Podcasts about zoroastrian

As recently as 1928, a vast swathe of Asia – India, Pakistan, Bangladesh, Burma, Nepal, Bhutan, Yemen, Oman, the UAE, Qatar, Bahrain and Kuwait – were bound together under a single imperial banner, an entity known officially as the ‘Indian Empire', or more simply as the Raj. It was the British Empire's crown jewel, a vast dominion stretching from the Red Sea to the jungles of Southeast Asia, home to a quarter of the world's population and encompassing the largest Hindu, Muslim, Sikh and Zoroastrian communities on the planet. Its people used the Indian rupee, were issued passports stamped ‘Indian Empire', and were guarded by armies garrisoned in forts from the Bab el-Mandeb to the Himalayas. And then, in the space of just fifty years, the Indian Empire shattered. Five partitions tore it apart, carving out new nations, redrawing maps, and leaving behind a legacy of war, exile and division. Shattered Lands: Five Partitions and the Making of Modern Asia (William Collins and HarperCollins India, 2025) by Sam Dalrymple, for the first time, presents the whole story of how the Indian Empire was unmade. How a single, sprawling dominion became twelve modern nations. How maps were redrawn in boardrooms and on battlefields, by politicians in London and revolutionaries in Delhi, by kings in remote palaces and soldiers in trenches. Its legacies include civil war in Burma and ongoing insurgencies in Kashmir, Baluchistan and Northeast India, and the Rohingya genocide. It is a history of ambition and betrayal, of forgotten wars and unlikely alliances, of borders carved with ink and fire. And, above all, it is the story of how the map of modern Asia was made. Dalrymple's stunning history is based on deep archival research, previously untranslated private memoirs, and interviews in English, Hindi, Urdu, Bengali, Punjabi, Konyak, Arabic and Burmese. From portraits of the key political players to accounts of those swept up in these wars and mass migrations, Shattered Lands is vivid, compelling, thought-provoking history at its best. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

As recently as 1928, a vast swathe of Asia – India, Pakistan, Bangladesh, Burma, Nepal, Bhutan, Yemen, Oman, the UAE, Qatar, Bahrain and Kuwait – were bound together under a single imperial banner, an entity known officially as the ‘Indian Empire', or more simply as the Raj. It was the British Empire's crown jewel, a vast dominion stretching from the Red Sea to the jungles of Southeast Asia, home to a quarter of the world's population and encompassing the largest Hindu, Muslim, Sikh and Zoroastrian communities on the planet. Its people used the Indian rupee, were issued passports stamped ‘Indian Empire', and were guarded by armies garrisoned in forts from the Bab el-Mandeb to the Himalayas. And then, in the space of just fifty years, the Indian Empire shattered. Five partitions tore it apart, carving out new nations, redrawing maps, and leaving behind a legacy of war, exile and division. Shattered Lands: Five Partitions and the Making of Modern Asia (William Collins and HarperCollins India, 2025) by Sam Dalrymple, for the first time, presents the whole story of how the Indian Empire was unmade. How a single, sprawling dominion became twelve modern nations. How maps were redrawn in boardrooms and on battlefields, by politicians in London and revolutionaries in Delhi, by kings in remote palaces and soldiers in trenches. Its legacies include civil war in Burma and ongoing insurgencies in Kashmir, Baluchistan and Northeast India, and the Rohingya genocide. It is a history of ambition and betrayal, of forgotten wars and unlikely alliances, of borders carved with ink and fire. And, above all, it is the story of how the map of modern Asia was made. Dalrymple's stunning history is based on deep archival research, previously untranslated private memoirs, and interviews in English, Hindi, Urdu, Bengali, Punjabi, Konyak, Arabic and Burmese. From portraits of the key political players to accounts of those swept up in these wars and mass migrations, Shattered Lands is vivid, compelling, thought-provoking history at its best. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

As recently as 1928, a vast swathe of Asia – India, Pakistan, Bangladesh, Burma, Nepal, Bhutan, Yemen, Oman, the UAE, Qatar, Bahrain and Kuwait – were bound together under a single imperial banner, an entity known officially as the ‘Indian Empire', or more simply as the Raj. It was the British Empire's crown jewel, a vast dominion stretching from the Red Sea to the jungles of Southeast Asia, home to a quarter of the world's population and encompassing the largest Hindu, Muslim, Sikh and Zoroastrian communities on the planet. Its people used the Indian rupee, were issued passports stamped ‘Indian Empire', and were guarded by armies garrisoned in forts from the Bab el-Mandeb to the Himalayas. And then, in the space of just fifty years, the Indian Empire shattered. Five partitions tore it apart, carving out new nations, redrawing maps, and leaving behind a legacy of war, exile and division. Shattered Lands: Five Partitions and the Making of Modern Asia (William Collins and HarperCollins India, 2025) by Sam Dalrymple, for the first time, presents the whole story of how the Indian Empire was unmade. How a single, sprawling dominion became twelve modern nations. How maps were redrawn in boardrooms and on battlefields, by politicians in London and revolutionaries in Delhi, by kings in remote palaces and soldiers in trenches. Its legacies include civil war in Burma and ongoing insurgencies in Kashmir, Baluchistan and Northeast India, and the Rohingya genocide. It is a history of ambition and betrayal, of forgotten wars and unlikely alliances, of borders carved with ink and fire. And, above all, it is the story of how the map of modern Asia was made. Dalrymple's stunning history is based on deep archival research, previously untranslated private memoirs, and interviews in English, Hindi, Urdu, Bengali, Punjabi, Konyak, Arabic and Burmese. From portraits of the key political players to accounts of those swept up in these wars and mass migrations, Shattered Lands is vivid, compelling, thought-provoking history at its best. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

As recently as 1928, a vast swathe of Asia – India, Pakistan, Bangladesh, Burma, Nepal, Bhutan, Yemen, Oman, the UAE, Qatar, Bahrain and Kuwait – were bound together under a single imperial banner, an entity known officially as the ‘Indian Empire', or more simply as the Raj. It was the British Empire's crown jewel, a vast dominion stretching from the Red Sea to the jungles of Southeast Asia, home to a quarter of the world's population and encompassing the largest Hindu, Muslim, Sikh and Zoroastrian communities on the planet. Its people used the Indian rupee, were issued passports stamped ‘Indian Empire', and were guarded by armies garrisoned in forts from the Bab el-Mandeb to the Himalayas. And then, in the space of just fifty years, the Indian Empire shattered. Five partitions tore it apart, carving out new nations, redrawing maps, and leaving behind a legacy of war, exile and division. Shattered Lands: Five Partitions and the Making of Modern Asia (William Collins and HarperCollins India, 2025) by Sam Dalrymple, for the first time, presents the whole story of how the Indian Empire was unmade. How a single, sprawling dominion became twelve modern nations. How maps were redrawn in boardrooms and on battlefields, by politicians in London and revolutionaries in Delhi, by kings in remote palaces and soldiers in trenches. Its legacies include civil war in Burma and ongoing insurgencies in Kashmir, Baluchistan and Northeast India, and the Rohingya genocide. It is a history of ambition and betrayal, of forgotten wars and unlikely alliances, of borders carved with ink and fire. And, above all, it is the story of how the map of modern Asia was made. Dalrymple's stunning history is based on deep archival research, previously untranslated private memoirs, and interviews in English, Hindi, Urdu, Bengali, Punjabi, Konyak, Arabic and Burmese. From portraits of the key political players to accounts of those swept up in these wars and mass migrations, Shattered Lands is vivid, compelling, thought-provoking history at its best. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

As recently as 1928, a vast swathe of Asia – India, Pakistan, Bangladesh, Burma, Nepal, Bhutan, Yemen, Oman, the UAE, Qatar, Bahrain and Kuwait – were bound together under a single imperial banner, an entity known officially as the ‘Indian Empire', or more simply as the Raj. It was the British Empire's crown jewel, a vast dominion stretching from the Red Sea to the jungles of Southeast Asia, home to a quarter of the world's population and encompassing the largest Hindu, Muslim, Sikh and Zoroastrian communities on the planet. Its people used the Indian rupee, were issued passports stamped ‘Indian Empire', and were guarded by armies garrisoned in forts from the Bab el-Mandeb to the Himalayas. And then, in the space of just fifty years, the Indian Empire shattered. Five partitions tore it apart, carving out new nations, redrawing maps, and leaving behind a legacy of war, exile and division. Shattered Lands: Five Partitions and the Making of Modern Asia (William Collins and HarperCollins India, 2025) by Sam Dalrymple, for the first time, presents the whole story of how the Indian Empire was unmade. How a single, sprawling dominion became twelve modern nations. How maps were redrawn in boardrooms and on battlefields, by politicians in London and revolutionaries in Delhi, by kings in remote palaces and soldiers in trenches. Its legacies include civil war in Burma and ongoing insurgencies in Kashmir, Baluchistan and Northeast India, and the Rohingya genocide. It is a history of ambition and betrayal, of forgotten wars and unlikely alliances, of borders carved with ink and fire. And, above all, it is the story of how the map of modern Asia was made. Dalrymple's stunning history is based on deep archival research, previously untranslated private memoirs, and interviews in English, Hindi, Urdu, Bengali, Punjabi, Konyak, Arabic and Burmese. From portraits of the key political players to accounts of those swept up in these wars and mass migrations, Shattered Lands is vivid, compelling, thought-provoking history at its best. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

Are we on the brink? To understand where we're headed, we've got to know where we've been. Yanni takes us through the rise and fall of the Persian Empire—how a Zoroastrian civilization became a Muslim one. From Cyrus the Great to Khomeini, it's a wild ride through history. Are the Israelis dragging us into their wars? Does Iran have the bomb? Is commentary on the issue organic on the internet? Let's get into it. Support our sponsors: Start saving time and money, without compromising your nutrition today with this exclusive offer for NEW customers of 15% using my exclusive code: YANNIS at https://huel.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of Catholic Answers Live, we explore a fascinating Gospel mystery: When Jesus began His public ministry, did anyone recognize Him as the same child who once astonished the elders in the Temple? We dig into Scripture and tradition to consider whether that moment left a lasting impression—and why the Gospels remain silent on this point. Help support the work we do by donating! Catholicanswersradio.com Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 02:45 – I hope this email finds you well. I'm a longtime admirer of your work in Catholic apologetics and your thoughtful approach to complex questions. I have a hypothetical theological question inspired by the movie Groundhog Day that I'd love to hear your perspective on. In the film, Phil Connors is trapped in a time loop, reliving February 2nd repeatedly, with only his memory carrying over each day. From a Catholic perspective, if someone in a real-life time loop committed sins during earlier iterations of the loop, but then they broke the cycle, waking up on February 3rd, would they need to confess the sins from the previous loops? Since the loop resets the world and only the person remembers their actions, do those sins carry moral or sacramental weight after the loop ends? 12:18 – Hi, I am a mega fan of Jimmy Akin’s Mysterious World, I am fourteen and I have a weird question for you. First, in Lord of the Rings, how culpable are people for mortal sin when they wear the One Ring? I am asking because it is possible to ignore the temptation of the Ring. 20:20 – My second question is does the Holy Spirit guide other sects of the Catholic church such as Greek Orthodox or the Coptic? Keep the great work up, and it would make my day if you answer my questions on weird questions with Jimmy Akin. 22:28 – Is the website created by soon to be canonized Bl. Carlos Acutis a relic? For that matter, are the writings of Saints, whether in written or digital form, relics? 28:45 – Studies show that everyone likely has at least one doppelgänger. Could it be when we make life altering decisions, that a doppelgänger is actually split from us and onto a separate timeline? Like, for example, what if a doppelgänger of me actually stayed with that guy I dated and is now living the life I would have led had I not dumped him? 35:15 – Everyone seems to believe aliens, if they exist, must be strange and non-human like. But, isn't it possible that life on another earth like planet could mirror ours? And, if so, what if the mysterious Man from Taured was actually an alien human from another earth like planet? 46:30 – Could Melchizedek have been a Zoroastrian?

