It looks like you're using an Ad Blocker.
Please white-list or disable AboveTopSecret.com in your ad-blocking tool.
Some features of ATS will be disabled while you continue to use an ad-blocker.
...each one of them, when created by me, was herein more difficult than causing the resurrection, for it is an assistance to me in the resurrection that they exist, but when they were formed it was not forming the future out of the past.
Observe that when that which was not was then produced, why is it not possible to produce again that which was?
Soshyant will lead the forces of good on earth into a last great battle, in which gods and demons will also take part. This battle and what attends it will last for fifty-seven years; and then in the world year 12,000 Frasgird will come, with eternal bliss.
Soshyant will converse with the Spiritual beings for thirty years, and the action of Renovation will spread throughout the Seven Climes in fifty-seven years.
in the fifty-seven years of Soshyant they prepare all the dead, and all men stand up; whoever is righteous and whoever is wicked, every human creature, they rouse up from the spot where its life departs
Soshyant will perform five yasnas. In each performance he will raise one fifth of the dead and at the fifth yasna he will raise all the dead. That is to say that the Frasgird will take place during the five epagomenae so that the eternal life will begin on the last Norouz.
Then is the assembly of the Sadvastaran, where all mankind will stand at this time; in that assembly every one sees his own good deeds and his own evil deeds
Afterwards, they set the righteous man apart from the wicked; and then the righteous is for heaven , and they cast the wicked back to hell.
As it says that, on the day when the righteous man is parted from the wicked, the tears of every one, thereupon, run down unto his legs
As Gochihr falls in the celestial sphere from a moon-beam on to the earth, the distress of the earth becomes such-like as that of a sheep when a wolf falls upon it
Soshyant with his comrades will perform the rite for the restoration of the dead; and they will slay the Hadayos bull for that rite; from its fat and the white Hom they will prepare the immortal beverage, and give it to all mankind and all men will become immortal for ever and ever.
Those who had lived up to maturity will be restored as if they were forty years old, and those who had died young will be restored as youths of fifteen years. There will be no more hunger, thirst, old age, or death and there will be sexual satisfaction without procreation.
The resurrection body is described as follows : “their bones through light will shine like crystal among gems, the flesh on their bones will be like the coral on trees, the tendons on their bones will be like golden chains on carved crystal, the blood will course in their veins like perfumed wine in a golden glass, and the humours in their bodies will be more fragrant than musk and ambergris and camphor”
After the Frasgird there will be no demons because there will be no deceit, no lies because no lying, no Ahreman because no destructiveness, no hell because no sin, no strife because no wrath, no vengefulness because no injury, no pain because no sickness, no grief because no fear, no need because no greed, no shame because no ugliness, no deceit because no desire to deceive, no irreligion because no false doctrine, no evil because its source will have been destroyed.
When Soshyant accomplishes the Renovation, the luminaries will return to the original perfection of stasis in their exaltations. “The sun, moon, and stars will exist, but there will be no need for day light or turning or shinning of light, for the whole world will be light and devoid of darkness,and all creatures will be light.
Being light, they will be full of bliss. And all creatures will have one will and one *desire. Individual men will feel no envy at the joy of the totality of creatures, but will rejoice together with it”
There is the notion of the resurrection body but this doesn't seem functional, more a case of poetic metaphor.
. . .
The important thing in all of this is that nobody believes any of it, or at least not too many...
Into the darkness
you called my name.
Into my bedroom
the darkness came.
It gibbered and danced
calling out "Hark!"
Oh get real.
I'm not afraid of the dark.
Perhaps in theory everyone will have come to believe and also everyone will have come not to believe, a certain balance.
The Zoroastrian perspective though doesn't carry through into natural phenomena except in the metaphorical sense
Already in the Gathas, Ameretat is closely allied with Haurvatat, the Amesha Spenta of "Wholeness" and health. Addressing Ahura Mazda in Yasna 34.11, the prophet Zoroaster exclaims that "both Wholeness and Immortality are for sustenance" in the Kingdom of God. In the same verse, as also in Yasna 45.10 and 51.7, parallels are drawn between Ameretat and Haurvatat on the one hand and "endurance and strength" on the other.
