Sign of Zoroastrianism. Pagan symbols and their meaning

Zorathushtra left three commandments, the leadership of which gives a man the opportunity to come to his goal. These three moral and ethical principles are expressed by three Avestian words: humat, hukest, hivarst, which means good thought, a good word, good deed. The sacred prayer of Visp Humata proclaims: "All good thoughts, good words and good deeds are performed through knowledge and lead to better existence, and all evil thoughts, evil words, evil deeds occur without knowledge and lead to the worst existence." This short prayer from the Holy Avesta represents the essence of the Zoroastrian religion: thoughts, words and affairs form the behavior and character of a person. Heaven and hell are due to the entire sum of thoughts, words and affairs of a person.

Six steps of achieving God

There are six steps to achieve God in the next of the Amesh Spentam, gracious immortal holy:

• Waluman - good thought
• Asha-Vakhishta - Best Righteousness
• Kshatra Vary - Divine Power / Moral Courage
• Sphew Armatic - Divine Wisdom
• Chaurvat - self-realization
• Amertat - immortality

If a person has good thoughts, he develops the divine power or moral courage when he developed it, he receives Divine Wisdom, which allows him to realize himself, becoming, thus closer to God and, in the end, one with him, t .. Immortal.

The prophet Zaptushtra clearly says: "Happiness, through who happiness comes to others." Every person should be a righteous and patient worker. He must live not only for himself or his family, but also in order to help the unfortunate and oppressed. Zoroastrian religion sends a person to fight with all evil and then re-educate and bring evil to the path of virtue and change the world so that he moves towards the ultimate goal of the update, called Fraso-Carey, i.e. Combining each soul with Almighty Ahura Mazda.

Zoroaceist believed that every soul, parting with the body, was convicted for accomplished during his life, Bridge-Chinvat became his revelation to the place of trial, where the sentence depends on moral achievements. This court heads Mithra, Svosta and Rasha, holding the scales of justice. Things, words and cases are weighted on these scales; If the good deeds are more, then the soul is considered a worthy paradise and then, driven by an excellent girl, the personification of his own conscience (Dine), the soul crosses the bridge and rushes up.

If the scales are leaning towards evil, then the bridge becomes a narrow as a blade blade, and the disgusting witch, meeting the soul enough of her and pulls down, in hell - where the sinner is experiencing a long century of suffering, darkness, bad food, sorrow. Those few souls whose affairs are balanced, go to the place of mixed, where as in the old underground kingdom of the dead, there are gloomy existence, deprived of joy. However, even the souls of the righteous in paradise during the era of mixing are not destined to complete bliss, since happiness will come only during Frasgird, then they will receive the future body, and the earth will give the bone of all the dead.

The last trial will follow the universal resurrection, when the righteous will be separated from the sinners, both those who lived to this time and from the previously convicted. Here Ayrayaman, together with the Atar, melts all the metal in the mountains, and it will flow the river to the Earth. All people must pass through this river, for the righteous, she will seem pair milk, and the wicked will seem that they go through the molten metal. All sinners will survive the second death and disappear, and the molten river will flow into hell and kill Ango Maine.

Then Ahura Mazda and Six Amesh-Spheres will bring the last sacrifice, make a mystical drink - "White Homa", which will give everyone to the resurrected immortality. According to Zoroacetra, in this world, which restored its original perfection, and there will be eternal bliss, and not in the remote paradise. ("Ancientary Religion and Zoroastrianism", Nizametdinova Ravil Ruffovna).

Another fundamental moral and ethical principle is a golden middle, which corresponds to the integrity of the world. According to zoroastrism, the person next principle of the golden middle falls under the protection of an invisible fence (in Avesta - Vara). It seems to be in the center of the storm - at the very point where the sun shines and the calm sea, while the huge waves rise around and roars the hurricane. Sailors call her "eye storm." The only thing that does not apply to the principle of Golden Middle - to good and evil, to the selection.

Working with sins

The main sins that a person works are in the nature of the universe. Ahura Mazda, personifying the fire, the divine beginning, in the process of creation of the universe created the first base, the forensic, in addition to the Ahura Mazda (fire), was the sky or air, water, land, plants, outcloths and man. Each person has so many plans in Seba, how many creations: the body of the fire (spirit), heavenly (thoughts), the body of water (astral), the body of the earth (dense body), the body of plants (essential body), the extended body and human body.

Here are the properties that people who seek to truth and happiness should possess:

• joy to life, enjoying life;
• good continuation of the kind (birth and raising of children), strengthening the family, the transfer of traditions;
• love for all living things;
• active activity, energy, will, strength aimed at creativity and the struggle with evil (righteous work);
• the desire for the knowledge and awareness of the laws of the Universe, since knowledge is the instrument of truth, and practice as a criterion for the truth of things that helps to tear the masks from evil, expose it;
• fight against thoughtless faith, stupidity, stupidity, fanaticism;
• the ability to create around themselves benefactor, harmony, the desire is not to split, but to unification with other people (achieving collective integrity);
• control over yourself, the removal of malice, adherence to the oaths, overcoming fears, especially the fear of death, the fight against silent, crumpled, pride, lust and discerning, overcoming the wrath and indifference, the fight against the mixing of good and evil.