From Mesopotamian spirits and Zoroastrian daevas to biblical possessions and modern-day exorcisms, this episode of Unknown and Mysterious Creatures plunges into the terrifying lore of demons across time and culture. Are these entities myth, metaphor, or malevolent reality? We explore ancient texts, religious accounts, chilling modern cases like the Ammons Haunting, and the tools used in today's paranormal investigations. Join host JV Torres as we confront the darkness—and ask: are demons real, or are they reflections of something deeper within ourselves?Become a patron at patreon.com/kingasilasGet merch at teepublic.com/user.kingasilas

A lively story of death, What to Expect When You're Dead: An Ancient Tour of Death and the Afterlife (Princeton University Press, 2025) by Dr. Robert Garland explores the fascinating death-related beliefs and practices of a wide range of ancient cultures and traditions—Mesopotamian, Egyptian, Hindu, Jewish, Zoroastrian, Etruscan, Greek, Roman, Early Christian, and Islamic. By drawing on the latest scholarship on ancient archaeology, art, literature, and funerary inscriptions, Dr. Garland invites readers to put themselves in the sandals of ancient peoples and to imagine their mental state moment by moment as they sought—in ways that turn out to be remarkably similar to ours—to assist the dead on their journey to the next world and to understand life's greatest mystery.What to Expect When You're Dead chronicles the ways ancient peoples answered questions such as: How to achieve a good death and afterlife? What's the best way to dispose of a body? Do the dead face a postmortem judgement—and where do they end up? Do the dead have bodies in the afterlife—and can they eat, drink, and have sex? And what can the living do to stay on good terms with the nonliving?Filled with intriguing stories and frequent humor, What to Expect When You're Dead will be a morbidly delicious treat for every reader alive. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

A lively story of death, What to Expect When You're Dead: An Ancient Tour of Death and the Afterlife (Princeton University Press, 2025) by Dr. Robert Garland explores the fascinating death-related beliefs and practices of a wide range of ancient cultures and traditions—Mesopotamian, Egyptian, Hindu, Jewish, Zoroastrian, Etruscan, Greek, Roman, Early Christian, and Islamic. By drawing on the latest scholarship on ancient archaeology, art, literature, and funerary inscriptions, Dr. Garland invites readers to put themselves in the sandals of ancient peoples and to imagine their mental state moment by moment as they sought—in ways that turn out to be remarkably similar to ours—to assist the dead on their journey to the next world and to understand life's greatest mystery.What to Expect When You're Dead chronicles the ways ancient peoples answered questions such as: How to achieve a good death and afterlife? What's the best way to dispose of a body? Do the dead face a postmortem judgement—and where do they end up? Do the dead have bodies in the afterlife—and can they eat, drink, and have sex? And what can the living do to stay on good terms with the nonliving?Filled with intriguing stories and frequent humor, What to Expect When You're Dead will be a morbidly delicious treat for every reader alive. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars.

A lively story of death, What to Expect When You're Dead: An Ancient Tour of Death and the Afterlife (Princeton University Press, 2025) by Dr. Robert Garland explores the fascinating death-related beliefs and practices of a wide range of ancient cultures and traditions—Mesopotamian, Egyptian, Hindu, Jewish, Zoroastrian, Etruscan, Greek, Roman, Early Christian, and Islamic. By drawing on the latest scholarship on ancient archaeology, art, literature, and funerary inscriptions, Dr. Garland invites readers to put themselves in the sandals of ancient peoples and to imagine their mental state moment by moment as they sought—in ways that turn out to be remarkably similar to ours—to assist the dead on their journey to the next world and to understand life's greatest mystery.What to Expect When You're Dead chronicles the ways ancient peoples answered questions such as: How to achieve a good death and afterlife? What's the best way to dispose of a body? Do the dead face a postmortem judgement—and where do they end up? Do the dead have bodies in the afterlife—and can they eat, drink, and have sex? And what can the living do to stay on good terms with the nonliving?Filled with intriguing stories and frequent humor, What to Expect When You're Dead will be a morbidly delicious treat for every reader alive. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

A lively story of death, What to Expect When You're Dead: An Ancient Tour of Death and the Afterlife (Princeton University Press, 2025) by Dr. Robert Garland explores the fascinating death-related beliefs and practices of a wide range of ancient cultures and traditions—Mesopotamian, Egyptian, Hindu, Jewish, Zoroastrian, Etruscan, Greek, Roman, Early Christian, and Islamic. By drawing on the latest scholarship on ancient archaeology, art, literature, and funerary inscriptions, Dr. Garland invites readers to put themselves in the sandals of ancient peoples and to imagine their mental state moment by moment as they sought—in ways that turn out to be remarkably similar to ours—to assist the dead on their journey to the next world and to understand life's greatest mystery.What to Expect When You're Dead chronicles the ways ancient peoples answered questions such as: How to achieve a good death and afterlife? What's the best way to dispose of a body? Do the dead face a postmortem judgement—and where do they end up? Do the dead have bodies in the afterlife—and can they eat, drink, and have sex? And what can the living do to stay on good terms with the nonliving?Filled with intriguing stories and frequent humor, What to Expect When You're Dead will be a morbidly delicious treat for every reader alive. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/archaeology

A lively story of death, What to Expect When You're Dead: An Ancient Tour of Death and the Afterlife (Princeton University Press, 2025) by Dr. Robert Garland explores the fascinating death-related beliefs and practices of a wide range of ancient cultures and traditions—Mesopotamian, Egyptian, Hindu, Jewish, Zoroastrian, Etruscan, Greek, Roman, Early Christian, and Islamic. By drawing on the latest scholarship on ancient archaeology, art, literature, and funerary inscriptions, Dr. Garland invites readers to put themselves in the sandals of ancient peoples and to imagine their mental state moment by moment as they sought—in ways that turn out to be remarkably similar to ours—to assist the dead on their journey to the next world and to understand life's greatest mystery.What to Expect When You're Dead chronicles the ways ancient peoples answered questions such as: How to achieve a good death and afterlife? What's the best way to dispose of a body? Do the dead face a postmortem judgement—and where do they end up? Do the dead have bodies in the afterlife—and can they eat, drink, and have sex? And what can the living do to stay on good terms with the nonliving?Filled with intriguing stories and frequent humor, What to Expect When You're Dead will be a morbidly delicious treat for every reader alive. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

A lively story of death, What to Expect When You're Dead: An Ancient Tour of Death and the Afterlife (Princeton University Press, 2025) by Dr. Robert Garland explores the fascinating death-related beliefs and practices of a wide range of ancient cultures and traditions—Mesopotamian, Egyptian, Hindu, Jewish, Zoroastrian, Etruscan, Greek, Roman, Early Christian, and Islamic. By drawing on the latest scholarship on ancient archaeology, art, literature, and funerary inscriptions, Dr. Garland invites readers to put themselves in the sandals of ancient peoples and to imagine their mental state moment by moment as they sought—in ways that turn out to be remarkably similar to ours—to assist the dead on their journey to the next world and to understand life's greatest mystery.What to Expect When You're Dead chronicles the ways ancient peoples answered questions such as: How to achieve a good death and afterlife? What's the best way to dispose of a body? Do the dead face a postmortem judgement—and where do they end up? Do the dead have bodies in the afterlife—and can they eat, drink, and have sex? And what can the living do to stay on good terms with the nonliving?Filled with intriguing stories and frequent humor, What to Expect When You're Dead will be a morbidly delicious treat for every reader alive. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

A lively story of death, What to Expect When You're Dead: An Ancient Tour of Death and the Afterlife (Princeton University Press, 2025) by Dr. Robert Garland explores the fascinating death-related beliefs and practices of a wide range of ancient cultures and traditions—Mesopotamian, Egyptian, Hindu, Jewish, Zoroastrian, Etruscan, Greek, Roman, Early Christian, and Islamic. By drawing on the latest scholarship on ancient archaeology, art, literature, and funerary inscriptions, Dr. Garland invites readers to put themselves in the sandals of ancient peoples and to imagine their mental state moment by moment as they sought—in ways that turn out to be remarkably similar to ours—to assist the dead on their journey to the next world and to understand life's greatest mystery.What to Expect When You're Dead chronicles the ways ancient peoples answered questions such as: How to achieve a good death and afterlife? What's the best way to dispose of a body? Do the dead face a postmortem judgement—and where do they end up? Do the dead have bodies in the afterlife—and can they eat, drink, and have sex? And what can the living do to stay on good terms with the nonliving?Filled with intriguing stories and frequent humor, What to Expect When You're Dead will be a morbidly delicious treat for every reader alive. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

A lively story of death, What to Expect When You're Dead: An Ancient Tour of Death and the Afterlife (Princeton University Press, 2025) by Dr. Robert Garland explores the fascinating death-related beliefs and practices of a wide range of ancient cultures and traditions—Mesopotamian, Egyptian, Hindu, Jewish, Zoroastrian, Etruscan, Greek, Roman, Early Christian, and Islamic. By drawing on the latest scholarship on ancient archaeology, art, literature, and funerary inscriptions, Dr. Garland invites readers to put themselves in the sandals of ancient peoples and to imagine their mental state moment by moment as they sought—in ways that turn out to be remarkably similar to ours—to assist the dead on their journey to the next world and to understand life's greatest mystery.What to Expect When You're Dead chronicles the ways ancient peoples answered questions such as: How to achieve a good death and afterlife? What's the best way to dispose of a body? Do the dead face a postmortem judgement—and where do they end up? Do the dead have bodies in the afterlife—and can they eat, drink, and have sex? And what can the living do to stay on good terms with the nonliving?Filled with intriguing stories and frequent humor, What to Expect When You're Dead will be a morbidly delicious treat for every reader alive. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

IANR 2522 053125 Line Up4-6pm INTERVIEWS (Guest Host Sridhar Kotha in for Sanchali)Here's the guest line-up for Sat, May 31, 2025 from 4 to 6pm CST on Indo American News Radio, a production of Indo American News (www.IndoAmerican-News.com). We are on 98.7 FM and you can also listen on the masalaradio app.By Monday, hear the recorded show on Podcast uploaded on Spotify, Apple Podcasts, Pocket Casts, Radio Public and Breaker. We have 6 years of Podcasts and have had thousands of hits.TO SUPPORT THE SHOW, SELECT FOLLOW ON OUR FREE PODCAST CHANNEL AND YOU'LL BE NOTIFIED OF NEW UPDATES.4:20 pm Attorney Sonia Rash had been in private practice for 17 years dedicating herself to working for civil rights, personal injury and complex litigation before her community activism led her to run for election to Ft Bend Justice of the Peace, Precinct 3. She won the seat In November 2022 and became the first Zoroastrian to run in a general election for office in the State of Texas. She is seeking reelection next year and talks to us about her experience as a JOP and her platform plans for winning the primary in March next year.4:50 pm The Meenakshi Temple Society in Pearland has gone through a major transformation in the past few years, mainly through a very active executive board that has reached out to the community with unique events. A new initiative - the Hindu Youth Leadership Convention - will be held on June 14 to reach NextGen Hindu youth and groom them for leadership positions. To tell us more about it is convention coordinator P.T. Satheesh Kumar who calls in with details..5:20 pm With most of us living in the fast lane of work, family obligations and social networks, very few take the time to see how their investments are doing and even fewer have the necessary skill sets to do a good job in making their wealth work for them. With tariffs creating havoc in the financial markets, there is even more uncertainty to deal with. We are joined by frequent guest, Private Wealth Advisor Supal Vora, CEO of Navina Wealth, to explain how to segregate your savings to short, medium and long-term investments and how that will save you taxes in the long run.Also stay tuned in for news roundup, views, sports and movie reviews.      TO BE FEATURED ON THE SHOW, OR TO ADVERTISE, PLEASE CONTACT US AT 713-789-NEWS or 6397 or at indoamericannews@yahoo.comPlease pick up the print edition of Indo American News which is available all across town at grocery stores. Also visit our website indoamerican-news.com which gets 90,000+ hits to track all current stories.And remember to visit our digital archives from over 17 years. Plus, our entire 44 years of hard copy archives are available in the Fondren Library at Rice University.

