Zoroastrianism The Ancient Religion of Persia Early Iranian Religious Beliefs: Eastern Iranian tribal, pastoral people in the second millennium BCE adhered to polytheistic Aryan folk religion, which combined the worship of gods of nature with a belief in a ruling cosmic moral law or order. Zarathushtra (Zoroaster) Prophetic reformer and founder of the Zoroastrian religion. Lived between 1200 and 600 BCE in Bactria, a territory in eastern Iran or northern Afghanistan. Avesta refers to Bactria as the home of Zoroastrianism (the birth place of Zoroaster), but this might refer to either a region in modern Afghanistan or northeastern Iran. Since the seventh century, most Persians and Kurds converted to Islam. The newly discovered Hittite inscriptions have now thrown a welcome ray of light on the primitive Iranian creed (Ed. Meyer, Sitzungsberichie der Preuss. Akadeinie, 1908). In these inscriptions Mitra, Varuna, Indra and N~satya are mentioned as deities of the Iranian kings of Mitaiii at the beginning of the I4th century—all of them names with which we are familiar from the Indian pantheon. The Aryan folkreligion was polytheistic. Worship was paid to popular divinities, such as the war-god and dragon-slayer Indra, to natural forces and elements such as fire, but the Aryans also believed in the ruling of moral powers and of an eternal law in nature (v. Ed. Meyer in the article Persia: History, § Ancient). On solemn occasions the inspiring drink soma (haoma) ministered to the enjoyment of the devout. Numerous coincidences with the Indian religion survive in Zoroastrianism, side by side with astonishing diversities. Zoroaster began preaching a religion of the one true God (ahura mazda) after receiving a divine vision from God.

Achaemenid Empire 559-330, Alexander the Great 330 (Hellenization Period), Parthian Period (225 BCE-225 CE), Sassian Period 225 CE to 651 CE.

Achaemenid Empire (559-330 BCE): Zoroastrianism widespread in the Persian Empire. The conquests of Alexander the Great (330 BCE) and his successors (323-225 BCE). Hellenization of Iran. Sassanian Period (ca. 225 CE – 651 CE): Zoroastrianism the dominant religion of Persia, until the Muslim conquests of the 7th century CE. Parthian Period (ca. 225 BCE – ca. 225 CE): Zoroastrianism co-existed with other religious traditions.

Zoroastrianism Through the Centuries Uighurs=> China, mongolia, kazikstan

Zoroastrians today number between 140,000 and 200,000. Zoroastrians today are found mainly in parts of Iran (Gabars) and India (Parsees). Zoroastrians today number between 140,000 and 200,000. 900 Million Hindus 2 Billion Christians 1.3 Billion Muslims 376 Million Buddhists 14 Million Jews

Why so few Zoroastrians? Belief in non-conversion to Zoroastrianism. Prohibition against intermarriage Children of all intermarriages are non-Zoroastrians.

Importance of Zoroastrianism 2000 BCE 1500 BCE Common Era Begins 1000 BCE 500 BCE 600 CE Hebrew Scriptures Vedas Upanishads Bhagavad Gita New Testament Koran Abraham Moses Buddha Jesus Mohammad Hinduism Buddhism 539 BCE liberation of the Jews, return to Palestine. Islam Christianity Early Judaism Second Temple Judaism Talmudic Judaism Zoroastrianism

Basic Zoroastrian Beliefs

Sacred Scriptures The Avesta (composed between the 3rd and 7th century CE). The Avesta includes the Yasna and the Yashts. The earliest portions of the Avesta (the Gathas of the Yasnas) contain content that likely predates the composition of the Avesta. Most of the original Avestan manuscripts were destroyed during the invasions of the Arabs (7th century), Turks (11th century), and Mongals (12th century). Other literature in the form of commentaries on the Avesta (the Zand) date from the 9th century CE. The Gathas, largely in the form of hymns and rituals, probably originated from Zoroaster himself.

Fravarane mazdayasno zarathushtrish vidaevo ahura-tkaesho. Monotheism The existence of a single personal God (Ahura Mazda, wise lord) who alone is worthy of worship. Ahura Mazda is the uncreated creator of the universe, the God of all gods. Pa nam i yazda Fravarane mazdayasno zarathushtrish vidaevo ahura-tkaesho. Similar dualism found in the Vedas. In the Videvdat, Ahura Mazda and the destructive one oppose each other by each creating their respective good and evil things. Deeper dualism. Pazand (poems) Pahlavi language Avestan language In the name of God I profess myself a Mazda-worshipper and a Zoroastrian, opposing the Daevas and accepting the Ahuric doctrine.

