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3:53

(In »The four paradigms in the history of metaphysics«)

According to syntheism and syntheist pantheism, there is no Universe to confess to – you cannot confess to a being, however enormous, if this being lacks both senses and interest – but it is rather the Saoshyant, the holy fellow human, who receives your liberating confession, who is converted into the divinity who does not already know. Even Zoroaster in his time understands this central distinction within the divine: he therefore makes a distinction between God-as-being or Ahura, and God-as-thinking-fellow-human or Mazda. Zoroaster himself almost always distinguishes between the concepts of Ahura and Mazda in his work Gathas. The umbrella term Ahura Mazda is only used when his theology for some reason needs a connecting core. And it is Mazda (the mind) and not Ahura (the cosmos) that is prioritised in Zoroastrian theology. This explains why Zoroaster names his remarkably prophetic religion Mazdayasna, love of wisdom – the same term as the Greeks 1,200 years later translate as philosophia – rather than Ahurayasna, love of being. Pantheos is Ahura, but Syntheos is Mazda, and a faithful Zoroastrian – and for that matter a faithful syntheist – is a Mazdayasni (a human being who is primarily faithful to the mind) rather than an Ahurayasni (a human being who is primarily faithful to being).