IANR 2521 052425 Line Up4-6pm INTERVIEWS (Guest Host Sridhar Kotha in for Sanchali)Here's the guest line-up for Sat, May 24, 2025 from 4 to 6pm CST on Indo American News Radio, a production of Indo American News (www.IndoAmerican-News.com). We are on 98.7 FM and you can also listen on the masalaradio app.By Monday, hear the recorded show on Podcast uploaded on Spotify, Apple Podcasts, Pocket Casts, Radio Public and Breaker. We have 5 years of Podcasts and have had thousands of hits.TO SUPPORT THE SHOW, SELECT FOLLOW ON OUR FREE PODCAST CHANNEL AND YOU'LL BE NOTIFIED OF NEW UPDATES.4:20 pm We all can think of many inventions anddiscoveries that have changed our world, from the wheel to the cell phone. Three years ago, Ashok Rao, a serial entrepreneur and restauranteur - he owns Song Kran Thai restaurant in Uptown Park - mesmerized us with stories of some basic technologies that altered the way we live and evolved. Ashok has spent a lot of time and research and is back again with six more fascinating stories. He joins us today in the first of a series of six episodes to explain these, starting with the story of the Tulip Bubble.4:50 pm With the Trump administration's crackdown onillegal immigrants and reports of harassment of Permanent Residents and even citizens re-entering the country, many long time residents who are eligible are considering becoming citizens. There were 818,000 permanent residents in 2024, and 360,000 are eligible. But the pathway toward citizenship is getting more expensive and difficult. Today, we are joined by Angie Dupree, the Citizenship Coordinator for the National Partnership for New Americans to talk about the lessons learned from national and Houston campaigns.5:20 pm Born in Mumbai and raised in the Zoroastrian community, Nev March is a writer of mystery and historical fiction, writing short stories, poems and novels since she was eleven. After a twenty year career as a data scientist, Nev returned to writing full time in 2015 to write MURDER IN OLD BOMBAY, and has written more novels since then. She will be in Houston next Friday, May 30 at Murder by the Book, a bookstore at 2342 Bissonnet, to promote her latest novel, The Silversmith's Puzzle set in 1894 India. She calls in today from her home in New Jersey.Also stay tuned in for news roundup, views, sports and movie reviews.         TO BE FEATURED ON THE SHOW, OR TO ADVERTISE, PLEASE CONTACT US AT 713-789-NEWS or 6397 or at indoamericannews@yahoo.comPlease pick up the print edition of Indo American News which is available all across town at grocery stores. Also visit our website indoamerican-news.com which gets 90,000+ hits to track all current stories.And remember to visit our digital archives from over 17 years. Plus, our entire 44 years ofhard copy archives are available in the Fondren Library at Rice University.

The Legacy of Zoroastrianism for Judaism, Christianity and Islam: Part IV: Synopsis

How has the idea of the afterlife shaped Iran's moral and political imagination?This episode dives into the historical evolution of the afterlife in Iranian thought—from ancient Zoroastrian visions and early Islamic doctrines centered on divine judgment to its use as a tool of authority under the Safavid and Qajar states. We then explore how the Baháʼí Faith introduced a radically different view: the afterlife as a process of spiritual growth, with ethical action grounded in this life, not fear of the next.As Iran entered the post-revolutionary era, growing disillusionment with traditional eschatology gave rise to a renewed focus on justice in the present world. This conversation sheds light on how shifting views of the afterlife mirror deeper transformations in Iranian society, ethics, and aspirations.

The Legacy of Zoroastrianism for Judaism, Christianity and Islam Part III: Zoroastrian Cosmology Keywords #Zoroastrianism; #Zarathustra; #AhuraMazda; #AngraMainyu; #GoodVsEvil; #AncientReligions;#IndoIranian; #DevaVsDaeva; #VedicHinduism; #ReligiousHistory; #Apocalypse; #Resurrection; #SecondTempleJudaism; #OriginsOfSatan; #HeavenAndHell; #Sheol; #AncientPhilosophy; #PersianEmpire; #ReligiousEvolutionSummary

Friday Juma KhutbaMay 9th, 2025- Birth anniversary of Imām ‘Ali ibn Musa ar-Riḍā (a).- Importance of clear agreements on wages and work expectations between employers and employees.- Imām ar-Riḍā (a) reprimanded his workers for not agreeing on a specific wage with a laborer, emphasizing fairness in compensation.- Emphasis on paying agreed wages on time and rewarding additional effort appropriately.- Reflection on the common issue of unpaid workers within the community, highlighting the importance of ethical treatment in business dealings.- Reminder that only one-tenth of faith is ‘ibādāt (worship), while the rest is mu‘āmalāt (interactions with people).- Addressing respect for minorities: A case involving a Zoroastrian man's charity being redirected to Muslim poor instead of Zoroastrian poor, which Imām ar-Riḍā (a) corrected, advocating for respecting the intentions of the donor.- Reflection on current societal issues- Recent US elections influenced by anti-immigration attitudes.- Reversal of civil rights progress through the elimination of DEI (Diversity, Equity, and Inclusion) programs.- Contrast between the treatment of African Americans and white South Africans in immigration policies.- Anecdote from the life of Imām ar-Riḍā (a): During a journey, he insisted on dining with all his servants, regardless of their race, emphasizing the unity of humanity and equal treatment.- Reflection on staying true to the teachings of Imām ar-Riḍā (a).Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

O, glorious roguelikes! Listener request week returns with a recent hit in the traditional rogue sphere: Path of Achra. A Bronze-Age, Zoroastrian-inspired synergy simulator of brutal combat and Conan-like mythological flavor, Path of Achra brings us a menagerie of unique themes and playstyles ranging from dancing swordsmen, to telporting dreamer mages, to giant stone tank warriors, and of course: brutal naked apes. Escape the rising tides to The Obelisk and seek the stars, O Pilgrim! Struggler of the trench of slaughter. Praise Humbaba! Custom RSS Apple Podcasts Spotify YouTube Music Transcript 1:45 - game stats 2:32 - one sentence description from the community 5:17 - how do you play this game? 1:17:16 - rankings and final thoughts 1:27:50 - similar games Next episode: Forty-Five Contact us at grogpodzone@gmail.com! https://grogpod.zone Intro music: Theo Croker - Imperishable Star Outro music: Path of Achra OST

Questions? Comments? Text Us!In this special episode of The Life Wisdom Project Jerry L. Martin is joined by acclaimed horror author, essayist, and religious thinker Matt Cardin for a profound exploration of divine duality, Zoroastrian cosmology, and the moral landscape of good and evil.Together, they dive into God's revelations to the prophet Zoroaster as recounted in God: An Autobiography, As Told to a Philosopher, unpacking a worldview where life is not a passive unfolding — but an active battlefield between light and darkness, truth and illusion. Through the lens of Zoroastrianism and Manichaean thought, the conversation traces how spiritual maturity demands we choose a side — not in tribal allegiance, but in moral clarity and existential responsibility.Matt Cardin brings his unique background at the crossroads of religion, metaphysical horror, and philosophical inquiry to the fore. The episode confronts some of the most challenging spiritual insights from the book, including:“Most spiritually attuned people are not truth seekers.”“To look evil in the face is a spiritual act.”“My aspects have a life of their own and go wayward.”These statements form the foundation for a dialogue about spiritual integration, shadow work, divine self-awareness, and the lived tension between peace and calamity — as illustrated in both Zoroaster's vision and Isaiah 45, where God declares, “I form the light and create darkness.”The episode also explores how horror writing, when used with spiritual intent, can serve as a radical form of not turning away — of confronting the hidden, the repressed, the divine and monstrous within. Cardin's reflections on Jung, Freud, and the archetypal struggle for integration are especially resonant for seekers navigating complexity in both self and cosmos.Whether you're drawn to Zoroastrian theology, psychological integration, or the spiritual function of horror literature, this conversation invites you to experience divine reality with open eyes — and a willingness to face the truth, however unsettling it may be.Other Series:The podcast began with the Dramatic Adaptation of the book and now has several series:From God To Jerry To You- a brand-new series calling for the attention of spiritual seekers everywhere, featuring breakthroughs, pathways, and illuminations.Two Philosophers Wrestle With God- sit in on a dialogue between philosophers about God and the questions we all have. What's On Our Mind- Connect the dots with Jerry and Scott over the most recent series episodes. What's On Your Mind- What are readers and listeners saying? What is God sayingResources:THE LIFE WISDOM PROJECT PLAYLISTStay ConnectedShare your thoughts or questions at questions@godandautobiography.com

Questions? Comments? Text Us!Jerry shares his fascinating revelations during prayer concerning the prophet Zoroaster's profound encounter with the divine.Zoroastrianism is one of the world's oldest known monotheistic religions, but few know its rich history—largely preserved through oral tradition—that allows us to understand what God was communicating to Zoroaster through the cosmic battle between good and evil.In this powerful narrative, we're introduced to the figure of Ahura Mazda—the embodiment of wisdom and goodness—and His counterpart, the Hostile Spirit, often perceived as God's “evil twin.” This story dives into the eternal struggle between light and darkness, a central theme in Zoroastrian belief and one still deeply relevant to the modern spiritual seeker.Join us as we explore these ancient revelations and how they continue to echo in our understanding of the divine, the nature of evil, and the choices our souls are called to make.Are you paying attention? Visit godanautobiography.com for more information and to get your copy of God: An Autobiography, As Told To A Philosopher — the true story of an agnostic philosopher who heard the voice of God and recorded their conversations.Other Series:The podcast began with the Dramatic Adaptation of the book and now has several series:Life Wisdom Project: How to live a wiser, happier, and more meaningful life with special guests.From God To Jerry To You: Calling for the attention of spiritual seekers everywhere, featuring breakthroughs, pathways, and illuminations.Two Philosophers Wrestle With God: Sit in on a dialogue between philosophers about God and the questions we all have.What's On Our Mind- Connect the dots with Jerry and Scott over the most recent series of episodes.What's On Your Mind: What are readers and listeners saying? What is God saying?Resources:READ: "You Could Be Wrong."FROM GOD TO JERRY TO YOU PLAYLISTWould you like to be featured on the show or have questions about spirituality or divine communication? Share your story or experience with God!#fromgodtojerrytoyou #FGTJTY #godanautobiographythepodcast #experiencegod #SpiritualAwakeningShare Your Story | Site | Facebook | Instagram | Twitter | YouTube

Welcome to the Psychedelic Conversations Podcast!Episode 156:In this episode, we explore the powerful concept of "Endarkenment" with philosopher Alexander Bard and artist Owen Cox. Together, we dive deep into the cultural, historical, and spiritual forces shaping modern psychedelic and artistic movements, including the emergence of a "Dark Renaissance." We unpack Britain's unique relationship with psychedelics, reflect on the decline of urban centers, and question conventional spirituality through the lens of shadow, myth, and radical transformation. From cybernetics to Celtic paganism, from Zoroastrian insights to gender dynamics in spiritual practice—this is a rich, unfiltered dialogue about embracing the darkness as a necessary path toward true integration and awakening. Join us for this provocative and inspiring conversation that challenges mainstream narratives and opens new portals of thought.About Alex:Alexander Bard is a philosopher, artist, songwriter and music producer, author of six books with Jan Söderqvist, living in Stockholm, Sweden. Bard built his career as a philosopher in parallel with a highly successful 25-years-plus career in the international music industry. Bard & Söderqvist's philosophy concentrates on the relationship between human beings and technology, using human beings as the constant throughout civilization, with technology as the ever faster changing variable. Their work takes inspiration from thinkers like Hegel, Nietzsche, Whitehead, Deleuze, and Eastern philosophy and spirituality, in the latter case adding Persia to the well known triad of India, China and Japan. They are convinced philosophy will be the last human activity to ever be affected by AI.About Owen:Owen Cox is a British artist and one of the creative leaders of the Dark Renaissance. He works primarily with text, music and more recently theatre, weaving themes of body horror, esotericism, classical culture and electronic media. Connect with Alex:Website: http://syntheism.com/Facebook: https://web.facebook.com/alexander.bard?_rdc=1&_rdr#Speakersnet: https://speakersnet.se/speakers/alexander-bard/Thank you so much for joining us! Psychedelic Conversations Podcast is designed to educate, inform, and expand awareness.For more information, please head over to https://www.psychedelicconversations.comPlease share with your friends or leave a review so that we can reach more people and feel free to join us in our private Facebook group to keep the conversation going. https://www.facebook.com/groups/psychedelicconversationsThis show is for information purposes only, and is not intended to provide mental health or medical advice.About Susan Guner:Susan Guner is a holistic psychotherapist with a mindfulness-based approach grounded in Transpersonal Psychology, focusing on trauma-informed, community-centric processes that offer a broader understanding of human potential and well-being.Connect with Susan:Website: https://www.psychedelicconversations.com/Facebook: http://www.facebook.com/susan.gunerLinkedIn: https://www.linkedin.com/in/susan-guner/Instagram: http://www.instagram.com/susangunerTwitter: http://www.twitter.com/susangunerBlog: https://susanguner.medium.com/Podcast: https://anchor.fm/susan-guner#PsychedelicConversations #OwenCox #AlexanderBard

Al Fadi and Brother Mel continue their talk about the connection between Islam and the Zoroastrian religion of Persia. Today they talk about the myth of the Buraq; which Muslims believe it is a flying horse, which took Mohammad to Jerusalem to Al Aqsa mosque and then to heaven. The origin of the name is Persian which means : A riding animal, a rider or a horse. In Zoroastrianism a demon god rides on a horse. This shows the willingness of Islam to copy other religions. They also touch on the origin of the names Aisha and Fatima. They think that they are Jewish names of two wives of Ishmael according to the Jewish Tergum. See omnystudio.com/listener for privacy information.

