Mar 22, 2020

Sundaze 2012

Hello, you may have heard of the six degrees of separation theory, the idea that all people are six, or fewer, social connections away from each other. Also known as the 6 Handshakes rule. As a result, a chain of "a friend of a friend" statements can be made to connect any two people in a maximum of six steps. It sort of explains how the world could be infected with Covid 19 and governments are well aware of it, their actions are geered to slow it down, to stop the Public Health services becoming overwhelmed. The infection is spread from one person to others via respiratory droplets, often produced during coughing and sneezing.[ Time from exposure to onset of symptoms is generally between 2 and 14 days, with an average of 5 days. The standard method of diagnosis is by reverse transcription polymerase chain reaction (rRT-PCR) from a nasopharyngeal swab or throat swab. The use of masks is recommended for those who suspect they have the virus and their caregivers but not ! the general public. Meanwhile Italy despairs, whilst New York wonders if that army hospitalship is enough for the coming onslaught of critical corona patients, at the testing side it looks things are moving fast.but far from global.


Today's artist is an Iranian musical ambassador between the Orient and the West.......N-Joy

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Talk of ‘us’ and ‘them’ has long dominated Iran-related politics in the West. At the same time, Christianity has frequently been used to define the identity and values of the US and Europe, as well as to contrast those values with those of a Middle Eastern ‘other’. Yet, a brief glance at an ancient religion – still being practised today – suggests that what many take for granted as wholesome Western ideals, beliefs and culture may in fact have Iranian roots.
Even the idea of Satan is a fundamentally Zoroastrian one. It is generally believed by scholars that the ancient Iranian prophet Zarathustra (known in Persian as Zartosht and Greek as Zoroaster) lived sometime between 1500 and 1000 BC. Prior to Zarathustra, the ancient Persians worshipped the deities of the old Irano-Aryan religion, a counterpart to the Indo-Aryan religion that would come to be known as Hinduism. Zarathustra, however, condemned this practice, and preached that God alone – Ahura Mazda, the Lord of Wisdom – should be worshipped. In doing so, he not only contributed to the great divide between the Iranian and Indian Aryans, but arguably introduced to mankind its first monotheistic faith.

Zoroaster likely lived between 1500 and 1000 BC, but some scholarship suggests he may have been a contemporary of Persian emperors Cyrus the Great and Darius I . The idea of a single god was not the only essentially Zoroastrian tenet to find its way into other major faiths, most notably the ‘big three’: Judaism, Christianity and Islam. The concepts of Heaven and Hell, Judgment Day and the final revelation of the world, and angels and demons all originated in the teachings of Zarathustra, as well as the later canon of Zoroastrian literature they inspired. Even the idea of Satan is a fundamentally Zoroastrian one; in fact, the entire faith of Zoroastrianism is predicated on the struggle between God and the forces of goodness and light (represented by the Holy Spirit, Spenta Manyu) and Ahriman, who presides over the forces of darkness and evil. While man has to choose to which side he belongs, the religion teaches that ultimately, God will prevail, and even those condemned to hellfire will enjoy the blessings of Paradise (an Old Persian word).

Zoroastrianism may have been the first monotheistic religion, and its emphasis on dualities, such as heaven and hell, appear in Judaism, Christianity and Islam
How did Zoroastrian ideas find their way into the Abrahamic faiths and elsewhere? According to scholars, many of these concepts were introduced to the Jews of Babylon upon being liberated by the Persian emperor Cyrus the Great. They trickled into mainstream Jewish thought, and figures like Beelzebub emerged. And after Persia’s conquests of Greek lands during the heyday of the Achaemenid Empire, Greek philosophy took a different course. The Greeks had previously believed humans had little agency, and that their fates were at the mercy of their many gods, who often acted according to whim and fancy. After their acquaintance with Iranian religion and philosophy, however, they began to feel more as if they were the masters of their destinies, and that their decisions were in their own hands.

Though it was once the state religion of Iran and widely practised in other regions inhabited by Persian peoples (eg Afghanistan, Tajikistan and much of Central Asia), Zoroastrianism is today a minority religion in Iran, and boasts few adherents worldwide. The religion’s cultural legacy, however, is another matter. Many Zoroastrian traditions continue to underpin and distinguish Iranian culture, and outside the country, it has also had a noted impact, particularly in Western Europe.
Zoroastrian rhapsody. Centuries before Dante’s Divine Comedy, the Book of Arda Viraf described in vivid detail a journey to Heaven and Hell. Could Dante have possibly heard about the cosmic Zoroastrian traveller’s report, which assumed its final form around the 10th Century AD? The similarity of the two works is uncanny, but one can only offer hypotheses.

