Friday, February 24, 2012

Zoroastrianism

By varabuddhi

Introduction

Zoroastrianism is one the oldest religions in the world. It is definitely one of the first monotheist religions. It was founded by Zoroaster and it believes in one God, Ahura Mazda. There are very few Zoroastrians in the world today but it still holds an important place. A large part of their population is divided between Iran and India. The Zoroastrians living in India are called Parsis.

History- The Founder of Zoroastrianism

It is uncertain when the religion was first founded but sources say that it could be dated as far back as 1200 BCE. A priest named Zarathustra or Zoroaster, as the Greeks called him, founded the religion. He was born in Iran at a time when the Stone Age was gradually moving into the Bronze Age. The Iranians then, believed in a polytheistic religion. Zoroaster convinced and converted them into monotheists. Early Iranians practiced many rituals, which necessitated sacrifices of animals and the use of the hallucinogenic plant, Haoma. Zoroaster condemned such practices and persuaded the Iranians to shift allegiance to the new faith that he propounded.

Zoroaster had a vision in which Ahura Mazda taught him the new faith.. Zoroaster struggled to get people to accept his religion but finally found acceptance in Bactria (northern part of Afghanistan). The king of the land was impressed by his teachings and soon made it into the state religion.

Little is known about the religion and its history till 549 BCE when the Persians led by Cyrus the Great of the Archaemenian family conquered Western Iran and founded the first Persian Empire. The Archaemenians were a pious Zoroastrian family and they ruled their kingdom justly and efficiently. He tolerated all religions and allowed the exiled Jews to return to Jerusalem. Prompted by Cyrus’s goodwill and favour, the Jews incorporated and assimilated many Zoroastrians beliefs and practices.

Alexander the Great in 331 BCE overthrew the Archaemenied Empire. Under Alexander’s oppressive rule, many priests were murdered and sacred texts were burned. Fortunately, the Gathas, the core of the religion, said to have been written by Zoroaster himself, survived.

Alexander was followed by the reign of the Seleucids in 311 BCE who were followed by the Arcasids. The Arcasids were good and just rulers and Zoroastrianism was revived under their reign. But they were soon overthrown by the Sasanian, Ardashir. The Sasanians introduced several changes into the religion. A central Zoroastrian Church was built which was solely under the control of the Sasanians. People were not allowed to worship images and fire temples were promoted. Also, religious tolerance was abandoned. Under the rule of the Church, Zoroastrianism became oppressive and highly ritualized.

Zoroastrianism continued suffering with the conquest of the Arabs. The Arabs burnt libraries and tried to eradicate this religion. Zoroastrians were subjected to greater taxes and were slowly forced to convert to Islam. Eventually, Zoroastrianism became a minority religion in Iran. Several thousands of people fled to India and settled in various parts of the country. They formed their own community and called themselves Parsis.

The Founder of Zoroastrianism

Zoroaster was the prophet of Zoroastrianism, much like Mohammed is with Islam, which makes sense, as both of them are believed by Arabs & Persians, especially in Iran and Iraq, as Zoroastrianism is still quite strong there.

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.)

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.

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.

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 imminent 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.

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)]

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.

Canons- Scriptures of Zoroastrianism (The Avesta and Zand)

The Zoroastrian scriptures are called the Avesta.

The hymns of Zarathushtra called the Gathas are part of the book of Yasna contained in the Avesta.

The classical explanations, interpretations and commentaries are called the Zend or Zand.

An old edition of the Avesta with Zand interspersed is called the Zend Avesta or Zand Avesta.

The Avesta contains books composed in various related old Iranian languages, broadly called the Avestan languages.

The Zand was composed in Middle Persian and written in the Pahlavi script.

Among Middle Persian religious texts is a 9th century CE group of books called the Dinkard / Denkard meaning 'Acts of Religion'.

The books of the Dinkard cover a variety of topics, provide answers to questions and provide a listing and summary of the 21 books of the recompiled Sassanian Avesta (see Size and Extent below).

Another Middle Persian religious text considered to be part of the Zand is an 8th and 9th cent. CE book called the Bundahishn meaning 'Creation'. It is sometime sub-titled Zand-Akasih/Agahih meaning 'Knowledge of (or from) the Zand.