This episode we continue to follow the monk Xuanzang on his path along the silk road.  From Gaochang, he traveled through the Tarim Basin, up over the Tianshan Mountains, to the heart of the Western Gokturk Qaghanate.  From there, he traveled south, through the region of Transoxania to Bactria and the land of Tukhara.  He pushed on into the Hindu Kush, witnessing the stone Buddha statues of Bamiyan, and eventually made his way to the land of Kapisa, near modern Kabul, Afghanistan.  From there he would prepare to enter the Indian subcontinent: the home of the historical Buddha. For more discussion and some photos of the areas along this journey, check out our podcast blog at https://sengokudaimyo.com/podcast/episode-121   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 121: Journey to the West, Part 2   The cold winds blew through the travelers' doubled up clothing and thick furs.  Cold, wet ground meant that even two sets of boots were not necessarily enough after several days.  The frozen mist would often obscure everything except for the path immediately in front, hiding the peaks and making the sky a uniform white. In many places, the path would be blocked by rock, ice, or snow—the remnants of an avalanche, which could easily take an unsuspecting traveler.  And there was the elevation.  Hiking through the mountains, it was easy enough to reach heights of a mile or higher, and for those not accustomed to that elevation the thin air could take a surprising toll, especially if you were pushing yourself.  And the road was no less kind to the animals that would be hauling said travelers and their gear. And yet, this was the path that Xuanzang had agreed to.  He would continue to push through, despite the various deprivations that he would be subjected to.  No doubt he often wondered if it was worth it.  Then again, returning was just as dangerous a trip, so why not push on?   Last episode we introduced the monk Xuanzang, who traveled the Silk Road to India in the 7th century and returned to China.  He brought back numerous sutras to translate, and ended up founding a new school, known as the Faxian school—or the Hossou school in Japan.   As we mentioned last time, Xuanzang during his lifetime met with students from the archipelago when they visited the continent.  The records of his travels—including his biography and travelogue—are some of the best information we have on what life was like on the silk road around this time. In the last episode, we talked about Xuanzang: how he set out on his travels, his illegal departure from the Tang empire, and his perilous journey across the desert, ending up in Gaochang.  There, King Qu Wentai had tried to get him to stay, but he was determined to head out.  This episode we are going to cover his trip to Agni, Kucha, and Baluka—modern Aksu—and up to the Western Gokturk Qaghanate's capital of Suyab.  From there, we'll follow his footsteps through the Turkic controlled regions of Transoxania and into Tukhara, in modern Afghanistan.  Finally, we'll cover the last parts of his journey before he reached the start of his goal:  India. From Gaochang, Xuanzang continued on, through the towns he names as Wuban and Dujin, and into the country of Agni—known today as the area of Yanqi—which may also have been known as Wuqi.  The route was well-enough known, but it wasn't necessarily safe.  At one point, Xuanzang's caravan met with bandits, whom they were fortunately able to pay off.  The following night they encamped on a river bank with some merchants who also happened to be traveling the road.  The merchants, though, got up at midnight and headed out, hoping to get to the city early so that they could be the first ones to the market.  They only made it a few miles down the road, however, before they encountered more bandits, who slaughtered them and took their goods.  The following day, Xuanzang and his retinue came upon the merchants' remains lying in the road and saw the aftermath of the massacre. This was an unforgiving land, and the road was truly dangerous, even for those who traveled it regularly.  And yet Xuanzang was planning to travel its entire length until he reached India. So with little alternative, they carried on to the royal city of Agni. Agni, or Yanqi, sits on the southwestern edge of the basin, west of Bositeng lake, on the border between the Turfan basin and the larger Tarim Basin.  The name is thought to be a Tocharian—or Turfanian—name for the city, which is also known as Karashr. According to the biography by Huili, Xuanzang and his party didn't stay long in Agni.  Apparently Agni and Gaochang were not exactly on friendly terms, and even though the King of Agni and his ministers reportedly came out to greet Xuanzang and welcome him to their city, they refused to provide any horses.  They spent a single night and moved on. That said, Agni still made an impression on Xuanzang.  He noted how the capital was surrounded by hills on four sides, making it naturally defensible.  As for the people, he praises them as honest and straightforward.  They wore clothing of felt and hemp cloth, and cut their hair short, without hats or any kind of headwear.  Even the climate was pleasant, at least for the short time he was there.  He also notes that they used a script based on India—likely referring to the Brahmic script, which we find in the Tarim basin. However, as for the local lord, the King of Agni, he is a little less charitable.  Xuanzang claimed he was brave but “lacked resourcefulness” and he was a bit of a braggart.  Furthermore, the country had “no guiding principles or discipline and government orders are imperfect and not seriously implemented.”  He also mentioned the state of Buddhism in the country, noting that they were followers of Sarvastivada school, a Theravada sect popular along the Silk Road at the time.  Xuanzang was apparently not too pleased with the fact that they were not strict vegetarians, including the “three kinds of pure meat”.  From Agni, Xuanzang continued southwest, heading for the kingdom of Kucha.  He seems to have bypassed the nearby kingdom of Korla, south of Agni, and headed some 60 or 70 miles, climbing over a ridge and crossing two large rivers, and then proceeding another 200 miles or so to the land of Kucha. Kucha was a kingdom with over one hundred monasteries and five thousand monks following a form of Theravada Buddhism.  Here, Xuanzang was welcomed in by the king, Suvarnadeva, described as having red hair and blue eyes.  While Xuanzang was staying in Kucha, it is suspected that he probably visited the nearby Kizil grotto and the Buddhist caves, there, which include a painting of King Suvarnadeva's father, King Suvarnapuspa, and his three sons. You can still visit Kucha and the Kizil grottos today, although getting there is quite a trek, to be sure.  The ancient Kuchean capital is mostly ruins, but in the Kizil caves, protected from the outside elements, you can find vivid paintings ranging from roughly the 4th to the 8th century, when the site was abandoned.  Hundreds of caves were painted, and many still demonstrate vibrant colors.  The arid conditions protect them from mold and mildew, while the cave itself reduces the natural bleaching effect of sunlight.  The paintings are in numerous styles, and were commissioned by various individuals and groups over the years.  They also give us some inkling of how vibrant the city and similar structures must have been, back when the Kuchean kingdom was in its heyday. The people of Kucha are still something of a mystery.  We know that at least some of them spoke an Indo-European language, related to a language found in Agni, and both of these languages are often called Tocharian, which we discussed last episode.  Xuanzang himself noted that they used Indian writing, possibly referring to the Brahmi script, or perhaps the fact that they seem to have used Sanskrit for official purposes, such as the inscription on the cave painting at Kizil giving the name of King Suvarnapuspa.  The Kucheans also were clothed in ornamental garments of silk and embroidery.  They kept their hair cut, wearing a flowing covering over their heads—and we see some of that in the paintings. Xuanzang also notes that though we may think of this area as a desert, it was a place where rice and grains, as well as fruit like grapes, pomegranates, plums, pears, peaches, and almonds were grown.  Even today, modern Xinjiang grows some absolutely fantastic fruit, including grapes, which are often dried into raisins. Another point of interest for Xuanzang may have been that Kucha is known as the hometown of none other than Kumarajiva.  We first mentioned Kumarajiva back in episode 84.  Kumarajiva was one of the first people we know of who translated many of the sutras from India that were then more widely disseminated throughout the Yellow River and Yangzi river basins.  His father was from India and his mother was a Kuchean princess.  In the middle of the 4th century, when he was still quite young, he traveled to India and back with his mother on a Buddhist pilgrimage.  Later he would start a massive translation project in Chang'an.  His translations are credited with revolutionizing Chinese Buddhism. Xuanzang was initially welcomed by the king, his ministers, and the revered monk, Moksagupta.  They were accompanied by several thousand monks who set up tents outside the eastern gate, with portable Buddha images, which they worshipped, and then Xuanzang was taken to monastery after monastery until sunset.  At one of the monasteries, in the southeast of the city, there were several tens of monks who originally came from Gaochang, and since Xuanzang had come from there, they invited him to stay with them. The next day he met and feasted with the King, politely declining any meat, and then went to the monastery in the northwest to meet with the famous monk: Moksagupta.  Moksagupta himself had made the journey to India, and had spent 20 years there himself.  It seems like this would have been the perfect person for Xuanzang to talk to about his plans, but instead, the two butted heads.  Moksagupta seems to have seen Xuanzang's Mahayana faith as heretical.  He saw no reason for Xuanzang to travel all the way to India when he had all the sutras that anyone needed there in Kucha, along with Moksagupta himself.   Xuanzang's response seems to have been the Tang dynasty Buddhist version of “Okay, Boomer”, and then he went ahead and tore apart Moksagupta's understanding of his own sutras—or so Xuanzang relayed to his biographers.  We don't exactly have Moksagupta's side, and, let's face it, Xuanzang and his biographers are not necessarily reliable narrators.  After all, they followed Mahayana teachings, which they considered the “Greater Vehicle”, and they referred to the Theravada teachings as the “Hinayana” or “Lesser Vehicle”.  Meanwhile, Theravada Buddhists likely saw many of the Mahayana texts as extraneous, even heretical, not believing them to actually be the teachings of the Buddha. It must have been winter time, as the passes through the mountains on the road ahead were still closed, and so Xuanzang stayed in Kucha, spending his time sightseeing and meeting with various people.  He even went back to see Moksagupta, but the older monk shunned him, and would get up and exit the room rather than engaging with him, so they had no more conversations. Eventually, Xuanzang continued on his way west, following along the northern rim of the Tarim basin.  Two days out from Kucha, disaster struck.  Some two thousand or so Turkish bandits suddenly appeared—I doubt Xuanzang was counting, so it may have been more or less.  I imagine that memories of what had happened to the merchants near Agni must have gone through Xuanzang's mind.   Fortunately, for him, they were fighting over loot that they had pillaged from various travelers, and since they couldn't share it equally, they fell to fighting each other and eventually dispersed. He travelled for almost 200 miles after that, stopping only for a night at the Kingdom of Baluka, aka Gumo—the modern city of Aksu.  This was another Theravada Buddhist kingdom.  Xuanzang noted tens of Buddhist temples, and over 1000 Buddhist monks.  The country was not large—about 200 miles east to west and 100 miles north to south.  For reference that means it was probably comparable in size with Kyushu, in terms of overall area, or maybe the size of Denmark—excluding Greenland—or maybe the US state of Maryland.  Xuanzang described the country as similar to Kucha in just about every way, including the written language and law, but the spoken language was different, though we don't get many more details. From Baluka, he crossed northward through the Tianshan mountains, which are classified as an extension of the Pamirs known as the Ice Mountains.  Had he continued southwest, he would have hit Kashgar and crossed over between the Pamir and Tian Shan ranges into the Ferghana valley, but instead he turned north. We don't know exactly why he took this perilous option, but the route that may have been popular at the time as it was one of the most direct routes to the seat of the Western Gokturk Empire, which he was currently traveling through. The Tian Shan mountains were a dangerous journey.  Avalanches could block the road—or worse.  Xuanzang describes the permanent ice fields—indeed, it is the ice fields and glaciers of the Tian Shan that melt in the summer and provide the oasis towns of the Tarim Basin with water, even to this day.  In Xuanzang's day, those glaciers were likely even more prevalent than today, especially as they have been recorded as rapidly disappearing since 1961.  And where you weren't on snow and ice, the ground was probably wet and damp from the melt.  To keep warm, you would wear shoes over your shoes, along with heavy fur coats, all designed to reduce exposure. Xuanzang claims that 3 or 4 of every 10 people didn't survive the crossing—and that horses and oxen fared even worse.  Even if these numbers are an exaggeration, the message is clear:  This was a dangerous journey. After about seven days, Xuanzang came out of the mountains to the “Great Pure Lake”, the “Da Qing Hai”, also known as the Hot Sea or the Salt Sea, which likely refers to Issyk Kul.  The salt content, along with the great volume of water it possesses, means that the lake rarely freezes over, which is likely why it is seen as “hot” since it doesn't freeze when the fresh water nearby does.  This lake is the second largest mountain lake in the world, and the second deepest saltwater lake.  Traveling past the lake, he continued to Suyab, near modern Tokmok, in Kyrgyzstan, just west of the modern capital of Bishkek.  This was an old Sogdian settlement, and had since become the capital of the Western Gokturks.  Sogdians—like Xuanzang's guide, Vandak—were integral to the Gokturk kingdom. Their language was the lingua franca of the Silk Road, and at the time of the Gokturk Khaganate, it was also the official court language, and so when Xuanzang appeared at the court of the Great Khagan of the Western Gokturks, it was likely the language of diplomacy. When we think of Turkic people, many in the English speaking world think of Turkiye, and perhaps of the mighty Ottoman empire.  Some may think of Turkmenistan, Kazhakstan, Kyrgyzstan, or Uzbekistan, among others.  And of course, there are the Uyghur people in Xinjiang.  All of these people claim roots in the ancestral Turkic homeland in the Altai mountains, which sit largely in western Mongolia, north of China's Xinjiang region.  Much like the Xiongnu and the Mongols, they were pastoral nomads, moving their herds across the steppes, often covering great distances.  They would regularly move through different regions, perhaps returning each season, though sometimes not returning for years at a time.  They were often seen as barbarians by settled people living in cities, and yet their goods and horses were highly prized. Nomad and sedentary lifestyles would often collide.  Farmers would turn pastureland into fields, and when the nomadic people returned on their circuits, they would find walls and fences where there was once open land, and the people there would claim to “own” the land, a concept often foreign to people who were always on the move.  Nomadic people, such as the Gokturks, were not necessarily keeping vast libraries of records about themselves and their histories, and so much of what we get comes from external sources, which do not always have incredibly reliable narrators.  To many of the settled agriculturalists, groups like the Turks were marauders who raided their villages and farms.  They were a great bogeyman of the steppes, which required the firm hand of strong defenses to keep out—or so their opponents would want people to think. While they were known for their warfare, which incorporated their mobility, but they were keenly interested in trade, as well.  They understood the value of the trade routes and the various cities and states that they included in their empire.  Thus, the Sogdians and the Gokturks seem a natural fit: the Sogdians were more settled, but not entirely so, as demonstrated by their vast trade networks.  And the Sogdians also were part of the greater central Eurasian steppe culture, so the two cultures understood each other, to a degree.  They are even depicted similarly in art, with slight differences, such as long hair that was often associated with Turks over the Sogdians.  In some areas of the Gokturk empire, Sogdians would run the cities, while the Gokturks provided military aid and protection. Xuanzang's description of the people of Suyab, or the “City of Suye River”, doesn't pick out anyone in particular, and he even says that it was a place where traders of the Hu, or foreign, tribes from different countries mingle their abodes.  He mentions the people here as being called Suli, which is also the name given to the language—this may refer to “Sogdian” in general.  They write with an alphabet that is written vertically rather than horizontally—this may refer to a few scripts that were written this way, possibly based off Syriac or Aramaic alphabets that were adapted to Sogdian and other Iranian languages, but it isn't clear. We are told that the people dressed in felt and hemp clothing, with fur and “cotton” garments.  Their clothes fit tightly, and they kept their hair cut short, exposing the top of their heads—though sometimes they shaved it completely, tying a colored silk band around the forehead. He goes on to describe these people as greedy liars, possibly a reference to the mercantile nature of many of the people at the time. Something to note: The Turks of this time had not yet encountered Islam, which was just now starting to rise up in the Middle East.  The Prophet Muhammad is said to have been born around the end of the 6th century CE and was preaching in the early 7th century, though his teachings would begin to spread outward soon enough.  But that means that the Gokturks were not an Islamic empire.  Rather, their own traditions seem to have focused on the worship of Tengri, an Altaic personification of the universe, often simplified as a “sky god”.  Tengrism can be found amongst the Xiongnu, Mongols, and others, and it was the national religion of the Gokturks themselves, but there were many who also adopted other religions that they encountered, including Zoroastrianism, Christianity, Manichaeism, and Buddhism.  In fact, Xuanzang notes that the Turks he met in Suyab would not sleep or sit on beds made of wood because wood was thought to contain the spirit of fire, which he says they worshipped.  That sounds similar to Zoroastrian beliefs, where fire is associated with Ahura Mazda, who is also worshipped as a sky god.  These may have been beliefs inherited from their Eastern Iranian Sogdian partners. In Xuanzang's biography, we are given more details about his visit to Suyab.  Apparently, as he was headed to the city, he met a hunting party, which we are told was the retinue of Yehu Khan.  Hunting was an important part of life on the steppes, and it continued to be a favorite sport of the Gokturk nobility. Yehu Khan—possibly Yagbhu Khan, though that is up for some debate—is described as being dressed in a green silk robe, with his hair exposed, and wearing  a turban of white silk about ten feet long that wrapped his forehead and hung behind his back.  His “hunting” expedition wasn't just a couple of the guys.  It included about 200 officials, all with plaited hair and dressed in brocade robes—they weren't exactly out there roughing it.  He also had his soldiers, dressed in furs, felt, or fine woolen clothes, and there were so many cavalry that they stretched out of sight.  The Khan seemed pleased to meet Xuanzang, but his hunt was expected to last another couple of days, at least, so he sent an attendant named Dharmaja to take Xuanzang back to wait for the Khan to return. Three days later, Xuanzang was given an audience.  The khan was seated in a large yurt.  Xuanzang noted the seeming incongruity between the khan, sitting there in the tent, decorated with golden flowers, with the officials dressed in magnificent brocade garments sitting in two long rows in front of him and the armed guards behind him, compared to the simple felt walls of the tent. A ”yurt” is a common feature of nomadic life on the steppes.  It wasn't exactly a single person operation to haul them around, but they can be taken down and put up with relative ease.  And while yurts could be relatively simple, there are examples of much more elaborate structures.  There is little reason they couldn't be made larger, perhaps with some extra support.  In later centuries, there are examples of giant yurts that seem like real construction projects.  Use of tents, even in a city, where they had permanent palace buildings, was likely a means of retaining the nomadic steppe traditions, even while enjoying the benefits of city life. Whom exactly Xuanzang met with is a matter of debate.  