Overview
Zoroastrianism combines elements of monotheism and dualism. Many modern scholars
believe that Zoroastrianism had a large influence on Judaism, Mithraism, Manichaeism, Christianity. There is evidence that Cyrus the Great, himself a Zoroastrian, helped foster Judaism and other monotheistic religions as a way of spreading his ideas.

The holy book of Zoroastrianism is the Avesta. Of the Avesta, only the Gathas (the hymns) are attributed to Zarathushtra (Zoroaster) himself.

Central to Zoroastrianism is the world's constant struggle between Good and Evil. In the beginning of creation, the Supreme God ("Ahura Mazda") (meaning wise God and characterized by endless light, omniscience, and goodness) opposed Angra Mainyu (or Ahriman) an evil spirit of darkness, violence and death. This cosmic dualism between good and evil stands in marked contrast to the Abrahamic faiths of Judaism, Christianity and Islam in which Satan is in no way the equal of God and is a creation of God.

Mardanfarrokh, a Zoroastrian theologian in the 9th century AD, posited, "If God is perfect in goodness and wisdom, then ignorance and evil cannot come from Him. If they could come from Him, He would not be perfect; and if He were not perfect, He should not be praised as God and perfectly good..." (117-123 from For students and novices Complete Pazand and Sanskrit texts published by H.J. Jamasp-Asana and E.W. West; pioneer English translation by E.W. West, SBE. XXIV; transcribed Pazand text with French translation by P.J. de Menasce. From Textual sources for the Study of Zoroastrianism by Mary Boyce. University of Chicago Press, Chicago 1984.)

The resulting cosmic conflict involves the entire universe, including humanity, which is required to choose one of the two paths to follow. Evil, and the Spirit of Evil, will be completely destroyed at the end of time. Dualism will come to an end and Goodness will be all in all. Men are free to choose the path of either spirit. The path of good or righteousness ("Asha") will lead to happiness ("Ushta"), whereas the path of evil will lead to unhappiness, enmity, and war. Therefore, it's strongly encouraged that one chooses Asha. This philosophy is symbolized in one of the religion's main mottos: "Good Thoughts, Good Words, Good Deeds."

With the duality of good and evil comes the concepts of Heaven, Hell and the Final Day. After death, a person's soul crosses a bridge ("Chinvato Peretu") on which its good deeds are weighed against its bad deeds. The soul reaches heaven or falls to hell based on the outcome. When evil is finally defeated on the Final Day, the world will be purified by a bath of molten metal and the souls of sinners will be released from hell.


History
Ancient depiction of Ahura Mazda, seen here offering the Ring of Power. The relief is located at Bisotun Mountain, above the inscription of Darius I.Zoroastrianism was the favored religion of the two great dynasties of ancient Persia, the Achaemenids and Sassanids. However, because we have virtually no contemporary Persian written sources from these periods, it is difficult to describe the nature of ancient Zoroastrianism in much detail.

Herodotus's description of Persian religion includes some recognizably Zoroastrian features, including exposure of the dead. The Achaemenid kings acknowledge their devotion to Ahura Mazda in inscriptions; however, they also participated in local religious rituals in Babylon and Egypt, and helped the Jews to return to their homeland and rebuild the Temple of Solomon, so apparently no attempt was made to enforce religious orthodoxy on their subjects. According to later traditions, many of the Zoroastrian sacred texts were lost when Alexander the Great destroyed Persepolis and overthrew the Achaemenids in the 320s BC. The status of Zoroastrianism under the Seleucids and Parthians is unclear; however, it is widely believed that the Three Wise Men said to have come from the Parthian empire bearing gifts for Jesus of Nazareth were Zoroastrian Magi.

When the Sassanid dynasty came into power in Iran in 228 AD, they aggressively promoted their Zoroastrian religion. Many Persian Christian sources during this period claim that the Sassanid kings persecuted Christians within Persia. Christianity never seems to have been banned outright during this period. Many historians believe that the Sassanids were primarily opposed to the Catholic (Orthodox) Christian church because of its ties to the Roman Empire, and thus during this time the Nestorian Christian church was tolerated and even sometimes favored by the Sassanids. During periods when the Sassanids captured provinces held by the Romans, they often built fire temples there. Also during the Sassanid era, the belief that Ahura Mazda and Angra Mainyu were the two sons of the time-god Zurvan became popular.

A form of Zoroastrianism was apparently also the chief religion of pre-Christian Armenia, or at least was prominent there. During periods of Sassanid suzernity over Armenia, the Persians made attempts to promote the religion there as well.

