Zoroastrianism

Zoroastrianism The religious teaching of the Iranian prophet Zoroaster is perhaps the most ancient of the world's revealed religions. Her age cannot be accurately determined.

Rise of Zoroastrianism

For many centuries, the texts of the Avesta - the main sacred book of the Zoroastrians - were transmitted orally from one generation of priests to another. They were written down only in the first centuries of our era, during the reign of the Persian Sassanid dynasty, when the very language of the Avesta had long been dead.

Zoroastrianism was already very old when the first mention of it got into historical sources. Many details of this creed are not clear to us now. In addition, the texts that have come down to us are only a small part of the ancient Avesta.

According to Persian tradition, it originally contained 21 books, but most of them perished after being destroyed in the 4th century. BC Alexander the Great of the ancient Persian state of the Achaemenids (meaning not the death of the manuscripts, which at that time, according to tradition, there were only two, but the death of a large number of priests who kept the texts in their memory).

That Avesta, which is now used by the Parsis (as modern Zoroastrians are called in India), contains only five books:

1. "Vendidad" - a collection of ritual prescriptions and ancient myths;
2. "Yasna" - a collection of hymns (this is the most ancient part of the Avesta; it includes "Gats" - seventeen hymns attributed to Zoroaster himself);
3. "Vispered" - a collection of sayings and prayers;
4. "Bundehish" - a book written in the Sassanid era and containing an exposition of late Zoroastrianism.

Analyzing the Avesta and other writings of pre-Islamic Iran, most modern researchers come to the conclusion that Zoroaster was not so much the creator of a new creed that bears his name, but a reformer of the original religion of the Iranians - Mazdeism.

Gods of Zoroastrianism

Like many ancient peoples, the Iranians worshiped many gods. Ahuras were considered good gods, among which the most important were:

• sky god Asman
• Earth God Zam
• Sun God Hvar
• moon god mach
• Two deities of the wind - Vata and Waid
• And also Mitra - the deity of the contract, consent and social organization (later he was considered the god of the sun and the patron saint of warriors)

The supreme deity was Ahuramazda (that is, the Lord the Wise). In the view of believers. He was not associated with any natural phenomenon, but was the embodiment of wisdom, which should govern all the actions of gods and people. The head of the world of evil devas, opponents of the Ahuras, was considered to be Angro-Mainyu, who, apparently, did not play much importance in Mazdeism.

This was the background against which a powerful religious movement of Zoroastrianism arose in Iran, transforming old beliefs into a new religion of salvation.

Zarathushtra's "Gatas" Poems

The most important source from which we draw information both about this religion itself and about its creator are the Gathas. These are small poems, written in the meter found in the Vedas, and intended, like Indian hymns, to be performed during worship. In form, these are inspired appeals of the prophet to God.

They are distinguished by the refinement of allusions, the richness and complexity of style. Such poetry could only be fully understood by a trained person. But although many things in the Gathas remain mysterious to the modern reader, they amaze with the depth and loftiness of the content and force them to recognize them as a monument worthy of a great religion.

Their author, the prophet Zarathushtra, the son of Pourushaspa from the Spitam clan, was born in the Median city of Ragi. The years of his life cannot be established for certain, since he acted at a time that was prehistoric for his people. The language of the "Gats" is extremely archaic and close to the language of the Rigveda, the famous monument of the Vedic canon.

The oldest hymns of the Rig Veda date back to about 1700 B.C. On this basis, some historians attribute the life of Zoroaster to the XIV-XIII centuries. BC, but most likely he lived much later - in the VIII or even VII century. BC

Prophet Zarathushtra

The details of his biography are known only in the most general terms. Zarathushtra himself calls himself in the "Gats" a zaotar, that is, a fully qualified clergyman. He also calls himself a mantran - a writer of mantras (mantras are inspired ecstatic sayings or spells).

It is known that the teaching of the priesthood among the Iranians began early, apparently at the age of about seven years, and was oral, because they did not know the letter. Future clergymen studied mainly the rites and positions of faith, and also mastered the art of improvising verses to call the gods and praise them The Iranians believed that maturity was reached at the age of 15, and probably at this age Zarathushtra had already become a clergyman.

Legend says that at the age of twenty he left home and settled in seclusion near the Daitya River (researchers place this area in modern Azerbaijan). There, immersed in the "silent thought", he was looking for an answer to the burning questions of life, looking for the highest truth. The malevolent devas more than once tried to attack Zarathushtra in his shelter, either seducing him or threatening him with death, but the prophet remained unshakable, his efforts were not in vain.

After ten years of prayers, reflections and questions, the highest truth was revealed to Zarathushtra. This great event is mentioned in one of the Gathas and is briefly described in the Pahlavi (that is, written in the Middle Persian language during the Sassanid era) work Zadopram.

Zarathushtra received a revelation from the deities

It tells how once Zarathushtra, participating in a ceremony on the occasion of the spring festival, went at dawn to the river for water. He entered the river and tried to take water from the middle of the stream. When he returned to the shore (at that moment he was in a state of ritual purity), a vision arose in front of him in the fresh air of a spring morning.

