Teachings of the Zarathusthra

By Dr. Daryoush Jahanian, M.D.
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The religion of Zarathushtra by one estimate is approximately 3800 years old. As old as it is, how can it apply to our life today? Before answering this question we have to find out how a religion can bind itself to its birthplace and stall in time.  One way is by presenting superstitious concepts that over time will be refuted by science and at the same time, through demanding submission or blind faith, impose restrictions on free thinking. The other is by setting a strict religious code as immutable divine laws descended from God; within this context enforcing hard rituals and dispensation of rigid commands and taboos that may interfere with the details of daily life including diet, dress and appearance. These religions over time will face challenges to their practice. For example, laws have to be amended or replaced according to the time, environment and needs of society.  Religious laws however are considered as the words of God and immutable even if inapplicable to our time and needs. Consequently, for the followers there will be a dilemma: what to do with those laws?

Religion, like any science, has a definition: the dispensation of moral and spiritual concepts to teach individuals how to meet their spiritual needs and how to gain strength to pass through the hardships of life, which Zarathushtra calls the Fiery Test. These moral values meanwhile, by defining the purpose of living, help society to develop in peace and advance civilization. Within this peaceful society, humans can strive to gain access to knowledge and science. Religion indeed can limit itself by extending responsibilities beyond its definition and trying to solve geopolitical and economical problems, and even trying to delve into the realm of medicine. Obviously, each of these examples requires years of education and experience, and not only they are complicated, but they also undergo continuous changes that cannot be solved through religious texts.

         In contrast, Zarathushtra’s teachings are preserved through time and location.  His teachings avoid these pitfalls that can render religion inapplicable to daily life as time progresses and humanity gains knowledge of the workings of the universe.  By teaching aspirational ideals that at once avoid blind faith or superstition and refrain from delving into the specifics of daily life, Zarathushtra has created a set of ideals that transcend time and location.  Furthermore, by professing free thinking his teachings are advanced in their harmony with not only development of knowledge and science but ideals of social justice, foundation of democracy, and equality of all human beings who should work toward good and avoid evil. 
 

1. Zarathushtra as a Human Being and Real Person
   

In the Gathas, Zarathushtra does not place himself above humans; he reminds people who are suffering from injustice, bloodshed and cruelty, “I do not lead by physical strength or the force of army. The person who leads should be a good thinker and enjoy eloquence of speech. I fight the darkness of ignorance by the light of knowledge.” 
                                                                                                                             Zarathushtra does not claim divinity; thus he does not demand submission and blind faith. His teachings should be pondered by bright mind and after realizing the results of choice of good or evil, right or wrong, all men and women are left free to decide. Zarathushtra announces: “I have realized God in mind and have chosen the teachings of Ahura Mazda. I bring those teachings to you who are in search of knowledge to live according to moral values and receive happiness.” He guides the audience to choose their path. He does not force people to follow him because of his strong belief in liberty and out of great respect for human dignity.
It is said that religion is “dispensation of answers without questions”. This definition however does not apply to the religion of Zarathushtra. Because even his monologues with Ahura Mazda are in the form of questions that indeed guide the audience to find their answers.

Zarathushtra is a real person who at times is despondent because does not receive attention and his mission is about to fail. He finds that it is very difficult to guide people, because rulers and religious leaders are confronting him, friends and co-workers have deserted and even family members are avoiding him. But in solitude and profound despondency he does not lose faith in God and entreats God’s love.  As much as he is the man of inner strength, fairness and reason, he remains firm in his mission and declares: “As long as I have strength and willpower I stand for righteousness.”

