A Parsi Times reader wrote in asking what is Ilm-e-Khshnoom and its place in the Zoroastrian religion and Parsi tradition? The term Ilm means knowledge and Khshnoom means ‘Divine Bliss’ or ‘spiritual ecstasy.’ It is an esoteric movement initiated in India by Behramshah Naoroji Shroff, around the late nineteenth and early twentieth century.  Behramshah claimed that he had spent several years with spiritually advanced Zoroastrian mystic masters at a Baten (hidden enclave in Iran). After returning to India, he taught what his followers describe as the inner or occult meaning of the Zoroastrian scriptures and the significance of various rituals.

Esoteric Traditions

Esoteric traditions have played an important role in many religions. To followers of mysticism, the esoteric path represents the ‘inner dimension’ of religion that complements the ‘outer dimension.’ In fact, most scholars and students of comparative religion accept that almost every religious tradition follows what could be termed as mainstream or the outer path that provides religious canon or law, the form of worship and sense of community, while the esoteric or inner path seeks to direct realization of Divinity, Truth, or the Ultimate Reality.

Esoteric traditions (including Zoroastrian Ilm-e-Khsnoom) often face criticism from mainstream religious authorities who feel that mystical interpretations often depart from orthodox or original teachings of the faith. Also, claims of personal spiritual experiences can be difficult to verify. Some groups tend to become excessively secretive or imposing. Certain mystical ideas are viewed by scholars and priests as incompatible with mainstream doctrine of the faith.

Perhaps it’s best to take a balanced view that both ‘mainstream’ and ‘esoteric’ traditions can coexist and complement instead of substitute each other. While the mainstream tradition can provide common shared beliefs, practices, and moral guidance, the esoteric can deepen spiritual experience through inner transformation.

Ilm-e-Khshnoom

Ilm-e-Khshnoom (also spelled Ilm-e-Kshnoom) is a relatively modern esoteric Zoroastrian tradition that aims to preserve a hidden, mystical understanding of the teachings of Zarathushtra. It teaches that the Avesta and Gatha comprise symbolic and cosmic meanings that cannot be understood through grammar and historical analysis alone. It is believed that many Avesta words have multiple levels of meaning beyond their literal translation and traditional philology alone cannot reveal their deepest significance.

The universe is viewed as governed by subtle vibrations, spiritual energies, and Divine Laws. Rituals, prayers, and purity practices are believed to have dynamic ripple effect. Great emphasis is placed on maintaining physical, mental, and spiritual purity.

Where Ilm-e-Khshnoom departs from mainstream Zoroastrian belief is in the theory of reincarnation. Followers of Khshnoom believe that the human soul evolves over many life cycles before eventually merging with the Divine. Within the Parsi community, Khshnoom has a dedicated but relatively small following. Supporters believe it preserves an authentic mystical tradition that has survived from ancient Iran. Despite its limited following, Khshnoom has helped to renew interest in ritual, metaphysical interpretations of the Avesta and more importantly preservation of traditional religious practices.

Behramshah Naoroji Shroff

Behramshah Naoroji Shroff was a Mystic Master (his disciples respectfully address him as Ustad saheb) who helped Parsis of the twentieth century understand the esoteric side of their ancient religion. Born on 3^rd August, 1857, in a priestly family at Bombay, Behramshahji had very little formal education and could speak with great difficulty. At age eighteen, he left home and travelled northwards from Ahmedabad to Kathiawad and onward to the Punjab and finally the frontier provinces of Peshawar.

While in Peshawar he came across a caravan of strange looking but radiant men. The leader of the group was Rasheedji Saheb who established a rapport with the young Behramshahji by showing him the sudreh-kusti he had worn on his person. All others in the group were also wearing the sudreh-kusti. Behramshahji later learned that they were the Saheb-e-Dil (Masters of heart) who lived a pious and secluded life in an unknown area near Mount Damavand.

Journey To The Secret Enclave

Behramshahji joined the caravan which took him from Peshawar to Kafristan and then to Afghanistan and Khorasan in Iran. From Khorasan the caravan proceeded in the northwest direction. Finally, the caravan moved towards the Alburz mountain range whose peak is Mount Damavand. The place where these highly evolved Masters dwell is called Firdaus (paradise).

According to Khshnoom, the Masters had retreated to the mountains decades before the fall of the Sassanian Empire and the Arab invasion. According to Behramshahji, the inhabitants of Firdaus lead a simple pious life dedicated to the service of Ahura Mazda. They mainly thrive on a diet of milk, fruits and vegetables. The colony, according to Behramshahji had a population of two thousand men, women and children – all highly evolved souls.

Behramshahji shared that these Masters work for the progress of all humanity. According to Behramshahji, different religions have come into being to cater to the needs of different types of souls. He stressed the importance of every human soul seeking salvation only through his/her own religion. Behramshahji reported that among the two thousand inhabitants of Firdaus there were seventy-two Maghav whose leader was Sroashaverez Marzban.

Behramshahji lived among the Masters for more than three years and acquired a deep understanding of the ancient Zoroastrian lore. He was blessed with many spiritual gifts and the stammer with which he was born completely vanished. From an illiterate boy with a terrible stammer, Behramshahji transformed into an Ustad (Guru or teacher) who, during his lifetime fascinated scholars like K.R. Cama and Khodabux Poonegar, among others, with his deep knowledge and understanding of the religion.

