In his book A History of Religious Ideas Volume 1, Mircea Eliade gives his description of the Iranian religion of Zoroastrianism
Iranian religion is full of surprises and disappointments but contributed to the religious formation of the West. If linear time (as opposed to cyclical time) was already known to the Hebrews, a number of other religious ideas were discovered, revised, or systematized in Iran. The articulation of some dualistic type of system; the idea of a savior; the elaboration of an eschatology proclaiming universal salvation; the doctrine of the resurrection of bodies, for example. However, the nonspecialist will be thrown off by the sources. Most of the Avesta has been lost; only the gathas are enticing to the nonspecialist. The rest of the Avesta is characterized by dryness. It is probably obvious that Zarathustra was a historical personage who turned into a paradigmatic model. Zarathustra’s activity should be placed somewhere between 1000 and 600 B.C. Zarathustra addressed his message to sedentary herders whom he attacked in the name of Ahura Mazda. It is possible to decipher in the gathas a few indications of Zarathustra’s missionary activity- he preached to a group of friends called the “poor” and asks them to drive away the evil spirit.1
The above description falls short of constituting a full biography. Certain scholars have argued that these scattered references do not necessarily represent historical realities. However, the historicity of Zarathustra appears from concrete references to real persons and events and the authentic nature of the gathas. It would be difficult to justify the presence of so many concrete details if he did not represent a real historical person. The texts dwell on Zarathustra’s celestial preexistence. He was born at the midpoint of history and was enveloped in radiating light. The village he was born in showed signs of prerecognition of his birth. He came into the world laughing. Zarathustra’s ordeals follow the example of a divinized savior. Zarathustra’s ordeals contain the repetitions of the motif of radiating light.2
Some scholars have argued that Zarathustra’s religious experience can be compared to that of the central Asian shamans. Perhaps he used shamanic techniques in order to obtain ecstasy. For example, in the Avesta, Zarathustra enters trances and it is probable that song played a role in the cult. Shamanic elements can be found in the scenario of the Cinvat bridge. However, the allusions to specifically shamanic techniques can be found only in the late texts and reflect a foreign influence and the ecstasies found in the gathas and elsewhere in the Avesta do not show a shamanic structure. Thus, shamanism does not play a central role in Mazdeism.3
Main Doctrine
Zoroastrianism follows the revelation given to Zarathustra directly by Ahura Mazda. Man is free to choose between good and evil. Ahura Mazda holds the first place and is good and holy. Ahura Mazda is succeeded by two twin spirits: Spenta Mainyu (the beneficent spirit) and Angra Mainyu (the destroying spirit). Of the twin spirits, one is holy and the other is wicked, and they differ by choice rather than by nature. Zarathustra’s theology is not strictly speaking dualistic since Ahura Mazda is not confronted by an anti-god. Ahura Mazda is sometimes said to be identical to the holy spirit and is not responsible for evil since he did not father Angra Mainyu. This theology has as its prehistory the mythico-ritual systems of bipartitions and polarities and alternations and dualities. The primordial separation between good and evil is just the consequence of a choice, inaugurated by Ahura Mazda and repeated by the twin spirits. Despite his reform, Zarathustra accepted many original Iranian beliefs. For example, he takes up the original belief of the journey of the dead but stresses judgement: the just will be admitted into paradise, while the sinners will remain in the house of evil.4
The world is inhabited by two types of angelic beings: the asuras and the daevas. Since the gods of original Iranian religion- the daevas– chose deceit, Zarathustra demands his disciples no longer worship them. But Zarathustra does not doubt that the daevas will be annihilated and the just will triumph over the wicked. Thus, Zarathustra calls for the “transfiguration” of the world. The wicked will be punished and the world will be renewed in an eschatological ordeal. Mythico-ritual scenarios for the renewal of the world were known in the past to the Indo-Iranian’s and were usually celebrated at new year’s festivals but a new interpretation is given by Zarathustra who announces a definitive transfiguration effective once and for all. Being a private religion, Mazdeism developed a ritual dimension. A fire sacrifice is performed to offer an ecstatic experience and contribute to the restoration and transfiguration of the world. Additionally, the priest imbibes the drink haoma during the ceremony. It is difficult to determine if this cult was completely formulated in Zarathustra’s time. But it was certainly to be found with the Indo-Iranians in the sacrifice of the Vedas.5