The Bundahishn is available in two recensions or versions: the shorter or Lesser (Indian) Bundahishn and the longer or Greater (Iranian) Bundahishn.

While the poet Ferdowsi's (935-1020 CE) Persian epic, the Shahnameh or Book of Kings is not a Zoroastrian religious text, it is widely quoted by Zoroastrians many of who believe that Ferdowsi's information is based on Zoroastrian sources.

Books of the Avesta

The original Avesta has been destroyed (see destruction below) and some portions survive. The surviving reconstituted Avesta can be organized in various ways. One way is to organize them as five books:

The Yasna - service and prayers. The Gathas of Zarathushtra are part of the book of Yasna.
Yashts - hymns to concepts and angels.
Visperad - liturgy used to solemnize Gahambars (seasonal gatherings and feasts) and Nowruz (New Year's Day).
Vendidad - purification laws.
Khordeh Avesta - Concise Avesta & selections for daily prayers.
Various fragments.

Size and Extent of the Original Avesta

According to Martin Haug, Hermippus, the philosopher of Smyrna (ca. 250 BCE), "is reported by Pliny (Historia Naturalis XXX., 1) to have made very laborious investigations in to all Zoroastrian texts, which were said to comprise two million verses, and to have stated the contents of each book separately." Hermippus' work has been lost.
The first reported written texts complied during the Persian Achaemenian dynasty (c. 600 - 300 BCE) were written on 12,000 hides.
The written Avestan texts during reign of Sassanian king, Khosrow Anoshirvan (531 - 579 AC) the Just, consisted of twenty-one nasks or books.
The nasks were encyclopaedic in nature and dealt with philosophy, theology, rituals, prayers, hygiene, medicine and the medicinal properties of a thousand plants and herbs, history, astronomy, geography and other forms of knowledge.
The religious texts have repeatedly been destroyed by Alexander, the Arabs and the Mongols (see below). As a result, only five books and some fragments survive.
The Zand and other Pahlavi texts contain summaries and translations (as understood at that time) of the lost texts.

Teachings in Zoroastrianism

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

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. …

The Religious Authorities of the times of Zoroaster believed in many gods.

Zoroaster did not conform to the teachings of the religious authorities that belonged to His times. However He did not bring them down altogether.

He gave the most important position to Ahura Mazda, as the Highest God, who could bestow bliss and immortality.

Zoroaster's teachings angered those, whom he called the followers of the Lie (dregvant).

Zoroaster taught that the Good Lord has an opponent, whose name is Ahriman. The latter embodies the principle of evil, and those who followed Ahriman, were followers of the lie, in other words, were evil.

Zoroaster taught that in the beginning, spirits were given the right to choose: “life or not life” Thus was born: good and evil.

Zoroaster believed that Ahura Mazda reigned over both. There was Heaven awaiting the good ones, and a hell awaiting the evil ones. Eventually, Ahriman will be destroyed, and in the world, there will only be good, and all will live in perfect bliss. Zoroastrianism is based on the Law of Asha. The latter is akin to the Law of Karma. The Law of cause and effect. “As you sow,so shall you reap”

Zoroaster’s concept of God:

Ahura Mazda was the highest god, worthy of being worshipped, sovereign law provider, who could bestow bliss and immortality.

According to the Gathas: Ahura Mazda created Heaven and earth, night and day. The Wise Lord, together with the amesha spentas, (6 or 7 Beneficent Immortals.), will vanquish the spirit of evil.

Let us have a look at whom, Zoroaster called ‘Amesha Spentas’ (Beneficient Immortals), whose names are constantly mentioned in the Gathas. The names of the Beneficient Immortals frequently recur throughout the Gathas and may be said to characterize Zoroaster's thought and His concept of God.

In the words of the Gathas, Ahura Mazda is the father of the Holy Spirit, of Justice, Truth, of Righteous Thinking, and of Devotion. The other three beings (entities) of this group are said to personify qualities attributed to Ahura Mazda: they are Desirable Dominion, Wholeness, and Immortality.

Man and God, should both possess the good qualities mentioned above. The sacrificing of cattle accompanied by the consumption of intoxicating drinks was prevalent during the times of Zoroaster. The eternal flame in the Temple of fire continues to remain linked with the place of Parsi worship.