By the 6th century, Zoroastrianism had spread to northern China via the Silk Road, gaining official status in a number of Chinese states. Zoroastrian temples still remained in Kaifeng and Zhenjiang as late as the 1130s, but by the 13th century the religion had faded from prominence in China.

In the 7th century, the Sassanid dynasty was conquered by Muslim Arabs. Zoroastrianism, which was once dominant in a region stretching from Anatolia to Persian Gulf and Central Asia, did not have a powerful foreign champion as Christianity did in the Byzantine Empire, and so steadily lost influence and adherents in Iran under Muslim rule.

In the 8th century, a large number of Iranian Zoroastrians fled to India in large numbers, where they were given refuge by Jadav Rana, a Hindu king of Sanjan (the modern-day province of Gujarat) on condition that they abstain from missionary activities and marry only in their community. Although these strictures are centuries old, Parsis of the 21st century still do not accept converts and are endogamous (though see below for further discussion). The Parsis of India speak a dialect of Gujarati.

Zoroastrians in Iran are still persecuted by that nation's theocratic rulers. Even today, however, one can find Zoroastrian communities living and practicing their faith there.

The earliest English references (http://www.adherents.com/lit/sf_zor.html) to Zoroaster and the Zoroastrian religion occur in the writings of the encyclopaedist Sir Thomas Browne.


Principles of modern-day Zoroastrianism
Some major Zoroastrian concepts:
Equality of sex. Men and women are equal in all manners within society.
Cleanliness of the environment. Nature is central to the practice of Zoroastrianism and many important Zoroastrian annual festivals are in celebration of nature: new year on the first day of spring, the water festival in summer, the autumn festival at the end of the season, and the mid-winter fire festival.
Hard work and charity. Laziness and sloth are frowned on. Charity is regarded as a good deed, where Zoroastrians part with a little of what would otherwise be their own.
Condemnation of oppression toward human beings, cruelty against animals and sacrifice of animals. Equality of all humans regardless of race or religion and respect of everything on Earth and in the world is central to the religion.
The symbol of fire. The energy of the creator is represented in Zoroastrianism by fire and the sun which are both enduring, radiant, pure and life sustaining. Zoroastrians usually pray in front of some form of fire (or any source of light). It's important to note that fire is not worshipped by Zoroastrians, but is used simply as symbology and a point of focus, much like the wooden cross in Christianity.
Other concepts:

Inter-religious marriages and recruiting. Zoroastrians do not proselytize. It is thought that the only way to become a Zoroastrian is to be born within a Zoroastrian family. However this tradition is also debated quite often. Like in many other faiths, Zoroastrians are strongly encouraged to marry others of the same faith. However, in India, as a result of historical needs not to proselytize, there have emerged "rules" that say that women (and their children) who marry followers of other religions are no longer considered Zoroastrians (although men and their children are). In Iran, because of still-existing discrimination, inter-faith marriage is officially not encouraged by the government. With the globalization of modern society and the dwindling number of Zoroastrians, these rules are being enforced increasingly less often, especially in the diaspora.
Death and burial. Religious rituals related to death are all concerned with the person's soul and not the body. Upon death, a person's soul leaves the body after three days and the body becomes just an empty shell. Traditionally, Zoroastrians disposed of their dead by leaving them atop open-topped enclosures, called Towers of Silence. Vultures and the weather would clean the flesh of the bones, which were then placed into an ossuary at the center of the Tower. While this practice is continued in India by some Parsis, it had ended by the beginning of the twentieth century in Iran. Now, many Zoroastrians dispose of their dead through burial or cremation.

Adherents
Small but thriving Zoroastrian communities are found in India, Pakistan and Iran, and throughout a worldwide diaspora. Zoroastrian communities in the diaspora comprise two main groups of people: those of South Asian Zoroastrian background, who are known as Parsis (or Parsees), and those of Iranian background.

Zoroastrians in Iran have, like other religious minorities, survived centuries of persecution. Communities exist in Tehran, as well as in Yazd and Kerman, where many still speak an Iranian language distinct from Persian. They call their language Dari (not to be confused with the Dari of Afghanistan). Their language is also called Gabri or Behdinan. Sometimes their language is named for the cities in which it is spoken, Yazdi or Kermani.

Parsis in South Asia have, by contrast, enjoyed relative tolerance. While the communities there are socioeconomically diverse, Parsis have gained a reputation for their education and widespread influence in all aspects of (especially Indian) society.

In addition, there is a growing interest among Kurdish people of various national backgrounds, as well as peoples in various Central Asian countries such as Tajikistan and Kazakhstan, in their ancient Zoroastrian heritage; many people in these countries now consider themselves Zoroastrian. In fact, UNESCO (at the instigation of the government of Tajikistan) declared 2003 a year to celebrate the "3000th Anniversary of Zoroastrian Culture," with special events throughout the world.

