Basic Zoroastrianism (priests, rituals, moral, reject, Creator)

[kiwimac]

I can post more if anyone is interested:

ZARATHUSHTRA AND HIS GOOD RELIGION

Hear the best with your ears

and ponder with a bright mind.

Then each man and woman, for his or her self,

select either of the two, the better or the bad mentality.

Awaken to this doctrine of ours

before the great event of choice ushers in.

(Zarathushtra's Gathas: Song 3.2)

ZARATHUSHTRA (Life and Teachings)

Tradition says Zarathushtra was born on 6th of Farvardin 30 Before Zarathushtrian Religious Era (BZRE = 26 March 1767 BCE). His father Pourushaspa of the Spitama clan of an Iranian tribe, raised cattle and was famous for his horses. His mother, Dughdav, was known for her enlightened ideas. The family lived near the bank of Oxus River in present day Central Asia.

Zarathushtra, inquisitive by nature, was a consummate thinker. He kept asking questions concerning the world and its creator. The priests of the ancient polytheistic cult could not provide him with satisfactory answers. His father invited the head priest to talk to him. The ensuing arguments enraged the priest so much that he is said to have dropped dead, perhaps from a heart attack, while driving back home.

Disappointed by the response from the priests, Zarathushtra turned to inner self and the thought-provoking nature around him. His search for the truth, for creation and its creator led him to God with whom he communed. At the age of thirty he proclaimed his mission and began preaching the new message to humanity.

That message, fresh today as it was 3800 years ago, shattered myths and established beliefs by challenging rites and rituals related to superstition and sacrifice, and made Zarathushtra an enemy of the rulers and priests. For over ten years, he and his small fellowship of companions were harassed and tortured. With determination and innate wisdom, and with great risk to his life, he decided to bring his divine doctrine to the chief ruler, Vishtaspa. Ancient Iran was vast. It included Afghanistan, Central Asia, eastern Iran, and Pakistan and was divided into many kingdoms with a council of kings. The council, a loose federation bound by mutual treaties, was presided over by the most heroic leader. The kings were known as "khshathras" or "habitation authorities." Some of these rulers were both warriors and intellectuals and were called "kavis," or sages.

Kavi Vishtaspa of the Helmand valley in southeastern part of the land was a powerful person and like other kavis, a man of learning. His court was full of sages, and he derived his power from the many conquests to his credit. Zarathushtra's enemies had already reached the court of Vishtaspa to doom his mission. Zarathushtra undaunted faced the King and his court but it was a struggle of epic proportions. It took two years of rigorous perseverance to deliberate and deliver the divine message to the king and the queen, their court and their people. It took two full years to eradicate all evil ideas, intoxicating rituals, bloody sacrifices, and duping doses, and to replace them with "Good Thoughts, Good Words, and Good Deeds." Zarathushtra was 42 years old at that time.

King Vishtaspa, Queen Hutaosa, their children, and the people underwent a complete transformation. The princes forsook the throne and became zealous missionaries. The result was that the Good Religion spread far and wide within the lifetime of Zarathushtra.

His mission was a great success. Satisfied that he had his ""best wishes come true,"" Zarathushtra passed away peacefully at the ripe age of 77 years and 40 days. By tradition his birth is hailed and celebrated every year, yet his demise has never been mourned into a rite.

His trained missionaries preached the divine message far and wide. The Zarathushtrian fellowship widened to include people of many races and nations. For the first time in history, a universal religion was born with a message to inspire all of mankind.

His divine message was a unique revelation, a fresh outlook, a new philosophy, a novel doctrine. It cleansed the human mind of prejudices, superstitions, and evil thoughts. It denied multiple illusory deities and proclaimed Ahura Mazda, the Wise Lord, as the only God, creator, maintainer, and promoter of the cosmos, the good, beautiful, and orderly universe. Zarathushtra's message stood for peace, progress, and prosperity on this good earth and a blissful life beyond.

His message is a living message. It is divine. It is based on the triple principle of "Good Thoughts, Good Words, and Good Deeds." It promotes the human mind and provokes its thinking faculty. It solves the complicated problem of Good and Evil by placing them in the human mind as two opposing "mentalities," not entities. Good serves and promotes human society in an ecologically sound world, while evil damages and retards society's good progress. A human being, endowed with a discriminating mind, is born free to choose between good and evil. This places a heavy responsibility on an individual. A person is good if he or she chooses to think good thoughts and, in turn, speaks good words and performs good deeds.