The main features of the character whom should have - these are kindness, generosity, goodwill, nobility, truthfulness, righteousness, generosity, honesty, persistence, effort, confidence, thanks, peacefulness, hospitality, satisfaction with the fact that you have (satisfaction with small and content your destiny), feeling Measures, mutual assistance and assistance to other, hard work, professionalism in their activities, the execution of debt, peacemaking, mercy, creativity, optimism, land protection.

The person should also fight the demons of greed, slander, pride, indecision, doubts, dissatisfaction. And sins, such as homosexuality, sadomasochism and other sexual perversions, as well as love affairs (prostitution), like the desecration of the sacred productive function of the person and desecrate invasion of virus evil; Sin and complicity indulgence (i.e. passive and active form), murder, suicide and detectivity (abortion), idolatry, lies, tape, ungratefulness, witchcraft, theft and incitement to it, the nonfilling of debt towards parents, destruction of traditions, cowardice, fear, meanness, betrayal, violation of the oath; Dextering of the Earth - a predicted approach to the wealth of nature, abuse of power, cynicism, blackmail, slavery and humiliation of their own dignity, pride, self-expulsion, imposing to others of their will, violent instantation, mortality, injury, envy.

To understand any religion, it is necessary to consider the conditions for its occurrence and formation.

Zoroastrianism is interesting because it is not enough that an ancient religion, but also a religion that has influenced the most common religions of the world.

Arriving in the southwestern Iran and on the west coast of India, based on worship for the forces of nature, Zoroastrianism appeared much earlier than he is known for historical sources, and therefore, according to the antiquity of this religion, it is possible to judge only the analyzing of its rites, solo service methods, etc. But this is what makes him mysterious, leaves many unresolved questions in this religion, and, despite the fact that it still exists, today's Zoroastrianism is different from the religion of the ancient Indoran tribes. One thing is that the text of the pronounced prayers most believers is incomprehensible, and the ritual side is worked out to the smallest detail, it can talk about its deep roots and strong continuity of generation generation.

One can only be surprised as beliefs established by one person, passed through the centuries and remained in their essence actually intact. Perhaps the purity of religion has been preserved due to the borrowing of its features by other religious currents.

However, when writing this work, the use of only Russian publications on zoroastrism played a major role. Much more works are written on others, mostly European, languages. Therefore, the material is taken as much as it was possible to learn from Russian publications and translations.

Some researchers insist that it is necessary to share this religion for different in the periods: to Zoroacerae, there was an alleged religion to Zoroista, during Zoroacer and a little after it was Zoroastrism, and, having lived to this day, there are parcels. In any case, we will not go into such a minor details for us, since religion was actually some nations, only at different times. For us, their changes are insignificant. However, I will explain this division in the section " Avesta", where I will talk about the formation of the main sacred document and his interpretations.

Other researchers talk about Zarathushtra solely as a prophet, forgetting his religious destination as a reformer. In this paper, I will not approve or refute this opinion, since the purpose of the work will highlight how much it is possible the personality of the prosthetra himself and its teachings. I will also try to do without comparisons and assumptions, only casual mentioned some possible versions.

The main purpose of this work I put acquaintance and study of Zoroastrianism as a religion that has become the basis for other religions of the world. As the materials study, I was struck by the constancy of religion, that is, its relevance regardless of time. In this work, I decided to figure out how this religion affects people? What special is in its worldview, the foundations, rites, which makes people believe in it. It would be possible to tell about the pairs, followers of this religion, but is it possible to understand religion without knowing it? After all, all Christians, studying the Bible, teach, above all, the life of Christ, and only his teachings.

In chapter " Avesta"I came up with a scientific view on this religion to understand the sources, their authorship and truthfulness written. For as a historian-researcher, I could not in my work to rely on a literal Avesta's presentation, for example, the emergence of the world.

Zoroastra

The origin of the great prophet Zarathustra is still unknown. It is also unknown his time of birth and place. Myths and legends covered his life and activity. Speaking about the burrist, it is necessary to clarify that there are often other forms of his name, such as Zarathustra, Zarathushtra, Zoroacener. Such discrepancies in the interpretation of the name are associated with different writing from different nations. Babylonian, Greek and Iranian sources are written in different ways.

But the origin of the name is interesting: "The name of Zarathushtra represents the usual Iranian name, the second part of which - the ears - means" camel "(the Taj. Shuttur), there are various opinions on the first (" Yellow "," old "," chase "). Consequently, Zarathushtra approximately means "possessing the old camel", i.e. the simple peasant name, which would hardly be given a mythical deified personality. " On the other hand, presumably such unitname names were given to protect children from evil spirits. In addition, many Iranian names of that time had an animal name in their root. For example, aspa - a horse (the names of Vistasp, Tistarjasp and others). Other interpretations can also be assumed, such as "ASTR" - Star. In such a context, everything is fundamentally changed. "According to Duperron's intercutyl," yellow "is translated as" golden ", and the second root is not" ears ", but" Tishtriya ". This is how the Aryans called Sirius star. And only this name is considered worthy of the prophet - Golden Sirius."

Initially, Zarathustra was known for the gateways - the anthem encountered by him. In total, their seventeen - inspired reality devoted to and addressed to God. Thanks to the ancient poetic form, the decoding of the GAT remains to the end of an unexplained. NCWPness GAT is more or less identified in the Avesta written already on the peahs during the sisnoids.

Zoroaster himself performs in the gates by a preacher of the new faith, a professional priest, which is struggling and suffering from a person. In later parts of the Avesta, it is said that he took place from the poor Sportama, his father was the name of Pouruzspa, and Dugdov's mother. Zoroaster was married and had two daughters. He was not rich. In the gays mention a promise of some person to give him one camel and ten horses. According to another version, it is said that the genus of the spitam was very rich.