Small but fast growing Zoroastrian communities exist in major urban areas in the United States, Canada, England, Australia, and other countries.

The worldwide population figures for Zoroastrians have been estimated at anywhere between 180,000 and 250,000. NOTE: diaspora or worldwide population figures include both Parsis and Iranians; there is no way to estimate numbers of Parsis alone except when referring only to India. India's 2001 Census found 69,601 Parsi Zoroastrians. North America is thought to be home to 18,000-25,000 Zoroastrians of both Parsi and Iranian background. Iran's figures of Zoroastrians have ranged widely.

Please note.

Iranian Zoroastrians do accept converts. It is only among the Parsees in India that the belief that one cannot convert is dominant. As well there are communities of 'Gathas-Only' Zoroastrians which do accept converts.

Herewith an recent article penned by myself.

Zoroastrianism: A Beginners Guide.


What is Zoroastrianism?


Simply put, Zoroastrianism is the name given to the religion and beliefs based on the teachings which are attributed to the Persian religious leader Zararthushtra ( in Greek Zoroaster, in later Persian Zartosht). Mazdayasna (worship of Ahura Mazda) is the name of the religion that recognizes the divine authority of Ahura Mazda, the creator who Zarathushtra discovered by studying nature and who was proclaimed by Zoroaster to be the one uncreated Creator of all (God).


"Mazdaism" is a transliteration of Mazdayasna, which means " Worshipper of Mazda." Most followers of Ahura Mazda call themselves Zoroastrians or Behdini (followers of the Good Religion.)


Who was Zoroaster?


Zoroaster is generally accepted as an historical figure, but dating just when Zoroaster lived is fraught with difficulty. The most widely accepted calculations place him near to 1200 BCE thus making him a candidate for the 'founder of the earliest religion based on revealed scripture' while there are other estimates that date his life anywhere between the 18th and the 6th centuries BCE.


But it is when the language of the Gathas themselves are considered that scholars have been able to build perhaps the best picture of just when Zoroaster lived.

The Gathas and the chapter known as Yasna Haptanghaiti are all written in Old Avestan and the language used in these passages is much older than the language used in other parts of the Zoroastrian writings which are called the Avesta and which are written in what is called Young Avestan.

Old Avestan and Vedic Sanskrit are both descendants of the Proto-Indo-Iranian language and the Gathic Old Avestan is still quite close in structure to the Sanskrit of the Rig-Veda in language usage. However the Sanskrit of the Rig-Veda is somewhat more conservative in outlook and structure than the Avestan of the Gathas and so, based on the changes in the languages, scholars date the Gathas to around 1000 BCE, give or take a couple of centuries.

** But note also that the issue lies with how old is the Rig Veda, which no one seems to know with anything approximating certainty. There are also those who think the Gathas are older than the Rig Veda, Dastur Dhalla, and some other linguists see the Gaathic language as more complex and archaic.

Most of what we know about Zoroaster comes to us from a variety of sources, the Avesta, the Gathas, Greek historical works, archaeological evidence and oral history. Zoroaster was born on the cusp as societies shifted from being mainly nomadic to a more settled agrarian lifestyle. He lived in an area of the Middle East then known as Chorasmia ( An area roughly occupying present day Northern Afghanistan, Turkmenistan, Tajikistan)

He was married, he had three daughters and three sons and it was at 30 that he received enlightenment. He preached for many years before his wife and children converted with the first convert being a cousin.

These statements are all based on legends that have been woven in traditions. They probably contain some truths and facts, but there is no way of ascertaining them and thus cannot be taken as historical.

The later Avestan writings make Zoroaster a kind of 'superman', wrestling with demons and being tempted by Ahriman. The Gathas, however, show him an ordinary mortal, perplexed by his call, utterly certain of Ahura Mazda and bewildered by his lack of success. Eventually he converted King Vistaspa who reigned in eastern Iran and with the king's conversion, Zoroastrianism became a force in the region and there, as well in India among the Parsees, it still survives.

Who is Ahura Mazda?

For Zoroastrians, God called Ahura Mazda , is the beginning and the end,the creator of everything visible and invisible. Although it is recognized that the concept of "God", like many others, is slightly different in Zarathushtrian thought. Zarathushtra might best be considered, if we are to use modern terms to describe his doctrines, a Panentheist, that is he perceives a Supreme Being


Thus this Creator is immanent in Creation but also transcends it . In fact as has been said one can see Mazda Ahura as containing creation in a way.


