Zoroastrianism

Zoroastrianism
Atash Behram at the Fire Temple of Yazd in Iran
TypeEthnic religion
ClassificationIranian
ScriptureAvesta
TheologyDualistic[1][2]
LanguageAvestan
FounderZoroaster (traditional)
Originc. 2nd millennium BCE
Iranian Plateau
Separated fromProto-Indo-Iranian religion
Number of followers100,000–200,000
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Zoroastrianism (Persian: دین زرتشتی, romanized: Din-e Zartoshti), also known as Mazdayasna (Avestan: 𐬨𐬀𐬰𐬛𐬀𐬌𐬌𐬀𐬯𐬥𐬀, romanized: mazdaiiasna) and Behdin (Persian: بهدین), is an Iranian religion. Among the world's oldest organized faiths, it is based on the teachings of Iranian prophet Zarathustra—commonly known by his Greek name Zoroaster—as set forth in the primary religious text called the Avesta. Zoroastrians exalt an uncreated and benevolent deity of wisdom as the universe's supreme being, commonly referred to as Ahura Mazda (Avestan: 𐬀𐬵𐬎𐬭𐬋 𐬨𐬀𐬰𐬛𐬃). Opposed to Ahura Mazda is Angra Mainyu (Avestan: 𐬀𐬢𐬭𐬀⸱𐬨𐬀𐬌𐬥𐬌𐬌𐬎), who is personified as a destructive spirit and the adversary of all things good. Zoroastrianism combines a dualistic cosmology of good and evil with an eschatology that predicts the ultimate triumph of Ahura Mazda over evil.[1] Opinions vary among scholars as to whether the religion is monotheistic,[1] polytheistic,[2] henotheistic,[3] or a combination of all three.[4] Zoroastrianism shaped Iranian culture and history, while scholars differ on whether it significantly influenced ancient Western philosophy and the Abrahamic religions,[5][6] or gradually reconciled with other religions and traditions, such as Christianity and Islam.[7]

Originating from Zoroaster's reforms of the ancient Iranian religion, Zoroastrianism may have roots in the Avestan period of the second millennium BCE, but was first recorded in the mid sixth century BCE. For the following one thousand years it was the official religion of successive Iranian polities, beginning with the Achaemenid Empire, which formalized and institutionalized many of its tenets and rituals, through the Sasanian Empire, which revitalized the faith and standardized its teachings.[8] Following the Muslim conquest of Persia in the mid seventh century CE, Zoroastrianism declined amid persecution and forced conversions by the early Muslims. Many Zoroastrians fled to the Indian subcontinent as refugees and became the progenitors of today's Parsis. Once numbering millions of adherents at its height, the world's current Zoroastrian population is estimated at between 100,000–200,000, with the majority residing in India (50,000–60,000), Iran (15,000–25,000), and North America (21,000). The religion is thought to be declining due to restrictions on conversion, strict endogamy, and low birth rates.[9]

The central beliefs and practices of Zoroastrianism are contained in the Avesta, a compendium of texts assembled over several centuries. Its oldest and most central component are the Gathas, purported to be the direct teachings of Zoroaster and his account of conversations with Ahura Mazda. These writings are part of a major section of the Avesta called the Yasna, which forms the core of Zoroastrian liturgy. Zoroaster's religious philosophy divided the early Iranian gods of Proto-Indo-Iranian paganism into emanations of the natural world, known as ahuras and daevas; the former are to be revered, and the latter rejected. Zoroaster proclaimed that Ahura Mazda was the supreme creator and sustaining force of the universe, working in gētīg (the visible material realm) and mēnōg (the invisible spiritual and mental realm) through seven Amesha Spentas, which represent various aspects of the universe as well as the highest moral good. Emanating from Ahura Mazda is Spenta Mainyu (the Holy or Bountiful Spirit), the source of life and goodness,[10] which is opposed by Angra Mainyu (the Destructive or Opposing Spirit), who is born from Aka Manah (evil thought). Angra Mainyu was further developed by Middle Persian literature into Ahriman (𐭠𐭧𐭫𐭬𐭭𐭩), Mazda's direct adversary.

