Zoroastrianism: Origins and Beliefs Zoroastrianism Origins and Beliefs In its origins Zoroastrianism appears to have been the religious expression of the peaceful, sedentary communities of N Iran as opposed to the animistic polytheism of their enemies, the nomadic horsemen. Zoroaster consistently contrasts these two peoples as the People of Righteousness ( asha ) and the People of the Lie ( druj ). The religion was concerned with increasing the harvest and with protecting and treating kindly the domestic animals whose labors accomplished the production of food. Gradually certain practices that Zoroaster appears to have deplored, such as the use of haoma (a narcotic intoxicant) in prayer and the sacrifice of bulls in connection with the cult of the god Mithra (a lesser god in Zoroastrianism), became features of the religion. It is not surprising, however, that former customs should be thus revived, because Zoroaster appears to have incorporated in his religion the old Persian pantheon, although very much refined.

Instead of tolerating the worship of all the deities, however, he divided them into those who were beneficent and truthful and those whose malevolence and falseness made them abhorrent. Heading the good spirits was Ahura Mazdah (also Ormazd or Ormuzd) [sovereign knowledge], in primitive Zoroastrianism the only god. Six attendant deities, the Amesha Spentas, surround him. These abstract representations, formerly the personal aspects of Ahura Mazdah, are Vohu Manah [good thought], Asha Vahista [highest righteousness], Khshathra Vairya [divine kingdom], Spenta Armaiti [pious devotion], Haurvatat [salvation], and Ameretat [immortality]. In time the Amesha Spentas became archangelic in character and less abstract. Opposing the good ahuras were the evil spirits, the daevas or divs, led by Ahriman. The war between these two supernatural hosts is the subject matter of the fully developed cosmogony and eschatology of Zoroastrianism.

The entire history of the universe, past, present, and future, the religion teaches, is divided into four periods, each of 3,000 years. In the first period there was no matter; the second preceded the coming of Zoroaster; and in the third his faith is propagated. The struggle between good and evil rages during the first nine millennia, and humans help Ahura Mazdah or Ahriman according to whether their conduct is good or evil. Each person after death crosses the Chinvato Peretav [bridge of the separator], which spans hell. If he is reprobate, the bridge narrows and he tumbles to perdition, but if he is worthy of salvation he finds a wide road to the realm of light. In the fourth period of the universe a savior, Saoshyant, will appear, the dead will rise for their final reward or punishment, and good will reign eternally. Zoroastrianism should be regarded as quasi-dualistic, rather than (as sometimes described) wholly dualistic, since it predicts the ultimate triumph of Ahura Mazdah.

This god may be represented in the form of the pure natural substances that he has created, notably fire but also water and earth. The special veneration shown to fire and its use in religious ceremonies has led to the erroneous belief that the Zoroastrians were fire worshipers. The care taken to avoid contaminating these natural substances led to great elaboration of the purification ritual. Sections in this article: HISTORY OF ZOROASTRIANISM HISTORY OF ZOROASTRIANISM Enjoy the Famous Daily Thus spake Zarathustra: 6th century BC Zoroaster (the Greek name by which the Iranian prophet Zarathustra has become known) is traditionally believed to have lived and taught in the early part of the 6th century BC. His home is probably in the region to the east of the Caspian Sea. The main theme of Zoroaster's teaching is to replace the numerous ahuras or gods of the traditional Indo-Iranian religion with just one ahura, the supreme God or 'Wise Lord', Ahura Mazda.

Zoroaster's original concept of Ahura Mazda is found in what are believed to have been his own discourses, the Gathas, which form the opening section of the Avesta, the holy book of Zoroastrianism. Ahura Mazda, he says, created a pair of twin spirits as his sons. One, Spenta Mainyu, chose truth, light and life; the other, Angra Mainyu, preferred deceit, darkness and death. As the religion of Zoroastrianism develops, after its founder's death, Ahura Mazda himself (sometimes now shortened to Ormazd) tends to take over from his good son the responsibility for thwarting Angra Mainyu. Human history, according to Zoroastrian belief, reflects the struggle between these eternal opposites, Ahura Mazda and Angra Mainyu, good and evil, light and darkness, truth and deceit. Zoroaster rejects all but one of the forms of sacrifice practised by the Indo-Iranians, and keeps only sacrifice by fire. So fire becomes, in Zoroastrianism, the sacred symbol of truth.

It is not known how the religion spreads through Iran to become, eventually, the official religion of the Achaemenid dynasty. But by about 500 BC Darius I is proudly proclaiming in his inscriptions: 'By the grace of Ahura Mazda I am king; Ahura Mazda gave me the kingdom.' Wise men of the east The Magi, a priestly sect (whose name has given us 'magic'), soon become associated with Zoroastrianism - very probably making a politic adjustment from the service of an earlier Iranian religion. The power of Persia gives the Magi a special status; they are the wise men of the east. As such, five centuries later, they arrive to add weight and authority at the birth scene of another religion - Christianity. The Magi, who in the Christian story bring gifts to the infant Jesus, travel from a Persia ruled by the Parthians , in origin a dynasty of nomads. But the region has been culturally under the influence of Greece ever since the conquests of Alexander the Great. The Greeks are tolerant of other religions, and the Parthians adopt much of Zoroastrianism - even erecting fire altars in honour of Ahura Mazda .

So the religion survives, though not with the status which it enjoyed under the Achaemenids . The situation improves dramatically with the fall of the Parthian dynasty, and the rise of the Sassanians, in the 3rd century AD. The Sassanians: 3rd - 7th century AD The founder of the Sassanian dynasty, Ardashir, has strong links with the ancient Persian religion. His father is in charge of a temple to Zoroaster in the region of the ruined Persepolis before he kills the local ruler and takes his place. Ardashir inherits this petty kingdom and enlarges it - by defeating and killing local princes - until he is in a position to be crowned king of Fars in about 208. A continuous process of slow expansion, at the expense of the Parthians, brings him to Ctesiphon . He enters the Parthian capital in triumph in about 224 and is crowned 'king of kings'. The new king is proud of one particular ancestor, Sassan; his dynasty becomes known as Sassanian.

Near Persepolis , at Naqsh-e-Rustam, Ardashir commissions a great relief sculpted high in the rock face. It depicts him on horseback, with a dead Parthian beneath his horse's hooves, while he receives the royal crown from Ahura Mazda . With the restoration of the first authentically Persian dynasty since the Achaemenids , the cult of Ahura Mazda becomes again the official state religion. There is now a ritual hierarchy throughout the empire, with chief priests for each major district and a supreme priest wielding overall authority. In the Sassanian period the main features of Zoroastrian ritual become established. The most important duty of a priest is to maintain the sacred flame of Ahura Mazda. Elaborate ceremonies are carried out to ensure its purity; the priest's mouth is even covered to avoid pollution from his breath. On important holy days, such as Nauruz (the Persian new year), the fire is displayed on a rock or high place to each community. The need for purity also lies behind the Zoroastrian treatment of the dead. Corpses are exposed on mountain tops, to vultures or wild dogs, until the bones are clean and dry for burial.