Zoroaster lived for 77 years. Some believe that He preached too many nations and fought in a sacred war. Between the 8th and 10th centuries religious persecution led some of the Zoroastrians to leave Iran and settle in India, most of them, in the region of Bombay. In the 19th century the Parsees renewed contact with the remaining Zoroastrians in Iran, the Gabars. These two groups and their emigrants to other countries are today, the only surviving practitioners of Zoroastrianism.

Parsees are distinguished for their wealth and education. I have heard a story, that when the Parsees came to India, they promised to mingle with the inhabitants, like sugar does with milk. We believe that they have kept their promise. Besides the last quality, mentioned about them, Parsis are known for their wealth, education and humanitarian values.

Sects of Zoroastrianism

Our information about Zoroastrian sects comes from Arabic writers who were generally biased against anything Zoroastrian. They do give us information and they make slanderous allegations. The common allegation against all sects the Muslims opposed was that the adherents of these sects with sexually promiscuous.

The charge is so frequent, that we are left with the impression that if the Arabs had not rescued Iran with their bringing of pure Islam, the entire nation would have gone to hell on account of their licentious behaviour, evil religious practices and unclean personages. Arabic writer Abd-al-Qaher ibn Tahir Baghdadi (c 980-1037) in Farq bayn al-Farq, p. 354 records that the Magians (Zoroastrians) had four sects: Zurwaniyya (Zurvanites), Massikhyya (?Mazdakites), Khurramdiniyya (Khurramites), and Bihafaridhiyya (Behafaridites).

From among these a Muslim is forbidden to take a wife, and he is not allowed to partake of the flesh of an animal slaughtered by them. A Muslim cannot collect the head tax (jezya) from them either, because their doctrine was an innovation that appeared after Islam. Non-payment of the head tax means that the members of the sects did not even have minimal human rights. Therefore confiscating their entire wealth or killing them by a Moslem would not be punished by the Islamic authorities. It is not clear if Baghdadi meant that all Zoroastrians were divided into these four sects or that some Zoroastrians were members of these four sects. Or if the prohibitions he lists were limited to the Behafaridites and perhaps the Khurramites as these denominations had come after Islam. Given that Baghdadi was writing in the early 11th century, conditions for all Zoroastrians had deteriorated dramatically by then. The shame is that while the Zoroastrians were under attack and their homeland had been overrun by foreign hordes bent on exterminating their culture, charismatic Zoroastrian leaders chose this time to start personality based cults.

Perhaps we are being too generous by calling them leaders. These individuals did the Arab's work for them. But then again, the orthodox Zoroastrian religious hierarchy also had their share of the blame by being too rigid in their control of what was considered acceptable Zoroastrian practice.

From all accounts it appears that Zoroastrianism towards the end of the Sassanian era (240-650 CE) had become ritual focused and the priestly class had become oppressive towards the general laity. In response, various reform or splinter movements arose during the second-half of the Zoroastrian Sassanian era, and continued to spring up even after the Arab invasion and occupation of Iran.

While the orthodox priesthood and their royal Sassanian patrons saw some of these movements as heretical cults, ordinary Zoroastrians may have seen them as a modern alternative to a religion that was becoming moribund in their eyes. After the Arab invasion, the leaders of the sects and their followers were eager to have a modern Zoroastrian-based response to the appealing egalitarian messages of Islam. Some of the cults started to blend old Zoroastrian ideals with progressive Islamic beliefs, perhaps even to appease Islamists or deflect their put-downs.
Unfortunately the response to one extreme is another, or the response to excess is deficiency. Either way the middle ground suffered and that is what Zoroastrians needed most at that critical time - and that is what their leaders, orthodox and reformers alike, failed to provide.
This is a sad chapter in Zoroastrian history. A sad chapter both literally and figuratively. And it is with a heavy heart than we write it for the record. Even today, the chapter continues to be written. The old adage applies no better anywhere but here. Those who fail to learn the lessons of history are doomed to repeat its mistakes. Zoroastrians have as yet learnt nothing from their history.