One is evil if one chooses to think evil and consequently speak and do evil. Good deeds lead a person to wholeness and immortality, and evil deeds make one suffer and grope in darkness until light is found and truth realized. Moral rectitude, the good and the bad consequences of one's deeds follow every act one performs. Zarathushtra's divine message advocates that every person should choose to serve God, the society, and the living world. It advocates human progress through harmony with the beneficial nature. It accords perfect equality to men and women. Society is based on home, district, state, country, and world; or in other words, on family, community, nation, and world fellowship.

There exists no racial superiority, no caste nobility, and no professional priority. Superiority, nobility, and priority belong to the virtuous wise, who can lead the world to spiritual and material completion, and consequently to the Source of Creation and Totality of Wisdom. With the wise leading the world, the message is ever fresh and ever present. The religion of Zarathushtra is a self-renovating religion. It is a timeless guide to humanity.

The message of Zarathushtra is aimed at knowing God, loving people, caring for animals, plants, water, air and minerals, and at promoting the spiritual and material world. The message provokes the mind, sweetens the tongue, and invigorates the body to make life mentally and physically, spiritually and materially progressive, prosperous, peaceful, refreshed, happy, and loving. The message is "Divine and Zarathushtrian."

{cont**

[kiwimac]

==2==

SALIENT POINTS OF THE ZARATHUSHTRIAN RELIGION

To all those friends who have asked for some salient points of the "Good Religion" founded and propagated by Zarathushtra and preserved in the Gathas, his thought-provoking songs, to guide humanity to perfection and eternity through the triple Principle of GOOD THOUGHTS, GOOD WORDS, and GOOD DEEDS.

They are:

1.There is only one God, God of Subtle Wisdom, Ahura Mazda, continuous creator, sustainer, and promoter of cosmos (Songs 8 and 9).

2.All superstitious beliefs in false gods, goddesses and similar imaginary beings, and in the performance of rituals to appease them should be abandoned and all irrational ideas and practices should be given up (Song 5).

3.The religion of Good Conscience, the Gathic name for the Zarathushtrian religion, is universal and for all (Songs 9.10 and 17.1).

4.The divine enlightenment (SERAOSHA -- Persian "soroosh") reveals many divine faculties which lead to the understanding of the principles that form the cosmos, an orderly universe. The most important are SPENTA MAINYU, progressive mentality, the divine faculty that creates, maintains, and promotes; ASHA, righteousness, the universal law that precisely regulates every move in the cosmos; VOHU MANAH, the wisdom behind every righteous move; VOHU KHSHATHRA, good rule and the benevolent power that keeps good order in the universe; ARAMAITI, serenity and tranquility acquired under a good rule and required to promote the cosmos; HAURVATAT, wholeness and perfection achieved under tranquil conditions; and AMERETAT, immortality and eternity attained through wholeness. (These abstract principles form the main paints of most of the seventeen songs.)

5. The universe has been created good and is orderly progressing towards completion as intended by its Creator, Ahura Mazda (Songs 8 and 9).

6. Mankind has been endowed with the freedom of thought, word and deed, and has a bright mind to discern between what is good and what is bad for human society (Songs 3.2, 4.9,11,12).

7. Human being has two mentalities -- "spenta mainyu," progressive mentality, and "angra mainyu," retarding mentality. The progressive mentality helps him to improve himself and the world around him. The retarding mentality harms him and the world. The wise would, therefore, choose and promote the better mentality (Songs 3,4,10).

8. The human world on this earth is divided into two camps -- the righteous and the wrongful. The objective of the righteous should be to win over the wrongful into the righteous camp and thus establish a good life for all (Songs 3,4,10, and many more references).

9. What is good can best be understood by studying nature, advancing knowledge, harmonizing with all that is good and beneficial, and promoting the environment -- our human society and the rest of the living world (Songs 7.3, 8.6, 9.12,13, 15.3).

10. Mankind may, if it chooses, develop all the above divine faculties and become creative, in fact the renovator, maintainer and promoter of its endowed environment, and become spiritually perfect and eternally godlike (Songs 4.16, 8.3, 9.9, 13.3).