Only in this way can earth, water or fire be preserved from pollution by dead human flesh. Zoroastrians and Parsees: from the 7th century For three centuries after the Muslim conquest of Persia , Zoroastrianism remains of importance in the region. But gradually the majority of Persians convert to the religion of the new ruling caste, whether for reasons of conviction or convenience. A minority of Zoroastrians seek greater liberty elsewhere. They move to India, where they establish themselves in Gujarat as the Parsees (the Persian word for 'Persians'). A few Zoroastrians remain in Iran, to be found even today in the remote desert cities of Yazd and Kerman. They have been known to Muslims until recently as gabar, probably a version of the Arabic kafir ('infidel'). URI Kids :: World Religions Zoroastrianism How did Zoroastrianism begin? Zoroastrianism began in Ancient Persia (what is now Iran) when the prophet Zarathustra or Zoroaster was inspired to teach and preach to others when his peaceful society was being torn apart by warring tribes. He saw this as a struggle between good and evil. His followers are called Parsis.

This name was given to the followers of Zarathustra when they had to flee Persia to avoid persecution by Muslim rulers in the ninth century AD. The Parsis went to India which is where most of the Zoroastrians are today (about 150,000). What do Zoroastrians believe? Zoroastrians believe in one God called Ahura Mazda. They believe Ahura Mazda created the world and everything in it. The enemy of Ahura Mazda is the evil spirit Angra Mainyu. It is believed that one day the forces of good will defeat the forces of evil and restore the world to the state of perfection it was originally. It is believed that people have to choose between good and evil. If the good deeds outweigh the bad they believe they will go to heaven by way of crossing a bridge. If the evil outweighs the good, they believe they will fall off the bridge and into hell. What symbols are of great importance to Zoroastrians? Fire is the most sacred symbol. It is at the center of Zoroastrian worship. Places of worship are called fire temples. Fire represents righteousness and truth. In Zoroastrian temples, a fire is always kept burning by priests who watch over.

Purity is also very important to Zoroastrians. White is used as a symbol for purity. Zoroastrians pray with a special white belt called a kustis. It symbolizes being bound to their religion and their community. Zoroastrians always where a white undershirt called a sudreh as a symbol and reminder of purity. When Zoroastrians die the kustis and the sudreh are placed on top of their bodies on a white sheet, another symbol of purity. Any form of decay like rust or rotting is avoided since this is the opposite of purity. For this reason Zoroastrians do not cremate or bury their dead. They do not want to pollute or add decay to the earth. Instead they place dead bodies in circular stone towers called "towers of silence". The birds of prey come and eat the decaying bodies. The History of Zoroastrianism The Origins and History of Zoroastrianism Taq-e Bostan: high-relief of Ardeshir II investiture; from left to right: Mithra, Shapur II, Ahura Mazda.

Modified by Jayaram V Zoroastrianism derives its names from its founder Zarathushtra, the Persian prophet, whom the Greeks referred as Zoroaster. Zoroastrianism also goes by the name Parsiism, a name derived after Parsis, a group of ancient Iranians or Persians, who migrated to India in the 7th century AD after the fall of Sassanid dynasty to escape persecution in the hands of Islamic invaders who occupied the country and used various means to convert the vanquished to the new faith. A small but vibrant community of Parsis continue to practice this ancient religion in India and contribute richly to its cultural, religious and ethnic diversity. The Origins Of Zoroastrianism Not much is known about the personal history of Zoroaster. There is no unanimity among historians as to the times in which he lived. According to the most faithful followers of the religion he lived some time around 6000 BC. However based on the linguistic and other evidence historians tend to place him between 12th and 6th century BC 1. Zarathushtra probably lived long before the Buddha and Mahavira.

Therefore it would be more acceptable to place him nearer 12th century BC rather than 6th, the period during which the Vedic people were establishing themselves as a religious community in the Indian subcontinent. There is also a controversy about the place of his origin. According to one popular theory, he hailed from a family of noble men who lived at Rhages or Ragha, identified to be Ravy, a suburb in Tehran. Others believe that he was probably born outside Iran in some part of Central Asia. Zoroaster To them Zarathustra introduced the concept of one supreme God above all, following a series of profound spiritual experiences he underwent, in which Ahura Mazda, the highest god of Zoroaster religion, appeared to him in person and imparted to him the highest knowledge. It is said that when he was about 30, as he was drawing water from a well, a shining angel named Vohu Manah, appeared to him in a vision and led him into the presence of Ahura Mazda.

Ahura Mazda declared himself to Zarathustra as the highest, eternal and ethical God and through a series of visions imparted to him the knowledge of Zoroaster religion and its many secrets with an instruction to spread them among his people. The teachings of Zoroaster are now preserved in the 17 hymns known as the Gathas in the Yasna part of the Zend Avesta, the Zoroastrian's sacred scripture. Zoroaster lived among people who believed in the multitude of spirits and divinities whom they worshipped. They also divided the gods into three categories, corresponding with the social order which they followed. Of them they considered Varuna and Mitra as the highest and most superior lords (asuras). Zoroaster did not entirely reject the prevailing notions about divinities, but introduced the practice of monotheism, declaring Ahuramazda as the highest and righteous creator God and dispenser of justice, aided by six or seven other divinities known as Amesha Spentas each personifying certain qualities which human beings should aspire for and cultivate in order to receive the reward of heavenly life when they leave this world.

He also did not entirely abolish the prevailing rituals and animal sacrifices, but only those that involved some decadent practices. He also retained the fire cult and haoma sacrifice. After receiving enlightenment, Zarathushtra converted some close members of his family to his teaching. But largely he was not successful in converting people to the new faith. However after several years, he was able to convert king Vishtaspa and many of his ministers and court officials. He remained in his court for some time. According to a legend he got his daughter married to Jamasp, a minister in Vishtaspa's court. We do not know clearly how his life ended. The teachings of Zoroaster began to spread among the people of Persia and adjoining provinces mainly through wandering tribes. When Cyrus became the emperor of the vast Persian empire, he made Zoroastrianism popular throughout Egypt, Greece, Persia and parts of India, mainly with the help of Magi, a priestly community that came originally from Medes. Probably the three Magi who visited Jesus at the time of his birth in Bethlehem, belonged to the same priestly community. Zoroastrianism suffered a temporary decline in Persia when Alexander conquered Persia in 331 BC.

However it was revived again in 3rd century AD, when the Sassanians overthrew the Parthenians and established their dynasty. The Sassanians made Zoroastrianism as their state religion. They recognized the religious authority of the priests as an important part of their political power and gave them special privileges to propagate the religion among the people. The state and the religion therefore became inseparable during their time, a concept that was similar in many respects to the one followed by the Romans when they accepted Christianity as the state religion. During this period the Magi made a rigid interpretation of the teachings of Zoroaster and declared any opposition to it as heresy and treason. Zoroastrianism suffered a serious blow in Persia when the Sassanid dynasty came to an end in 7th century AD, with the Muslim conquest. The invaders subjected the followers of the old religion to persecution and discrimination. As a result of their actions the religion disappeared from the country, first in the cities and then in the rural areas, leaving a few followers most. Some fled the country and went to India where they settled first in Gujarat and then in other parts of the country, especially Mumbai.

They continue to live today in India as Parsis, a vibrant community who played an important role in the economic development of India. They constitute the single largest Zoroastrian community in the world. Those who remained behind, suffered persecution in the hands of Muslim rulers for several centuries. They got a relief when Reza Sha Pahlavi overthrew the rule of the Qajar dynasty in 1925 and established his rule. There are still a handful of Zoroastrians in Iran, estimated to be about 30000, who practice the ancient religion, especially in the provinces of Yazd, Kerman, Fars, Tehran, Khuzestan and Kohgilouyeh and Boyerahmad. The Iranian state laws recognize Zoroastrians as a religious minority, along with Christians and Jews. It is however appropriate to say that it is in India that Zoroastrianism found its save haven, where its followers still practice the ancient religion without the fear of persecution or discrimination. Suggestions for Further Reading Zoroastrianism - ReligionFacts ReligionFacts Faravarhar, das Symbol der menschlichen Seele im Zoroastrismus.