His records seem to indicate that it was Tong Yabghu Qaghan of the Western Gokturk Khaganate, but other sources say that Tong Yabghu Qaghan died in 628, and the earliest Xuanzang could have been meeting with him was 630, two years later, so if that is the case, he must have met with Tong Yabghu's son, Si Yabghu Qaghan.  It is likely that Xuanzang, who was dictating his accounts years after, mentioned the Qaghan and then, when they looked up who it was, they simply made a mistake.  Remember, Xuanzang would have had everything translated through one or two languages.  He did know what he saw, however, and he recounted what he remembered. Tong Yabghu Qaghan oversaw the height of the Gokturk Qaghanate, and appears to have favored the Buddhist religion, though there were many different religions active in their territories at the time.  They oversaw an extremely cosmopolitan empire covering huge swaths of central Eurasia, including the lucrative silk road.  Xuanzang notes that at the court there were individuals from Gaochang and even a messenger from the Han—which is to say the Tang Empire.  One wonders if Xuanzang—or anyone at that time—realized just how tenuous the Khan'sposition was.  After Tong Yabghu's death, the Qaghanate would decline, and less than a decade later it would fall to the Tang dynasty, who took Suyab and made it their western outpost.  In fact, Suyab is thought to have been the birthplace, over a century later, of a young boy who would find a love of poetry.  That boy's name was Li Bai, or Ri Haku, in Japanese. He would become one of the most famous poets in Chinese history, and his poems were even known and studied in Japan.  And it was largely through Japanese study of Li Bai's poems that his works came to the English speaking world: first through Ernest Fenollosa, who had studied in Japan, and then by the celebrated Ezra Pound, who had used Ernest's notes to help with his own translations of the poems. This was, though, as I said, over a century after Xuanzang's journey.  At the time of our story, the Qaghan was throwing a feast, including Xuanzang and all of the foreign envoys.  Xuanzang comments on the food and drink—his hosts provided grape juice in lieu of wine, and cooked a special vegetarian feast just for him, while the other guests ate a feast of meat, such as veal, lamb, fish, and the like.  There was also the music of various regions along the Silk Road, which Xuanzang found to be catchy, but of course not as refined as the music he was used to, of course.  After dinner Xuanzang was asked to expound upon the Darma, largely about the basic principle that you should be kind to one another—I doubt he was getting into the deep mysteries of Buddhist philosophy. Xuanzang stuck around the court for three more days, during which time the Qaghan tried to get him to stay, but Xuanzang insisted that he had to make it to India.  And so the Qaghan relented.  He found men in his army who could translate for Xuanzang along his journey, and had letters of introduction written to at least as far as the state of Kapisa, in modern Afghanistan. And so, armed with the Qaghan's blessing and a fresh translator, Xuanzang struck out again.  They headed westward for over one hundred miles, eventually reaching Bingyul, aka the Thousand Springs.  This is the area where the Qaghan and his court would spend his summers, and the deer in the area were protected under his orders, so that they were not afraid of humans—which sounds similar to the situation with the deer in Nara.  Continuing on another fifty miles or so—the distances are approximate as Xuanzang's primary duty was not exactly to map all of this out—Xuanzang arrived at the city of Taras, in modern Kazakhstan, another place where the cultures of the Silk Road mixed and mingled.  Xuanzang didn't have much to say about Taraz, apparently, though it is one of the oldest cities in Transoxania, founded near the beginning of the Common Era.  A few miles south of there, Xuanzang reportedly found a village of re-settled ethnic Han that had been captured by the Gokturks and settled here.  They had adopted the dress and customs of the Turkic people, but continued to speak a version of Chinese. Southwest of that he reached the City of White Water, likely referring to Aksukent.  This is the same “Aksu” as the city in Xinjiang, both of which mean “White Water” in Turkic, but this one is in the south of Kazakhstan.  Xuanzang found the climate and products an improvement over what he had experienced in Taras.  Beyond that, he next arrived at the city of Gongyu, and then south again to Nujkend, and then traveling westward to the country of Chach, aka Tashkent.  Both Nujkend and Chach were large cities in nations of smaller, mostly autonomous city-states, which made up a lot of the political geography of Transoxania. I would note that Xuanzang's notes here are much more sparse than previously.  This may be because these were outside of the Tarim basin and therefore of less interest to individuals in the Tang empire.  Or perhaps he was just making his way more quickly and not stopping at every kingdom along the way. From Tashkent, he continued southeast to the Ferghana valley—the country of Feihan.  Oddly, this country doesn't appear in Xuanzang's biography, even though the Ferghana Valley seems to have been fairly well known back in the Tang Empire—it was known as the home of some of the best horses, which were one of its first major exports.  In fact, the Han dynasty even mounted a military expedition to travel to Ferghana just to obtain horses.  Xuanzang is oddly silent on this; however, he does talk about the fertile nature of the land.  He mentions that their language here is different from the lands he had been traveling through up to this point, and also points out that the people of the Ferghana valley were also visibly different from others in the area. From the Ferghana valley, Xuanzang headed west for about 300 miles or more to the land of Sutrushana—perhaps referring to the area of Ushrusana, with its capital of Bunjikat.  This country was also largely Sogdian, and described as similar to Tashkent.  From there, he traveled west through a great desert, passing skeletons, which were the only marker of the trail other than a view of the far off mountains.  Finally, they reached Samarkand, known as the country of “Kang” in Chinese, which was also the term used to mark Sogdians who claimed descent from the people of Samarkand. Samarkand is another of the ancient cities of Central Asia, and even today is the third largest city in modern Uzbekistan.  Human activity in the region goes back to the paleolithic era, and the city was probably founded between the 8th and 7th centuries BCE.  Samarkand was conquered by Alexander the Great, and during the Achaemenid Empire it was the capital of Sogdiana.  During Xuanzang's visit, Samarkand was described as an impenetrable fortress with a large population. For all of his travel, Samarkand was the first place Xuanzang notes as specifically not a Buddhist land.  In fact, there were two monasteries, suggesting that there had been Buddhists, but if any monks tried to stay there then the locals would chase them out with fire.  Instead, they worshipped fire—likely meaning Ahura Mazda and Zoroastrianism.  This leads to a story that I have to wonder about, given the reliability of our narrators. It is said that Xuanzang was met by the King with arrogance, but after staying the night Xuanzang was able to tell the King about Buddhism and its merits.  The king was intrigued, and asked to observe the Precepts, and treated Xuanzang with hospitality and respect.  So when two of Xuanzang's attendants went to the monasteries to worship, they were chased out with fire.  When the king heard about this, he had the people arrested and ordered their hands to be cut off.  Xuanzang could not bear to witness such suffering, however, and he intervened to have them spared.  So instead the king had them flogged and banished from the city.  Ever since then, all the people believed in Buddhism. Some parts of this strike true.  It was likely that the king would entertain this strange wanderer who had arrived with letters from the great Qaghan—that may have even explained why Xuanzang had been encouraged to make the dangerous journey to Suyab in the first place, so that he could obtain such permission.  And it would not be strange for the king to listen to his teachings.  If Xuanzang's attendants were attacked, that would have been a huge breach of hospitality, and however the King felt about it, he no doubt had to do something about it.  And so all of that sounds somewhat believable.  Does that mean everyone suddenly converted to Buddhism?  I don't know that I'm quite willing to go that far.  It is also likely that there were Buddhists there already, even if the majority religion was Zoroastrianism. From Samarkand, Xuanzang traveled farther southwest, to the country of Kasanna, which seems to have been the edge of what we might call Sogdiana.   According to his biographers, however, there was a little more to all of this.  Rather, he headed west to Kusanika.  Then he traveled to  Khargan, and further on to the country of Bukhara, and then to Vadi.  All of these were “An” in Chinese, which was the name element used for Sogdians from this region.  He then continued west to the country of Horismika, on the other side of the Amu Darya, aka the Oxus River of Transoxanian fame. From there he traveled further southwest, entering into the mountains.  The path here was often such that they had to travel single-file, and there was no food or water other than what you brought with you.  Eventually they came to a set of doors, known as the Iron Gate.  This was a Turkic fortress.  It was no doubt fortuitous that he had come from his meeting with the Qaghan, and likely had permission to pass through.  From there, they entered the country of Tukhara. As we noted in Episode 119, Tukhara was in the region of Bactria.  It was bordered by the Pamir range in the east, and the Persian empire in the west.  There were also the Great Snow Mountains in the south, likely referencing the Hindu Kush. Tukhara had been conquered by the Gokturks just within the past couple of decades, and Xuanzang notes that the country had been split into largely autonomous city-states as the local royalty had died without an heir many years before.  With the Gokturk conquest, it was now administered by Tardu Shad, the son of Tong Yabghu Qaghan.  “Shad” in this case was a local title. Here, Xuanzang's narrative gets a little dicey, especially between his biography and his records.  The records of the Western Regions denotes various countries in this area.  It is unclear if he traveled to all of them or is just recounting them from records he obtained.  He does give us at least an overview of the people and the region.  I would also note that this is one of the regions he visited, again, on his return trip, and so may have been more familiar with the region than those areas he had passed through from Suyab on down. For one thing, he notes that the language of the region was different from that of the “Suli”, which appears to refer to the Sogdians.  This was the old territory of the Kushan empire, and they largely spoke Bactrian.  Like Sogdian, it was another Eastern Iranian language, and they used an alphabet based largely on Greek, and written horizontally rather than vertically.  They also had their own coins. This region had plenty of Buddhist communities, and Xuanzang describes the cities and how many monasteries they had, though, again, it isn't clear if he actually visited all of them or not.  These are countries that Li Rongji translates as “Tirmidh”, “Sahaaniyan”, “Kharuun”, “Shuumaan”, etc. It does seem that Xuanzang made it to the capital city, the modern city Kunduz, Afghanistan. Xuanzang actually had something specific for the local Gokturk ruler, Tardu Shad.  Tardu Shad's wife was the younger sister of King Qu Wentai of Gaochang, whom we met last episode.  Qu Wentai had provided Xuanzang a letter for his younger sister and her husband.  Unfortunately, Xuanzang arrived to learn that the princess of Gaochang had passed away, and Tardu Shad's health was failing.  It does seem that Tardu Shad was aware of Xuanzang, however—a letter had already come from Qu Wentai to let them know that Xuanzang was on his way.  As I mentioned last episode, letters were an important part of how communities stayed tied together.  Of course, given the perils of the road, one assumes that multiple letters likely had to be sent just in case they didn't make it.  The US Postal Service this was not. Tardu Shad, though not feeling well, granted an interview with Xuanzang.  He suggested that Xuanzang should stick around.  Then, once the Shad had recovered from his illness, he would accompany Xuanzang personally on his trip to India.  Unfortunately, that was not to be.  While Xuanzang was staying there, he was witness to deadly drama.  Tardu Shad was recovering, which was attributed to the recitations by an Indian monk who was also there.  This outcome was not exactly what some in the court had wanted.  One of the Shad's own sons, known as the Tagin prince, plotted with the Shad's current wife, the young Khatun, and she poisoned her husband.  With the Shad dead, the throne might have gone to the son of the Gaochang princess, but he was still too young.  As such, the Tagin Prince was able to usurp the throne himself, and he married his stepmother, the young Khatun.  The funeral services for the late Tardu Shad meant that Xuanzang was obliged to stay at Ghor for over a month. During that time, Xuanzang had a seemingly pleasant interaction with an Indian monk.  And when he finally got ready to go, he asked the new Shad for a guide and horses.  He agreed, but also made the suggestion that Xuanzang should then head to Balkh.  This may have meant a bit of backtracking, but the Shad suggested that it would be worth it, as Balkh had a flourishing Buddhist community. Fortunately, there was a group of Buddhist monks from Balkh who happened to be in Kunduz to express their condolences at the passing of Tardu Shad, and they agreed to accompany Xuanzang back to their hometown, lest he end up getting lost and taking the long way there. The city of Balkh is also known as “Baktra”, as in “Bactria”, another name of this region.  A settlement has been there since at least 500 BCE , and it was already an important city when it was captured by Alexander the Great.  It sits at the confluence of several major trade routes, which no doubt were a big part of its success.  Xuanzang's biography notes that it was a massive city, though it was relatively sparsely populated—probably due to the relatively recent conquest by the Gokturks, which had occurred in the last couple of decades.  That said, there were still thousands of monks residing at a hundred monasteries in and around the city.  They are all characterized as monks of Theravada schools.  Southwest of the city was a monastery known as Navasamgharama, aka Nava Vihara, or “New Monastery”.  Despite its name, the monastery may have actually been much older, going back to the Kushan emperor Kaniska, in the 2nd century CE.  Ruins identified as this “New Monastery” are still visible south of Balkh, today. The monastery is described as being beautifully decorated, and it seems that it had a relic—one of the Buddha's teeth.  There are also various utensils that the Buddha is said to have used, as well.  The objects would be displayed on festival days.  North of the monastery there was a stupa more than 200 feet in height.  South of the monastery was a hermitage.  Each monk who studied there and passed away would have a stupa erected for them, as well.  Xuanzang notes that there were at around 700 memorial stupas, such that they had to be crammed together, base to base. It was here that Xuanzang met a young monk named Prajnaakara, who was already somewhat famous in India, and well-studied.  When questioned about certain aspects of Buddhism, Xuanzang was impressed by the monk's answers, and so stayed there a month studying with the young monk. Eventually, Xuanzang was ready to continue on his journey.  He departed Balkh towards the south, accompanying the teacher Prajnakara, and together they entered the Great Snow Mountains, aka the Hindu Kush.  This path was even more dangerous than the trip through the Tian Shan mountains to Suyab.   They eventually left the territory of Tukhara and arrived at Bamiyan.  Bamiyan was a kingdom in the Hindu Kush, themselves an extension of the Himalayan Mountain range.  It Is largely based around valley, home to the modern city of Bamyan, Afghanistan, which sits along the divide between Central Asia and the Indian subcontinent.  Today it is a major center for individuals of the Hazara ethnic group, one of the main ethnic groups in Afghanistan, which is a multi-ethnic state that includes, today, the Pashtun, Hazara, Tajik, and Uzbek people, along with a number of smaller ethnic groups.  Today they largely reside in the mountainous areas of the Hindu Kush. Bamiyan made an impact on our protagonist.   Their language was slightly different from that in Tukhara, but using the same—or similar enough—writing system.  Buddhism was thriving in the capital, and we are told of a rock statue of the standing Buddha, over a hundred feet in height, along with a copper statue of the standing Buddha nearby.    There was also another reclining Buddha a mile or two down the road.  There were multiple monasteries with thousands of monks, and the ruler of that kingdom received Xuanzang well. Xuanzang wasn't the first monk to travel to Bamiyan from the Middle Kingdom—in this he was, perhaps unwittingly, on the trail of the monk Faxian.  Faxian likely did not see these statues, though, as we believe they were built in the 6th and early 7th century—at least the stone Buddha statues.  They were a famous worship site until February 2001, when the Taliban gave an order to destroy all of the statues in Afghanistan.  Despite this, they were inscribed as UNESCO World Heritage Site in 2003. Fortunately, we have images from before their destruction.  These statues were a blend of Greco-Buddhist and Gandharan art styles—appropriate as it stands between the Hellenistic area of Tukhara and the ancient region of Gandhara—including the modern city of Kandahar and into the Indus Valley region of Pakistan. Continuing east through the mountains, Xuanzang eventually came out at the kingdom of Kapisa.  This may have had its capital around modern-day Bagram, north of modern Kabul, but the country seems to have been quite large.  Kapisa over saw some tens of other countries, and it is thought that at one time its influence extended from Bamyan and Kandahar to the area of modern Jalalabad.  Their language was even more different than that of Tukhara, but they were still using the same writing system.  The king of Kapisa is said to have been of Suli ethnicity—which would seem to indicate that he was Sogdian, or at least descended from people of the Transoxanian region.    Xuanzang notes that the ruler, as rough and fiery as he is described—as a true warlord or similar—he nonetheless made a silver image of the Buddha, eighteen feet in height, every year.  He also gave charity to the poor and needy in an assembly that was called every five years.  There were over one hundred monasteries and some 6000 monks, per Xuanzang's recollection, and notably, they were largely following Mahayana teachings. For the most part the monks that Xuanzang had encountered on this journey were Theravada—Xuanzang refers to them as “Hinayana”, referring to the “Lesser Vehicle” in contrast to Xuanzang's own “Mahayana”, or “Greater Vehicle”.  “Theravada” refers to the “way of the elders” and while Mahayana Buddhism largely accepts the sutras of Theravada Buddhism, there are many Mahayana texts that Theravada Buddhists do not believe are canonical.  We discussed this back in Episode 84. There was apparently a story of another individual from the Yellow River being sent as a hostage to Kapisa when it was part of the Kushan Empire, under Kanishka or similar.  Xuanzang recounts various places that the hostage, described as a prince, lived or visited while in the region.  Xuanzang's arrival likely stirred the imagination of people who likely knew that the Tang were out there, but it was such a seemingly impossible distance for most people.  And yet here was someone who had traveled across all of that distance.  One of the monasteries that claimed to have been founded because of that ancient Han prince invited Xuanzang to stay with them.  Although it was a Theravada monastery, Xuanzang took them up on the offer, both because of the connection to someone who may have been his countryman, but also because of his traveling companion, Prajnakara, who was also a Theravada monk, and may not be comfortable staying at a Mahayana monastery. Xuanzang spends a good deal of ink on the stories of how various monasteries and other sites were founded in Kapisa and the surrounding areas.  He must have spent some time there to accumulate all of this information.  It is also one of the places where he seems to have hit at least twice—once on the way to India, and once during his return journey. The King of Kapisa is said to have been a devotee of Mahayana Buddhism.  He invited Xuanzang and Prajnakara to come to a Mahayana monastery to hold a Dharma gathering.  There they met with several leading figures in the monastery, and they discussed different theories.  This gathering lasted five days, and at the end, the king offered Xuanzang and the other monks five bolts of pure brocade and various other gifts.  Soon thereafter, the monk Prajnakara was invited back to Tukhara, and so he and Xuanzang parted ways. And it was about time for Xuanzang to continue onwards as well.  From Kapisa, he would travel across the “Black Range” and into Lampaka.  This may refer to the area of Laghman or Jalalabad.  Today, this is in modern Afghanistan, but for Xuanzang, this would have been the northwestern edge of India.  He was almost there. And so are we, but we'll save his trip into India for next episode. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