Zoroaster at the same time became a clergy, and the prophet. From him they took the teachings of his followers. Zoroistra had a wife, and therefore Zoroastrian priests still allowed to live a family life.

The lifetime of Zarathustra also defined very vague - the end of the VII - the beginning of the VI century. BC. He writes about him, in particular, Pythagoras, who claims that he repeatedly met and talked with the Zarathuchi himself. From here and believes the approximate time of his birth, which, in principle, is very doubtful. For example, Mary Boys clearly proves that it is impossible to date his birth with this period, and always relies on the different date in his publications of work. In the last edition, the date of birth of Zarathustra ranges between the XV and XII centuries BC.

His homeland is not known and is a field for the dispute of many scientists. However, the place of residence is mentioned by a certain area of \u200b\u200bAryaan Vaja, unknown so far. P. Globa argues that the birthplace of Zarathushtra is Russia, since it is here in the steppe between the Chelyabinsk, Orenburg regions, Bashkiria and Kazakhstan, archaeological excavations found an ancient city, the temple and an observatory of Arkim. This is what claims P. Globa himself: "I believe that the kingdom of Visatask occupied the space from the Volga to the Urals. These are the Zhigule Hills, the Volga hill. A large territory, in the area comparable to France. The capital was somewhere in the center of the kingdom, At the radiation of rivers in the Samara region, Zhiguli. The climate was then another, less continental. After the death of Tsar Vistsasp and his children, Carapani came there and kicked out Zoroastrians. But this kingdom has already been initiated by Zarathuch, there remains a lot of his students. "

The Iranian poet of Firdusi in his epic poem "Shakhnama" describes the plot of adoption by Prince Visetaskoy Zapadrushtra. Therefore, the question of the Motherland of Zarathushtra cannot be considered closed and to meet something concrete.

Born Zarathustra was born the third of five children in the family and at the age of 15 acquired San of the clergy. Already then he was considered a wise man. At the age of 20, he left home and 10 years wandered in his homeland, looking for truth and interested in faith of people. So it lasted until at the age of thirty years he met with Ahura Mazda himself and his minions, and then he came with a revelation. He endured three terrible inhuman tests and then the truth became clear to him. After that he went to his native village and began to preach there zoroastric. Local priests were surprised and accepted and gathered to execute him, as the local prince of Vistasp was eating for him and patronized him, freed from execution. However, the teachings of Zarathustra did not have anyone accepted, besides his own brother, who became his follower. Even the prince, under pressure from his relatives, refused to believe in what was internally believed. And this, according to Zoroastrian custom, one of the greatest sins.

But, in the end, Prince Vistasp was facing Zoroastrianism and the dissemination of a new faith came from him, accompanied by local religious intersbars.

So Zaptushtra in 42 became a tsarist adviser. Vistasp ordered the words of him on the violent skins with gold letters and assembled a whole treasury from 12,000 skins. According to legend, it was a complete record of the Avesta. But, unfortunately, Alexander Macedonsky destroyed this library along with the verses of Zarathustra, who, too, by legend, were two million.

Zarathustra was married twice, once on the widow, the other - on a virgin. From the first marriage he was born two children and from the second four, of which only one boy.

Zaevertusta lived 77 years and 40 days. He knew in advance that he would die a violent death, and therefore spent the last 40 days in continuous prayer. According to legend, he was killed by the priest of an ancient religion, which rejected the Zarathushtra. However, such data is very conditional and returned to us more to mythology than to real events.

Given the legendaryness of the Personality of Zarathushtra, it is worth noting that the data of his biography of rumors and legends. The described zaptushtra biography here should be considered a literal understanding of such an ancient texts with some researchers.

In addition to other researchers, one of the first serious works in the study of Zoroastrianism made Duperron's intercutyl. In 1755 he went to India and lived among Parsis for 13 years. There he collected books that make up the Avesta and, returning to Paris, explored and translated it into French. It was the first European translation of the Avesta, which caused many disputes. And initially assumed, Avesta consisted of 22 books, liturgical, historical, legislative and medical. However, for the Millennium, many nonlinegic books were lost.

The first thing that was alleged is the authenticity of the Avesta. Then the disputes went around the language "Zend" on which she was written. The research of the Avesta was very thorough and by the end of the 18th century, the Avesta's authenticity was no longer questioned.

Then the study of the Avesta went towards her interpretation. The basis was taken by two methods of interpretation: "One, based on his interpretation of the Avesta on the traditions of Parsis, and another, who had the basis for the study of the Avesta comparison with Sanskrit with the mythology of the Vedas."

So there were two views on the interpretation of the Avesta. It must be said that both opposition camps produced their own translations of the Avesta. Translations sometimes turned out to be so different, "that they are spent as if they were about completely different subjects."

In any case, no matter how the Makovel AO indicates, it is necessary to take into account that the Avesta was formed by centuries, and therefore should have different layers, like any other such book. In addition, Geographically, the Avesta was written in different places, and therefore "equally, on the Avesta and Zoroastrism, along with a changed epoch, the local peculiarities of those countries where it was distributed was not to discern. We believe that it is necessary to distinguish eastern (Central Asian) and Western (Midyan) Zoroastrianism.

