The notions mēnōg and gēlīg in the Pahlavi texts and their relation to eschatology

Consubstantial dualism: a Zoroastrian perspective on the soul

“…The content of this chapter is part of a larger discussion of physical theory ( Dēnkard III §73, §105, §123, §191, §194, §362). The two most important concepts in this discussion are mēnōy and gētīy (Shaked (1971), (2001)). ‘ Mēnōy ’ comes from the verb ‘to think’ and denotes the mental or spiritual aspect of what exists, while ‘ gētīy ’ comes from the verb ‘to live’ and, in the Dēnkard School, specifically denotes the empirical aspect of what exists (Shaked (1971), 63–71).…”

“…The two most important concepts in this discussion are mēnōy and gētīy (Shaked (1971), (2001)). ‘ Mēnōy ’ comes from the verb ‘to think’ and denotes the mental or spiritual aspect of what exists, while ‘ gētīy ’ comes from the verb ‘to live’ and, in the Dēnkard School, specifically denotes the empirical aspect of what exists (Shaked (1971), 63–71). The spiritual is what is psychologically perceptible by the breath ( gyān ), and the material is what is sensible by the body ( tan ).…”

Monotheism the Zoroastrian Way

“…1.53. For a Dēnkard passage (DkM 43.11–14) which describes the Amahraspands as the spiritual ( mēnōy ) counterpart and ‘selfness’ ( xwadīh ) of the material creations, see Shaked 1971, p.77.…”

“…interprets the ‘body’ ( tan ) as that of Gayōmard rather than of Ohrmazd as proposed here. For a passage in the Bundahišn, according to which each part of the human body corresponds to one of the Amahraspands, the soul, perception and other mental faculties belonging to Ohrmazd, the flesh to Wahman etc., see Shaked 1971, p.82 with fn.75. An Avestan predecessor could be seen in Y 58.5, quoted above no.16, in which the worshippers state that the Amesha Spentas have ‘created us’.…”

“… 69 Cf., for instance, the story from Dēnkard, Book 6 D5 in Shaked 1979, pp. 180–183 and summarised by Shaked 1971, p.74. …”