For decades, scholars believed that ancient Hebrew letters from 419 BCE proved the continuity of Passover, but a new study shows that, if anything, Passover has Persian Zoroastrian origins. Dr. Gad Barnea from the University of Haifa joins Gil and Garry Stevens from the History in the Bible podcast to discuss his research into the so called Passover Lettersso-called.Dr. Barnea is a Faculty Member at the University of Haifa, Department of Jewish History and Thought, he is a Research Fellow  at the École biblique et archéologique française de Jérusalem, and for Project BEST at the University of Haifa, Department Of Biblical Studies, and an Associate Fellow at the Department of History of the Royal Historical Society. Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

A new study into the so-called "Passover Letters" reveals the depth of Persian-Zoroastrian influences. I spoke to Bernie Maopolski from the Fan of History podcast to discussRead the article about this research by Dr. Gad Barnea here Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

Claim to be a Buddhist, Muslim, Sikh, Tao, Earth Worship, Universalist, Wiccan (witch), Zoroastrian or anything else, but don't say you are a Jew or Christian because there is a great possibility you will be persecuted. This is very prophetic and we will analyze this on today's open-line edition of the Endtime Show! --------------- 📱: It's never been easier to understand. Stream Only Source Network and access exclusive content: https://watch.osn.tv/browse 📚: Check out Jerusalem Prophecy College Online for less than $60 per course: https://jerusalemprophecycollege.com 🏧: America's Christian Credit Union: Make the switch from the BIG banks: https://www.endtime.com/switch ☕️: First Cup Coffee: Use code ENDTIME to get 10% off: https://www.firstcup.com 🥤: Ready Pantry: https://www.readypantry.com/endtime ⭐️ Birtch Gold: https://www.birchgold.com/endtime Learn more about your ad choices. Visit megaphone.fm/adchoices

An ancient Passover letter might not be what it seems. New research suggests it could reflect Zoroastrian influences, reshaping what we know about Judaism's origins. Join me and Gil Kidron of A Podcast of Biblical Proportions as we uncover this fascinating cross-cultural connection.Linkshttps://www.haaretz.com/archaeology/2024-11-04/ty-article/new-study-of-passover-letter-may-change-what-we-know-about-the-birth-of-judaism/00000192-dc36-ddcf-a7f7-dc76c3eb0000?utm_source=substack&utm_medium=emailhttps://podcastofbiblicalproportions.com/This is a podcast by Dan Hörning and Bernie Maopolski.If you like what we do you can support the Fan of History project on https://www.patreon.com/fanofhistoryContact information:E-mail: zimwaupodcast@gmail.comhttp://facebook.com/fanofhistoryhttps://twitter.com/danhorninghttps://www.instagram.com/dan_horning/Music: “Tudor Theme” by urmymuse.Used here under a commercial Creative Commons license. Find out more at http://ccmixter.org/files/urmymuse/40020 Support the show and listen ad-free to all of the episodes, including episode 1-87. Click here: https://plus.acast.com/s/history. Hosted on Acast. See acast.com/privacy for more information.