This important conclusion leads us not only to the interpretation of the Avesta, but also to an understanding of a certain difference between individual, already modified in the modern world branches of Zoroastrianism. It is not by chance that researchers distinguish different forms of zoroastrianism depending on the time of its existence. In particular, there are differences even in a ritual form. So, for example, Herzfeld noticed on gold plates found in Central Asia differences in pose of pallium. This can be judged by relying on twice encountered pose in clear:

"The soul of creation and I, with the abreast of hand and being filled with respect, praise Ahura Mazda and ask him to disrupt troubles from the righteous and kind people and heads them, protect them from the attack of wicked and enemies!"

"About Mazda Ahura, with the hymns, that they come from the very deep heart of my heart, and with the abreast hands I pray you, about Mazda, and I wish to get closer to you as a devotee and a modest friend, thanks to the truth and purity and the miraculous wisdom of the wisdom man!"

In this way, it can be argued that Avesta, which came to us today, as well as Zoroastrianism as a whole, is no longer the creation, which can be read in the early layers of the Avesta. Although here it is necessary to take into account the destruction of the texts of the Avesta by Alexander Macedonian, because it is not known how reliably the Avesta after that it was rectified. But it is also impossible to argue about her inaccuracy, because, as the Bible among Christians, Avesta in modern Zoroastrians is the main source of religion. In addition, the Avesta is sometimes contained by historical information, which caused legends and myths, whose reliability we can judge only after a multiple check, which is not always possible.

The texts of the Avesta, Gat and Yasht (the swords of the gods), which read the priests by heart during worship, are severe to understand and written in ancient peklevian language. But this gives some kind of mystical and mystery of rites, makes them sacral and exalted. It is understood that the first 17 GAT belongs to writing personally by Zarathushtra, the rest appeared in the era of the Board of Ceffers. Zoroastrians are well referring to the sisnids, since their faith flourished into their rule. They are less friendly to Alexander Macedon, who burned the whole Library of the Avesta.

The dispute about the correct understanding of the written in the Avesta and other religious sources still remains unresolved, you can just speak only about the individual lines of these works, changing centuries. And they were recorded much later than appeared. This speaks of their significance in worship, about the transfer of texts between priests orally. So Zoroastrian survived until the first time was recorded.

However, in this issue and philologists could not help in accurate dating of the emergence of this religion. Therefore, most likely we can talk about the exhaustion of zoroastrianism, as well as other religions, from pagan beliefs, and therefore, who have no certain principle.

Basic ideas (dogmas) Religions of Zoroastrianism

Religious reform

By origin, this religion is very ancient ideology, and in form - one of the few in the history of humanity of codified religions. It was not a global polyethnic religion of the type of Buddhism, Christianity or Islam, but, nevertheless, it is considered in one row with them for the reasons of the typological similarity, as well as the long and deep influence provided by it on these creeds.

What an ancient pagan religion we did not take, to Zoroastrianism it was natural idolatry with a whole pantheon of the gods. Initially, Zoroastrianism also constituted politicalism. According to one of the versions, seven major deities worshiped in early zoroastride, and the number seven itself had a divine origin. In particular, worship went seven deities: "Ahura Mazda is the Lord of Wisdom, the womb-man" good thought ", Asha-Vakhishta" Best True ", Hshatra-Varia" Favorites, preferred power ", Spank-Armighti" Holy, beneficial world " , Harvatat "integrity, i.e. Well-being, "Amerertat" Immortality "."

In another version, these seven deities made a single and almighty God himself Ahura Mazda. He first created himself similar: "Stena Mienyus, who has entered the creative power and the goodness of Ahura Mazda." Therefore, it can be seen that Zoroastrianism as a religion was modified precisely from the polytemism, precisely from worship of the forces of nature. This all speaks about the integrity of the established religion, about the degree of satisfaction of the society in which she was made.

"Truly there are two primary spirit, the twins, famous for their opposite. In thought, in the word and in action - they are both, kind and angry ... when these two spirits grabbed for the first time, they created being and non-existence, and what awaits In the end, those who follow the path of lies (friend) - this is the worst, and those who follow the path of good (Asha), is waiting for the best. And here, from these two spirits, the next lies, chose evil, and the other Holy Spirit, closed in the steadstone stone (that is, the heavenly firmament), chose righteousness, and let (everyone knows) who will be constantly accustomed to Ahura Mazda righteous matters. "

From here and the essence of the reform concluded according to V.I.abayev, in the refusal of the primitive deification of the elements and the transition to the Word, to faith in abstract and spiritual forces. Evidence of this reform, unfortunately, is almost impossible to confirm archeologically. The only proof of this is written sources - gates.

On the other hand, due to the lowest confirmation, it is impossible to say with confidence that it was the reform. However, some researchers are reduced to such an assumption, motivating the fact that the Indoran people were hard to move from natural to abstract religion. In favor of the reform, the ancient Greek authors appeared, showing the Zoroistra to the reformer, besides, in the Ghaans themselves, the Zoroaster fell on the ancient priests:

"The crumbling teacher distorts the Holy Scripture and leads humanity from his actual life goal with the help of a false teaching of his! He takes us from our most valuable heritage of truth, righteousness and purity of the mind! With this manifestation of my inner spirit, I appeal to you, about Vladyka Mudrosti and Asha , for protection!…

... They (false teachers) consider false great due to their position and worldly splendor, about the Lord of Wisdom! They hold the honorable men and women from achieving their desires of their and enjoy the gifts of God! They lead to the confusion of the minds of righteous and truthful and destroy their lives! "

There is a wrestling of Zoroistra with ancient priest. Remembering his social situation and dynastic roots, it is safe to argue that the religious reform was still not alien to him and most likely. On the other hand, it would be surprising and more plausible to argue that Zoroastra did not possess a certain power to ensure the spread of his religion.

