Fruit without Seeds!

Fruit without Seeds!

Manuchehr Jamali, translation G.Yegane Arani-May

Man knows that truth is a fruit without seeds,
Truth, he knows, must pacify and satisfy your palate,

Hadn’t it been paradises fruit that he’d eaten,
And of which he’d spat out its seeds in disgust,
And said why God would have to place in fruit with sweetness,
teeth breaking rocks,

The devil though knew, that ripe fruit would bear heavy stones.
And seeds of “visionary fruits” would break the “questions” of the teeth!

The devil planted the seeds, that man spat with anger,
And over time grew another plant, and he’d create another paradise.
One that would produce fruit without seeds, and sights without questions!

And man, thrown out of paradise for eating God’s fruit,
Was so put back into God’s paradise,

And went with Satan’s paradisical insights,
Offering taste and comfort,

And the fruit, within him, would contain no seeds of questions.

Tired from painfully planting the seeds and cultivation,
And from the burden of growing and work,
The task became a bane.

Since then the devil would be in heaven,
That “knowledge without doubts” was achieved,
And a truth of “fruit without seeds” known,
And the truth without question be swallowed.

And man did not know that truth is the Creator,
Whose seeds become questions,
And that the knowledge that these questions developed, he would not find,
and thus not have the truth.

So he named the devil’s paradise, God’s paradise,
And God’s paradise would be named: a lie that’s past!

The „secular“ (earthen) and temporal life is meaningful

The „secular“ (earthen) and temporal life is meaningful

The living fire, the fire which makes up life, that was represented in the image of the goddess Artha who constituted the central deity in the ancient [pre-zoroastrian] Iranian mythology, is contained in the earthen body itself – the body that is metaphorically called “the fire oven” in the ancient myths.

In other words, the god of the ‘fire of life’, which is “defining”, being a god, is substantial within the physical “house”.

Life in time, or secular life, is the source of the very meaning that must be sought and found exactly within it.

– Manuchehr Jamali

Mithraic backgrounds and their Iranian roots: What’s the symbolism of the bull’s raised tail with the three ears of grain? By Manuchehr Jamali and Gita Yegane Arani-May

Mithraic backgrounds and their Iranian roots:
What’s the symbolism of the bull’s raised tail with the three ears of grain?
Manuchehr Jamali and Gita Yegane Arani-May

Why do ears of grain grow out of the raised bull’s tail?

No bull raises his tail straight up, nor does one or three ears of grain grow at the tip of any bull’s tail. What type of worldview do we see in this symbolism that merges animal with plant life? The image of the “ear of grain” and the early philosophical conceptions tied to this symbol, held a central meaning in the early Iranian civilisation and their religious ideas. A basic concept they held was represented in their equation of growth (as pertaining to plants) and birth (in animal life). » read the full article as a PDF

Mr. Ebrahim Soufiani and his Lost Facts

Mr. Soufiani’s “research”

Mr ” Eb Soufiani ” ‘ s account on facebook http://www.facebook.com/eb.soufiani . He spreads the false claim that he had worked together with Mr. Jamali for 8 or 10 years, which is untrue. It seems he invented this claim for selling his first publication called “The Lost Key”, in which he writes about his cultural perception of his home country Iran.

However, as far as the “cooperation” with Mr. Jamali is concerned: This author does not even give any exact citations and exact references to Mr. Jamali’s books in his “Lost Key”.

The only “mentions” within his main narrative text are those you see below. From page 3, 10 and page 1 in chapter 1  ( … the paging seems a bit confusing in that book).

In the end of his book he put a list with some of Mr. Jamali’s titles – falsely in English, one’s that originally are Persian titles – suggesting he’d refer to these. But these “references” stand absolutely lose and in no clear context.

The most frustrating part of his book is his glossary, which simplifies (and miscontextualizes) terms picked up from Mr. Jamali’s work.

This is how Mr. Jamali is referred to in Mr. Soufiani’s book:

“This book is dedicated to people who love their pets, who are nice to others, and who are excited by the prospect of exchanging new and intellectual ideas. You’re a rare and special group. Secondly, this book is solely devoted to Persian thinker and philosopher, Professor Manuchehr Jamali, who has published over 150 books in Persian literature, in Persian language. This book is the result of over 8 years of study into a fraction on the research works of this great man.”

“This book is the result of over 8 years of study into the research books of Persian thinker and professor, Manuchehr
Jamali, who has published over 150 books in Persian literature in Persian language.” (…)

“It is a reference to over 40 years of research work of Professor Manuchehr Jamali, a Persian philosopher, who has
published over 150 books in Persian Literature.” [don’t know where Mr. Soufiani gets this “150 books” idea from?]

“I have worked over 8 years on Persian philosophy with Professor Manuchehr Jamali who is a Persian philosopher. This is to bring a tiny fraction of his great work in research in this book in an attempt to boost the mental capacity of a free man in this world who just wants to rely to her/his common sense to serve mankind.”

It’s a shame how someone uses another one’s name distorting their ideas by such a transaction.