Religion of Asho Zarathusht and Influence Through the Ages
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Religion of Asho Zarathusht and Influence Through the Ages Foreword by Farhang Mehr Professor Emeritus, International Relations Boston University, MA, USA The publication was made possible through the generosity of the trustees of Informal Religious Meetings (IRM) Trust Funds, Karachi Ervad Dr. Jehan Bagli FOREWORD Religions address the mysteries of creation and provide their followers with a guide to life. They are composed of two main parts: doctrine and ritual. Religious ritual without doctrine is like a shell without a kernel; religious doctrine without ritual is like a kernel without a protective shell. Religious doctrine respond to mental quests, religious rituals, to emotional needs. Rituals provide individuals with a means to communicate with God, with the souls of the deceased or imaginary angels, often within the context of their communities. They embody hopes and aspirations as well as expressions of gratitude for vouchsafes received. In light of the important role that philosophy and doctrine play in the Zoroastrian religion it is helpful to touch on the main doctrinal concepts of this reflective religion. God or Ahura Mazda is characterized as having seven attributes. Ahura Mazda’s first attribute is Vahishta Mana which means supreme intelligence, essence of wisdom. The concept of wisdom holds a prominent position in the Zoroastrian philosophy. Ahura Mazda created the world in its wisdom. Also, Zarathushtra discovered the mysteries of creation, that is, the notion of one supreme creator in his wisdom. Zarathushtra then encouraged people to use their good mind, Vohu Mana, and Conscience, Daena, to decide if they choose to accept the religion and its way of life. The second attribute of Ahura Mazda is Asha Vahishta which means the essence of truth. Asha has been translated as truth and the ideal truth, but there is more to that concept. Asha is not only truth, but the quest for truth. Asha is also the immutable law of justice that governs the creation and existence of the universe. In its continuing search for truth, Zoroastrianism supports the notion of a progressive way of life. i DO NOT MAKE COPIES WITHOUT THE CONSENT FROM THE AUTHOR The third attribute of Ahura Mazda is Khashatra Vairya, the constructive and holy power of Ahura Mada. In Zoroastrian philosophy “Right is Might”. Spenta Armaity, the fourth attribute of Ahura Mazda, is the essence of compassion, love and benevolence. It exemplifies the loftiest dedication and selfless service. In Zoroastrianism Ahura Mazda is the essence and source of being. A spark of that ‘being’ exists in all creation: in the sands of desert, the metals in the mines, leaves on trees, animals and us. It exists in the air, water, fire, and, in sum, the entire universe. This is the principle of “oneness of being’ first enunciated by Zarathushtra. The quest for comprehending the truth of that which exists and the events that occur in the universe leads us to question, be curious and seek to understand. This journey of discovery reduces our suffering and increases our happiness, eventually contributing to the advancement, or as is often translated, the “refreshment/renovation” of the world. Self-realization in Zoroastrianism thus presupposes discovery and activity for good of all. Zarathushtra propounded the doctrine of dualism: light and dark, warm and cold, positive and negative, thesis and antithesis and of course, good and evil. Dualism connotes the two antipodal attitudes, postures, prototypes, characters, moralities, and mentalities in the spiritual framework. In each case, the two polar opposites are neither complementary nor capable of producing a synthesis; they are, in one word, irreconcilable. They conflict in comprehension, belief, word and deed and oppose each other at every step. Zarathushtra also propounded the concepts of freedom of choice and the related concept of the law of consequences or justice. Asha emphasizing that all human beings were created ii DO NOT MAKE COPIES WITHOUT THE CONSENT FROM THE AUTHOR equal, the Zoroastrian doctrines notes that every human being is free to choose between right and wrong, good and evil. If we choose well, we will benefit and conversely, if we choose poorly, we shall suffer the consequences. Given the duality between good and evil, we must choose intelligently, definitely and unambiguously. This distinction is important to understanding the concept of freedom of choice in Zoroastrian doctrine. Moral dualism, the existence of good and evil, is a fact of life that must be faced, and overcome. The modernity of these ideas and their applicability to modern living is worth mentioning. In Zoroastrianism the law of Asha determines the consequences or fruits of our acts and the fate of our soul after our physical death. Physical death marks the end of one stage and the beginning of a new stage in life. We can change our future or destiny by changing the direction of our acts towards goodness. By committing ourselves to