OLYMPUS DIGITAL CAMERA Zoroastrianism is the ancient, pre-Islamic religion of Persia (modern-day Iran). It survives there in isolated areas but primarily exists in India, where the descendants of Zoroastrian Persian immigrants are known as Parsis, or Parsees. In India the religion is called Parsiism. Founded by the Iranian prophet and reformer Zoroaster in the 6th century BCE, Zoroastrianism contains both monotheistic and dualistic features. Although a fairly small religion today, numbering about 200,000 adherents, it shares many central concepts with the major world religions of Judaism, Christianity, and Islam. References Zoroastrianism | Patheos Library Headquarters None Zoroastrianism is the ancient Iranian, pre-Islamic religion of the followers of the Persian prophet Zoroaster (c. 6th century BCE). Zoroaster, also known as Zarathustra, had visions of a wholly good creator God, Ahura Mazda - 19th century scholars called the tradition "Mazdaism" - who is opposed by the evil being Angra Mainyu.

Much Zoroastrian theology is based on the dualism of good versus evil, as played out in the battle between Ahura Mazda and Angra Mainyu; Ahura Mazda will eventually prevail, and the cosmos will be renewed and all beings will reunite with Ahura Mazda. In Zoroastrianism there is little or no distinction between the physical and the spiritual realms, and thus there is a strong ethical component in the tradition because the personal struggle of good and evil in the human realm is believed to have cosmic ramifications. It is thus the responsibility of each believer to fight against evil on all fronts. The primary sacred text of Zoroastrianism is the Avesta ("Book of Law"), which includes hymns attributed to Zoroaster, instructions for festivals, rituals of purity, and spells against demons. Zoroastrianism was the official state religion of three successive empires in Iran from 550 BCE to 642 CE. During this period, Zoroastrianism had broad influence in what is now modern Pakistan, Afghanistan, Turkey, and Palestine.

Although Zoroastrianism nearly disappeared after the emergence of Islam in the region, there are still small Zoroastrian communities scattered throughout the Middle East and India (where they are sometimes known as "Parsis"). Rohinton Rivetna explains what it means to be a Zoroastrian in today's world Follow us on: Zoroastrianism: History, Beliefs, and Practices - Theosophical Society in America Zoroastrianism: History, Beliefs, and Practices Originally printed in the January - February 2003 issue of Quest magazine. Citation: Contractor, Dinshaw and Hutoxy. "Zoroastrianism: History, Beliefs, and Practices." Quest 91.1 (JANUARY - FEBRUARY 2003):4-9. By Dinshaw and Hutoxy Contractor Zoroastrianism, although the smallest of the major religions of the world in the number of its adherents, is historically one of the most important. Its roots are in the proto-Indo-European spirituality that also produced the religions of India. It was the first of the world’s religions to be founded by an inspired prophetic reformer.

It was influential on Mahayana Buddhism and especially on the Abrahamic religions of Judaism, Christianity, and Islam. To the latter three, Zoroastrianism bequeathed such concepts as a cosmic struggle between right and wrong, the primacy of ethical choice in human life, monotheism, a celestial hierarchy of spiritual beings (angels, archangels) that mediate between God and humanity, a judgment for each individual after death, the coming of a Messiah at the end of this creation, and an apocalypse culminating in the final triumph of Good at the end of the historical cycle. —Editor History ZOROASTER WAS THE PERSIAN PROPHET on whose teachings the ancient religion of Zoroastrianism is based.The name by which he is commonly known in the West is from the Greek form of his original name,Zarathushtra, which means “Shining Light.” Date of Zoroaster Scholars differ considerably about the date of Zoroaster’s birth. Greek sources place Zoroaster at 6000 years before the death of Plato, that is, about 6350 B.C.

Archeological remains in Turfan, China, state that Zoroaster was born “2715 years after the Great Storm,” placing his birth at 1767 B.C. The latest dates for his life come from Persian writings that place him 258 years before Alexander, that is, about 600 years B.C. Many other scholars place Zoroaster’s birth between 1500 and 1200 B.C. According to Annie Besant in her lectures on Four Great Religions, the Esoteric Tradition dates the beginning of Zoroastrian teachings far earlier than any of those dates. That Tradition is based on two kinds of records. First, the Great Brotherhood has preserved the ancient writings, stored in underground temples and libraries. There are people today and have been those in the past who have been permitted to set eyes on these ancient writings. Second, there are the imperishable records of the Akasha itself. According to these records, Zoroastrianism and Hinduism are the two oldest religions of our modern humanity.

The Iranians, in their first migration into Iran, were led by the great teacher Zoroaster, who belonged to the same mighty Brotherhood as Manu of the Indic tradition and was a high Initiate of the same Great Lodge, taught by the same primordial Teachers, called the Sons of the Fire. From this great teacher came down a line of prophets, who superintended the early development of the Iranian peoples and all of whom bore the name Zoroaster. The Zoroaster the Greeks refer to may have been the seventh Zoroaster in this line of prophets. Birthplace of Zoroaster Scholars are equally divergent about the birthplace of Zoroaster. They suggest such locations aseastern Iran, Azerbaijan (south of the Caspian Sea), Balkh (the capital of Bactria, in present dayAfghanistan), Chorasmia and Sogdia (in present-day Tajikhistan), or near the Aral Sea (in present-day Khazakhstan). Achaemenian Empire Zoroastrianism flourished during three great Persian Empires. The first was the Achaemenian Empire, founded by Cyrus the Great (ca. 585 –529 B.C.).

He established an empire that extended from Asia Minor in the west to India in the east and from Armenia in the north to Egypt in the south. Cyrus showed great respect for the nations he had conquered. He allowed them to govern themselves and to follow their own religious beliefs. When he invaded Babylon, he set the Jewish captives free to return to their country, Judea, and even provided them with resources to rebuild the Temple of Solomon, which had been razed by the Babylonians. For these deeds, Cyrus is mentioned in the Old Testament (Isaiah 45.1 -3) as a savior and as “the Anointed One.” The Achaemenians had constant conflict with the Greeks in the west of their empire. Darius, a successor of Cyrus, dispatched 600 ships and a large land force to capture Athens. The Achaemenians were on the Plain of Marathon, and their ships were to sneak towards Athens and surprise the city. When the Greeks heard of the Persians’ plan, they sent one of their runners, Phillippe, to Athens to warn the citizens there.

The distance from Marathon to Athens was 26 miles and this run has been immortalized in the Marathon races held all over the world. The Persians had to withdraw from that battle. The Achaemenian Empire came to a close with the rise of Alexander, who in 334 B.C. conquered Persia, plundered the treasury, and burned the libraries in Persepolis. Many of the priests were killed, and these priests were considered to be the living libraries of the religion, since they had committed to memory most of the sacred texts. Alexander is thought of as “the Great” by the Greeks, Egyptians, and others but is known as “the Accursed” by the Persians. Alexander died young, and the Greek-based Seleucid Empire, which succeeded him, lasted a relatively short time. Parthian Empire About 250 B.C., the Parthian tribe from northeast Iran overthrew the Greeks and established an empire that was just as extensive as the Achaemenian Empire. The Parthians were also Zoroastrians and were also tolerant of the religious beliefs of conquered lands. During the approximately five hundred years of the Parthian Empire, there were continuous battles with the Romans.