On the shore, he saw a radiant creature that revealed itself to him as Boxy Mana, that is, "Good Thought." It led Zarathushtra to Ahuramazda and six other luminous persons, in whose presence the prophet "did not see his own shadow on the earth because of the bright glow." From these deities Zarathushtra received his revelation, which became the basis for the doctrine he preached.

As can be concluded from the following, the main difference between Zoroastrianism and the old traditional religion of the Iranians was reduced to two points - the special exaltation of Ahuramazda at the expense of all other gods and the opposition of the evil Angro Mainyu to him. The veneration of Ahuramazda as the lord of asha (order, justice) corresponded to tradition, since Ahu-ramazda from ancient times was among the Iranians the greatest of the three ahurs, the guardians of asha.

Opposites in eternal clash

However, Zarathushtra went further and, breaking with accepted beliefs, proclaimed Ahuramazda the uncreated God, who existed from eternity, the creator of all that is good (including all other good good deities). The prophet declared light, truth, kindness, knowledge, holiness and beneficence to be its manifestations.

Ahuramazda is completely unaffected by anything evil in any form, hence he is absolutely pure and just. The area of ​​his dwelling is the transcendent luminiferous sphere. The source of all evil in the universe Zarathushtra declared Angra Mainyu (literally "Evil Spirit") - the eternal enemy of Ahuramazda, who is also primordial and completely malicious. Zarathushtra saw these two main opposites of being in their eternal clash.

“Indeed,” he says, “there are two primary spirits, twins, famous for their opposite. In thought, in word and in action - they are both, good and evil. When these two spirits clashed for the first time, they created being and non-being, and what ultimately awaits those who follow the path of falsehood is the worst, and those who follow the path of good, the best awaits. And from these two spirits, one, following a lie, chose evil, and the other, the Most Holy Spirit, dressed in the strongest stone (that is, the firmament), chose righteousness, and let everyone who will constantly please Ahuramazda with righteous deeds know this.

So, the kingdom of Ahura Mazda personifies the positive side of being, and the kingdom of Angro-Mainyu - the negative. Ahuramazda resides in the uncreated element of light, Angro-Mainyu - in eternal darkness. For a long time, these areas, separated by a great void, did not touch each other in any way. And only the creation of the Universe brought them into collision and gave rise to an ongoing struggle between them. Therefore, in our world, good and evil, light and darkness were mixed.

First, says Zarathushtra, Ahuramazda created six higher deities - those very "light-emitting beings" whom he saw in his first vision. These six Immortal Saints, embodying the qualities or attributes of Ahuramazda himself, are as follows:

• Boxy Mana ("Good Thought")
• Asha Vakhishta ("Better righteousness") - a deity personifying the mighty law of truth asha
• Spanta Armaity ("Holy Piety"), embodying dedication to what is good and righteous
• Khshatra Vairya ("Desired Power"), which is the strength that each person must exercise in striving for a righteous life
• Haurvatat ("Integrity")
• Amertat ("Immortality")

Together they were known as Amesha Spenta ("Immortal Saints") and were powerful, looking down from a height of incomparably just lords. At the same time, each of these deities was in close connection with any of the phenomena, so that this phenomenon was considered as the personification of the deity itself.

• So Khshatra Vairya was considered the lord of the heavens made of stone, which protect the earth with their vault.
• The land below belonged to Spanta Armite.
• Water was the creation of Haurvatat, and plants belonged to Amertat.
• Boxy Mana was considered the patron saint of a meek, merciful cow, which for the nomadic Iranians was a symbol of creative goodness.
• The fire that permeates all other creations and, thanks to the sun, controls the change of seasons, was under the auspices of Asha Vahisht
• And man, with his mind and the right to choose, belonged to Ahuramazda Himself

The believer could pray to any of the seven deities, but he had to call on all of them if he wanted to become a perfect person.

Angro Mainyu is darkness, deceit, evil and ignorance. He also has his retinue of six powerful deities, each of which is directly opposite to the good spirit from the environment of Ahuramazda. This:

• Evil Mind
• Disease
• Destruction
• Death, etc.

In addition to them, in his submission are evil gods - devas, as well as countless lower evil spirits. All of them are the offspring of Darkness, that Darkness, the source and container of which is Agro-Mainyu.

The purpose of the devas is to achieve dominance over our world. Their path to this victory consists partly in his devastation, partly in the temptation and subjugation of the followers of Ahura Mazda.

The universe is filled with devas and evil spirits, who are trying to play their game in all corners, so that not a single house, not a single person is immune from their corrupting effects. In order to protect oneself from evil, a person must perform daily purifications and sacrifices, apply prayers and spells.

The war between Ahuramazda and Angra Mainyu broke out at the moment of peacemaking. After the creation of the world, Angro Mainyu appeared out of nowhere. The attack of Angro-Mainyu marked the beginning of a new cosmic era - Gumezishn ("Mixing"), during which this world is a mixture of good and evil, and a person is in constant danger of being seduced from the path of virtue.