Zoroastrianism holds that within this cosmic dichotomy humans have the choice between Asha (truth, cosmic order), the principle of righteousness or "rightness" that is promoted and embodied by Ahura Mazda, and Druj (falsehood, deceit), the essential nature of Angra Mainyu that expresses itself as greed, wrath, and envy.[11] The central moral precepts of the religion are good thoughts (hwnata), good words (hakhta) and good deeds (hvarshta), which are recited in many prayers and ceremonies.[5][12][13] Many of the practices and beliefs of ancient Iranian religion can still be seen in Zoroastrianism, such as reverence for nature and its elements. Fire is held to be particularly sacred as a symbol of Ahura Mazda, serving as a focal point of many ceremonies and rituals. Zoroastrian places of worship are known as Fire Temples.

  1. ^ a b c Boyd, James W.; Crosby, Donald A. (1979). "Is Zoroastrianism Dualistic or Monotheistic?". Journal of the American Academy of Religion. 47 (4): 557–88. doi:10.1093/jaarel/XLVII.4.557. ISSN 0002-7189. JSTOR 1462275. In brief, the interpretation we favor is that Zoroastrianism combines cosmogonic dualism and eschatological monotheism in a manner unique to itself among the major religions of the world. This combination results in a religious outlook which cannot be categorized as either straightforward dualism or straightforward monotheism, meaning that the question in the title of this paper poses a false dichotomy. The dichotomy arises, we contend, from a failure to take seriously enough the central role played by time in Zoroastrian theology. Zoroastrianism proclaims a movement through time from dualism toward monotheism, i.e., a dualism which is being made false by the dynamics of time, and a monotheism which is being made true by those same dynamics of time. The meaning of the eschaton in Zoroastrianism is thus the triumph of monotheism, the good God Ahura Mazdä having at last won his way through to complete and final ascendancy. But in the meantime there is vital truth to dualism, the neglect of which can only lead to a distortion of the religion's essential teachings.
  2. ^ a b Skjærvø 2005, pp. 14–15: Ahura Mazdâ's companions include the six 'Life-giving Immortals' and great gods, such as Mithra, the sun god, and others [...]. The forces of evil comprise, notably, Angra Manyu, the Evil Spirit, the bad, old, gods (daêwas), and Wrath (aêshma), which probably embodies the dark night sky itself. Zoroastrianism is therefore a dualistic and polytheistic religion, but with one supreme god, who is the father of the ordered cosmos."
  3. ^ Skjærvø 2005, p. 15 with footnote 1.
  4. ^ Hintze 2014: "The religion thus seems to involve monotheistic, polytheistic and dualistic features simultaneously."
  5. ^ a b "Heard of Zoroastrianism? The ancient religion still has fervent followers". National Geographic. 6 July 2024. Retrieved 6 July 2024.
  6. ^ "Zoroastrianism". HISTORY. 5 June 2023. Retrieved 6 July 2024.
  7. ^ The Circle of Ancient Iranian Studies | IRANIAN COSMOGONY & DUALISM | By: Gherardo Gnoli.
  8. ^ "Avesta | Definition, Contents, & Facts | Britannica". www.britannica.com. Retrieved 6 July 2024.
  9. ^ Romey, Kristin (6 July 2024). "Heard of Zoroastrianism? The ancient religion still has fervent followers". Culture. National Geographic. Retrieved 6 July 2024.
  10. ^ "Spenta Mainyu | Ahura Mazda, Supreme Being, Zoroastrianism | Britannica". www.britannica.com. Retrieved 6 July 2024.
  11. ^ "Angra Mainyu | Definition & Facts | Britannica". www.britannica.com. Retrieved 6 July 2024.
  12. ^ The Moral and Ethical Teachings of the Ancient Zoroastrian Religion University of Chicago, pp. 58-59.
  13. ^ Masani, Sir Rustom. Zoroastrianism: The Religion of the Good Life. New York: Macmillan, 1968.