The Roman Empire extended to Scotland in the west. However, in the east, they were stopped by the Parthians. The Romans never took to Zoroastrianism but instead practiced Mithraism, in which the deities Mithra and Anahita were worshipped. The Romans established Mithraic temples throughout the western part of their empire, many of which are still standing today. During the five hundred years of the Parthian Empire, Zoroastrianism was quite unregulated, and hence differing forms of the religion developed. Sasanian Empire To counteract the resulting chaotic state of the religion, the Sasanians (who were also Zoroastrians) rose up against the Parthians and overthrew them in 225 A.D. The Sasanians wanted to unify Zoroastrianism and to establish rules about what Zoroastrianism was and what it was not. A High Priest was established, who was next to the King in authority. Zoroastrianism was made the state religion of the Empire, and conversions were actively made to counteract the proselytizing zeal of Christians.

This missionary activity shows that Zoroastrianism was really a universal religion and not an ethnic religion, limited to one people. Later History The Sasanian Empire lasted till 641 A.D., when the Arabs invaded Persia and established Islam in the land. The new regime gave the local population three choices: conversion to Islam, payment of a heavy tax imposed on nonbelievers (called the Jizya tax), or death. The Arabs mistreated the Zoroastrians in many ways and made life very difficult for those who chose not to convert. Consequently, in 936 A.D., a group of Zoroastrians from the town of Sanjan in the Khorasan Province of Iran made their way south to the port of Hormuz on the Persian Gulf, from where they set sail for India. They spent nineteen years on the island of Div before making final landfall on the western coast of Gujerat. These immigrants to India became known as the Parsis (that is, “those from the Persian province of Pars”). The Parsis prospered in Gujerat and later on began to move out to other parts of India. They particularly excelled and prospered when the British established themselves in India.

Meanwhile, the Zoroastrians left behind in Iran continued to suffer under very adverse conditions. When the prosperous Parsis in India heard of the woeful plight of their coreligionists, they dispatched emissaries to Iran, notably Maneckji Hataria in 1854. He spent many years in Iran, rebuilding educational and religious institutions and helping the Zoroastrian community there to regain its social strength. In 1882, he was successful in persuading the Islamic Qajar King to abolish the burden of the Jizya tax. Today, the Zoroastrian community in Iran is doing well and has an unusually high number of successful people. Within the past few decades, there has been an emigration of Zoroastrians from Iran and India to the Western world. These two communities, the Iranian and Indian, are now united, go to the same fire temples, intermarry, and prosper in harmony. Beliefs Cosmology In Zoroastrian cosmology, the head of the manifested universe is Ahura Mazda, the “Wise Lord.” He is the universal and pervasive source and fountain of all life.

But behind or beyond Ahura Mazda is Zarvan Akarana, Boundless Time and Boundless Space, the unmanifested absolute from which the manifested Logos, Ahura Mazda, came forth. Ahura Mazda is depicted in the Zoroastrian scriptures as a kind of trinity: “Praise to thee, Ahura Mazda, threefold before other creations.” From Ahura Mazda came a duality: the twin spirits of Spenta Mainyu (the Holy or Bountiful Spirit) and Angra Mainyu (the Destructive or Opposing Spirit). The twin spirits are popularly thought of as good and evil, but rather they are two principles that represent all the opposites of life. In her lecture on “Zoroastrianism,” Annie Besant has this to say of them: Good and evil may be said to only come into existence when man in his evolution develops the power of knowledge and of choice; the original duality is not of good and evil, but is of spirit and matter, of reality and non-reality, of light and darkness, of construction and destruction, the two poles between which the universe is woven and without which no universe can be. . . .

There are two names again that give us the clue to the secret, the “increaser” and the “destroyer,” the one from whom the life is ever pouring forth, and the other the material side which belongs to form, and which is ever breaking up in order that life may go on into higher expression. After the trinity of Ahura Mazda and the twin spirits that emanated from him is a sevenfold expression of the divine reality. These seven are called the Amesha Spentas or Holy or Bountiful Immortals, the Highest Intelligences. They are sometimes thought of as archangels and sometimes as aspects of Ahura Mazda himself. These seven mighty intelligences are also guardians of various kingdoms of nature. They are as follows: Ahura Mazda himself. Just as the One Wise Lord is part of a trinity including also the twin spirits of bountiful increase and of destructive opposition, so too is he one of the sevenfold intelligences. The One Lord is present everywhere. Vohu Manah, Good Mind. It is divine wisdom, illumination, and love—the mental capacity to comprehend the next one of the Amesha Spentas, Asha Vahishta.

Vohu Manah is associated especially with the animal kingdom. Asha Vahishta, Highest Truth. Often translated as “righteousness,” the word asha is etymologically the same as the Sanskrit term rta, and thus is the dharma or Plan by which the world exists. Asha Vahishta is the order of the cosmos, the ideal form of the universe. It is associated with the element of fire. Khshathra Vairya, Desirable Dominion, is divine strength and the power of Ahura Mazda’s kingdom. In theological terms, it represents the Kingdom of Heaven; in human terms, it represents the ideal society. Khshathra Vairya is associated with the sky and with the mineral kingdom. Human beings can realize the power of Khshathra Vairya when they are guided by Good Mind and Highest Truth. Spenta Armaiti, Holy or Bountiful Devotion, theologically is the attitude of piety and devotion; ethically, it is the attitude of benevolence. It is associated with the element of earth. Haurvatat, Wholeness, is the state of perfection, complete well-being, spiritual and physical integrity.

It is associated with the element of water. Ameretat, Immortality, is the state of immortal bliss. It is associated with the plant kingdom. These seven can be thought of either as cosmic principles or as human principles (the macrocosm-microcosm). It is through our use of a good mind (Vohu Manah), practicing love and devotion (Spenta Armaiti), and following the path of righteousness (Asha Vahishta) that we can bring about the ideal state of things (Khshathra Vairya), in which ultimately perfection (Haurvatat) and immortality (Ameretat) will prevail. Human beings are not bystanders in life. We are the prime agents through whose actions the promise of Ahura Mazda will be fulfilled. With Ahura Mazda, we are co-creators of the ideal world. Under the Amesha Spentas are other intelligences called Yazatas, sometimes compared to angels. Together with human beings, the Yazatas are the hamkars or helpers of Ahura Mazda.

Worldview Zoroastrianism views the world as having been created by Ahura Mazda and as meant to evolve to perfection according to the law or plan of Asha, the divine order of things. The law of Asha is the principle of righteousness or “rightness” by which all things are exactly what they should be. In their most basic prayer, the “Ashem Vohu,” repeated every day, Zoroastrians affirm this law of Asha: “Righteousness is the highest virtue. Happiness to him who is righteous for the sake of righteousness.” This is the central concept in the Zoroastrian religion: Asha is the ultimate Truth, the ideal of what life and existence should be. Duality exists as part of manifestation, but human beings also have freewill to choose between the dual opposites. As they have the power of choice, they have also the personal responsibility of choosing well. Spenta Mainyu, the Bountiful Spirit, promotes the realization of Asha. Angra Mainyu, the Destructive Spirit, violates Asha. We have a choice between them, between spirit and matter, between the real and the unreal. Personal salvation is attained through making the right choice.