Finally, after many years of endeavor and endurance, Zarathushtra succeeds.  This is the point at which he expresses joy, relief and satisfaction that all his wishes have been fulfilled and many people, including his opponents, have joined the new religion.                                                                                                                                                                                
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III-The Three Principles of Wisdom, Knowledge and Freedom

In studying the Gathas one realizes that as much as Zarathushtra emphasizes wisdom and knowledge, his teachings are devoid of myth and superstition. Yasna 44, or the chapter of creation, is the best example. Here, he finds order and harmony in all aspects of creation. This order is called Asha, the universal order. Zarathushtra realizes that behind this harmony should be a great mind, which he calls Divine wisdom (Vohu Manah), or in simple term the “Mind of God.”  He calls the creator of this magnificent creation “Super-Intellect” Who is the sole creator and sustainer of the universe. Zarathushtra concludes that the Wise Lord, Ahura Mazda has masterminded and fashioned the universe in His Great Mind (Vohu Manah), created it by His Creative Mentality (Spentishta Mainyu) and set it in motion according to the universal order (Asha). The purpose of living is to promote the physical and spiritual aspects of the living world toward perfection. Those who participate in this mission by free will are called the friends and companions of God (Urvato).



IV-The Concept of God

Zarathushtra for the first time introduced the concept of one universal God,         Ahura Mazda, the Lord of Life and Wisdom, or Super-Intellect. God does not manifest in any physical form, whether human or object, but rather is to be realized in the mind.  He does not belong to a tribe, race or nation; He is universal and belongs to mankind. God is omniscient and omnipresent, hence does not have a house, location or city.
As much as universality of God illustrates unity of mankind, the name of God, Mazda or the Wise Lord reflects Zarathushtra’s appreciation for wisdom.
Ahura Mazda is an abstract entity that comprises the highest moral and spiritual values known as the divine attributes. Every man or woman by attainment of those attributes as virtues can become God-like and join God. Those attributes are: Vohu Manah, wisdom or good thinking, Asha Vahishta, the Best Righteousness or truth and justice, Khshathra Vairya, Spiritual Strength, Good Rule or the Chosen Dominion, Spenta Aramaiti, Spiritual Relief or peace and love, Haurvatat, Wholeness or Perfection and evolution, and Ameretat, Immortality. Zarathushtra in introducing Ahura Mazda as the complete entity with sublime attributes has one purpose: for humans to emulate God and become flawless like Him. A perfect human indeed is the mirror-image of God. The divine attributes are the means of approaching God and at the same time the gifts of God to mankind.                                                                                       .                                                                            As God is absolutely good, He is to be loved and not feared.  This is a mutual love because God also loves men and women for the conduct of good deed. The relationship between man and God is without mediation, a direct path with no ritual or blood sacrifices. The gifts to be dedicated to God are the fruits of good thoughts, good words and good deeds, carried out with love. 
In conclusion, the concept of God as presented by Zarathushtra signifies man’s unity, the image of perfect human and teaches the purpose of living, a life based on wisdom, love and moral values.

V-Good and Evil, and Man’s Central Role

As God is an absolutely good entity, the source of evil is sought within human society. Without human society good and evil, truth and lies, justice and injustice and freedom and oppression are none-existent. The human’s mind has two capacities known as the twin mentalities of good and evil, but God has granted two gifts of wisdom or the ability to distinguish right from wrong, and freedom to choose. Those who choose the right path and live a constructive life will bring happiness to themselves and the world, and achieve the brightest mind. On the other hand, those who choose the wrong path and resort to anger will destroy the lives of mortals and receive the darkest mind; they cause grief to themselves and the living world. Zarathushtra designs a new word for living a destructive life: “un-life”, or the state of being alive but not living. Although good and evil are the two capacities and two products of human mind, nevertheless they are incompatible and there shall be no compromise in this choice. Zarathushtra in Yasna 45-2 reaffirms this notion and states: neither their thoughts, teachings and intellects agree, nor choices, words, deeds, consciences and souls accord. The means of correct decision and choice are the two divine gifts of wisdom and liberty. Zarathushtra calls the sensitive moment of decision and destiny, the Great Event of Choice. As noted, in the Gathas, man is born free of sin but he has the capacity to commit evil. Sin is the result of wrong judgment, which results in wrong choice and bad deeds. Man is responsible for his choice and deed. God is free of responsibility for the evil in the living world.