The Goal of Zoroastrianism

Zoroastrianism is based on achieving six ideals:
‥ a good mind: a positive attitude and gaining wisdom
‥ principled living: honesty, honest work, helpfulness, moderation and balance
‥ independence: self-reliance and leadership
‥ serenity and happiness
‥ wholeness: healthy and holistic living
‥ an undying spirit.
• The effectiveness of a person's beliefs is demonstrated in one's deeds. While praying helps to reaffirm beliefs, a life based on good deeds is prayer in action. Our lives are the temples of our souls.
In short: • Zoroastrianism lights the path towards an active, meaningful life grounded in wisdom, goodness and wellness. • Included in the ideal of independence is autonomy: not being beholden to anyone, not being a slave to any dogma, and having the sovereignty to make free and independent decisions - all within the self-elected bounds of ethical values, goodness, and not causing harm to others. The ideal of self-reliance is balanced with helping the less fortunate maintain their independence and dignity. • This way of life gives effect and meaning to the creed: to commit to a life based on good thoughts, good words and good deeds.
Goodness in Action

The purpose of life is to work towards achieving the best existence we can envision. Working to achieve the best existence includes striving to achieve individual excellence and excellence for all; working tirelessly and diligently to help build a world free from want, fear, and evil; preserving and protecting the environment.

Abiding Happiness, Spiritual Resplendence, Peace & Serenity

They believe that the goal of their lives is to achieve abiding happiness, spiritual resplendence and peace: humanity at peace with itself and an individual at peace with oneself. An expression of abiding peace is serenity.

Influence – Environment of Zoroastrianism

Zoroastrianism influenced that the Western Abrahamic (Judaism, Christianity, Islam) and Eastern Dharmic (Hinduism, Buddhism, Jainism, Sikhism) religious traditions, including God, the Devil, sexual equality, evolution, environmentalism, and, my personal favorite, free will...As specified above, Zoroastrianism is thought to have greatly influenced Judaism, specifically through the prophet Daniel's close association with the Achaeamenid kings (Cambyses I, Cyrus the Great, Cambyses II and Darius the Great).

Two locations claim Daniel's tomb. One, in Kirkuk, is venerated by the Iraqi Kurds who see Daniel as a great man who both served and influenced their Zoroastrian ancestors. The other is in Susa, the former king seat of Darius the Great, in southwestern Iran; a place where Daniel is known to have lived when he was in Darius' service as an adviser to his court. It is interesting to note that Iranians still lay flowers on Daniel's tomb. They do the same with the tomb of Esther, the Jewish wife of Xerxes the Great.

They are aware that the founder of Iran, Cyrus the Great, returned the tribe of Judah from their enslavement in Babylon to the city of Jerusalem, along with the funds to rebuild their temple and a promise of protection; a promise which he and his predecessors kept until their overthrow by Alexander the Great two centuries later. It is also interesting that Iran's major holidays are almost all Zoroastrian events. The influence of Zoroastrianism on Islam and the Iranian culture is profound.

Many aspects of Zoroastrianism are in turn present in the culture and mythologies of the peoples of the Greater Iran, not least because Zoroastrianism, for a thousand years, was a dominant influence on the people of the cultural continent. Even after the rise of Islam and the loss of direct influence, Zoroastrianism remained part of the cultural heritage of the Iranian language-speaking world, in part as festivals and customs but also because Ferdowsi incorporated a number of the figures and stories from the Avesta in his epic Shāhnāme, which in turn is pivotal to Iranian identity.

In addition, Zoroastrianism is thought to have influenced eastern Dharmic religions such as Hinduism, Buddhism, Sikhism and Jainism. This is expressed through the Vedic texts of Dharma, a Sanskrit word that means both 'fixed decree, law, duty' and 'natural law, reality’: Like the historical Vedic religion, which is the historical predecessor of Hinduism, Zoroastrianism also derives from the religious principles of Indo-Iranian times. As such, and although Zoroastrianism is not considered a Dharmic religion, it is not surprising to find fundamental concepts similar to dharma and rate in the [earlier] Gathas as well.