Eschatological Sacrifice, the Souls Journey after Death, and the Resurrection of the Body
As with other Indo-Iranians, the concept of fire plays a capital role. But in Mazdeism, the function of sacred fires took on a meaning beyond previous religions. The Mazdeans take supreme importance in building a temple, furnishing it, and appointing priests to it. The sacrifice is designed to separate from those involved their spiritual essence from their corporeal nature. Additionally, the fire sacrifice contributes to the regeneration of the world and reinforces the eschatological drama of the struggle against the daevas and the waiting and preparation for the renewal of the world. The sacrifice given by the priest mimics the sacrifice by which Saoshyant will effect the renovation. When the eschatological drama occurs, the dead will return to life and Saoshyant will affect the final restoration.6
In certain hymns we find a description of the soul’s journey after death: the soul remains close to the body for three days. At the end of the third, he comes across his daena, a copy of oneself in female form- fifteen years old with upward pointing breasts, vigorous and of beautiful appearance. The daena is an archetypized version of one’s self but presents itself under a female form while preserving one’s concrete appearance; it is the result of his religious activity on earth. One then travels to the spheres of earth moon and sun and enters paradise. In other hymns, Zarathustra speaks of the Cinvat Bridge: the daena arrives with its dogs and leads the soul to the bridge and over the cosmic mountain. The soul is judged on this bridge- widening under the feet of the just and turning into razors for the unjust.7
Another eschatological myth common to Indo-Iranians is centered around Yima. A winter three years long destroys humanity and Yima is asked to build an enclosure to save the best of humans. This is an archaic eschatology that Eliade does not believe corresponds to the Zoroastrian vision. The eschatological idea of the resurrection of bodies is introduced into Zoroastrianism. In this connection, certain hymns speak of the “resurrection of the dead” accompanied by the arrival of the “living one;” that is the Saoshyant. This resurrection is accompanied by the final Renovation, which includes the universal judgement. The new world invoked in the renovation will be a new creation that will no longer be accompanied by the attacks of the demons. After Saoshyant performs his sacrifice, the universal renovation will occur. The resurrection of bodies represents a daring development in Zarathustra’s eschatological vision.8
History and Development
The opposition between the asuras and the deavas was already taking shape in the Indo-Iranian period since Vedic India opposed the daevas to the asuras. However, in Iran, the the relation between the asuras and the daevas went in an inverse direction; in India the daevas are the true gods and the asuras are made evil; in Iran the daevas are demonized. The supreme position of Ahura Mazda was not instantiated by Zarathustra; Ahura Mazda was worshiped in Iran before Zarathustra. It can be argued that the Achaemenids worshiped Ahura Mazda without adopting any of the more characteristic features of Zoroastrianism. However, if the Achaemenids were not Zoroastrians, their theology was similar to that of the gathas– it contains abstract expression and is filled with moralistic considerations.9
Darius advocated the new year festival, which when enacted was designed to renew the world by symbolic repetition of the cosmogony. This cosmogony involved the familiar scenario the victorious combat of a god against a monster or dragon. The Iranian king was thus responsible for the preservation and regeneration of the world. As it spread westward, the Mazdeism of the Achaemenids did not remain unchanged. A subject of controversy is the relation of the Magi to Zoroastrianism. They have been regarded either as a tribe of sorcerers and necromancers responsible for the degradation of Zoroastrianism or as the true disciples of Zarathustra. In any case, the Magi ended up adopting a number of Zoroastrian customs and rites.10
In the Yasna with Seven Chapters, haoma acquires an important place in Zoroastrianism. Many interpret this exhalation of hoama as a syncretism between the prophet’s message and the traditional religion. However, Zarathustra accepted the cult of haoma, and this represents rather an elevation of the values of the religion. It should be noted that the hoama right is extolled in Mazdeism. Another development in Mazdeism is the Mihr Yast– a long hymn in honor of Mithra. Here, Mithra is elevated to the position of Ahura Mazda and the two gods are even united. We can decipher from the hymn moments of a theogony- a series of gestures by Ahura Mazda directed toward the advancement of Mithra. He is a god of contracts, a god of war, is all seeing, omniscient, and a provider of the fields.11
Idealism Studies 