meat? To whom shall I give wealth of male children, a troop of male children, and the purification of his own soul? Now I ought to receive sacrifice and prayer in the material world, by the law of excellent holiness.”
16. 'The next ten nights, O Spitama Zarathustra! the bright and glorious Tistrya mingles his shape with light, moving in the shape of a golden-horned bull.
17. 'Here he calls for people to assemble, here he asks, saying: “Who now will offer me the libations with the Haoma and the holy meat? To whom shall I give wealth of oxen, a herd of oxen, and the purification of his own soul? Now I ought to receive sacrifice and prayer in the material world, by the law of excellent holiness.”
18. 'The next ten nights, O Spitama Zarathustra! the bright and glorious Tistrya mingles his shape with light, moving in the shape of a white, beautiful horse, with golden ears and a golden caparison.
19. 'Here he calls for people to assemble, here he asks, saying: “Who now will offer me the libations with the Haoma and the holy meat? To whom shall I give wealth of horses, a troop of horses, and the purification of his own soul? Now I ought to receive sacrifice and prayer in the material world, by the law of excellent holiness.”
20. 'Then, O Spitama Zarathustra! the bright and glorious Tistrya goes down to the sea Vouru-Kasha in the shape of a white, beautiful horse, with golden ears and a golden caparison.
21. 'But there rushes down to meet him the Daêva Apaosha, in the shape of a dark horse, black with black ears, black with a black back, black with a black tail, stamped with brands of terror.
22. 'They meet together, hoof against hoof, O Spitama Zarathustra! the bright and glorious Tistrya and the Daêva Apaosha. They fight together, O Spitama Zarathustra! for three days and three nights. And then the Daêva Apaosha proves stronger than the bright and glorious Tistrya, he overcomes him.
23. 'And Tistrya flees from the sea Vouru-Kasha, as far as a Hâthrâ's length. He cries out in woe and distress, the bright and glorious Tistrya: “Woe is me, O Ahura Mazda! I am in distress, O Waters and Plants! O Fate and thou, Law of the worshippers of Mazda! Men do not worship me with a sacrifice in which I am invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names.
24. ' "If men had worshipped me with a sacrifice in which I had been invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names, I should have taken to me the strength of ten horses, the strength of ten camels, the strength of ten bulls, the strength of ten mountains, the strength of ten rivers”
25. 'Then I, Ahura Mazda, offer up to the bright and glorious Tistrya a sacrifice in which he is invoked by his own name, and I bring him the strength of ten horses, the strength of ten camels, the strength of ten bulls, the strength of ten mountains, the strength of ten rivers.
26 3. 'Then, O Spitama Zarathustra! the bright and glorious Tistrya goes down to the sea Vouru-Kasha in the shape of a white, beautiful horse, with golden ears and golden caparison.
27. 'But there rushes down to meet him the Daêva Apaosha in the shape of a dark horse, black with black ears, black with a black back, black with a black tail, stamped with brands of terror.
28. 'They meet together, hoof against hoof, O Spitama Zarathustra! the bright and glorious Tistrya, and the Daêva Apaosha; they fight together, O Zarathustra! till the time of noon. Then the bright and glorious Tistrya proves stronger than the Daêva Apaosha, he overcomes him.
29. 'Then he goes from the sea Vouru-Kasha as far as a Hâthra’s length: “Hail!” cries the bright and glorious Tistrya. “Hail unto me, O Ahura Mazda! Hail unto you, O waters and plants! Hail, O Law of the worshippers of Mazda! Hail will it be unto you, O lands! The life 1 of the waters will flow down unrestrained to the big-seeded cornfields, to the small-seeded pasture-fields, and to the whole of the material world!”
'Then the bright and glorious Tistrya goes back down to the sea Vouru-Kasha, in the shape of a white, beautiful horse, with golden ears and a golden caparison.
'He makes the sea boil up and down; he makes the sea stream this and that way; he makes the sea flow this and that way: all the shores of the sea Vouru-Kasha are boiling over, all the middle of it is boiling over.
'And the bright and glorious Tistrya rises up from the sea Vouru-Kasha, O Spitama Zarathustra! the bright and glorious Satavaêsa rises up from the sea Vouru-Kasha; and vapours rise up above Mount Us-hindu, that stands in the middle of the sea Vouru-Kasha.
'Then the vapours push forward, in the regular shape of clouds 1; they go following the wind, along the ways which Haoma traverses, the increaser of the world 2. Behind him travels the mighty wind, made by Mazda, and the rain, and the cloud, and the sleet, down to the several places, down to the fields, down to the seven Karshvares of the earth.
'Apãm Napât , O Spitama Zarathustra! divides the waters amongst the countries in the material world, in company with the mighty wind, the Glory, made by the waters, and the Fravashis of the faithful.
'For his brightness and glory, I will offer him a sacrifice worth being heard … .
Mazdá or more accurately Ma(n)zdá (with a nasal “a;”) is the Avestan word for “Genius, Creativity, Vision and Wisdom.” The seer/prophet Zarathushtra proclaimed Mazdá to be THE Ahúrá; the superb FORCE or the POWER SUPREME of the the worlds.
“ahúrá” is the same as “aesir,” or the chief gods of pre-christian Norse/Scandinavian religion. “ahúrá” comes from the root “ahú” meaning a powerful, superb FORCE/being. “aesir” also comes from Old.Norse. “as” “god,” powerful being. The sanskrit “asúrá” comes from the same root and has the same original meaning. Although in the later Vedic and post Vedic Sanskrit “asúrá” is the dsignation for “demonic beings of great power and cunning;” in the early books of the Rig veda, asúrá appears as a superb, powerful being/force of great intelligence. Hence, consistent with the Norse aesir and the Avestan ahúrá.
