Zoroastrian Zoroastrian TraditionTradition

Zoroastrian Zoroastrian TraditionTradition

The Zoroastrian tradition comes out of ancient Indo-Iranian (Āryan) or proto-Indo-European worship of Ahura Mazdā, (Wise Lord, or Lord of Light and Wisdom).

In Zoroastrianism, Ahura Mazdā is revealed to Zarathustra and recorded in the Avestas (the Zoroastrian sacred texts, both liturgical and non-liturgical).

In correlation with their origins, Zoroastrians share certain vedic ideas, texts and practices. For instance, they sing songs from the Rigveda, a collection of sacred hymns that is part of the scriptural canon of the Hindu tradition. The gāthās are these hymns, and they are attributed to the founder of Zoroastrianism, Zarathustra.

The Zoroastrian tradition comes out of ancient Indo-Iranian (Āryan) or proto-Indo-European worship of Ahura Mazdā, (Wise Lord, or Lord of Light and Wisdom).

In Zoroastrianism, Ahura Mazdā is revealed to Zarathustra and recorded in the Avestas (the Zoroastrian sacred texts, both liturgical and non-liturgical).

In correlation with their origins, Zoroastrians share certain vedic ideas, texts and practices. For instance, they sing songs from the Rigveda, a collection of sacred hymns that is part of the scriptural canon of the Hindu tradition. The gāthās are these hymns, and they are attributed to the founder of Zoroastrianism, Zarathustra.

Zarathustra life is hard to pinpoint on a timeline. The Zoroastrians date it more recent than linguistic and cultural evidence suggest. Zarathustra was a religious reformer of sorts. He belonged to an Āryan religion that already worshiped Ahura Mazdā, but Zarathustra centralizes that worship around Ahura Mazdā exclusively.

Zarathustra life is hard to pinpoint on a timeline. The Zoroastrians date it more recent than linguistic and cultural evidence suggest. Zarathustra was a religious reformer of sorts. He belonged to an Āryan religion that already worshiped Ahura Mazdā, but Zarathustra centralizes that worship around Ahura Mazdā exclusively.

According to Zarathustra’s sacred biography According to the gāthās, Zarathustra belonged to a clan of horse breeders. His father Pourusapa (of the spotted horse) was a priest. They were not a wealthy or powerful people. He married a woman named Hvovi (possessing good cattle) and they had 6 children. 3 daughters and 3 sons. Following his father’s footsteps, Zarathustra became a priest. It is suggested that he has an ecstatic experience of the sacred while chanting hymns. The wisdom that is transmitted from Ahura Mazdā to Zarathustra in these moments of sacred speech is recorded in the gāthās in the Avestan language. Because Zarathustra sought wisdom with the spirit of “Good Mind” he was able to receive that wisdom. Within Zarathustra’s songs which are records of his communications with Ahura Mazdā, the foundations of Zoroastrianism emerge.

According to Zarathustra’s sacred biography According to the gāthās, Zarathustra belonged to a clan of horse breeders. His father Pourusapa (of the spotted horse) was a priest. They were not a wealthy or powerful people. He married a woman named Hvovi (possessing good cattle) and they had 6 children. 3 daughters and 3 sons. Following his father’s footsteps, Zarathustra became a priest. It is suggested that he has an ecstatic experience of the sacred while chanting hymns. The wisdom that is transmitted from Ahura Mazdā to Zarathustra in these moments of sacred speech is recorded in the gāthās in the Avestan language. Because Zarathustra sought wisdom with the spirit of “Good Mind” he was able to receive that wisdom. Within Zarathustra’s songs which are records of his communications with Ahura Mazdā, the foundations of Zoroastrianism emerge.

GāthāsGāthās

The creation story, the Bundahishn, of the Zoroastrians is in keeping with the name of their God, for Mazdā, or Wisdom, thinks two worlds into existence to comprise the universe. One is the spiritual world of thought, the mēnōg and one is the physical realm, gētīg (world of bones). In this universe, Ahura Mazdā is the eternal source of light. Light is that which connects the spiritual and physical worlds. In the physical gētīg, light is fire, and in the spiritual mēnōg light is an “inner illumination.” The Wise Lord is symbolized by light, therefore Zoroastrianism makes a connection between light and wisdom, and Zoroastrian worship often focuses on light and/or fire as symbolizing that divine wisdom. Zoroastrians don’t worship fire, but they keep the fire as a reminder of the Truth and Wisdom of Ahura Mazdā.

The creation story, the Bundahishn, of the Zoroastrians is in keeping with the name of their God, for Mazdā, or Wisdom, thinks two worlds into existence to comprise the universe. One is the spiritual world of thought, the mēnōg and one is the physical realm, gētīg (world of bones). In this universe, Ahura Mazdā is the eternal source of light. Light is that which connects the spiritual and physical worlds. In the physical gētīg, light is fire, and in the spiritual mēnōg light is an “inner illumination.” The Wise Lord is symbolized by light, therefore Zoroastrianism makes a connection between light and wisdom, and Zoroastrian worship often focuses on light and/or fire as symbolizing that divine wisdom. Zoroastrians don’t worship fire, but they keep the fire as a reminder of the Truth and Wisdom of Ahura Mazdā.

BundahishnBundahishnBundahishnBundahishn

Twin Forces: When Mazdā thinks the universe, two forces emerge: Spenta Mainyu, a “Holy Entity” and Angra Mainyu, a “Hostile Entity.” Like forces of good and evil, these twins oppose each other in both the physical and spiritual worlds. Therefore, living beings in the gētīg are constantly faced with the choice between the Truth of the “Holy Entity” and the Lies of the “Hostile Entity.” But to aid humans in choosing illumination over the darkness and lies of Angra Mainyu, Spenta Mainyu has what we might deem helpers.

Twin Forces: When Mazdā thinks the universe, two forces emerge: Spenta Mainyu, a “Holy Entity” and Angra Mainyu, a “Hostile Entity.” Like forces of good and evil, these twins oppose each other in both the physical and spiritual worlds. Therefore, living beings in the gētīg are constantly faced with the choice between the Truth of the “Holy Entity” and the Lies of the “Hostile Entity.” But to aid humans in choosing illumination over the darkness and lies of Angra Mainyu, Spenta Mainyu has what we might deem helpers.

Amesha Spentas: helpers of Spenta Mainyu to aid in illumination

Daivas: assist Angra Mainyu to keep everyone in darkness

Amesha Spentas: helpers of Spenta Mainyu to aid in illumination

Daivas: assist Angra Mainyu to keep everyone in darkness

Helpers and DetractorsHelpers and DetractorsHelpers and DetractorsHelpers and Detractors

This is the savior that Zoroastrians are awaiting to save us from the degraded society in which Good Religion, religion of wisdom that promotes the truth and order of Mazda, might be restored. During the final battle between Angra Mainyu and Spenta Mainyu, Sayoshyant will lead the forces of light into battle and defeat the wicked daivas. What we might call an eschatological vision involves a transformation of the world and a resurrection of the dead that will result in the purification of all. This end which is a restoration of light and wisdom is called frashkard.

This is the savior that Zoroastrians are awaiting to save us from the degraded society in which Good Religion, religion of wisdom that promotes the truth and order of Mazda, might be restored. During the final battle between Angra Mainyu and Spenta Mainyu, Sayoshyant will lead the forces of light into battle and defeat the wicked daivas. What we might call an eschatological vision involves a transformation of the world and a resurrection of the dead that will result in the purification of all. This end which is a restoration of light and wisdom is called frashkard.

Sayoshyant (Savior)Sayoshyant (Savior)Sayoshyant (Savior)Sayoshyant (Savior)