Through the association with plants and water, Ameretat and Haurvatat are consequently identified with food and drink
The antithetical counterpart of Ameretat is the demon (daeva) Shud "hunger", while Haurvatat's counterpart is Tarshna "thirst". Ameretat and Haurvatat are the only two Amesha Spentas who are not already assigned an antithetical counterpart in the Gathas. In the eschatological framework of Yasht 1.25, Ameretat and Haurvatat represent the reward of the righteous after death
Ameretat is invoked on the seventh day of each month together with the Gaokarena (the "White Haoma"). This Younger Avestan allusion to immortality is properly developed in Bundahishn 27.2, where White Haoma is considered to be the "death-dispelling chief of plants." From this White Hom, the ambrosia of immortality will be prepared at the final renovation of the world
1- In physical terms the dead go into the Earth from which they can be physically reborn, in spiritual terms they don't go anywhere in particular because spirituality is a non-existential phenomena related to pattern which can also be related to information, thus the spirit or soul has the potential to be translated into the great data-base in the sky.
Strange stories about strange brews probably should be kept secret...
With the dye cast, the realization that Dumuzi is no longer welcome on earth, Inanna, Dumuzi’s mother and sister begin to weep for his fate. Inanna has been denied her beloved consort, even if by her own willful act. But the “very nature of earth’s life, and of the goddess herself, prevents the possibility of her having an undying, single partner.”  Geshtinanna, who is also mortal, is even more grief stricken.
Being very close to Dumuzi, Geshtianna offers to take his place in the underworld. This is not the grand gesture of a Christ on the cross, but much more personal and deeply feminine. “He gave his life for all men, a grand gesture. She offers herself, courageously accepting her own destiny, for one man she cares for, her brother.” “Her motivation is human passion -- love and grief.” 
Geshtianna, whose name means “vine of heaven”, is thought of in the myths as a “wise woman”. In service to the human dimension, she does what she can to redeem the one lost to the underworld. “She acquiesces to her own cutting down.” “She does not flee from her fate, nor does she denigrate the goddess of fate as do Gilgamesh and the patriarchy. She volunteers. And in this courageous, conscious acquiescing, she ends the pattern of scapegoating by choosing to confront the underworld herself.” 
Geshtianna “is the result of, and an embodiment of, the whole initiation process.” “She feels personally and can be lovingly related as partner of the masculine. She is also willing to serve both the light and dark aspects of her own depths and of the goddess.”  She has not yet made the descent, but there is no struggle “between her instincts to relate to her beloved, and her instinct to stand alone and for her own depths.”
Geshtianna’s offer moves Inanna as the two sides of the feminine meet -- passion and compassion, willfulness and feeling. It is the presence of her earthly sister, Geshtianna, that completes Inanna’s journey on earth, and reconnects her to Dumuzi, an other, and so to all of life.
Inanna decrees that each will spend half the year in the underworld. At Arali, a stopping place on the way to the Great Below, Inanna blesses the brother and sister with both eternal life and death. Dumuzi is thus married to the composite goddess Inanna-Ereshkigal, and as such is to experience all of the woman. Not only is he to know the love goddess, but the goddess of death as well.
In the end, Ereshkigal is praised.
In the Descent myth, “Ereshkigal is described first as enraged, due to Inanna’s invasion of her realm; secondly, as actively destructive; third, as suffering; and finally as grateful and generous.” “There is a quality of primal rage about her. She is full of fury, greed, the fear of loss, and even of self spite.” “And she sends her gatekeeper to deal with the intruder, a male to defend her.” “These images suggest that chaotic defensive furies, such as rage, greed, and even the unleashing of the animus, are inevitable aspects of the archetypal underworld. They are the ways the unconscious reacts to unwelcome visitation.”
Ninsubur, the minister of the great place, the underworld, greeted Nergal: "You are the lord who has made the bandits come forth from the mountains. As with Enlil , no part of a foreign land escapes your grasp. Hero, for Enlil you piled up Enlil's enemies in a single day. Hating Nergal, as fire, you rise up in the lands where the sun rises.