Worldview. Zoroastrianism as a religion

A distinctive feature of Zoroastrianism as religion at that time was dualism. Permanent struggle of opposites as a universal global process. Interesting position in this religion of man.

In contrast, for example, from Christianity, where a person is a slave of God, Zoroastric suggests every person to help Ahura Mazda in the fight against evil spirits. A person helps with their good deeds in the constant struggle of good. And its evil affairs increases the power of evil on Earth. Each person, confessing Zoroastrianism, should seek to follow the truth - Asha - and try to abide by the virtues that defined by the phrase "good thoughts, good speeches, good deeds". Asha in understanding Zarathustra is not only truth, but also the law for each person. This is stated in the Avesta, in one of the clear the meaning of human life is clearly formulated:

"The one that fights with the wicked thought, in a word, acts and hands with its destroy the bad plan, leading them to the path of truth, the one undoubtedly performs the will of the Vladyka from Love to Mazda Ahura!"

The most important dogma of Zoroastrianism is the phrase " good thoughts, good speeches, good deeds "Perhaps, in one of this phrase, all the motive of this religion was concluded. After all, all living things are involved in the fight, and therefore each person will contribute to the outcome of the battle. This phrase is clearly or indirectly appearing in different parts of the Avesta:

"Thanks to good deeds and words and deep reflection, about Mazda, yes, people of eternal life, righteousness, spiritual strength and perfection are achieved - I will dedicate all this to you, about Ahura, as a gift!"

"Listen to the words of those about Ahura, that with a kind act, a true word and pure thought wish to join you! ..."

And also the idea of \u200b\u200bthese first-source human soul is visible in literary works. For example, in the "judgments of the Spirit of the mind", the girl of the sinner meets:

"I'm not a maiden, and your business, about the sorrow with evil thoughts, evil speeches, evil affairs and evil faith!"

Even with repentance there are these three components. In order to carry out repentance, it is necessary to use all three ways and repent in thoughts, words and affairs. Thus, a person facilitates the burden of his mind and stops his sin.

In this way, the aspirations of each believer are determined, everything comes down to the fact that the cherished hour will come when good will triumph and finally wins evil. This conclusion is now guided by modern religions, but it should be noted that in zoroastrism this manifested itself before all, before that time, Indoirans were divided into Iranians and Indoarians, and even more so before Christianity appeared, which took this slogan to rescue humanity to themselves Main idea. At the heart of it, we see what influence was provided by Zoroastrianism on modern religious teachings.

Hence the goal that "humanity has a common destination with good deities - gradually defeat the evil and restore the world in its original, perfect form." Therefore, it can be said that a characteristic feature, honors from the rest of religions, "almost the main idea of \u200b\u200bthe ethical doctrine of Zoroastrianism was the thesis that the truth and good, as if suffering and evil, depend on the people themselves who can and should be active creators Own destiny. "

A person must commit virtue throughout his life, which in zoroastrisms are divided into active, passive, personal and universal. The active virtue is particularly extolled, during which a person affects other people, turning them on the path of active resistance to evil. If he is just honest, fair and truthful, remaining satisfied in his virtuous life, then he follows passive virtue.

Personal virtues include actions making a happy. These include thrift, maritime, simplicity, satisfaction. If a person benefits a large number of people, then this is universal virtue. This is a courage, courage, struggle for the right thing, for justice.

Amazing the fact that, for example, Christianity, adopting the features of the Zoroastrian religion, did not take the basis of this simple dogma of the purpose of humanity. The answer may be held in the religion service in generally secular and political goals as a means of influence on the masses of people through moral challenge. Considering the fact that Zoroastrianism, as far as I know, applied without coercion, it can be assumed that this religion did not have economic or political impulses. And the moral purity of religion attracts more believers to its side, especially from privileged classes.

"Happiness to someone who gives happiness to others" - says in the Avesta. And in the "judgment of the Spirit of the mind" added: "The one who acquired the wealth of righteous labor should be considered happy, and who purchased it through sin, - unfortunate." Act in agreement with the will of Ahura Mazda, not to abuse generous nature and live in harmony with her. To consider this world by the battlefield between good and evil, but to consider it to the warriors of this war. Here are the right-wing morals for any Zoroastrian, in addition to which he should rebel against any injustice and instruct the truth's wicked path.

Each person has congenital and acquired wisdom. The first is given from birth, and the second develops on the basis of the first, if a person takes care of this by purchasing the necessary knowledge and learning. The whole inner world of a person consists of life, conscience, mind, soul and spirit - keeper. The soul of man, or urvan, potentially divine and a person can highlight her to get closer to Ahura Mazda. She has three abilities: reasoning, which contributes to comprehension, consciousness that protects and wisdom, which allows you to make a decision.