Cosmic Dualism There is a cosmic struggle between Good and Evil, between the truth (asha) and the lie (druj), an on-going war between the evil spirit Angra Mainyu and the good spirit Spenta Mainyu. Both are sons of Ahura Mazda. Pahlavi language

History Age of Creation Period of Good and Evil Day of Final Judgment At present we live in the period of good and evil. In the cosmos and on earth, there is a perpetual conflict between good and evil. Ahura Mazda will defeat the forces of evil on the day of judgment. Just before the coming day of final judgment there will arise a savior (saoshyant) who will convert many to Zoroastrianism.

Each person experiences a conflict between good and evil. Salvation Each person experiences a conflict between good and evil. Since each freely chooses between good and evil, each person is accountable for his or her life. One’s deeds (good or evil) are ultimately judged by Ahura Mazda after death. After death, while the body decays, one’s soul (urvan) either enters a heavenly paradise or a place of punishment.

The unrighteous suffer punishment in hell until the day of final judgment, at which time they are reunited to their bodies to live eternally at peace with God. Hell is not eternal. It is a temporary place in which unrighteous souls experience moral purification. The souls that immediately entered heaven at death are also reunited with their resurrected bodies. The entire human race enjoys eternal happiness in a universe that has been restored to pure goodness.

Zoroastrian Practices

Worship of Ahura Mazda takes place in a fire-temple, a place of worship where a fire burns continuously – a symbol of Ahura Mazda.

Five daily prayers and water cleansings are important Zoroastrian rituals. Interior of Zoroastrian temple (right). Dates from the Achaemenid Period. 6th century BCE to 4th century BCE

Tower of Silence The dead are neither buried nor cremated. They are placed in stone, open-air structures, where the bodies are left exposed to sunlight and vultures.

Three Rows of Feathers Upper Wings Three Rows of Feathers Lower Wings Zoroastrian Symbolism Fravashi = guardian spirit that direct the truthful and faithful. Fravashi or Fravahar “Good thoughts, Good words, Good Deeds” Three Rows of Feathers Upper Wings Three Rows of Feathers Lower Wings

Zoroastrian View of the Afterlife A Closer Examination

Personal Eschatology: The Fate of the Person Immediately after Death Humans are transformed into an immortal soul (urvan) at the time of death and receive reward or punishment for their deeds. Urvan is not an individual’s personality, but an aspect of the former individual personality, the moral core of personality. After lingering around the corpse for three days, the urvan passes over into the next life, where the good person is greeted by a lovely young woman (Daena) and the bad person is greeted by the demon (Vizaresha).

30. 'Then comes the beautiful, well-shapen, strong and well-formed maid52, with the dogs at her sides53, one who can distinguish54, who has many children55, happy, and of high understanding. 'She makes the soul of the righteous one go up above the Hara-berezaiti56; above the Chinwad bridge she places it in the presence of the heavenly gods themselves.” (Vendidad 30)

Daena and Vizaresha are personifications of the moral qualities of the person. (cf. Chonyid Bardo in Buddhism) The Judgment. . . . Each person undergoes individual judgment at the Chinvat Bridge, a bridge that stretches over hell and connects earth and heaven. As each person’s deeds are read, their crossing is made easy or difficult. The bridge widens or becomes thin as a knife blade. The wicked fall into hell. The righteous are guided to paradise by Daena or Zoroaster.

(55) The body is mortal but the soul is immortal (55) The body is mortal but the soul is immortal. Do good works, for the soul is (real), not the body, the next world is (real), not this world. (56) Do not abandon the care of the soul and forget it for the body's sake. (57) Out of respect for persons (and out of forgetfulness) that all the goods of this world must perish, do not lust after anything that will bring punishment on your body and retribution on your soul. Desire rather those things whose fruit is an everlasting joy.” Zoroastrian Catechism

General Eschatology: The Collective Judgment of the Human Race There is a universal physical resurrection of all humanity at the end of time (general eschatology) when Ahura Mazda defeats all the forces of evil. He then judges the entire human race. “The dead will rise in their lifeless bodies.” (Yasna 54) As part of the universal judgment, everyone must pass through a pouring molten metal. This will be a pleasant experience for the righteous (like taking a warm shower), but a painful experience for the wicked (like being burned alive).

The suffering of the wicked in the hell of molten metal lasts only three days. Ultimately, this universal cleansing permits all people to achieve salvation. Zoroastrianism holds to universalism, the view that everyone is eventually redeemed. Hell for the wicked is thus only a purgatorial realm. On the final day of judgment, the world is not destroyed. It is restored and all humans inherit the earth and live forever in prosperity.