And the salvation of the world, called “Frashokereti,” is the restoration of the world to its perfect state, one that is in complete accord with Asha. As human beings make the right choices in their lives, they are furthering the realization of Frashokereti. Life after Death What happens after death? According to the Zoroastrian tradition, after the death of the body, the soul remains in this world for three days and nights, in the care of Sraosha, one of the Yazatas or angels. During this period, prayers are said and rituals performed to assure a safe passage of the soul into the spiritual realm. On the dawn of the fourth day, the spirit is believed to have crossed over to the other world, where it arrives at the allegorical Chinvat Bridge. At the Chinvat Bridge, the soul meets a maiden who is the embodiment of all the good words, thoughts, and deeds of its preceding life. If the soul has led a righteous life (one in accord with the divine Plan), the maiden appears in a beautiful form. If not, she appears as an ugly hag.

This image, fair or foul, confronts the soul, and the soul acknowledges that the image is an embodiment of its own actions and thereby judges itself, knowing whether it is worthy to cross over the bridge to the other side or must return to earth to learn further lessons. By another account, after the soul meets its own image, it appears before a heavenly tribunal, where divine justice is administered. Good souls go to a heaven called Vahishta Ahu, the Excellent Abode. Evil souls are consigned to a hell called Achista Ahu, the Worst Existence. One account reflects a belief in reincarnation; the other does not. In the oldest Zoroastrian scriptures, heaven and hell are not places, but states of mind that result from right or wrong choices. Zoroaster spoke of the “drujo demana” or “House of Lies” and the “garo demana”or “House of Song,” to which souls are sent. Some say that the fall of the soul into the House of Lies means a return of the soul to earth, the realm of unreality or lies.

Practices Burial Zoroastrianism places great emphasis on purity and not defiling any of the elements of Ahura Mazda’screation. For that reason, traditionally, neither burial nor cremation were practiced by Zoroastrians. Instead, dead bodies were taken to a Tower of Silence and laid out under the sun, where vultures devoured them. At the present time, there is great controversy about this practice. Fire Fire is the major symbol in Zoroastrianism and has a central role in the most important religious ceremonies. It has a special significance, being the supreme symbol of God and the divine Life. In Zoroastrian scriptures, Ahura Mazda is described as “full of luster, full of glory,” and hence his luminous creations—fire, sun, stars, and light—are regarded as visible tokens of the divine and of the inner light. That inner light is the divine spark that burns within each of us. Fire is also a physical representation of the illumined mind. Zoroastrian places of worship are called Fire Temples. In them an eternal flame is kept burning with sandalwood and frankincense.

The first fire to be lit upon an altar is said to have been brought down from heaven by Zoroaster with a rod. When the Parsis fled from Iran and settled in India, fire was again brought down from heaven by lightning to create the sacred symbol of Ahura Mazda. The fire altar where that historic fire is still burning is an important pilgrimage site for the Parsis. Because the fire is such a sacred and holy symbol, the fire temples are open only to Zoroastrians. Social Practices Today, Zoroastrians do not proselytize, and consequently Zoroastrians are born to the faith. If a Parsi woman marries outside the religion, her children cannot be Zoroastrians, but if a man marries outside, his children can become Zoroastrians, although his wife cannot. No doubt these restrictions are later aberrations not befitting the lofty ideals and teachings of the religion. Scriptures The Zoroastrian scriptures are called the Avesta, and the ancient language in which they are written is called Avestan. That language is closely related to the Sanskrit of the ancient Vedic hymns.

The term Zend Avesta refers to the commentaries made by the successors of Zoroaster on his writings. Later, commentaries to the commentaries were written in the Persian language of the Sasanian Empire, which is called Pahlavi. So the Zoroastrian scriptures are in several languages and their composition spans vast periods of time. Yet they are fragmentary because of the destruction of written texts and the persecution of priest-scholars by foreign invaders. The oldest part of the Zoroastrian scriptures are the Gathas, which are the direct teachings of Zoroaster and his conversations with Ahura Mazda in a series of visions. The Gathas are part of a major section of the Avesta called the Yasna, a term literally meaning “sacrifice,” consisting of texts recited by priests during ceremonies. The Vendidad is a manual in the form of a catechism giving rules of purification and for preventing sins of both commission and omission. The Khordeh Avesta or “Little Avesta” includes invocations with beautiful descriptions of the Yazatas or angelic intelligences.

Fundamental Moral Practices The basic moral principles that guide the life of a Zoroastrian are three: Humata, “Good Thoughts,” the intention or moral resolution to abide by Asha, the right order of things. Hukhata, “Good Words,” the communication of that intention. Havarashta, “Good Deeds,” the realization in action of that intention. Living these three principles is the way we exercise our freewill by following the law of Asha. These three principles are included in many Zoroastrian prayers, and children commit themselves to abide by them at their initiation ceremony, marking their responsible entry into the faith as practicing Zoroastrians. They are the moral code by which a Zoroastrian lives. References and Further Reading Besant, Annie. “Zoroastrianism.” In Four Great Religions, 41 –70. Chicago: TheosophicalPress, 1897. And in Seven Great Religions, 41 –80. Adyar, Madras: Theosophical Publishing Company, 1978. Boyce, Mary, ed. and trans. Textual Sources for the Study of Zoroastrianism.

Chicago: University of Chicago Press, 1990. Boyce, Sir Rustom. Zoroastrianism: The Religion of the Good Life. New York: Macmillan, 1968. Rivetna, Roshan, ed. The Legacy of Zarathushtra: An Introduction to the Religion, History, andCulture of the Zarathushtis (Zoroastrians). Hinsdale, IL: Federation of Zoroastrian Associations ofNorth America (FEZANA), 5750 South Jackson Street, 2002. Tarapore wala, Irach Jehengir Sorabji. The Religion of Zarathushtra. Adyar, Madras:Theosophical Publishing House, 1926. Dinshaw and Hutoxy Contractor are Zoroastrians from India who have lived in the United States since they were married in 1958. Dinshaw has a Ph.D in civil engineering, and Hutoxy has a B.A. in Sociology and Anthropology. They have continued the practice of their ancestral faith in this country, where they have raised a family of five children.

BBC - Religion: Zoroastrianism Zoroastrianism Zoroastrianism is one of the world's oldest monotheistic religions. It was founded by the Prophet Zoroaster in ancient Iran approximately 3500 years ago. Zoroastrianism at a glance BBC © 2014 The BBC is not responsible for the content of external sites. Read more. This page is best viewed in an up-to-date web browser with style sheets (CSS) enabled. While you will be able to view the content of this page in your current browser, you will not be able to get the full visual experience. Please consider upgrading your browser software or enabling style sheets (CSS) if you are able to do so. Why did people of religions like Zoroastrian and Jews (Judaism) come to India in ancient times? - Quora Quora India Why did people of religions like Zoroastrian and Jews (Judaism) come to India in ancient times? what were their reason did they came to india for propagating their religion/culture or to do business in india or they were expelled from their land.

Updated Sep 5, 2014 Jewish groups in India: The 'black' Malabar component of the Cochin Jews, according to Shalva Weil, might have arrived in India together with Solomon's merchants. The Cochin Jews settled down in Kerala as traders. The 'white component is of European and other Jewish descent. The Spanish and Portuguese Jews and British arrived at Madras during the 17th century, mainly as Traders and Diamond Businessmen. The Bene Israel arrived in the state of Maharashtra 900 years ago. The Baghdadi Jews arrived in the city of Mumbai from Iraq, Iran, Afghanistan, and Arab countries about 250 years ago. The Bnei Menashe are Mizo and Kuki tribesmen in Manipur and Mizoram who are recent converts to Judaism. The Bene Ephraim (also called "Telugu Jews") are a small group who speak Telugu; their observance of Judaism dates to 1981. As you can see, most of them came for trade barring the converts from India. Zoroastrianism in India: The religion originated in Greater India.