Elsewhere, however, the Zoroastrian ‘connection’ is less murky. The Iranian prophet appears holding a sparkling globe in Raphael’s 16th Century School of Athens. Likewise, the Clavis Artis, a late 17th/early 18th-Century German work on alchemy was dedicated to Zarathustra, and featured numerous Christian-themed depictions of him. Zoroaster “came to be regarded [in Christian Europe] as a master of magic, a philosopher and an astrologer, especially after the Renaissance," says Ursula Sims-Williams of the School of Oriental and African Studies at the University of London.

Today, mention of the name Zadig immediately brings to mind the French fashion label Zadig & Voltaire. While the clothes may not be Zoroastrian, the story behind the name certainly is. Written in the mid-18th Century by none other than Voltaire, Zadig tells the tale of its eponymous Persian Zoroastrian hero, who, after a series of trials and tribulations, ultimately weds a Babylonian princess. Although flippant at times and not rooted in history, Voltaire’s philosophical tale sprouted from a genuine interest in Iran also shared by other leaders of the Enlightenment. So enamoured with Iranian culture was Voltaire that he was known in his circles as ‘Sa’di’. In the same spirit, Goethe’s West-East Divan, dedicated to the Persian poet Hafez, featured a Zoroastrian-themed chapter, while Thomas Moore lamented the fate of Iran’s Zoroastrians in Lalla Rookh. Freddie Mercury was intensely proud of his Persian Zoroastrian heritage

It wasn’t only in Western art and literature that Zoroastrianism made its mark; indeed, the ancient faith also made a number of musical appearances on the European stage.
In addition to the priestly character Sarastro, the libretto of Mozart’s The Magic Flute is laden with Zoroastrian themes, such as light versus darkness, trials by fire and water, and the pursuit of wisdom and goodness above all else. And the late Farrokh Bulsara – aka Freddie Mercury – was intensely proud of his Persian Zoroastrian heritage. “I’ll always walk around like a Persian popinjay,” he once remarked in an interview, “and no one’s gonna stop me, honey!” Likewise, his sister Kashmira Cooke in a 2014 interview reflected on the role of Zoroastrianism in the family. “We as a family were very proud of being Zoroastrian,” she said. “I think what [Freddie’s] Zoroastrian faith gave him was to work hard, to persevere, and to follow your dreams.”

When it comes to music, though, perhaps no single example best reflects the influence of Zoroastrianism’s legacy than Richard Strauss’ Thus Spoke Zarathustra, which famously provided the booming backbone to much of Stanley Kubrick’s 2001: A Space Odyssey. The score owes its inspiration to Nietzsche’s magnum opus of the same name, which follows a prophet named Zarathustra, although many of the ideas Nietzsche proposes are, in fact, anti-Zoroastrian. The German philosopher rejects the dichotomy of good and evil so characteristic of Zoroastrianism – and, as an avowed atheist, he had no use for monotheism at all.

Freddie Mercury and Zadig & Voltaire aside, there are other overt examples of Zoroastrianism’s impact on contemporary popular culture in the West. Ahura Mazda served as the namesake for the Mazda car company, as well as the inspiration for the legend of Azor Ahai – a demigod who triumphs over darkness – in George RR Martin’s Game of Thrones, as many of its fans discovered last year. As well, one could well argue that the cosmic battle between the Light and Dark sides of the Force in Star Wars has, quite ostensibly, Zoroastrianism written all over it.

For all its contributions to Western thought, religion and culture, relatively little is known about the world’s first monotheistic faith and its Iranian founder. In the mainstream, and to many US and European politicians, Iran is assumed to be the polar opposite of everything the free world stands for and champions. Iran’s many other legacies and influences aside, the all but forgotten religion of Zoroastrianism just might provide the key to understanding how similar ‘we’ are to ‘them’.