positive acts of love, devotion and holy rationality, we can achieve self-realization and perfection (Haurvatat) both in this world, and life that shall follow our physical death. By doing so we achieve immortality (Ameratat). Ahura Mazda’s fifth and sixth attributes are Haurvatat (perfection) and Ameratat (immortality). Sparked with god-like characteristics, by choosing rightly, we have the potential to become like Ahura Mazda. The seventh attribute of Ahura Mazda is Spenta Mainyu or creativity, which is an overriding attribute. Through Spenta Mainyu, Ahura Mazda creates or gives (datar) and transforms (tashea). Spenta means augmenting and thus Spenta Mainyu refers to the ever increasing creativity of God, that is, its infinite constructive power. Ahura Mazda is the creator of everything good and all good things; destruction does not emanate from him and evil is not its creation iii DO NOT MAKE COPIES WITHOUT THE CONSENT FROM THE AUTHOR Philosophy and science are not in discord with Zoroastrianism. Zarathushtra acquired his knowledge of Ahura Mazda and soul (Urvan), from observing the manifestations of Ahura Mazda’s acts. He in turn, explained it, through wise analogies. It is the intellectual guide (Vohu Mana) that the religious sentiments needs. Rituals are different in function and nature. Rituals performed for the anniversary and death of the prophet, the initiation into the Zarathushti fold (the Novjood ceremony), marriage, and death are indispensable for preservation of religious status and solidarity of the community. These are time tested rituals, endorsed by the religious community, although they may be modified in the course of time. They are meaningful and beautiful. Rituals related to the seasonal religious festivities (Gahanbars), national-religious festivities (Norooz, Mehrgan, Sadeh, Tirgan and Yalda), and the monthly occasion when the name of day and month correspond, not only bring about communal cohesiveness but are beautiful in their symbolism. All these rituals entail some expression of gratitude for blessings sometimes taken for granted. The Zoroastrian religion is not free of rituals dating from pre- Zarathushtra days when people believed in multitude of deities and power of miracles. For instance, in special ceremonies performed for the recovery of terminally ill, some rituals require communicating with the supernatural world and asking for a cure or miracle. As Zoroastrians and non-Zoroastrians learn more about their religious doctrines, they will come to realize the importance of relinquishing the practice of such rituals. Few scholars are as qualified as Dr Jehan Bagli to do justice to these topics. Dr. Bagli is an erudite scholar versed in science , philosophy, history, Zoroastrian doctrines and ritual. He is a iv DO NOT MAKE COPIES WITHOUT THE CONSENT FROM THE AUTHOR Mobed (a Zoroastrian priest) and is currently president of ‘North American Mobed Council’. Having lived most of his life in North America, Dr. Bagli is intimately aware of issues facing Zoroastrians in diaspora. Having attended many regional and global congresses on Zoroastrianism, Dr Bagli is conversant with the views of both conservative and reformist on socio-religious issues facing Zoroastrians who have migrated to North America. Dr. Bagli was the founder of one of the first Zoroastrian journals published in North America. A distinguished research fellow at Wyeth Research Institute, Dr.Bagli is a scientist and medicinal chemist. It is therefore no surprise that his method of research is logical and systematic. An analytical discussion of religious doctrines and rituals is important for the preservation of the Zoroastrian community and for the education of those interested in exploring this ancient religion. This book on Zoroastrianism is very comprehensive and informative. It will, therefore, be of great benefit to Zoroastrians and non-Zoroastrians alike. Farhang Mehr Professor Emeritus of International Relations Boston University Massachusetts, U.S.A. V DO NOT MAKE COPIES WITHOUT THE CONSENT FROM THE AUTHOR PREFACE It was in 1952 that I left India for England, for postgraduate studies. Little did I realize, that I was leaving Bombay – the present day Mumbai, as a place of domicile for good? In the relative isolation of my studies in the foreign land, that I discovered my newfound interest – the study of comparative religion. While on a visit back to Bombay, India in 1967, I received a letter from the community in Montreal, that they had a meeting and I was elected, in absentia, the founding president of the newly formed Zoroasterian Assoiation of Quebec (ZAQ), an organization that celebrated its 35th anniversary in 2002. Here I was faced unexpectedly, with a decision, whether to accept or decline this unusual honor. Being of a nature not to take things lightly, I firmly believed, that accepting the position would directly bear on the commitment to undertake a serious study, to find answers to questions of the laity about my God-given religion – the Religion of Asho Zarathust, about which I knew pretty little at that time.