Environment

Living in harmony with nature and the environment is working in harmony with God's creation.
Nature is God's creation and therefore sacred.
Defiling the environment is working in opposition to God's creation.
The Zoroastrian approach to the environment is guided by the ethical imperative to be beneficent and a respect, indeed a reverence, for the environment.
The approach towards the environment is balanced between preserving the environment and enhancing the environment. Where needed to sustain human life, the principle is to make barren or desolate land fertile and productive.
Ancient Zoroastrians developed elaborate techniques to avoid polluting the environment in a harmful manner. Some examples:

Waste was disposed in impervious stone-lined pits where it degraded naturally through exposure to the sun (sometimes aided by lime) without polluting the surrounding land and water.
Household waste was disposed in stone or stone-lined pits adjacent to a home.
Community waste was placed in stone or stone-lined pits in designated areas.
Settlements were constructed away from the banks of streams.
According to Herodotus (c. 430 BCE): "They (the Persians) never defile a river with the secretions of their bodies, nor even wash their hands in one; nor will they allow others to do so, as they have a great reverence for rivers." Strabo, Book XV, Chapter 3.16, (written 17-23 ACE) states: "For the Persians neither urinate, nor wash themselves, in a river; nor yet bathe therein nor cast therein anything dead or any other thing that is considered unclean."
Fires were made from selected dried woods and other materials that produced the least amount of smoke. It helped that neighborhoods maintained central continuously burning fires in a fire-house, the atash-gah, tended by a fire-keeper, an athravan. In the west of Iran, this task was performed by the Magi. According to Strabo: "They (the Persians in Cappadocia - present day Turkey) also have Pyraetheia (fire-houses), noteworthy enclosures; and in the midst of these there is a container, on which there is a large quantity of ashes and where the Magi keep the fire ever burning." The fire container was a deep urn which contained the ashes and hot coals produced by the fire. The system allowed the base of the fire to remain very hot resulting in a fire that produced the least amount of smoke and pollution. Every evening, the fire keepers would carefully cover the fire with its ashes so that it would continue smoldering throughout the night while saving fuel, ready to resume when the ashes were removed in the morning. While not perfect, it was a system, in those ancient times, that best adhered to the principles of the faith. Householders would come to this central place to light their home fires when needed. Maintaining fires continuously in homes would have denuded a fragile environment of trees and the smoke would have greatly polluted the air. There are indications that woods from Juniper and Plane (Chenar) trees were traditionally used for the atash-gah fires. (Also see our page on Fire.)
In order to prevent rotting flesh from contacting the soil, dead bodies were either placed in stone tombs above ground level, or exposed to birds (in towers placed on hill tops or surrounded by lush gardens) who ate the flesh, after which the bones disintegrated to a harmless powder.

The propagating of Zoroastrianism

Zoroastrianism is believed to have been founded in southern Russia sometime before 1700 BCE. It spread south into eastern Iran, separated from the western Iranian nations of Persia and Media by a mountain chain. It finally crossed into western Iran around the eighth century BCE, where it was quickly absorbed by the Persians and Medes. The Magi, a small tribe that had supplied the priests for the Old Persian religion, quickly accepted the role of supplying the Zoroastrian priests.

After the Persian conquest of Babylon, Zoroastrianism spread into Mesopotamia.

However, the Persians were never interested in supplanting other religions, and their religion never came to dominate the remainder of the Near East. After the Muslim conquest of Persia, many Persians migrated to Pakistan and India, to escape persecution. The Zoroastrians of Pakistan and India are known as Paresis. A small Zoroastrian community remains in Iran, and there is a world-wide diaspora.

Although the collective picture is bleak, most individual Zoroastrians appear to be thriving. They are well-educated and well-traveled professionals, earning incomes that place them in the middle and upper classes of the countries where they or their families settled after leaving their homelands in Iran and India. About 11,000 Zoroastrians live in the United States, 6,000 in Canada, 5,000 in England, 2,700 in Australia and 2,200 in the Persian Gulf nations, according to the Fezana Journal survey.

Conclusion

We are so honor by writing this because before we have never done that and heard about it. The reader also will get a little bit knowledge by reading just a few in formation, we hope that it is opportunity by writing and searching as well as you can. We think that it is not much more in which just writing as an assignment, so we are unhappy a little bit .But one thing is, we can be highly pleased, a few information is better than not getting anything and this way of life gives effect and meaning to the creed: to commit to a life based on good thoughts, good words and good deeds. The effectiveness of a person's beliefs is demonstrated in one's deeds.

While praying helps to reaffirm beliefs, a life based on good deeds is prayer in action. Our lives are the temples of our souls. In short: Zoroastrianism lights the path towards an active, meaningful life grounded in wisdom, goodness and wellness.