11.If a person does not choose correctly, his world continues to be chaotic, and he suffers the consequences until he adopts these divine principles (Songs 8.5, 17.6,8,9).

12. Sooner or later humanity will correct itself and attain perfection and eternal life (Song 10.7).

13. Caste, color, race, and nationality do not play any discriminatory part in the universal message of Zarathushtra.

14. Mankind is its own savior. Each person, guided by a discerning "good mind" and "good conscience," should work for the betterment of self and fellow human beings and living the world (Songs 3 & 10).

15. Men and women are equal and enjoy the same rights in a free and responsible society. Superiority lies in righteous deeds alone (Gatha songs 3.2, 17,5, A Airyema Ishya, and Haptanghaiti songs 1.6, 5.3).

16. The smallest unit of the humanity society is the family and the largest unit the entire human world. All the units-home, town, state, country, and world-should be united and bound together by love and wisdom (Songs 4.16,18, 5.1, 6.3,4).

17. Every person should acquire and promote wisdom. Human society should be an intellectual society consisting of selfless, devoted members (Songs 3.1, 4.6,17,19, 7.10).

18.Free human society should select only fully qualified persons of righteous records and merits for both temporal and spiritual offices in a true democratic environment, and thus establish the cherished and chosen ruling system (Yatha Ahu, Songs 2 &16).

19. The prime object of every person should be to make a better world in spirit and body. Human society must progress. Every member must persevere to promote it. (Songs 3.9, 7.5, 11.9, 13.11).

20. The Good Religion is a "SELF-RENOVATING" religion. Its continuous progress with the advancing world makes it ever-fresh, ever-modern. Modernization of thoughts, words and deeds, including traditional practices and rites, should be the order of the day. (Songs 3.9, 7.15, 11.19,15.11)

Kiwimac

[Green Gaia]

Yes, please! Fill up this forum with your knowledge!

[kiwimac]

On we go then, Deferring to Maize's wishes

ZARATHUSHTRA, A UNIQUE PERSONALITY

In whose birth and growth

The waters and plants flourished;

In whose birth and growth

The waters and the plants increased;

And in whose birth and growth

The entire progressive creation shouted with joy:

Hail to us, for the a "Thought-provoker" leader is born:

Zarathushtra Spitama!

Henceforth the Good Religion of worshipping the Wise One

Will spread all over the earth.

(Farvardin Yasht, stanzas 93-94)

The above quotation from the Farvardin Yasht is the oldest poetical eulogy for a human being on record in the Indo-Iranian, perhaps the entire world literature. Prior to this, there were praises only for God, gods, goddesses, and deified personalities. The eulogy consists of seven stanzas, 88 to 94 in the Farvardin Yasht, a piece of the ancient scriptures in memory of the great men and women who served the cause of spreading the Good Religion of Zarathushtra.

The eulogy, although short, throws quite a good light on the birth and growth of a child, a buoyant boy who was born to Dughdav and Pourushaspa Spitâma on a fine morning of early spring 3,766 years ago. He was their third son. They named him Zarathushtra to rhyme with the names of his two elder brothers -- Rataushtra and Rangaushtra.

The Spitâmas were a prosperous cattle-raising family and lived near the bank of a river, later called Dâiti, the Lawful, in northeastern Iran. Dughdav was an exceptionally open-minded bright lady. She took care of Zarathushtra in education and provoked in him the desire to search and discover. She set him on the road to discover truth, the truth.

The eulogy shows that:

1.The child was born in spring when snow thawed, rains came, waters flowed, trees blossomed and plants grew.

2.The child, as he grew in maturity, was led to good words and good deeds through his good intuition.He realized the truth and recognized and comprehended the Wise Lord in an age when the world around him was completely engrossed in superstition.

3.He preached to others what he learned through his inspiration.

4.His message introduces a complete change in religious leadership. Leaders, both spiritual and physical, are to be elected, and their election is to be based on their competency and sincerity so much so that instead of blind faith or unquestioned trust, one is advised to choose Zarathushtra as his or her spiritual and physical leader only after understanding his divine message.

5.Man and woman enjoy freedom as equals.

6.At a time when every race considered itself to be the chosen people of God/gods, Zarathushtra did not discriminate between race, cast, and creed. The Good Religion is universal and for all the peoples of the world. It advocates preaching and propagation on sound bases of education and aims at spreading the message all over the earth.