Moreover, the very concept of Lordship and Sovereignty are different, Ahura which is often translated as lord was the name of a set of old arya Gods which were totally abstract lacking any form, they can best considered as energy since they have no body, yet they are personal.

In addition Mazda does not into impose Her/His will but rather teachs, persuades etc. Thus Mazda's relationship with mortals is one of a partner, an ally, a friend and even a soul mate )

This being who is source of all that exists. The name Ahura Mazda contains both masculine and feminine elements. (Ahura, the Lord, is masculine while Mazda, Most or Super Wise or Knowledgeable, and Most or Super Giving or Generous One, is feminine.)


Ahura Mazda, according to Zoroastrian belief, is the Eternal, the Pure and the only Truth. In the Gathas, which are the oldest texts in Zoroastrianism and which are considered to have been written by Zoroaster himself, the teacher gives devotion to no other divinity besides Ahura Mazda.


What are the Gathas?


The Gathas are scripture written in an ancient Indo-Iranian verse form. Gatha means 'Song.' There are 17 Gathic hymns, they exist both on their own and as part of the much larger Avesta. They are the earliest of the Zoroastrian writings.


What about Dualism?

Perhaps the most well-known of later Zoroastrian doctrines is the doctrine of Dualism or Ditheism. This posits that Ahura Mazda has two 'emanations' called Spenta Mainyu (Good Mind) and Angra Mainyu (Bad or Evil Mind.) These became in later Zoroastrian belief Ormazd and Ahriman.

This doctrine, however, is purely a product of later thought. In Zoroaster's revelation,there is only Ahura Mazda who will ultimately triumph over the 'lie'(Yasna 48.1.) But not here and not now. For now human beings must choose which of the two 'forces' they will serve, Truth or the Lie, this choosing is a life-long affair but righteousness begins by making the first choice for Ahura Mazda and for the Truth.


Quote:"...Listen to the best things with your ears, reflect upon them with an unbiased mind. Then let each man and women for him or her self choose between the two ways of thinking. Awaken to my doctrine, before this great event of choice comes upon you..." [Avesta: The Gathas: Song 3:2 (FreeTranslation)]

What about Converts?


There are two main groups who can be considered 'cultural' Zoroastrians, they are the Zoroastrian community in Iran and the Parsee community in India. The Parsees (refugees in India from the invasion of Iran by the Muslims) do not allow conversion at all. The Iranian community does but quietly and carefully for conversion from Islam is considered a crime in Iran.


But as well as these groups there are groups of 'Gathas-only' Zoroastrian converts by choice springing up throughout the world with the major centres for such groups being the US and South America. So it is indeed possible to convert to Zoroastrianism.

See also the article at:

http://www.vohuman.org/Article/The%2...o%20Choose.htm

What does Zoroastrianism teach?


This part of the article I have struggled with, the teachings of Zoroastrianism are deep and wide but I think the following quote from:


http://www.zoroastrianism.cc/universal_religion.html is perhaps the best definition I have read.

Quote:"... Zarathushtra's is a message about a spirituality that progresses towards self-realization, fulfillment and completeness, as a good creation of a totally good God. It is a message of freedom - freedom to choose, freedom from fear, freedom from guilt, freedom from sin, freedom from stultifying rituals, superstitious practices, fake spirituality and ceremonials. The God of Zarathustra, is not a God of "Thou shalt" and "Thou shall not".

God in Zoroastrianism does not care what you wear, what and when you eat or where and when you worship.


God instead cares how righteous, progressive and good you are.


1. God is not about fear guilt and Condemnation.

2. God is Wisdom Love and Logic.

3. God does not have favorites and does not discriminate on the basis of nationality, sex, race or class.

4. God treats humans with dignity and respect.

5. God is not a slave master, or despot, among his serfs.

6. God is man's Soul Mate and Partner.

7. God is not Jealous, Wrathful or Vengeful.

8. Man is not sinful, fallen or depraved.

9. God has no opponent and heaven and hell are states of mind and being.

10. Man was created to progress to God-likeness and eliminate wrong from the Cosmos in partnership with God.

The Zoroastrian Religion pictures humanity as the growing and evolving creation of a God that respects it, and wants it to collaborate in the task of preserving, nourishing, fostering and refreshing this Living World and all it offers.

A Zoroastrian is supposed to progress towards God (Ahura Mazda) by their own choices. Choosing to do good, and to avoid choosing to do wrong or evil. Zoroastrianism is thus the first truly ethical religion of human-kind and teaches that mortals achieve their goal of god-likeness and spiritual completeness by fighting evil through good thoughts, words and deeds. ..."