The seer/prophet Zarathushtra teaches that Mazdá/Ma(n)zdá or ” wisdom, vision, benevolent genius, mental/spiritual abilities” is the “ahúrá par excellence, ” “ahúrá maximus,” or Mazdá Ahúrá in Avestan speech. The meaning of Mazdá or Ma(n)zdá is the SAME as the Norse/Viking rune mannaz, Greek métis and the Vedic medhá.
Mazdá is BOTH substantive and adjective. “Mazdá” (grammatically feminine) means “skill/craft via powers of mind/spirit, ingenuity and wisdom”. “Mén-dá,” literally means “putting mind/spirit into work, hence “wise/brilliant.”
See Yasna 28.4, second half of the first line (mén gairä vóhü dadä hathrá man.ang.há,) Yasna 31.5, second half of the second line (mén-chá daidyái,) Yasna 44.8, second line (mén daidyái,) Yasna 45.1, third line (ma(n)z.dáwng.hö.düm,) Yasna 53.5 second line (mén-chá-í mánz.daz.düm.)
The Old.Church.Slavic. madru “wise, sage,” Lithuanian “mandras” “wide-awake,” Old German. munter “awake, lively, alert;” all come from the same original root namely: “alert and effective in mind/spirit.
We also encounter “medhira,” described in Rigveda 8.6.10 as the “insight into the truth/essence of things.” Compare Greek.mantis, lit. “one who divines, a seer, prophet, Lithuanian mintis, “thought, idea.” Compare Yasna 45.4, fifth line and the 17th name of Mazdá in Hormazd Yasht “ALL VISION.”
There seem to be an ancient aryan root mogh-/megh-or mezh “power of mind/spirit to realize/manifest. Originally Russian “muzh” referred to “mind, power of thinking.” Compare Old.Church.Slavic. mogo “to be able,” mosti “power, force;” Old English mæg, Old.Norse. mega, German. mögen, Gothic. magan “to be able,” “may” “make it happen.”
Also compare Russian: may = мoчь (moch), мoжeт, (mozhet), мoгy (magu)
Ukrainian: may = мoгти (mohty), можу – мoжeт (Mozhu – mozhet) might = мiг (mih)
Polish: may = móc (muts), możu (mozhu).
I should add that persian “mozhde” as suggested by Dr. Mehrdad Farahmand is a cognate, and suggests the realization/happening of something awesome.
The idea behind “Mazdá” is THINKING, ENVISIONING, EFFECTING, and MAKING THINGS HAPPEN. See the most sacred Manthra, Yasna 27.13, second half of the second line; where effective deeds/actions, workmanship in existence are Mazdá’s. “Shyaö.tha.na.nám” refers to the action of manifesting through “speñtá mainyü” or the auspicious spirit of Mazdá.
Mazd-Yasná or the traditional name of the Zoroastrian faith is therefore, the ADORATION OF or YEARNING FOR Mazdá; the POWERS, ABILITIES OF MIND/SPIRIT IN INFLUENCING EVENTS AND PRODUCING MARVELS.
Among the Pre-Christian Vikings; Mannaz was the rune reserved for the genius and the visionary. Mannaz was the ability to divine, see, and predict; to generate effects with the will-power; to shape destiny and the future with the eye of “mind/spirit,” with the powers of mind, with wisdom, genius and intelligence.
For the ancient Vikings; Mannaz was the rune of human consciousness in its journey toward becoming a “GOD-MAN.” Mannaz was the rune that revealed our role as the conscious co-creators of reality, fashioners of destiny and the future.
In the runic lore, “Mannaz” is closely related to “ansuz,” the rune of speech dedicated to the “aesirs;” Avestan “ahúrá,” Vedic asúrá.
Mannaz was the rune of the limitless potentials and the new horizons through the endless powers of mind/spirit, wit, passion and will power.
In Greek Mythology, Métis (Μῆτις, “wisdom,” “skill,” or “craft”) was of the Titans, her name connoted “amazing know-how” and was equated with the magical powers of Prometheus as with the “royal mètis ” of Zeus.
Métis was the embodiment of “prudence”, “wisdom” or “wise counsel.” In ancient Greece, the word mètis was also the ordinary Greek word for a quality that combined “wisdom and awesome skill” together.
The prophetic Orphic tradition, enthroned Mètis side by side with Eros as primal cosmogenic forces. Plato declared Poros, Πόρος or “plenty” to be the child of Mètis or “creative ingenuity.”
In the Vedas, the feminine Medhá means: “will, thought, power of mind/spirit to realize;” i. 18, 6; ii. 34, 7; iv. 33, 10; v. 27, 4; 43, 13; vii. 104, 6; viii. 6, 10; 52, 9; ix. 9, 9; 26, 3; 32, 6; 65, 16; 107, 25; x. 91, 8.
There is a Medhá Sukthá which appears in the Máháráyáná Upanishád and in the Rig and the Atharvá Vedás. Medhá Sukthá is an ode to the capacity of thinking, creative ingenuity, realization and wisdom.
The masculine medhá has been translated commonly as “sacrifice;” e.g ashvá medhá/horse sacrifice and póurúshá medhá or sacrifice of the primeval being.
Yet, the real meaning seem NOT to be “sacrifice,” but rather “wise measure, smart plan or clever course of action intended to obtain the result, an intelligent formula; an effective course of action to accomplish.