In the eulogy Zarathushtra is constantly referred to as the "foremost" because he is the first and foremost in giving an entirely fresh outlook to every aspect of life -- spiritual, mental, physical, material, and ethical. His Good Religion is all embracing. He fully deserves the credit given to him as a Mânthran, a thought-provoker, and as a lord and leader of human beings in this bodily life.

Yet the ancient poet does not deify him because he knew well from Zarathushtra's teachings that God alone is the Lord and Leader of the mental and material, spiritual and physical existence.

Zarathushtra has remained a human being all through the 4000-year-old history of the Good Conscience religion, a phenomenon, indeed.

.

[kiwimac]

Hmmm,

Print's a little small & if I increase it it tells me my message is too long.

This makes Zarathushtra enjoy a rather unique position among the founders of religions. He was not a god-incarnate who appeared at a particular period to guide an erring populace. He was not a son of God sent on a mission of salvation. He was not a messenger dispatched to diffuse a particular code of living. He was not a prophet, in the Semitic sense, who was in communion with what appears to be originally a tribal or ethnic god and who told his people what would befall them, what would happen to others, what to do, and what not to do. He was neither a priest, nor a scribe, nor an apostle who inherited a religious lore founded by his predecessors. He was not a lawmaker, divine or royal, who laid down specific codes to be obeyed without question.

He was not a philosopher in the strict Greek sense. He was not even a 'Vedic' Rshi who sang praises in honor of his favorite gods and goddesses.

Zarathushtra was not visited by a deity in the shape of a human being or some natural

phenomenon. He did not behold an angel sent down by God. He did not hear a loud divine voice from out of the void or from a shining object. He did not lapse into a trance and realize the transcendental. He did not experience an ecstasy and grasp the heavens.

Zarathushtra was neither a blind follower nor the promulgator of an ancient cult. He was not even a reformer or the promoter of a new trend. He is "foremost" in his mission, an entirely a new mission.

Yet he was, like others, the founder of a great religion. Like most of the founders, Zarathushtra speaks about God, teaches strict monotheism, and has a divine message to deliver. Therefore he is classified by almost all, including, ironically, Zoroastrians, as a "prophet".

Zarathushtra was, no doubt, an Aryan of the Vedic age, now conventionally placed between 2000 and l500 before the Christian or Common Era (BCE). As such, he was brought up in an Aryan environment. He knew the Rshis who received their inspirations through "shruti", audible revelation. He knew well the "karapans," the ritualistic priests, and their ruses for exploiting the people. He also knew the "kavis," the sagacious princes, and their shrewd policies for ruling their subjects. And he knew well about the "ahuras" and "daevas," the fanciful gods -- some abstractions personified, some natural objects deified and glorified by poets and worshipped in awe by the people.

Yet Zarathushtra neither claimed to be an Aryan nor was his message meant exclusively for them. He was human, and his message is for all humanity.

He ignored the "rshis" and their pantheon of gods and goddesses. He renounced both the karapans and the kavis for their deceitful deeds. And, like Buddha, another Aryan of a later age, he set out on his own to find out the facts. But the two, in their search for the same goal-realization-proceeded on different paths, one to perfection and eternal bliss, and the other to liberation from the desires and passions of individual existence. There is a reason for the different paths. While Buddha came out of his luxurious palace and was shocked to observe a miserable world, Zarathushtra left behind a world of gross superstition and was delighted to reach the abode of radiant happiness.

Treading slowly and observing keenly, Zarathushtra finally discovered Mazda Ahura , literally "The Super-Intellect Being", a god so different from the human-visualized gods, a god transcendental and yet so close as to be a beloved, a god very impersonal in mind but very personal in thoughts, a god that means only good. A Super-Intellect that wisely creates, sustains, maintains, and promotes Its creation. A Super-Intellect that is "spenishta mainyu," meaning "the Most Progressive Mind," the most increasing mentality and not a static godhead. A Super-Intellect that communions with Its creations and inspires them through "seraosha" the inner-voice within them. A Super-Intellect that has granted freedom of thought, will, word, action, and choice to creations and endowed them with good mind, truth, power, and peace to prosper and progress to wholeness and immortality.