Zoroaster came from an area where a common prehistoric Indo-Iranian religious system was prevalent. Zoroastrianism was notably influenced by Brahmanical traditions. The beginnings of Zoroastrianism can be dated back to about 1200 BCE - 600 BCE. After its foundation, the religion spread to all of Greater Persia, turning the region into one of the most powerful empires of that time. For a time, the Sassanid Empire included Gujarat, which was historically, and is presently, a state of India. Due to this persistent persecution by muslim rules, Zoroastrians became refugees in India. One of the conditions of their refugee status was that they would not partake in missionary activities or marry outside their community. During this period, Zoroastrian traders faced execution outside India, including in China where many were killed during the Guangzhou massacre. Today, there are no Zoroastrians in China. Zoroastrianism, influenced by brahmanical traditions, originated from greater India and had their empire till Gujarat. They became refugees in India after persistent persecution by muslim rulers and were unwelcome anywhere else.

The Zoroastrian religion Ancient Man and His First Civilizations Zoroastrianism The ancient pre-Islamic religion of Persia that survives there in isolated areas, and more prosperously in India, where the descendants of Zoroastrian Persian immigrants are known as Parsis, or Parsees. In India the religion is called Parsiism. Founded by the Persian prophet and reformer Zoroaster, the religion contains both monotheistic and dualistic features. It influenced the other major Western religions—Judaism, Christianity, and Islam. The ancients saw in Zoroastrianism the archetype of the dualistic view of the world and of man's destiny. Zoroaster was supposed to have instructed Pythagoras in Babylon and to have inspired the Chaldean doctrines of astrology and magic. It is likely that Zoroastrianism influenced the development of Judaism and the birth of Christianity. The Christians, following a Hebrew tradition, identified Zoroaster with Ezekiel, Nimrod, Seth, Balaam, and Baruch, and even through the latter, with Christ himself. On the other hand, Zoroaster, as the presumed founder of astrology and magic, could be considered the arch-heretic.

In more recent times the study of Zoroastrianism has played a decisive part in reconstructing the religion and social structure of the Persian peoples. Though Zoroastrianism was never, even in the thinking of its founder, as aggressively monotheistic as for instance, Judaism or Islam, it does represent an original attempt at unifying under the worship of one supreme god, a polytheistic religion comparable to those of other early peoples. Its other salient feature, namely dualism, was never understood in an absolute rigorous fashion. Good and Evil fight an unequal battle in which the former is assured of triumph. God's omnipotence is thus only temporarily limited. In this struggle, man must enlist because of his capacity of free choice. He does so with his soul and body, not against his body, for the opposition between good and evil is not the same as the one between spirit and matter. Contrary to the Christian or Manichaean (from Manichaeism, a dualistic religion founded by the Persian prophet Mani) attitude, fasting and celibacy are proscribed, except as part of the purification ritual.

Man's fight has a negative aspect nonetheless: he must keep himself pure; i.e., avoid defilement by the forces of death, contact with dead matter, etc. Thus Zoroastrian ethics, although in itself lofty and rational, has a ritual aspect that is all-pervading. On the whole, Zoroastrianism is optimistic and has remained so, even through the hardship and oppression of its believers. By Dr. Bahram Varza At present time there are about 200,000 Zoroastrians throughout the world. Most of the worlds Zoroastrians, who are about 100,000, are living in India and they are called Parsis. Due to the Arabs' invasion of Persia, which was cruel (_See Koran Sura 9 “Al Tauba “ Ayeh 5 and 29 and 123 ) , most Parsis left their own country, and emigrated to India in the ninth century.

Even, at present time, if Persians are asked about Zoroastrians identity, most of them will answer, those people are fire worshipers, and like Jews and other pagans and Christians, are unclean people ( See Koran Sura 9 Ayeh 28 ). In western countries also, the people are not quite familiar with Zoroastrian philosophy. When they are heard of Zarathustra, they are reminded of “Thus Spoke Zarathustra,” written by celebrated German philosopher, Nietzsche. Therefore, it can be rightly said that Zoroastrian philosophy, which was the main religious belief system of ancient Persians and, for several hundred years was the basis of the Parisian culture and their life style, now is almost forgotten. Therefore, our purpose is to fathom this aged Zoroastrian culture, in order to recognize the truth of such a rich philosophical faith, which has been the foundation of the ancient Parisian civilization, and thus try to repudiate the incorrect pre-judgments against it. Is Zoroastrian Monotheism, Philosophy or Religion in History? It is easy to answer this question.

A look at Zoroastrian philosophy shows that Zarathustra, never assumed prophet-hood. He never claimed he had associated with the Lord of cosmos whose wide galaxy extends more than 36 milliard (36 thousand million), light year, which lies beyond our imagination. Zarathustra, never ordered his followers to perform certain activities, but he recommended them to try to know the creator of the earth and heaven and adopt good manner, on the basis of their wisdom. Therefore, Zarathustra was neither a prophet, nor can we call his spiritual path a “religion,” rather he was a thoughtful benevolent who recognized his God on the basis of his wisdom and never said he had been missioned to bring any message from God to human beings. The Life of Zarathustra Due to the invasion of Arabs, Alexander of Macedonia, and the destruction of the Persian libraries, there are no reliable sources available to indicate the time Zarathustra lived, nor is there any detailed information about the place where he worked. Therefore, it can be said that in the past some researchers would believe that Zarathustra had lived about six hundred to one thousand years before the Christ.

However, today some other researchers estimate the life of Zarathustra up to four thousand years before the birth of Christ. The birth and living place of Zarathustra is not also certain, but some historians suppose that he has been living in one of the Khorasan cities, like Neishapour, Harat, or Balkh. It can be deduced from Gatha, the Divine Songs of Zarathustra, written by him that since he was persecuted by some of his contemporary theologians and religious leaders, he escaped his birthplace and appealed to one of the sovereigns of his time, called King Goshtasb. The king was impressed by Zarathustra’s teachings and followed him. Why Zarathustra Revolted against Mithra, the Belief System of his time and Promulgated his own Philisophy? Considering that Darius the Great, was affiliated with Zoroastrianism, in his petrographies it is written that Zarathustra praised Ahura Mazda (God) as the creator of heaven and earth. Herodotus, the Greek historian also testifies that the Persian religion at that time had been monotheism and they had been blaming idolatry.

This is a good reason, why Zarathustra, revolted against Mithra, which was the Persian religion before him. Because, in Mithra, the oneness of God was not known to the people, plus the fact that in Mithra, sacrificing animals and also consumption of narcotics and intoxicating beverages (called Haoma) that keeps the people from good reflection, were prevalent in Mithra and Zarathustra was against them. For such reasons Zarathustra, rose against the Mithra belief system. The Basis of Zarathusta’s Teachings Zarathusthra seems to have become convinced that all events of the world are based on cause and effects. He has, therefore, based his teachings on three principles: good reflection, good word, and good deed. He was wise enough to recognize that all the motives of human beings are based on action and reaction. Because, the receiver of every good deed in this world will react accordingly with the good behavior. Therefore, in the realm of interaction, if human beings act favorably, they receive favorable reaction and vice versa. In this regard, if a person robs another one, he should not be surprised when some day he will be robbed as well.

