Search results

The idea of Zoroastrian mysticism might at first glance seem a contradiction in terms. The Good Religion, after all, is čīmīg, "rational," above all else: Zoroaster elegantly solved the most intractable mystery of all faiths, theodicy, by the revelation of cosmic dualism. The mere assertion that there are esoteric doctrines within Zoroastrianism has been criticized. This criticism springs in part from a flawed perception of mysticism itself, which, as it will be argued, is not an independent entity, everywhere the same. Rather, each religion has a mysticism of its own, often irreconcilable in some of its features with the mainstream, and, in the case of Zoroastrianism, with some of the religion's plain logic. Also, the existence of mysticism within a religious tradition does not imply its centrality to that tradition. Mysticism exists in Christianity, but could scarcely be called essential to it, considering the claim, elaborated as the Christian church rose to universal prominence, to the radically overt and sufficient truth of the Gospel.

Harle focuses on the perennial issue of social order by providing a comparative analysis of ideas on social order in the classical Chinese political philosophy, the Indian epic and political literature, Zoroastrianism, Judaism, the classical Greek and Roman political thought, and early Christianity. His analysis is based on the religious, political, and literary texts that represent their respective civilizations as both their major achievements and sources of shared values.

Harle focuses on the perennial issue of social order by providing a comparative analysis of ideas on social order in the classical Chinese political philosophy, the Indian epic and political literature, Zoroastrianism, Judaism, the classical Greek and Roman political thought, and early Christianity. His analysis is based on the religious, political, and literary texts that represent their respective civilizations as both their major achievements and sources of shared values.||Harle maintains that two major approaches to establishing and maintaining social order exist in all levels and types of

The Parsis of India examines a much-neglected area of Asian Studies. In tracing keypoints in the development of the Parsi community, it depicts the Parsis' history, and accounts for their ability to preserve, maintain and construct a distinct identity. For a great part the story is told in the colonial setting of Bombay city. Ample attention is given to the Parsis' evolution from an insular minority group to a modern community of pluralistic outlook. Filling the obvious lacunae in the literature on British colonialism , Indian society and history, and, last but not least, Zoroastrianism , this book broadens our knowledge of the interaction of colonialism and colonial groups, and elucidates the significant role of the Parsis in the commercial, educational, and civic milieu of Bombay colonial society