Zarathushtra's one discovery, the best, MAZDÂ, provided him with all the principles of good life on this earth and beyond. Provoked by his mother when he was a child, he became "Mâñthran," thought-provoker par excellence for humanity. He laid the foundation of his universal religion, "Daênâ Vanguhi," the religion of "Good Conscience", the religion that means constant progress, continuous modernization toward eternal bliss

[kiwimac]

EARLY LIFE OF ZARATHUSTRA

Zarathushtra was a very inquisitive boy. He asked and learned much from his broad-minded mother and later from his father. His mother entrusted him to a good teacher. At the early age of seven, his increasing queries about religion led his father to bring him to the high Karapan, and his colleagues-the ritualistic priests of the ancient Indo-Iranian cult. Steeped in their own superstitions and groping in gloom, the prejudiced priests could neither change the boy's mind nor could they, because of his father's high position, convict him. On another occasion when the high priest was invited to talk to the boy and also share a meal, the boy was bold enough to refuse to join them in the pre-meal rituals. The outraged old despot left the house, rode off in his chariot, and 'dropped dead on his way home,' perhaps because, he, as gluttonous priest, had a heart attack.

Answering Questions The priests turned Zarathushtra away unconvinced, and he turned away from the priestly class and their fanciful falsities and colorful rituals for good. He turned to nature. He watched with care the domestic animals. He attended the horses, cows, and sheep, and played with their young ones. He became fond of the dog, the most loyal of man's friends. He watched the birds. He looked at the trees. He listened to the running river. And he looked up the sky-the sun during the day and the moon and the stars during the night. His mother taught him the names of several stars and planets. His father told him of astronomy and time telling. He became acquainted with farming and animal husbandry. He watched his parents attending to sick people and animals. He had an ear for nursery rhymes. Then he became interested in poetry. And his good old teacher had taught him rhythm and meter. He was on the road to becoming a master of all contemporary sciences. At the age of fifteen, Zarathushtra¦s father invested him with the girdle, today called Sadreh-pûshi or Navjote, that admitted him as an adult member of the family. As far as his studies of nature and society were concerned, he was far above the average person. He had taken every opportunity to learn something new from every person or quarter. Good things gave him better ideas, and bad things made him think of ways to find a cure. He had learned enough from his observations. He turned silent, pondering, meditating, increasingly spiritual. He started anew with questions. But now he put the questions to himself. Restless, inquisitive, Zarathushtra kept asking himself:

Who made the sun and the stars in their paths? Who makes the moon wax and wane? Who holds the earth below, who keeps the sky from breaking away? Who created the waters and who the plants? Who lends the wind and clouds speed? Which artist fashioned the light and the darkness? Which artist planned sleep, and which awakening? Who made the dawn, day, and dusk? And he added: I am eager to know all this and more. As the years passed, his questions moved from nature to society: Who made the child lovingly attentive to the parent? He went a little further: What is happening and what will happen? What rewards wait for the rightful And what for the wrongful? Which of the two courses is better? The one the true and honest chooses for himself, or the one the deluded and deceitful takes? And, almost in despair: How, how can false gods be good rulers, whose mumbling priests have delivered the world to fury and whose princes have forced it to lament?

Wisdom Wise Zarathushtra's head swam with queries. But all along, he observed one fact: There is a law that governs the universe, that regulates it. Sun, moon, stars, planets, days, nights, seasons, waters, plants, animals, and humans all have their positions ascertained and paths determined. The elders called it ASHA or ARTA precision, truth. But who established asha? Who promotes it? Zarathushtra contemplated in silence. And he realized that precision comes from wisdom. There must be a master mind, a good mind - VOHU MANAH - behind the whole system.

His mind contemplated "good mind." His mind scanned the system. It scanned and scanned until he felt fully that his mind was getting in tune with good mind. He realized that he was encompassed by enlightenment through Vohu Manah. He was enlightened. He received Ushtâ, radiant happiness that comes from enlightenment. And slowly he found that he knew the answers, rather the Answer. Each of his questions was an answer in itself, and that led to another answer, until he comprehended the God, the only God.

Led by his good mind-wisdom-to God. He called God MAZDÂ, literally "Super-Wisdom." Coupled with AHURA, the Being, he addressed his God sometimes as MAZDÂ AHURA, "Wise Lord," and sometimes on much lesser times AHURA MAZDÂ, Lord Wise. When lovingly addressing God's wisdom, he simply used Mazdâ, and when he laid more emphasis on God's existence and sovereignty, he used Ahura. Zarathushtra retained the term Ahura, literally "the living, the being," and which is Aryan for "lord" and which was applied to both gods and men. But he rejected daêva, literally the "shining one," much associated with the fanciful gods of the ancient pantheon. Mazdâ means supreme intellect, prime wisdom. This Zarathushtra added to Ahura to denote the Supreme Being with which he was in tune.