Zarathushtra teaches that those thoughts, words and deeds that promote the living world toward perfection such as generosity, devotion, hard work and living a productive life with the love of fellow humans, as well as freedom, truth and justice which bring peace and happiness to the society are good and to be chosen. On the other hand, lies, deceit, slander, anger, envy, revenge, greed, oppression and injustice as the sources of division and violence are evil and menaces to human society and should be rejected.  By the same token, indifference and inaction are to be avoided, because they retard progress toward perfection and peace.  Therefore it is not sufficient to avoid falsehood, but rather there should be a ceaseless campaign for its defeat and elimination from the living world.

The world is the scene of confrontation between the forces of good and evil. Man should be an active participant in the struggle against the forces of evil and in this regard is considered as the friend and companion of God (Urvato).  As Zarathushtra puts it, “evil is to be delivered into the hands of righteousness” so that wrong is corrected and the final goal of “failure for the falsehood and victory for the truth” is fulfilled. Here no physical force is involved because as light always dissipates darkness, truth triumphs over falsehood and knowledge over ignorance. Zarathushtra invites people to make the right choice and “be among those who make the life fresh and make this world new.” Accordingly, as every person by constructive action can be beneficial to society and change the world toward betterment and perfection, no future world savior has been forecasted.

VI-Social Justice

Social justice has a prominent place in the teachings of Zarathushtra. Within this context he introduces the concepts of heaven and hell in this world as the two states of mind.  Heaven is equated with spiritual relief and hell indeed is the inner torment. Both are discerned in the conscience. They have no geographic locations, and there are no depictions of their imaginary pictures.  One can make the world a living hell or true heaven.

Zarathushtra presents a law of life based on happiness and pain: “long suffering is for the wrongful and everlasting happiness for the righteous.”  This law reflects justice based on the results of actions (Law of Asha). In Yasna 33-1 the significant duty of the supreme judge has been defined.  It states: “according to the primal laws of life, the just leader shall, with his actions, do full justice to the wrongful and to the righteous, as well as to the person whose falsity is combined with his probity”. Those who see the price of wrong choice can always return and have a new direction and productive life.  Thus, although no repentance has been forecasted, yet a path is laid for a fresh start and new productive life.



VII-               Teachings of Zarathshtra and Today’s World 

             Liberty is the central core of the teachings of Zarathushtra.  It is considered as            a divine bounty, an individual right that neither is to be given up nor to be taken away. Therefore it should be used judiciously and in a correct manner to produce constructive results.

Some religions and philosophies are based on fatalism and teach that the destiny and fate of humans are predetermined by God before being born.  Whatever God wills happens. It seems obvious that fatalism will produce sluggish and inactive societies that constantly long for a supernatural power to come to their rescue. Zarathushtra reminds that God not only has created the physical frame, but has granted life, intellect, wisdom, conscience, willpower and liberty to think, decide, make choices and act at will. Within the context of freedom of choice, he enunciates freedom of religion, conscience and expression. Man is born free and by choice of actions is in charge of his destiny and fate. He has been granted freedom to choose leaders and the ideal government that is called the Chosen Dominion.  Even God is not imposed, because man by conduct of good deeds indeed chooses God.  This represents the highest regard for man’s dignity.                                                                                                                                                                                                                                                    Consequently, the teachings of Zarathushtra by emphasis on self-determination, free thinking, liberty and human rights leave no room for pre-ordained fate, blind obedience and slavery.  
                                                                                                                                                   
    Zarathushtra’s marital advice is still applicable today. When advising his own daughter on her choice of a husband, Zarathushtra prays: “may the Wise Lord grant you him who is wise and righteous”. There is no mention of class, power or wealth, and she is left free to decide, as Zarathushtra puts it:” therefore consult with your wisdom and decide in serenity.” Similarly, in addressing a group of marrying couples, he recommends that they should surpass each other in love and righteousness, and should not be tempted by the lures of material life. They should avoid temptation and lies, because the joy that is linked with dishonor will bring grief and woe. These words illustrate that family unit according to these teachings is based on love, righteousness and monogamy. 
 