Zarathustra never imagined praising a God who is a bribe taker. The one, who is bribed by worship and then he rewards his worshiper with a part of paradise. The Almighty God is not a dealer, he is neither a buyer nor a seller, and does not need also to be flattered by his creatures. The almighty God of Zarathustra, is the initiator of justice, kindness, and truthfulness and guides his creatures to the same principles. That is why, Zarathustra, has based his philosophy on good reflection, good word, and good deed. In Zarathustra’s philosophy, everybody has the liberty to choose the right way, out of his/her good reflection and since human wisdom is more related to good reflection, thus the followers of Zoroastrianism should proceed to the propagation of science and education. In this manner, Zoroastrianism becomes the forerunner of knowledge and enlightenment. The Faravahar According to tradition, “Faravahar,” is the symbol of Zoroastrianism.

Briefly, it can be said that “Faravahar,” is the spirit of human beings that has existed before his/her birth and will continue to exist after his/her death. It is important to know that “Faravahar,” should not be confused or replaced by creator or Ahura Mazda. It is unfortunate, that some writers do not want to accept the fact that contrary to many religions, Zoroastrianism has never believed in anthropomorphism any feature for God. In no part of Gatha, there is also any mention of the face of God.

Zarathustra says in Yasna 31:8 “O’ Mazda, when I was looking for you with my wisdom and speculation faculties and tried to find you with the eye of my heart, I recognized that you are the starter and the end of everything, you are the source of wisdom and reflection and you are the creator of truthfulness and purity and the judge and justice for the behavior of all the human beings.” To achieve their goals, groups of writers accuse Zoroastrians of idolatry and to support their baseless allegation, they refer to a petrography of a member of Sassanids, living more than one thousand years before the advent of Zarathustra. These writers should be referred to the writings of Herodotus, the Greek historian, who has been living about five hundred years before Christ. Herodotus reports in the first book, section 131: “Persians are against making idols, construction of temples and houses for God and those who are involved in those activities, as considered ignorant persons.

In my view, contrary to Greeks, Persians, do not like idols.” Due to the fact that in Faravahars figure, both “Sepanta Minu,” the symbol of goodness and “Ankareh Minu,” the symbol of wickedness are carved, they seem to believe that Ahura Mazda and Ankareh Minu are fighting against each other. Undoubtedly, this attitude which is the basis of Zarvan philosophy is incorrect and does not justify the Zoroastrian philosophy. Unfortunately, in the course of history, sometimes we encounter some biased writers who confuse the reality of historical events. There are some writers, who are willing to ignore the impact of the Persian culture in the promotion of science, and philosophy. As an example, contrary to all the available documents, they say that Abu Ali Sina, has been an Arab scholar, or they do not admit that the Suez Canal has been constructed by Darius, the Great. Explanation of the Faravahar Symbol 1. The Faravahar’s face resembles the face of human being and therefore, indicates its connection to mankind. 2. There are two wings in two sides of the picture, which have three main feathers.

These main feathers indicate three symbols of “good reflection,” “good words,” and “good deed,” which are at the same time the motive of flight and advancement. 3. The lower part of the Faravahar consists of three parts, representing “bad reflection,” “bad words,” and “bad deed” which causes misery and misfortune for human beings. 4. There are two loops at the two sides of the Faravahar, which represent “Sepanta Minu,” and “Ankareh Minu.” The former is directed toward the face and the latter is located at the back. This also indicates that we have to proceed toward the good and turn away from bad. 5. There is a circle in the middle of the Faravahar’s trunk. This symbol indicates that our spirit is immortal, having neither a beginning, nor an end. 6. One hand of the Faravahar, points upwards, showing that we have to struggle to thrive. 7. The other hand holds a ring. Some interpreters consider that as the ring of covenant, representing loyalty and faithfulness which is the basis of Zarathustra’s philosophy.

In zoroastrianism, the Faravahar or human spirit, embodies two opposing indicators of good and bad. This will clearly show the Zarathustra’s philosophy that everybody should try to promote his/her Sepanta Minu (positive force) and suppress his/her Ankareh Minu (negative force). As a result of such a spiritual struggle toward goodness and avoiding evil, everybody will be able to thrive in all the walks of his/her life. Since, the ring of covenant, which is located in the center of the Faravahar’s trunk is the symbol of the immortality of the spirit, it can be inferred that more human beings try to promote their own Faravahar, more their spirit will be elevated in the other world after they pass away. For that reason, ancient Persians would never mourn at the death of their beloved ones, because they would believe that their spirit will be elevated to a higher level in the other world. Naturally, when we believe that at the time of death, the spirit of the dead bodies would be elevated to a higher level, we have to joy at their departure to another world, rather than being heartbroken, though their loss may be intolerable for us.

In this way, in zoroastrianism, on the basis of one’s Faravahar, everybody is responsible for his/her own deed. For this reason, Cyrus the Great and most of the other Persian ancient kings, according to historical documents, not only never forced anybody to be converted into zoroastrianism, they even respected the belief system of others. In this regard, the Human right’s Charter of Cyrus the Great at the conquest of Babel reads: “I ordered that no one is permitted to abuse anybody or to damage the cities. I ordered that no house should be damaged and no one’s property should be violated and ransacked. I ordered that everybody should keep to his/her belief system and be free to worship his/her own God. I ordered that all the people should be free in their thoughts, choosing the place of their residence and no one should violate the rights of others.” Zarathustra’s Immortality Philosophy As we know, Zoroastrianism is founded on three elements: good reflection, good words, and good deed.

Regarding truthfulness of ancient Persians, Herodotus writes in section 136 of the first book: “The Persian boys are thought three things, between five to twenty years of age: horsemanship, shooting, and truthfulness.” In section 138, Herodotus continues: “Persians do not use harsh words and to them lying is considered the worst sin. Next to lying is borrowing money. Because, when a person is debtor, sometimes he is compelled to tell lie.” A very interesting point in zoroastrianism is that “good thought” is the source of human behavior and at the same time it is subject to culture. Therefore, if any of the Zarathustra’s sayings is against the current knowledge of the people, they are allowed to ignore it. According to the historical documents and the surveys of writers, any of the Zarathustra’s principles are confirmed by contemporary ethics, while the other religions have not dealt with them. As an example: 1. Equality between men and women are frequently mentioned in Gatha and we know that in the Persian history, women such as “Pourandokht,” has been reigning in Persia.

It is interesting that in 1944, following a long discussion, the United Nations in its latest session at Ghahereh, finally came to the conclusion that the only solution of birth control is the equality of men and women. 2. Cleanliness of water, land, air, and fire is one of the chief characteristics of zoroastrianism and particularly, Herodotus has alluded to the cleanliness of running water in section 138 of his first book in the ancient Persia. 3. There is no mention of the inhumane theory and practice of slavery in zoroastrianism. 4. Another praiseworthy doctrine of Zoroastrians, which is frequently mentioned in Gatha, is denunciation of laziness. Laziness and taking advantage of the products of others toils is strongly reproached as the act of oppression. Everybody should take it upon himself/herself to relieve the oppressed people from exploitation by others. Everybody should subsist by the fruits of his/her own labor. 5. Idolatry, litholatry, and human made places of worship are reproached in zoroastrianism.