The idea of \u200b\u200bsalvation of mankind as such in Christianity or other religions is absent in the sorrustism itself, but the meaning of the universal ship has a place to be. Since the world is divided into three eras: "creations", "mixing" and "division", it refers to three Savior who will come, due to the fact that some girls at different times swim in one lake, which dropped his seed Zoroastra himself, and will be covered by the Savior. The last third Savior will be called upon to save the world finally, then there will be a vessel day and the dead will rise from their graves and will be tried again. Thus, if they are convicted of death, they will survive it again and disappear. And good - Asha - enthusiasm. And then the kingdom of good will come. On the other hand, such a researcher as Mary Boys argues that the teaching about three erases "makes history in a certain sense of cyclical, as the material world is restored during the third era in the same perfection with which he possessed during the first."

The main thing is that Zoroastrianism, unlike other religions, deals with the role of a person in the world, makes him not a slave of God, but by the companion of Ahura Mazda, his assistant. Each person answers not only for himself, but also lives in order to help Ahura Mazda to cope with evil spirits - Devami. And if initially Zoroastrian examined the help of cattle and farmers, then with a change in the value of the value change, but ideals remain.

Very interesting worldview in Zoroastrianism to the death of a person. By definition, death is the separation of consciousness and physical body. After that, three days of the soul remains on Earth. And the righteous, she is protected by an angel Srozha, and in the wicked it is not a patronage. And in the morning of the fourth day of the soul, if a man of pious, or the drive of Vizarsh at ungrevitative, leads his soul through the Chinvat Bridge - the bridge of choice for better existence. This bridge will be wide for the righteous, and for the nervous very narrow. At the end of the bridge, two dogs will meet, who happily lick pious, pushing his way and will be silent going to hell. At the end of the soul bridge, there is a soul with his own behavior - Daena - in the image of the most beautiful Virgin with the fragrant dungement of the wind or, if a person is wicked, in the image of a staring old woman or a terrible girl. She is the embodiment of his actions. In one of the most significant zoroastrian texts of the "judgments of the Spirit of the Mind" describes in detail how the soul of a person is sent to the sky of righteous and unjust. When meeting a beautiful (or terrible unhappy) girl lists the acts in which the human behavior condemns and compare the actions. I will give the acts like the righteous person:

"And when you saw someone oppressed, robbed, offended and insulted a good man and captured his wealth criminally, then you kept him from oppression and robbery of people. And you thought about a good man, gave him a shelter and took it, And he gave the champion who came from close places or even from afar. And you gained wealth honestly. And when you saw that you need to make a false sentence, give a bribe and bring false testimony, then you pulled away from this and your speech was truthful and sincere. "

But in general, if we talk about such a literary work as the "judgments of the mind of the mind," referring to the "Avesta", then from there you can learn all the worldview of Zoroastrianism. It lists all sins from the hardest - sodomsky - to the thirtieth: about who regrets the good thing he did for someone. And also listed all the good deeds in order to get to heaven. Of the thirty-three good acts, the first is the nobility, and the thirty-third is about providing hospitality with sick, helpless and travelers.

The concepts of paradise and hell are presented in Zoroastrisam in the words of Behest and doses, respectively. Each of the regions has four steps. In Bezest, this "parking of stars", "Parking of the Moon", "Parking of the Sun" and "Infinite Light" Go "House of Songs". Approximately the same gradation is also at hell, reaching "infinite darkness".

But if a person performed good and bad things to equally, then for him there is a place of Hamistagan, like the Christian purification, where there are no chants or joys. There he will be up to the vessel.

Ritness

In any religion, the ritigation plays a very important role, and even more so in the ancestor of religions - zoroastrism. Self Zoroaster was the first priest.

Before you begin to ministry, the priests pass a strict system of training and after it takes the appropriate exams on the knowledge of all Zoroastrian rites. Only after that the priest is allowed to rituals.

All rites were made by fire. The fire as a sacred, in fact, could not be touched by anyone, burned very valuable woods for this, only the main priest could change the fire. Hence, Zoroastrians, many do not know the fireproofs. But I do not quite agree with this. Mary Boys, who studied Zoroastrianism in Iran from the priests, does not emphasize in his work on the fact that Zoroastrians have a fire cult. In addition, the worship of the fire applies even before the appearance of zoroastrianism to many peoples. Therefore, it is also impossible to attribute this cult as invariating Zoroastrian. The cult of fire, of course, is, but he also read, like other elements, only instead of the air they worshiped the wind.

Previously, in many rites, there was a juice from a plant of Homa. This plant they mixed with milk and drink becomes the owner of the foaming properties.

But the main thing was the right execution of rituals. The very concept of the fact that every person is unclean and must constantly monitor his external and internal purity, was mandatory for the believer, as well as now. Moreover, the priests who took this, they themselves were subjected to clarification more often than other believers, as if serving the sample.

Since the water is considered sacred, then after the root of the dishes never washed with water, and at first she was wiped as sand, washed with a cow's urine, which contains a solution of ammonia, and only after that was rinsed with water. This feature is characteristic thanks to the ancientness of religion, it lies this rituit at its origins.

Clothing from believers is also special, wearing it necessarily and serves as a distinctive feature of the Orthodox, which has passed the initiation. When the initiation of the initiation on men is put on a braided cord as a sign of adoption in religious faith. "This old Indoran Custom Zoroaster has adapted to give his followers a distinctive sign. All Zoroastrian men and women wear a cord as a belt, turning the lower back to them and told the front and rear knot." This belt is kusta from 72 threads. 72 is not a sacred number in zoroastrism, just the number of threads corresponds to the chapters in the Avesta. "The symbolic meaning of this belt was produced during the centuries, but, apparently, from the very beginning three of its turns meant three private ethics of Zoroastrianism. They had to focus the thoughts of the owner on the basics of faith. Kusta is observed over the lower white shirt - a ship - in the gate Which will be sewn a little wallet. He must remind a believer that a person must fill in good thoughts all his life, in words and deeds to find a treasure in heaven. "

The believer had to pray five times a day. The rite of prayer, as far as known, remained little touched until today. During the pronunciation of prayer, he stands, unleashing his belt and taking him in his hands, his eyes look at the fire. The constant repetition of prayer is necessary to strengthen faith and promotes the tolerance of the righteous. This rite is similar to Muslim. Hence the conclusion that Zoroastrianism influenced this religion.