In response to Jesus, the Wise Men gave him generous gifts while holding nothing back. Join us this week as we discover who these wise men really were!--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --I think there are 2 kinds of ppl who come to church around ChristmasPpl who are very familiar w/all Christmas stories in BiblePpl whose experience of Christmas has been a lot more secularThe kind of thing you get in stores / at schoolIn the popular Christmas movies that we rewatch every yearThis series is for everyone, but especially for those who feel far from GodBecause the people who were actually there on the first ChristmasWere not the people anyone would have expectedLast week we saw the surprising inclusion of the shepherds in the Christmas storyThey were loners and losers, on the outside of societyYet God broke his 400-year silence and declared the Good New first to them!Today: another shockerThe story of the “wise men” or “magi” Maybe you thought it was normal, naturalThey've always been a part of the Christmas storyBut actually, it makes no sense in its worldly contextToday we'll answer two questions:Who were the magi, and why are they in the Christmas story? What were their three famous gifts all about?Matthew 2:1-2 (NLT) 1 Jesus was born in Bethlehem in Judea, during the reign of King Herod. About that time some wise men from eastern lands arrived in Jerusalem, asking, 2 “Where is the newborn king of the Jews? We saw his star as it rose, and we have come to worship him.”First of all, a few trivial facts:Only mentioned in MatthewNever says there were three of them (We three Kings…)Most likely not kings (astrologers is a better translation, as we'll see)In Jerusalem because that's where they would have expected to find a king(IVP Bible Background Commentary: NT, Second Edition) The Magi had come to Jerusalem because that was where they expected to find any Judean king—but Herod had apparently not had any new sons lately.Probably alludes to Nu 24:17: "A star will come out of Jacob; a scepter will rise out of Israel."Bigger question: who were the Magi?Likely pagan Zoroastrian priests or scholars from Persia, skilled in astrology and prophecy.Zoroastrianism is one of the world's oldest continuously practiced religions, originating in ancient Persia (modern-day Iran) around 1200–1000 BCE. One of the world's first monotheistic or dualistic religions.Dualism: A cosmic battle between good and evil, with human beings playing a central role.Moral principles: Good Thoughts, Good Words, Good Deeds as the path to righteousness.Today primarily found in Iran, India (Parsis), and the global diaspora.Estimated at 100,000–200,000 adherents worldwide.(Here's where it...

"The first thing which struck me about the Cemetery Soundscape recording was the understated subtlety. It gave me a sense of peace as I listened; a peace I often find walking around cemeteries and graveyards in the UK. I thought about how cultural links with death has shaped these places and reflected on my own experiences of the death of family members and friends and feelings of grief and sorrow.  "It got me thinking about rituals of death and cultural ways of saying farewell to loved ones following their passing. I thought of the Zoroastrian tradition of exposing the body to the sun and birds of prey, the Ghats of Varanasi, Ancient Egyptian traditions found within the Book of the Dead or Western rituals of funeral, burial and cremation. The belief that these customs would prepare the soul for the next life and the associated importance of reincarnation and rebirth. "Whilst using the ‘Cemetery Soundscape' recording as a constant backdrop, ‘Rise' focusses on these death rituals and the comfort they offer, along with the hope that the dead find a ‘better' place as they ascend to the heavens." Indonesian cemetery soundscape reimagined by Simon Holmes.

What if a single decision could alter the course of your life forever? Join us as we explore the captivating narrative of Henry Van Dyke's "The Story of the Other Wise Man" and uncover the untold journey of Artaban, the fourth wise man. This episode unravels the origins of this timeless tale, dreamt up by Van Dyke during a period of personal strife, and considers the profound question of whether a lie can ever be justified. Through Artaban's story, we examine themes of perseverance, dedication, and the search for life's purpose, all set against the rich tapestry of ancient Persian culture.Our journey begins in the ancient city of Ecbatana, where we meet Artaban amid the opulence of his Persian garden. With fellow Parthian nobles, Artaban embarks on a spiritual quest inspired by celestial signs and Zoroastrian rituals. We share his moments of reflection and renewal as he seeks truth and purity, guided by the wisdom of ancient prophecies. Artaban's journey is not just physical but deeply spiritual, and his encounters with challenges and moral dilemmas offer timeless lessons in loyalty and faith.Follow Artaban's adventure through the rugged landscapes and historic sites, from Mount Orontes to the Temple of Seven Spheres. The vivid imagery of ancient lands and cultural wonders paints a picture of his relentless pursuit of a prophesied great king. Artaban's story is a testament to the enduring virtues of perseverance and dedication, as he forges bonds and navigates the complexities of his mission. Join us for a narrative filled with mystery and ancient wisdom, offering a captivating reflection on the spiritual connections that define our own quests for meaning.Support the showThe American Soul Podcasthttps://www.buzzsprout.com/1791934/subscribe

On this episode, I trace back the usage of fire and light as symbolism for wisdom and knowledge via bringing up Genesis, the myth of Prometheus, animism, the resurrection, Plato's allegory of the cave, and the Zoroastrian religion. This acts as the introduction to begin discussing the first section of 'Zarathustra's Prologue'. Sources Genesis - https://www.biblegateway.com/passage/?search=Genesis%203&version=NIV Prometheus - https://en.wikipedia.org/wiki/Prometheus Zoroastrianism - https://en.wikipedia.org/wiki/Zoroastrianism Zarathustra's Prologue - https://www2.hawaii.edu/~freeman/courses/phil394/Thus%20Spoke%20Zarathustra.pdf My Novel: ⁠⁠⁠⁠⁠⁠⁠⁠⁠On Death and God⁠⁠⁠⁠⁠⁠⁠⁠⁠ Social Media: ⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠Substack⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠YouTube⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠Website⁠⁠⁠⁠⁠⁠⁠⁠ Outro provided by Brock Tanya.

Send us a textOver 5,000 New Testament manuscripts exist, significantly outnumbering other historical documents like Homer's Iliad (650 copies)New Testament writings date to 1-40 years after Christ's resurrection, earlier than previously thoughtAbsence of key historical events in texts helps establish earlier datingComparatively, other historical figures' accounts emerged much later: Alexander the Great (400+ years), Buddha (400+ years)Zoroastrian texts weren't documented until AD 1278, about 2,200 years after the religion's claimed originOur Website: https://idcpodcast.co/ Check out our new Youtube channel: https://www.youtube.com/@AtlasApologia Check out our Instagram: https://www.instagram.com/atlas_apologia/Support the show

My special guest tonight is Dr. Stephen Flowers who's here to discuss the history of Mazdan magic from his book called   Original Magic: The Rituals and Initiations of the Persian Magi   A complete guide to the theory, practice, and history of Mazdan magic, the first organized system of magic   • Provides a complete curriculum of magical study and initiation centered on exercises keyed to the sacred Zoroastrian calendar   • Details advanced magical rituals and practices based on archaic Persian formulas, including fire rituals and divine invocations   • Explores the history and lore of Persian magic, explaining how the author reconstructed the original Mazdan system of magic   Stephen Flowers explores the history, theory, practice, rituals, and initiations of the Mazdan magical system practiced by the Magi of ancient Persia, who were so skilled and famed for their effectiveness that their name came to mean what we today call “magic.” The prestige and reputation of the Magian priests of Mazda is perhaps most iconically recorded in the Christian story of the Three Wise Men who visited newborn Jesus.   The author explains how the religious branch of the Mazdan magical system, founded by the Prophet Zarathustra, is known in the West under the name Zoroastrianism. He reveals how the Zoroastrian religion, which acts as a matrix for the symbols and formulas of the original form of magic, has existed for almost four thousand years with roots going back even deeper into the Indo-European past. The author reveals how all other known systems of magic have borrowed from this tradition, providing the clues that enabled him to reformulate the original Mazdan system. He reviews what the Greeks, Romans, Hebrews, Christians, and Chinese said about the Iranian-Persian tradition of the Mazdans and their invention of a magical technology. He explains how the ultimate aim of the original form of magic was not only individual wisdom, self-development, and empowerment, but also the overall betterment of the world.   Outlining the theoretical principles of this method, which can be applied in practical ways to deepen the effectiveness of these magical operations, the author details a complete curriculum of magical study and initiation based on a series of graded exercises keyed to the sacred Zoroastrian calendar. He then offers a series of more advanced magical rituals and practices based on archaic Persian formulas, including fire rituals and divine invocations. Providing a manual for the original magical system used by the members of the Great Fellowship, this book guides you toward the comprehensive practice of the Mazdan philosophy, the ultimate outcome of which is ushta: Happiness.Follow Our Other ShowsFollow UFO WitnessesFollow Crime Watch WeeklyFollow Paranormal FearsFollow Seven: Disturbing Chronicle StoriesJoin our Patreon for ad-free listening and more bonus content.Follow us on Instagram @mysteriousradioFollow us on TikTok mysteriousradioTikTok Follow us on Twitter @mysteriousradio Follow us on Pinterest pinterest.com/mysteriousradio Like us on Facebook Facebook.com/mysteriousradio]

Iran's Religious Minorities, Part II: Status of Religious Minorities in Iranian Islam In this episode, we delve into the relationship between Iranian Islam and religious minorities throughout ‎history, focusing on their evolving status and rights. During the early Islamic centuries, religious ‎minorities such as Christians, Jews, and Zoroastrians—collectively known as ahl al-kitāb (People of the ‎Book)—were granted protected status (dhimma) in exchange for paying the jizya tax and accepting ‎Muslim authority. This system, although unequal, offered some security and religious freedom.‎ As Islamic theology and jurisprudence developed, interpretations of non-Muslims' roles and rights ‎became stricter, with significant variations depending on the era and ruling authorities. In contemporary ‎Iran, the Islamic Republic's constitution, grounded in Shiite jurisprudence, institutionalizes inequalities ‎between Muslims and non-Muslims. Shiites are afforded privileges unavailable to other groups, while ‎restrictions persist on roles, marriages, and daily interactions. These regulations are influenced not only ‎by Islamic texts but also by pre-Islamic practices, notably Zoroastrian purity laws.‎ We also touch on how the Iranian Revolution of 1979 impacted minority communities, highlighting ‎issues of exclusion, discrimination, and self-preservation among non-Muslim groups. The discussion ‎offers a nuanced perspective on the complex interplay between religion, politics, and minority rights in ‎both historical and modern contexts.‎ Let me know your thoughts, or share any questions in the comments below. Thank you for listening!‎ Keywords ‎#IranianIslam #ReligiousMinorities #Dhimma #IslamicHistory #ShiiteJurisprudence #PodcastDiscussion‎ ‎#Kadivar #Sunni #Shiite #IranianIslam #Dhimma #AhlAlKitab