“God’s house,” cannot be made by human beings with mud and stone, it is the soul and heart of them. 6. In Zoroastrianism not only oppression toward human beings is strongly condemned; Gatha frequently reproaches cruelty against animals. Sacrifice of animals by human beings is considered the criminality of mankind against animals. Light and Fire in Zoroastrianism Considering that “light” and “fire,” are the cleanest phenomena in the earth and can never be contaminated, therefore, Zarathustra elevated and chose them as the symbol of Ahur Mazda. Unfortunately, some people out of ignorance, wickedness or guile try to regard zoroastrianism as a fire-worshipping religion, thus damaging its monotheistic characteristic. Interestingly, the very same malevolent people who try to accuse Zoroastrianism of fire worshipping; they confirm the worthiness of light and fire and light up candles in the house of their God. Miracle Miracle or false manipulations is one of the basic foundations of various religions. The founders and traders of such religions try to impel the people to their creed by deceiving them through miracle, and intoxicate them to false pretensions.

It is amazing that even educated people, who are erudite in various fields of science, easily negate their own knowledge versus imposture of such people and fall prey to their charlatanry. These peoples are so brain washed by religious traders that although they have tremendous achievements in various fields of science, they are enchanted by religious superstitions and follow baseless ideas. Regarding the phenomenon of miracle in Zoroastrianism, it should be mentioned that Arab invaders put unbearable pressure on Zoroastrians to admit that Zarathustra has also performed miracle to label him a prophet and thereby undermine Zoroastrianism. The contents of Gatha, the only book remained from Zarathustra’s teachings indicate that he never assumed prophet-hood, moreover, his philosophical principles were so wise and strong that he did not need to claim the existence of miracles to manipulate his followers. The men of sagacity and knowledge, who are familiar with historical writings and the contents of Gatha, know that miracle does not have any place in Zoroastrianism. Why Zarathustra’s Philosophy was gradually Forgotten? The answer to this question is quite clear. Zarathustra was against bartering for gaining power through the name of God.

He was also against the inhumane sacrificing of animals, which was a lucrative source of income for religious leaders. Moreover, since Zarathustra’s philosophy frequently indicates that three principles of good reflection, good words, and good deed; lead to human exaltation, therefore, there remains no need for religious leaders to assume the role of mediating between God and people like other religions. The meditation between God and people is a lucrative job for clergies and will cause them to extort from the people, the fruits of their toils by promising them heaven and scare them of hell. According to Herodotus, Zarathustra even deprived the clergies from temples and God houses that which they had not made with their own hands. As these artful clergies were deprived of their weapon to trick the people, thus they developed animosity toward Zarathustra’s philosophy. After Zarathustra passed away, the clergies of that period tried to incorporate the doctrines of previous beliefs in zoroastrianism, to pave the way for their own personal profit.

In this manner, after the death of Zarathustra, the religions of Mithra and Anahita became so popular in Persia that the King Xerxes was worshiping Mithra and Anahita next to Ahur Mazda. Contrary to the magnanimous behavior of Darius and Cyrus, the Great, when Xerxes prevailed over Greece, due to the recommendations of clergies, he ordered his soldiers to set fire to palaces and temples of Athens. This improper behavior of Xerxes, compelled Alexander of Macedonia to follow suit and order his army to set fire to the Perspolis ( Jamshid’s throne ) and libraries after the defeat of the Achamenedae. Alexander wrongly believed that his action could destroy the exalted Persian culture. On the other hand, since Alexander would like to introduce Persian science and philosophy in Greece, he ordered a considerable number of books to be translated in Greek, before their destruction by fire.

After the invasion of Persia and the defeat of the Sassanid, Arab leaders accomplished even a more ignominious behavior, in the sense that they set fire to every written document that they could reach and also they banned Persians from speaking in Farsi, because they wanted to eradicate Persian culture and make them subordinate to Arab language and finally to Arab culture, exactly what they did to Egyptians and Syrians. Fortunately, before Persian language could fade away, Ferdosi, the great Persian poet of all times, caused its survival by his extraordinary literary work of Shahnameh. To prevail over every aspect of the Persian life, Arab leaders also imposed Islam forcefully over Persians and in this regard, committed genocide to Zoroastrians. To justify themselves, they accused them of being fire worshippers. Unfortunately, even after the Arab regime was thrown out in Persia, still prosecution of Zoroastrians continued by fundamental Muslims. This persecution continued up until Reza Shah Pahlavie, came to power and ended such a cruelty to Zoroastrians and also other religious minorities.

As a result of the hardships Zoroastrians went through, the Zarathustra’s philosophy was transferred heart to heart and this caused many undue alterations that were not at all in line with true Zoroastrianism. This wicked manipulation was performed by some corrupt religious traders, who wanted to take advantage of religious activities for their own profits and by incorporating a lot of Mithra, Anahita, and Zarvan ideas in Zoroastrianism, they inflicted a great damage to Zoroastrianism. Recent philological studies show that many of the contents of Avesta are not genuine and have been added to it in later periods. Obviously, the men of knowledge and those who are familiar with Gatha and the true philosophy of zoroastrianism, know that many of such baseless principles such as Vandidad, do not belong to Zoroastrianism and they have been added to it inimically to undermine it.

If philologists and researchers on Zoroastrianism continue their studies on Gatha (Zarathustra’s Hymns), and also petroglyphs of Darius and Cyrus, the Great that are remained intact, the translucence philanthropic philosophy of Zoroastrianism can be rediscovered. Why Zoroastrianism will Recover its previous Exaltation? Everybody knows that the development of knowledge, education, and science are directly related to the maturity and integrity of human beings. More knowledgeable and educated the people, less they become prey to the deceitfulness of religious businessmen and on the basis of their rationale they even put them to shame. Omar Khayyam, the noted poet, philosopher, and mathematician says: Oh, Thou, Who didst with Pitfall and with Gin Best the Road I was to wander in, Thou wilt not with predestination round Enmesh me, and impute my fall to Sin? Said one –“Folks of a surly Master tell, And daub his Visage with the Smoke of Hell; They talk of some sharp Trial of us – Pish!

He’s a Good Fellow, and ‘twill all be well.” These poems will respond par excellence to the baseless rhetoric of religious impostors. At this point, one may ask: “Why clergies of different religions consider themselves, the only broker of heaven and assert that the clergymen of the other religions are ignorant and fraudulent, their followers are aberrant and will finally will be punished by hell. Yet, we may here ask ourselves why would the creator of such a vast cosmos, which is beyond human speculation, ever need representatives on earth to guide several thousand or several millions of people. Undoubtedly, if we really try to take advantage of the endowments of our intellectual faculties to liberate ourselves from the slavery of religious brokers, we can terminate the bloodshed, which is caused by so much religious squabbles among the human beings. As the great Persian philosopher and poet says: For two-and-seventy jangling creeds he hears, And love-voiced Fable calls him ceaselessly, To dope their followers, clergies of different religions have always tried to take advantage of human potentials in order to mislead them.

They have, for example, tried to use endorphins (a neurotransmitter, such as morphine), which is secreted from the brain and intoxicates people, indoctrination, brain washing or the effect of placebo (an non-medicinal neutral substance given to a patient, who thinks that it is medicine, merely to change his feelings), to mislead the people and control their mind and their behavior. Obviously, various religions that do not permit their followers to speculate about the nature and properties of their principles undertake the most wickedness and metamorphose the human beings to thoughtless and unwise animals. As science and culture develop and as human enlightenment increases, Zoroastrian principles of (good reflection, good word, and good behavior) will be shared again, and Zoroastrianism will thus recover its splendor. Having achieved such a summum bonum, it does not matter how human beings label themselves.

Question: In what ancient country did Zoroastrianism originate?
Answer: Persia