The annual holidays in Zoroastrism were seven, and everyone lasted five days. They were dedicated to Amash Spent, which, in general, did not bother them to coincide with the holidays of cattle breeders.

The most revered in zoroastrism are fire, land and water. The dog is a sacred animal, she is fed first, giving her the fattest pieces. She is running from behind the funeral procession, so that the spirit of Tlen does not walk behind the corpse, whose touch itself is pernicious for a person. Moreover, the dog should be white, christmas and four-headed (with two spots on the forehead). This is what is written about this in Vidurdate:

"And if anyone, about Sportam-Zarathushtra, will kill Vanhaparu, a wild butt-edged dog, which crossed people call the name of the Duzhuk, will hurt their soul on nine generations, for which the Bridge Chinvad will become impassable if he does not attend this sin ] Before fighting. "

Sin is considered to even offend the dog, all the more killed her. The dog is not the only sacred animal in Zoroastrians. In the next Vidurvdate, it can be seen that any animal belongs to dogs, which feeds or, if in Zoroastrian, is fighting animals belonging to the creations of an evil spirit:

"And Ahura Mazda said:" Wanhapa-Yozh - a wild butt-forming dog that crossed people call the name of Duzaka - this is the creation of the Holy Spirit of those creatures that are created by the Holy Spirit, every morning [from midnight] before the sun goes , it turns out to kill thousands of creating an evil spirit. "

Evil creatures include snakes, amphibians, insects, rodents. All animals that destroy them are considered sacred. These include, besides the dog, Yozh, wild, fox, caress. And the tricolor cat, it is believed that he brings happiness. Also, Zoroastrians do not eat beef, as the cow is also a sacred animal. But they are forbidden fasting, so that there were the forces to make good deeds and produce offspring. Even about the otter can be found in Vidurdate:

"And Ahura Mazda said:" As long as he has been killed by a blow that killed here, while dedicated to * the soul of this otter, the victim will not be brought, the fire will not be discharged for three days, there will not be a soul of Barsman, hawa " .

P. Globa argues that the Zoroastrians have four posts. In one of them, a five-day post, you can only drink water and juices. The data on these posts was first published by P.Globa and, given that anywhere else is not mentioned by researchers, I consider them dubious.

Another important aspect of the rigging researchers consider the burials of the dead. The fact is that the spirit of death, as it is believed, begins to strike the deceased and things around him, as well as close to the people of people. Therefore, the dead are always barely naked, believing that the clothes are also susceptible to the spirit of Tlen. The living embodiment of the Spirit of Tlen is a body flies, striking and clothes, beds, the dwelling of the deceaser. From here it was considered defilement not only to touch the corpse, but even more so to transfer it:

"Yes, no one will incur in a single dead. And if one dead will incur, the corpse is mixed with him through the nose, through the eyes, through the mouth,<...> Through the orbown organ, through the rear pass. Before the tips of the nails on him, Druchsh-ya-Nas * attacked. Do not clear him after that forever in centuries. "

Some researchers believe that this custom, consider a dead person for defeated death and life-threatening around standing, refers to the time of plague or other dangerous diseases. I think it is quite possible, given the possibility of mass epidemics and the fact that in Africa with a hot climate, any infections find more fertile soil for distribution.

Believers so immortalized the elements that they did not burn their dead, but left in special elevated places ("Silence Towers"), in order not to desecrate the earth, so that the corpses could enjoy wild animals and birds. Moreover, the corpse was tied to the animals could not remove the bone to earth or plant. If a person died on Earth, it was impossible to irrigate and cultivate it. Native and close wore dressed in white no closer than 30 steps from the funeral procession. If the body needs to be far away, then it could put on a donkey or a cow, but the priests still have to go. Mourn the dead can be not more than three days and only in absentia. In these three days, it is necessary to make all the ritual ceremonies with the mention of the name of the deceased. If the deceased is a folk benefactor, then on the third day "The head of the community, proclaims the name of the deceased - popular benefactor, who must be honored and commemorated in public religious ceremonies." Zoroastrians commemorate all the dead that benefits the Mazdajasnia community for a long time. But to bury the body only during the day, at night to bury strictly forbidden.

Until now, archaeologists are looking for "Silence Towers" in the hope that, finding the most ancient, recognize the exact homeland of Zoroastrianism.

Modern Zoroastrianism (Parsiture)

Zoroastrichaving a huge and still not studied history, in 1976 he had about 129 thousand believers scattered around the world. Most of all Zoroastrians in India and Packestan. In India, they are divided into two large sects - Shahhanshahi and Kadmi, the formal difference of which in the displacement of the calendar era for one month.