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Sina Vodjani, son of a French mother and Persian father. He is an ambassador of music between east and west. Born in 1954 in Iran and raised in Tehran, San Francisco, and Paris.
As a child he began to take singing and guitar classes to later continue his piano studies in Germany. He is deeply introduced to mysticism practicing Qi Gong (traditional Chinese medicine), yoga and shamanism. He is also a professional photographer who has exhibited in various galleries in Paris and Hamburg. He has traveled seeking knowledge in India, Nepal, Tibet and Iran. In his albums he sometimes collaborates with international artists such as Choying Drolma, Sojiro, Eiko Yamashita ... mixing everything in his studio in Hamburg.

This album is a tribute to the music and spirituality of India. An almost intoxicating mix of songs, sitar, tabla and synthesizers. And Sina especially dedicates it to Mātā Amritanandamayī Devi (a kind of Teresa of Calcutta) to spread his messages of peace throughout the world.This album brings concentration and peace , it is hamonious and beautiful.



Sina Vodjani - Indian Colours or Om Shanti   (flac 268mb)

01 Om Shanti 4:03
02 Indian Colours 6:29
03 Emaho 5:59
04 Alap 3:19
05 Feeling Of Love 10:34
06 Blue Sky 4:34
07 Mohabat 7:59
08 Dosa 6:58

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The search for new musical forms led Sina Vodjani to India, Nepal and Tibet, where he was closely engaged in the study of various musical sources and traditions, as well as mastered sitar. He received answers to his questions by combining contrasting musical elements, mixing Eastern and Western motifs with flamenco, French and Indian speech, and from this harmony, this musical cosmopolitanism, drew his inspiration and spiritual strength. 

Almost all the songs on this album are singing Tibetan prayers to the accompaniment of traditional oriental instruments. The light weaving of electronics, in my opinion, only supplements the overall harmony of sound. "Many thanks to Geshe Tubten Ngawang, head of the Tibetan Center in Hamburg, for honoring me by participating in the creation of this album and allowing me to use the recording of my prayers" - Sina Vodjani. 




Sina Vodjani - Healing the Heart (flac 419mb)

01 Request To My Root Lama Lobsang Jampa Khedrunp 6:02
02 Praise To Tara In 21 Homages, Mantra And Praises 5:23
03 Prayer And Mantras Of The Three Long Life Deities 4:23
04 Tea Offering Prayers 2:30
05 Heart Sutra 8:17
06 Offering One's Virtues 2:40
07 Inviting Padmasambhava, Mantra And Reqest To Him 4:57
08 Reqest To Tsongkhapa 5:12
09 Blessing Of The Ground 4:54
10 Prayer For The Practice Of Lamrim 6:39
11 Taking Refuge In The Three Jewels 2:32
12 Prayer To Be Able To Complete One's Practice 5:34
13 Dedication 4:03
14 Prayer For The Longlife Of H.H. The Dalai Lama 4:35
15 Reqest And Prayer To Avalokitesvara 6:04

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It presents a short overview of Zarathustra’s teachings and says something of his significance. It stresses the idea that "Zoroaster did not need to provide evidence of miracles or similar mystic events to spread his message; he appealed directly to the intellect, logic and common sense of his listeners". Emphasis is also placed on the role of ‘Asha’ in Zoroaster’s thought, defined here "that which conforms", a kind of universal law of creation, the principle which unites all things in harmony. Human understanding of ‘Asha’ can be approached through meditation and imagination, but also through obedience to the code of good thoughts, good works, good deeds" – the code which Vodjani’s book carries as its subtitle.

Just who was Zoroaster? The search for the answer to this question took the Hamburg musician Sina Vodjani back to the land of his birth, Iran. Following in the tracks of the ancient Persian founder of Zoroastrianism, Sina crossed deserts and mountain regions, wandered through fertile valleys, travelled wonderful coastal regions and visited towns and cities steeped in history. He met priests and local musicians and captured the sights and sounds with microphone, camcorder and camera – creating a fascinating illustrated book beyond the “Also sprach Zarathustra” of Nietzsche and Strauss. About Vodjani’s music, at times it is little more than mood music and sometimes the insistent sounds of synthesiser and (politely) rockish beats rather overwhelm any very fully Iranian feeling. Yet there are some lovely passages played on the ney (the traditional Iranian flute) and the oud (ancestor of the lute). There are passages from the gathas (the Zoroastrian hymns). As is evidently Vodjani’s method all are fused and laid on top of one another; there are moments when Persian words and English words are sung almost simultaneously – so that neither is fully audible. Vodjani is obviously a musician of considerable talent – but for my tastes I would have preferred to have heard his musical ideas, his musical impressions, separate from the traditional sounds and elements, rather than fused in this way. Still, I have no wish to deny that there are some beautiful and attractive moments. The music works especially well as soundtrack to the DVD. The musicians involved should certainly be credited. They are: Mobed Mehraban Firouzgary, Mobed Sirus Hormazdi (Avesta Prayer Recitation); Roma Majumdar (bansouri flute); Pasha Hanjani (ney flute); Ali Pajuheshgar (oud); Shahriar Monazami (komancheh); Hamid Saeik Bahai (daf); Sina Vodjani (guitars, sitar, tar, setar, piano, bass). The whole was mixed and engineered by Vodjani, also using Persian vocals from samples provided by the Iran Music association.



