“Accept nothing unless you can give an equivalent in return,” is a principle governing all planetary life.
The Mazdaznan teaches religion from a universal point of view emerging into individuality. Recognition of the All and realization of the One is its principle.
Strange as it may seem, the Mazdaznan recognizes no authority other than God — and God in All.
Mazdaznan is the only system that claims no God, no creed, no textbook, no authority. Mazdaznan lives it all.
The unbeliever says, “there is no God;” the Believer claims “there is a God,” and in their controversy neither can get into the presence of God. For a Mazdaznan it is enough to see them quarrel and call out “my God,” which the others can never comprehend, for they lack the sense of knowledge and understanding.
Not with belief in creeds and dogma, and the confession with our lips and our hearts far from God, but “with deeds” that follow us throughout all life cycles we prove the “presence of God.”
The Mazdaznan is an institution that surpasses in age anything known to antiquity and yet it was possible for the philosophy, religion, science and sociology taught by that system to come down to our generation pure and undefiled.
The infallible textbook of the Mazdaznan, to which believer and unbeliever alike must resort for substantiation of their claims, is the Open Book of Nature, to be interpreted in accordance to the innermost desires of one's own heart. The reference book is a life of experiences pure and undefiled. The law is the one of love to God, and the commandment like unto it, “Love thy neighbor as thyself,’’ and “Do unto others as thou wouldst wish to be done by.’’
“Mine is the earth and the fulness thereof,’’ and as a child of God I am an heir to the wealth of God’s dominion. “There is plenty and to spare.’’
If remarks made by your neighbors against you affect you it is because of some truth back of them. If you leave them unnoticed they will be dispersed as chaff before the winds, and your accusers will come to naught.
Only when we “take to heart” the unpleasant things spoken of us by our neighbors, we will suffer and perpetuate conditions of trouble, while if considering the source of gossip rather than gossip itself, we shall be charitable enough to treat the gossiper with silent contempt.
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