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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.
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
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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.
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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 Faravahar
Briefly, it
can be said
that
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“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.
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.
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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.”
“The Persian boys are thought three things, between five to twenty years of age:
horsemanship, shooting, and truthfulness.”
“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.
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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.
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
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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.
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.
businessmen and on the basis of their rationale they even put them to shame. Omar
Khayyam, the noted poet, philosopher, and mathematician says:
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.
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.
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