Jay Smith, a missionary with extensive experience ministering to Muslims, sits down with Ray, E.Z., Mark, and Oscar to talk about how Christians can more effectively witness to Muslim people. Jay was born in India and initially had no interest in witnessing to Islam people.He learned that so few missionaries were reaching out to one of the largest religions in the world, and this spurred him to begin evangelizing to Muslim people. One issue he addresses is the Muslim claim that the Bible is corrupted. Jay counters by asking Muslims to provide evidence of Bible corruption and points out that the Quran itself speaks positively of the Bible. Mark asks how Muslims view grace and how Christians can discuss it with them. Jay explains that Islam, like most man-made religions, emphasizes works-based salvation. He describes how Islamic teachings about salvation are influenced by Zoroastrian beliefs. Christianity, by contrast, offers grace through Jesus' sacrifice, fulfilling Old Testament prophecy. Oscar shares his experience of the resistance Muslims show when hearing about God's love. Jay suggests that pointing out how earthly father figures reflect the god they serve can be a way to bridge the gap. He highlights that the God of the Bible, unlike the Islamic concept of God, interacts personally with His people and provides a path to salvation through Jesus.A recurring topic in Muslim-Christian debates is the doctrine of the Trinity, which Muslims often reject as a man-made concept. Jay notes that while the term itself was coined later, it reflects a concept that is clearly in scripture, much like certain Islamic doctrines that were formalized after the Quran was written. The guys, along with Jay, emphasize the importance of always steering debates toward the gospel, even when addressing objections about the Bible or the Quran. While Jay engages in historical critiques of the Quran he believes that presenting the gospel is ultimately more powerful. There is a curious phenomenon where many secular people defend Islam while viewing Christianity as dangerous. Jay attributes this to ignorance and a lack of Christian presence in public discourse. He touches on the conflict between Israel and Palestine, noting the complexities of Hamas's role and the broader Middle Eastern perspective.Ultimately, Jay's approach to evangelism centers on presenting the gospel while being prepared to break down intellectual and spiritual barriers. Despite opposition, he remains focused on his mission, trusting in God's protection and guidance, much like the early disciples.Send us a text Thanks for listening! If you've been helped by this podcast, we'd be grateful if you'd consider subscribing, sharing, and leaving us a comment and 5-star rating! Visit the Living Waters website to learn more and to access helpful resources!You can find helpful counseling resources at biblicalcounseling.com.Check out The Evidence Study Bible and the Basic Training Course.You can connect with us at podcast@livingwaters.com. We're thankful for your input!Learn more about the hosts of this podcast.Ray ComfortEmeal (“E.Z.”) ZwayneMark SpenceOscar Navarro

C.G. Dahlin | Myth, The Magi, & The Dual Natured Serpent

From the image offered by the Babylonian Talmud, Jewish elites were deeply embedded within the Sasanian Empire (224-651 CE). The Talmud is replete with stories and discussions that feature Sasanian kings, Zoroastrian magi, fire temples, imperial administrators, Sasanian laws, Persian customs, and more quotidian details of Jewish life. Yet, in the scholarly literature on the Babylonian Talmud and the Jews of Babylonia, the Sasanian Empire has served as a backdrop to a decidedly parochial Jewish story, having little if any direct impact on Babylonian Jewish life and especially the rabbis.  Babylonian Jews and Sasanian Imperialism in Late Antiquity (Cambridge UP, 2024) advances a radically different understanding of Babylonian Jewish history and Sasanian rule. Building upon recent scholarship, Simcha Gross portrays a more immanent model of Sasanian rule, within and against which Jews invariably positioned and defined themselves. Babylonian Jews realized their traditions, teachings, and social position within the political, social, religious, and cultural conditions generated by Sasanian rule. New Books in Late Antiquity is presented by Ancient Jew Review Simcha Gross about his book Babylonian Jews and Sasanian Imperialism in Late Antiquity. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

From the image offered by the Babylonian Talmud, Jewish elites were deeply embedded within the Sasanian Empire (224-651 CE). The Talmud is replete with stories and discussions that feature Sasanian kings, Zoroastrian magi, fire temples, imperial administrators, Sasanian laws, Persian customs, and more quotidian details of Jewish life. Yet, in the scholarly literature on the Babylonian Talmud and the Jews of Babylonia, the Sasanian Empire has served as a backdrop to a decidedly parochial Jewish story, having little if any direct impact on Babylonian Jewish life and especially the rabbis.  Babylonian Jews and Sasanian Imperialism in Late Antiquity (Cambridge UP, 2024) advances a radically different understanding of Babylonian Jewish history and Sasanian rule. Building upon recent scholarship, Simcha Gross portrays a more immanent model of Sasanian rule, within and against which Jews invariably positioned and defined themselves. Babylonian Jews realized their traditions, teachings, and social position within the political, social, religious, and cultural conditions generated by Sasanian rule. New Books in Late Antiquity is presented by Ancient Jew Review Simcha Gross about his book Babylonian Jews and Sasanian Imperialism in Late Antiquity. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

From the image offered by the Babylonian Talmud, Jewish elites were deeply embedded within the Sasanian Empire (224-651 CE). The Talmud is replete with stories and discussions that feature Sasanian kings, Zoroastrian magi, fire temples, imperial administrators, Sasanian laws, Persian customs, and more quotidian details of Jewish life. Yet, in the scholarly literature on the Babylonian Talmud and the Jews of Babylonia, the Sasanian Empire has served as a backdrop to a decidedly parochial Jewish story, having little if any direct impact on Babylonian Jewish life and especially the rabbis.  Babylonian Jews and Sasanian Imperialism in Late Antiquity (Cambridge UP, 2024) advances a radically different understanding of Babylonian Jewish history and Sasanian rule. Building upon recent scholarship, Simcha Gross portrays a more immanent model of Sasanian rule, within and against which Jews invariably positioned and defined themselves. Babylonian Jews realized their traditions, teachings, and social position within the political, social, religious, and cultural conditions generated by Sasanian rule. New Books in Late Antiquity is presented by Ancient Jew Review Simcha Gross about his book Babylonian Jews and Sasanian Imperialism in Late Antiquity. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

From the image offered by the Babylonian Talmud, Jewish elites were deeply embedded within the Sasanian Empire (224-651 CE). The Talmud is replete with stories and discussions that feature Sasanian kings, Zoroastrian magi, fire temples, imperial administrators, Sasanian laws, Persian customs, and more quotidian details of Jewish life. Yet, in the scholarly literature on the Babylonian Talmud and the Jews of Babylonia, the Sasanian Empire has served as a backdrop to a decidedly parochial Jewish story, having little if any direct impact on Babylonian Jewish life and especially the rabbis.  Babylonian Jews and Sasanian Imperialism in Late Antiquity (Cambridge UP, 2024) advances a radically different understanding of Babylonian Jewish history and Sasanian rule. Building upon recent scholarship, Simcha Gross portrays a more immanent model of Sasanian rule, within and against which Jews invariably positioned and defined themselves. Babylonian Jews realized their traditions, teachings, and social position within the political, social, religious, and cultural conditions generated by Sasanian rule. New Books in Late Antiquity is presented by Ancient Jew Review Simcha Gross about his book Babylonian Jews and Sasanian Imperialism in Late Antiquity. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

From the image offered by the Babylonian Talmud, Jewish elites were deeply embedded within the Sasanian Empire (224-651 CE). The Talmud is replete with stories and discussions that feature Sasanian kings, Zoroastrian magi, fire temples, imperial administrators, Sasanian laws, Persian customs, and more quotidian details of Jewish life. Yet, in the scholarly literature on the Babylonian Talmud and the Jews of Babylonia, the Sasanian Empire has served as a backdrop to a decidedly parochial Jewish story, having little if any direct impact on Babylonian Jewish life and especially the rabbis.  Babylonian Jews and Sasanian Imperialism in Late Antiquity (Cambridge UP, 2024) advances a radically different understanding of Babylonian Jewish history and Sasanian rule. Building upon recent scholarship, Simcha Gross portrays a more immanent model of Sasanian rule, within and against which Jews invariably positioned and defined themselves. Babylonian Jews realized their traditions, teachings, and social position within the political, social, religious, and cultural conditions generated by Sasanian rule. New Books in Late Antiquity is presented by Ancient Jew Review Simcha Gross about his book Babylonian Jews and Sasanian Imperialism in Late Antiquity. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices

The author and commentator James Lindsay has constructed an elaborate conspiracy theory in which I am a central figure. Lindsay has asserted that the archangel Michael is actually a secret symbol that Catholics are using in coordination with the World Economic Forum to subvert the American right and trick Christian nationalists into summoning a Zoroastrian demon. I wish that were a joke, but it is not. The Prudentialist joins me to review Lindsay's long string of schizophrenic conspiracy theories. Follow on: Apple: https://podcasts.apple.com/us/podcast/the-auron-macintyre-show/id1657770114 Spotify: https://open.spotify.com/show/3S6z4LBs8Fi7COupy7YYuM?si=4d9662cb34d148af Substack: https://auronmacintyre.substack.com/ Twitter: https://twitter.com/AuronMacintyre Gab: https://gab.com/AuronMacIntyre YouTube:https://www.youtube.com/c/AuronMacIntyre Rumble: https://rumble.com/c/c-390155 Odysee: https://odysee.com/@AuronMacIntyre:f Instagram: https://www.instagram.com/auronmacintyre/ Today's sponsors:  Visit https://supremecoup.com/Auron/ Learn more about your ad choices. Visit megaphone.fm/adchoices

Multidimensional wellness expert, Zoroastrian, and lifelong student Chervin Jafarieh helps us  unravel the complexities of our time. We delve into the depths of materialism's hold on society and its impact on our spiritual evolution and discuss how to awaken the spiritual warrior within, learning to defend against dark forces that seek to drain our life force energy. We also contemplate the profound concept of free will and its role in shaping our destinies. We explore the mysterious realm of DMT and its ability to awaken the soul, and confront the societal implications of alcohol, examining its detrimental effects on consciousness and spiritual growth. This episode is a deep dive into the core issues facing humanity today, offering insights and strategies for navigating the complexities of our spiritual journey. This episode is sponsored by: HELIX Go to HelixSleep.com/AMP for 20% off all mattress orders AND two free pillows! RAICES INKA Helping to raise one more person‘s consciousness, which ultimately raises global consciousness. ⁠www.raicesinkas.com/⁠ SAYU Go to ⁠Sayu.Earth⁠ to discover our new collection of magically potent essential oil blends made from the purest organic and wildcrafted ingredients. Use the code AUBREY for 15% off your first order.  | Connect with Chervin | Website | www.chervinjafarieh.com/ LinkedIn | www.linkedin.com/in/chervin-jafarieh Instagram | @chervin333 Facebook | www.facebook.com/chervin.jafarieh.1 ⁠⁠⁠⁠⁠⁠To partner with the Aubrey Marcus Podcast⁠⁠⁠⁠⁠⁠ | Connect with Aubrey | Website | ⁠⁠⁠⁠⁠⁠http://bit.ly/2GesYqi ⁠⁠⁠⁠⁠⁠ Instagram | ⁠⁠⁠⁠⁠⁠http://bit.ly/2BlfCEO ⁠⁠⁠⁠⁠⁠ Facebook | ⁠⁠⁠⁠⁠⁠http://bit.ly/2F4nBZk ⁠⁠⁠⁠⁠⁠ Twitter |⁠⁠⁠⁠⁠⁠ http://bit.ly/2BlGBAdAd⁠⁠⁠⁠⁠⁠ Check out "Own your Day, Own Your Life" by Aubrey Marcus | ⁠⁠⁠⁠⁠⁠http://bit.ly/2vRz4so⁠⁠⁠⁠⁠⁠ Subscribe to the Aubrey Marcus newsletter: ⁠⁠⁠⁠⁠⁠https://www.aubreymarcus.com/pages/email⁠⁠⁠⁠⁠⁠ Subscribe to the Aubrey Marcus podcast: iTunes | ⁠⁠⁠⁠⁠⁠https://apple.co/2lMZRCn ⁠⁠⁠⁠⁠⁠ Spotify |⁠⁠⁠⁠⁠⁠ https://spoti.fi/2EaELZO ⁠⁠⁠⁠⁠⁠ Stitcher | ⁠⁠⁠⁠⁠⁠http://bit.ly/2G8ccJt ⁠⁠⁠⁠⁠⁠ IHeartRadio | ⁠⁠⁠⁠⁠⁠https://ihr.fm/3CiV4x3 ⁠⁠⁠⁠⁠⁠ Google Podcasts | ⁠⁠⁠⁠⁠⁠https://bit.ly/3nzCJEh ⁠⁠⁠⁠⁠⁠ Android | ⁠⁠⁠⁠⁠⁠https://bit.ly/2OQeBQg⁠⁠⁠