Zarathushtra addresses men and women as equals.  In two verses of the Gathas, women are mentioned first. In other verses, men and women are praised for conduct of good deeds, and they equally receive salvation. For example, in Yasna 51-22, Zarathushtra states: “those persons, (men and women) who act according to righteousness, the Wise Lord recognizes them for their deeds and worship. Those who have been in the past and those who such are at present, I shall with reverence recall them by name.”  In the later Avesta, this verse has evolved as Yenghe Hatam, one of the holy prayers: “the men and women whose deeds are in accordance with righteousness, the Wise Lord recognizes best for their reverence and in our part we venerate them.”  As noted, Gender is not an issue in the Gathas.  What stands above all is good deed. In fact, Zarathushtra recognizes two groups of people: Ashavan, or followers of truth, and Dregvant, followers of lies. This recognition is not based on gender, class, race or nationality, but rather in accordance with their characters.


Zarathushtra’s Vision of Governance and Future World

Without imposing any particular form of government that can be binding to time and location, Zarathushtra first campaigns for removal of tyrants and corrupt religious leaders who have unified forces and exploited hard-working people through coercion. His goal is to replace the existing tyranny with what he calls “the chosen dominion”. This campaign however is peaceful, because Zarathushtra recommends that all should withhold anger and avoid violence.  Even participation in this campaign is by free will because people choose this dominion.  That is why he calls it the Chosen Dominion (Khshathra Vairya), where all virtuous men and women reside and through good mind choose their leaders for the quality of righteousness. The goal is to establish justice, improve the life of the oppressed and enjoy peace.

It is interesting that as we learn from the daily prayer, Yata Ahu (Ahuna Vairya), Zarathushtra envisions that Ahu, the worldly or state leader, and Ratu, the spiritual leader, are to be chosen as separated entities for their righteousness.  In simpler words, Zarathusthtra foresaw the ideals of separation of state and religion and free election of leaders that constitute the foundation of modern democracy. Perhaps the reason for separation of two entities was that Zarathushtra in his time had observed the harms caused by the unified forces of the local rulers (Kavis) and religious leaders (karapans) as reflected inYasna 46-11. In Yasna 32-15 he raises hope that” The Kavis and Karapans shall ultimately be defeated by the oppressed, and the liberated shall enjoy freedom in the real paradise or abode of good thought, and attain wholeness and immortality”.

Zarthushtra’s message in the Gathas ends with the following noble words which echo hope for mankind’s unity and world peace:
The greatest is one who restrains violence, 
May bloodshed be prevented,
May tribulation be vanished,
May peace be brought upon earth,
Mazda through His good dominion provides the righteous meek and honest oppressed a better life and strength. 
May the Wise Lord lead us all again,
May the brotherhood of man come down among us so that the conscience of every person earns the reward of righteousness, a wish regarded by the Wise One.

VIII-Conclusion

In conclusion, time will make certain laws, rituals, commands and taboos unpractical; just as legends, myths and superstitions will be refuted by the power of science. They have no place in the teachings of Zarathushtra. But concepts of liberty, love, human rights, self- determination, equality of man and woman, righteousness, justice and peace, service to fellow humans, and promotion of the living world toward perfection are not bound to time and location.  These ideals constitute the essence of the teachings of Zarathushtra.
                                                                                                                                                 He reminds all humans that as friends and companions of God, their fundamental responsibility and purpose of living are to advance the physical and spiritual aspects of the living world. Within this context, he introduces the important faculties and qualities of man such as: wisdom, intellect, conscience, soul, creative ability, will power, liberty and freedom of choice. Through theses qualities one can make correct decisions and participate in establishing the true heaven or the Chosen Dominion where justice and peace prevail and the oppressed and meek rehabilitate. 
                                                                                                                                           Finally, his three principles of “good thoughts, good words and good deeds” and famous phrases of “let us make the life fresh and make this world new” , “failure for the falsehood and victory for the truth”  and “happiness unto the person who brings happiness to others”, remain fresh and will shine forever.

Edited by Arash Jahanian