Impact of Behramshahji’s work

It appears that for the first thirty years after his return from Firdaus, Behramshahji remained silent and away from public eye. Perhaps he was waiting for the right time in Nature to begin his work. He delivered his first talk at a religious congregation at Baug-e-Parsa in Surat. He spoke about the different fire energies operating in Nature and thrilled Parsis with inner joy. He devoted the last twenty years of his life to spreading the message of his Masters and reviving interest and faith in Zoroastrianism among the Parsis in India.

Those were the days when the winds of materialism were beginning to sweep over India. Modern science, Christian missionaries, and theosophists were already shaking and eroding the belief of Parsis in their religion. It was the arrival of Ustad saheb Behramshah Navroji Shroff that brought about a revival of the faith. For the first time the priests and laity understood the rationale behind various traditions, customs and tarikat (spiritual disciplines). He explained the inner and esoteric meaning of various prayers and rituals and widely promoted the Faith on traditional lines.

The well-known scholar and High Priest of Iranshah in Udwada, Late Dasturji Dr. Hormazdyar Mirza in a treatise titled ‘The Zoroastrian Religious Studies’ published in the ‘Late Ardeshir. B. Homavazir Memorial Volume’ writes, “The Ustad Saheb’s expositions revived and restored the waning faith of Zoroastrians. He kindled a torch of religious faith, which burns up to now with spiritual brilliance. He instilled religious fervour, enthusiasm, and zeal among the Zoroastrians. The religious philosophy, expounded by the Ustad Saheb is known as ‘Zarthoshti llm-e-Khshnoom the Zoroastrian Wisdom, of Bliss’.

Behramshahji passed away in Surat at seventy years, on 7^th July, 1927. To this day, his name is invoked as ‘Osta Behramshah Osta Navroji’ in all religious ceremonies. Various scholars also paid glowing tributes to this mystic master which is recorded in the “Behramshah Shroff Memorial Volume.” During his lifetime and after him the Masani brothers – Pheroze and Dinshaw, as also the Chinivala brothers – Framroze and Jehangir, continued the work of spreading Ilm-e-Khsnoom, the religious lore that brings spiritual wisdom and inner bliss.

Kabbalah

In Judaism there is Kabbalah that explores the true nature of God, the universe, and the relationship between the infinite creator and finite creation. Kabbalah teaches that the infinite, unknowable God (Ein Sof) reveals himself through ten interconnected attributes or spiritual principles known as the Sephirot. Together, these are mapped on the ‘Tree of Life,’ representing concepts like wisdom, compassion, strength, and understanding.

Kabbalists believe that beyond the literal text of the Torah, there are hidden, deeper dimensions of reality that only those who are spiritually initiated and trained can perceive. Practitioners also view earthly actions as having direct effects on the Divine Balance of the universe.

Christian Kabbalah is a Renaissance-era esoteric movement where Christian scholars adapted Jewish mystical teachings to interpret Christian theology. It emerged in fifteenth century Italy with thinkers like Giovanni Pico della Mirandola who sought to use mystical tools to prove the Divine Truth of Christ and the Holy Trinity using Jewish texts.

Christianity has many other esoteric schools of thought including Hesychasm which is a prominent Eastern Orthodox monastic tradition which follows a method of inward prayer aimed at quieting the senses to experience the uncreated light of God.

Sufism

Sufism or Tasawwuf is the mystical or spiritual dimension of Islam. Its central aim is not merely to know about God (Allah), but to know God through direct spiritual experience, love, remembrance and inner purification. Core Sufi beliefs emphasize Tawhid or experiencing God’s unity not only intellectually but spiritually or inwardly. This can be attained by eliminating ego, greed, anger, envy and attachment. Dhikr or constant remembrance of the Divine is at the core of Sufi religious practice.

In India the Chishtiyya order of Sufism gained considerable popularity and acceptance. The Ajmer Sharif Dargah in Rajasthan, India, is the sacred mausoleum of the twelfth-century Sufi saint Khwaja Moinuddin Chishti, also known as Gharib Nawaz (Benefactor of the Poor). This Sufi saint is revered for his teachings of peace and universal love. Millions of devotees of all faiths visit this major pilgrimage site annually to seek spiritual blessings.

TantraTop of Form

Tantra is an esoteric spiritual tradition rather than a separate religion which is found primarily in Hinduism and Buddhism. Like in all other esoteric traditions Tantra seeks direct spiritual realization by transforming all aspects of human experience including body, mind, energy and consciousness.

Although Tantric traditions vary widely, they share common ideas such as the Divine being present in everything and not separate from the world. Tantra also sees the physical body as a vehicle for spiritual realization and not an obstacle. For Tantra practitioners, spiritual transformation involves awakening latent spiritual energy through rituals, meditation, mantra (sacred chants), visualization, and initiation by a qualified guru or spiritual master.

One well-known Tantric concept is Kundalini, often described as dormant spiritual energy residing at the base of the spine. Through disciplined practice, this energy is said to rise through subtle energy centres (chakra), leading to expanded awareness or enlightenment.

Zen

Zen is an exoteric path but with the fundamental difference that teaches direct realization through meditation rather than through secret rituals or hidden doctrines. Zen developed in China as Chan Buddhism before spreading to Japan, Korea, and Vietnam. It traces its origins to Bodhidharma, who is traditionally regarded as bringing this style of Buddhism from India to China around the fifth or sixth century.

Zen emphasizes direct experience over intellectual speculation, meditation (zazen), mindfulness in everyday activities and spiritual awakening (satori or kensho). Zen emphasizes that awakening comes through practice and deep focused insight and not merely through studying religious texts. It focuses on the human mind and seeing one’s true nature and becoming Buddha (enlightened.)