Sina Vodjani - Zarathustra ( flac   441mb)

01 Prelude 1:33
02 Choupan 6:58
03 Ashem Vohu 6:46
04 Dear Friend 4:57
05 Sacred Fire 5:04
06 Don’t Sleep 6:11
07 Persepolis 6:07
08 Chak Chak 8:09
09 Dashti 5:24
10 Wings of Love 6:45
11 Be the One 1:56
12 Emptiness 1:39
13 Zarathustra 3:04
14 Ahura & The Rising Sun 4:14
15 Asha 3:15

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In the Gathas (these are 17 Avestan hymns believed to have been composed by Zarathushtra (Zoroaster) himself. They form the core of the Zoroastrian liturgy (the Yasna)., Zoroaster sees the human condition as the mental struggle between aša and druj. The cardinal concept of aša—which is highly nuanced and only vaguely translatable—is at the foundation of all Zoroastrian doctrine, including that of Ahura Mazda (Lord of Wisdom) (who is aša), creation (that is aša), existence (that is aša), and as the condition for free will.)

The purpose of humankind, like that of all other creation, is to sustain and align itself to aša. For humankind, this occurs through active ethical participation in life, ritual, and the exercise of constructive/good thoughts, words and deeds.Elements of Zoroastrian philosophy entered the West through their influence on Judaism and Platonism and have been identified as one of the key early events in the development of philosophy. Among the classic Greek philosophers, Heraclitus is often referred to as inspired by Zoroaster's thinking.

In 2005, the Oxford Dictionary of Philosophy ranked Zarathustra as first in the chronology of philosophers. Zarathustra's impact lingers today due in part to the system of religious ethics he founded called Mazdayasna. The word Mazdayasna is Avestan and is translated as "Worship of Wisdom/Mazda" in English. The encyclopedia Natural History (Pliny) claims that Zoroastrians later educated the Greeks who, starting with Pythagoras, used a similar term, philosophy, or "love of wisdom" to describe the search for ultimate truth.

Zoroaster emphasized the freedom of the individual to choose right or wrong and individual responsibility for one's deeds. This personal choice to accept aša and shun druj is one's own decision and not a dictate of Ahura Mazda. For Zoroaster, by thinking good thoughts, saying good words, and doing good deeds (e.g. assisting the needy, doing good works, or conducting good rituals) we increase aša in the world and in ourselves, celebrate the divine order, and we come a step closer on the everlasting road to Frashokereti. Thus, we are not the slaves or servants of Ahura Mazda, but we can make a personal choice to be co-workers, thereby perfecting the world as saoshyants ("world-perfecters") and ourselves and eventually achieve the status of an Ashavan ("master of Asha")

Strauss named the sections after selected chapters of Friedrich Nietzsche's novel Thus Spoke Zarathustra: These selected chapters from Nietzsche's novel highlight major moments of the character Zarathustra's philosophical journey in the novel. The general storylines and ideas in these chapters were the inspiration used to build the tone poem's structure.



 Richard Strauss - Also sprach Zarathustra by Berliner Philharmoniker, Herbert von Karajan (flac   159mb)

Also sprach Zarathustra, Op.30
1 Prelude (Sonnenaufgang) [1:50]
2 Von den Hinterweltlern [3:29]
3 Von der großen Sehnsucht [2:07]
4 Von den Freuden und Leidenschaften [1:59]
5 Das Grablied [2:49]
6 Von der Wissenschaft [4:32]
7 Der Genesende [5:15]

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