Until Zarathushtra, gods had been fancied mostly as powerful, ruthless, awesome, vengeful, and dreaded in the supremacy. Now it was wisdom - Mazdâ - that characterized the God discovered by Zarathushtra. Wisdom subsumed all good qualities he came to think of as God's: insight, foresight, power, sovereignty, progress, creativity, kindness, love, and above all, eternity. With wisdom prevailing, all the fanciful falsities faded away. So complete was the eradication that Zarathushtra does not mention any of the Aryan gods and goddesses by name in his Gathas--no Varuna, Mithra, Verethraghna, Apam-napât, or a goddess of waters, not even in contempt. Why mention something that had never existed! A super-wise God would not be simply the creator of Asha, the law regulating the universe, Vohu Manah, the good mind that lends wisdom to all other creations. That would make God a mighty maintainer. What about promotion and expansion? Is the creation complete, or is it continuing? Zarathushtra continued to question his good mind and to realize the answers.

He conceived and comprehended a new dimension in God -- SPENTA MAINYU, the "progressive mentality," the creative mind, the divine faculty that creates, sustains, and promotes the universe. He discovered God's continuous creative aspect. Although perfect and eternal, the supreme, as realized by Zarathushtra, is not an eternal perfection that gives one a static notion. A being that has created all it wanted to create within a specific time, and is now enjoying the restful maintenance of its creation with certain ups and downs, is not what Zarathushtra realized. Ahura Mazda is not only Spenta Mainyu, he is "most progressive." His is a continuous creative process. Always on the move -- a universe, a cosmos, ever-increasing, ever-evolving. Now that Zarathushtra knew his God, he turned to him, to him only, and put his questions to him:

[kiwimac]

Here is some more for you all,

This I ask you, tell me truly, Lord.

And his questions continued to supply the answers: How shall I reverently pay You Your homage? Teach this to a friend like me... Let us all be given, through loving righteousness, help so that it come to us through good mind. The questions were full of fervor, and the answers were filled with favor. Zarathushtra fell in love with God.

"I appeal to you. Please, Lord, see to it. Lend me the help a friend gives a friend. Grant me, through truth and precision, The riches of good mind. What would a lover wish? To meet the beloved: Lord Wise, I am longing to have your vision and communion. Come to me, O Best One, O Wise One, In person and in sight, Through truth and good mind. "

Zarathushtra wanted a complete union with God. But how? To become merged and thus to lose himself? No, he had found God through good mind, so he wanted the union through good mind. Therefore he meditated and developed his mental faculties to such a degree that he found himself encircled by enlightenment through good mind. It told him: If you wish to know your Lord, know yourself first, your inner self and your outer self, and your environment! Good mind inspired Zarathushtra to rediscover himself, his God, and God's good creation, all at once.

He had all the answers. No more questions. He was fully enlightened. Was that all? Was that what he wanted? Yes and no. He wanted God. He had God. But he never wanted the Wise Being for himself alone. He wanted, fervently, others to know God, to love God, and unite in God. Thus he turned toward men to tell them about his discovery and to guide them to it. Zarathushtra was feeling fresh, strong, and progressive. He knew the task ahead was not easy, yet he was optimistic. He was determined. "As long as I have the will and power, I shall teach mankind to seek truth," he promised himself. He knew the religion he had founded was best. He hoped to guide all life to it.

Modern Message Zarathushtra came with a modern message, fresh, never heard before. He called it Mâñthra thought-provoking, and called himself Mâñthran thought-provoker, mentor. He founded a religion and called it Daênâ Vanguhi, Good Conscience, for to him religion was nothing but an individual's conscience awakened to facts. Much water had flowed down the neighboring river between his meditation in silence and the day of his enlightenment. Tradition says he was thirty years old. He was tall, robust, handsome, wholesome, wise, mature, cool-headed, composed, imposing, impressive, and an eloquent poet.

[ashai]

Ushta Kiwimac

Great effort my congrats!
ushta te ashaii