In order to resist the attacks of the devas and other minions of evil, he must revere Ahuramazda with the six Amesha Spenta and accept them so completely with all his heart that there is no more room for vices and weaknesses in him.

According to the revelation received by Zarathushtra, humanity has a common purpose with the good deities - to gradually defeat evil and restore the world in its original, perfect form. The wonderful moment when this happens will mean the beginning of the third era - Visarishn ("Separation"). Then good will again be separated from evil, and evil will be banished from our world.

Teachings of Zoroastrianism

The great, fundamental idea of ​​the teachings of Zarathushtra is that Ahuramazda can triumph over Angra Mainyu only with the help of pure, luminous forces and thanks to the participation of people who believe in Him. Man was created to be an ally of God and work together with Him to achieve victory over evil. Therefore, his inner life is not presented only to itself - a person follows the same path with the deity, his justice acts on us and directs us to our goals.

Zarathushtra offered his people to make a conscious choice, to take part in the heavenly war and renounce allegiance to those forces that do not serve good. By doing so, each person not only renders all possible assistance to Ahuramazda, but also predetermines his future destiny.

For physical death in this world does not put an end to human existence. Zarathushtra believed that every soul that parted with the body will be judged for what it has done during life. This court is headed by Mithra, on both sides of which Sraosha and Rashnu sit with the scales of justice. On these scales, the thoughts, words and deeds of each soul are weighed: good - on one scale, bad - on the other.

If there are more good deeds and thoughts, then the soul is considered worthy of paradise, where a beautiful daena girl takes her. If the scales lean towards evil, then the disgusting witch drags the soul to hell - the "House of Evil Thought", where the sinner experiences "a long age of suffering, darkness, bad food and mournful groans."

At the end of the world and at the beginning of the "Separation" era, there will be a general resurrection of the dead. Then the righteous will receive tanipasen - "the future body", and the earth will give the bones of all the dead. After the general resurrection there will be the Last Judgment. Here Airyaman, the deity of friendship and healing, together with the god of fire Atar will melt all the metal in the mountains, and it will flow to the earth as a red-hot river. All resurrected people will have to pass through this river, and for the righteous it will seem like fresh milk, and for the wicked it will seem that "they are walking in the flesh through molten metal."

Basic ideas of Zoroastrianism

All sinners will survive the second death and disappear forever from the face of the earth. The demonic devas and the forces of darkness will be destroyed in the last great battle with the deities-yazats. A river of molten metal will flow down to hell and burn the remnants of evil in this world.

Then Ahuramazda and six Amesha Spenta will solemnly perform the last spiritual service - the Yasna and bring the last sacrifice (after which there will be no more death at all). They will prepare a mystical drink "white haoma", which gives immortality to all the blessed who taste it.

Then people will become the same as the Immortal Saints themselves - united in thoughts, words and deeds, not aging, not knowing disease and decay, eternally rejoicing in the kingdom of God on earth. Because, according to Zarathushtra, it is here, in this familiar and beloved world that has restored its original perfection, and not in a distant and illusory paradise, that eternal bliss will be achieved.

This is, in general terms, the essence of the religion of Zarathushtra, as far as it can be reconstructed from the surviving evidence. It is known that it was not immediately accepted by the Iranians. Thus, the preaching of Zarathushtra among fellow tribesmen in Pare had practically no fruit - these people were not ready to believe in his noble teaching, which required constant moral improvement.

With great difficulty, the prophet managed to convert only his cousin Maidjoimankh. Then Zarathushtra left his people and went east to Trans-Caspian Bactria, where he was able to achieve the favor of Queen Khutaosa and her husband King Vishtaspa (most modern scholars believe that he ruled in Balkh, thus Khorezm became the first center of Zoroastrianism).

According to legend, Zarathushtra lived for many more years after the conversion of Vishtaspa, but little is known about his life after this decisive event. He died, already a deep old man, a violent death - he was stabbed with a dagger by a pagan priest.

Many years after the death of Zarathushtra, Bactria became part of the Persian state. Then Zoroastrianism began to gradually spread among the population of Iran. However, it apparently was not yet the state religion in Achaemenid times. All the kings of this dynasty professed ancient Mazdaism.

Zoroastrianism became the state and truly popular religion of the Iranians at the turn of our era, already during the reign of the Parthian dynasty of the Arshakids, or even later - under the Iranian Sassanid dynasty, which established itself on the throne in the 3rd century. But this late Zoroastrianism, although it retained its full ethical potential, already differed in many respects from the early one proclaimed by the prophet himself.

The all-wise, but rather faceless Ahuramazda in this era was actually pushed into the background by the valiant and gracious Mithra. Therefore, under the Sassanids, Zoroastrianism was primarily associated with the veneration of fire, with the cult of light and sunshine. The temples of the Zoroastrians were temples of fire, so it is no coincidence that they were called fire worshipers.