Yes, and religion is no longer zoroastrianism, but parcel. Here it is necessary to say that Zoroastrianism in its original form could not reach us untouched, and was constantly modified in accordance with the time, society, laws. Zoroastric By itself, there is a rather strict and fundamental faith, but, thanks to the fact that for her maintenance it was necessary to "recall" new believers, and initially she spreads weakly, went on concessions to society, presenting it as a gracious religion. But on the other hand, Zoroastrianism is much tolerable, for example, Christianity. After all, the main condition is to follow the truth and fulfill the ritual side of faith. But despite this, the parks are very worried about their changes caused by religious reforms.

In ritual, Zoroastrianism has practically not changed, despite the fact that in many respects has undergone into different epochs. Today, as many years ago, believers pray five times a day, the dogmas of the teachings are still Zaratchutra. The doctrine remained, the main motives are still not touched, but as long as the idea is preserved, religion can be considered untouched. Up to this point in this work, I noted zoroastrianism as an ancient religionwithout affecting and name parsism. And now I would like to tell about those changes that occur already in our time when modern partails are subject to Europeanization. The Mary Boys researcher studies in his work and talks about the development of Zoroastrianism since its foundation to this day. In my work, I cannot trace the path of becoming this religion, and the task is completely different than Mary Boys.

In the 20th century, this religion experiences such a phenomenon as fundamentalism. Pars will complain about the inexorable penetration of the Christian religion and the Europeanization of the parcation in general. Even some of the transfers of the Avesta are obviously European shade. The result of this was the international Congresses of Zoroastrians in 1960 in Iran and Bombay in 1964 and 1978. Today, such congresses are collected every few years in various countries. They are mainly discussed by the ritual side of religion. For example, in Tehran (Iran), reformists adopted burial as a modern method of burial corpses. In order not to desecrate the earth, the bodies are buried in coffins in the cemented pit. Separate reformists appear for cremation, which strongly offends traditionalists. But, according to the reason for the adoption of such a decision Mary Boys: "Tehran reformists under the pressure of Shah expressed their readiness to cancel the ancient custom of placing corpses as not corresponding to the modern lifestyle." This reduced the number of "silence towers". The same reform innovation includes permission to fail the shirt-cramps and belt-kousta.

With the occurrence of electricity, it became increasingly harder to contain the places of family worship. Moreover, Zoroastrianism more relates to community religion, in which there is no major role of the Church and its hierarchy. And in the modern world, most of the Pars residents are already citizens and, exposed to social influence, it is becoming increasingly harder and harder to maintain Zoroastrian beliefs and customs.

The sacralism in reading prayers in the ancient peglevisky was also lost. "In 1888, it was fully printed clearly and visual with ritual directions, as well as a huge volume of Venidada in large letters so that the priests could easily read it during artificial light during night services." Thus, the reading of prayer services was no longer the sacrament, a professional taking of priests was declassified, which transferred prayers from mouth to mouth.

And in the 19th century, many Zoroastrians moved to another faith - Behamism. This Iranian religion arose against Islam has undergone persecution and persecution. Zoroastrians "were forced to mourn their relatives and friends who, taking a new religion, made themselves on persecution even more cruel than those who experienced Zoroastrians themselves at the worst of oppression." "Subsequently, Behaism began to claim the role of world religion, offering Iranian Zoroastrians, as well as theosophy of parses, participation in a more extensive community, in which they would also occupy an honorable place." But most of the zoroastrians care about the coming atheism in the modern world, which strikes the religion is stronger than the persecution of it.

To date, Muslims were proclaimed to zoroastrians. However, despite this, the parks suffer a lot of oppression, in particular, in social freedoms, the election of Parsis for elected posts and others.

Conclusion

Today, Zoroastrianism can be called an extinct religion, despite the fact that her followers live in different countries and communicate with each other, trying to create a strong grouping. But it should be noted that today it all depends not on the mass of the spread of religion, whatever the powerful religious idea, it is already in the past. Also less people are waiting for the end of the world and triumph of goodness over evil, explaining the essence of being in a biological or cosmic context. For comparison, earlier the church was standing with the ruler and was directly involved not only in church affairs, thinking not only about the salvation of the soul, but also about completely worldly, often foreign policy, economic. This position of the church was always challenged, and today's religion, having even a huge number of intermediaries, has a continuation only as a reasonable system of moral exercises for humans.

However, some argue that Zoroastrianism is sooner or later reborn: "By predicting Zarathustra, His" teaching will return to where it came out". And therefore, they are waiting for the return of the old faith, and reasonably rely on Russia.

ZoroastricAs the basis of religions and the assembly of changing facilities of Iranian Highlands, is interesting in its historical sense, for any religion defines mentality and education, generally accepted norms, society. Therefore, Zoroastrianism is subject to a long study based on the combination of archaeological, philological, historical and etmological data ...

In addition, Zoroastrianism today, as many years ago, in his general, teaches man about the order, cleanliness, the integrity of fulfilling their obligations, thanks to parents, help to the uninimens. There are no strict gentle canons in this religion, she implies a choice of his place in life. Religion does not oblige himself correctly, but only warns. Fatalism is inherent only in the inevitability of death, but it depends on the behavior of a person, where his soul will fall after it - in paradise or in hell.

References

1. Avesta: Favorite hymns: from Viveverdata / Per. with avet. I. M. Steblin-Kamensky. M., 1993.
2. Boice Mary. Zoroastrians. Beliefs and customs, 3rd edition, St. Petersburg, 1994
3. Makovelsky A. O. Avesta. Baku, 1960.
4. E.A. Doroshenko Zoroastrians in Iran, M., "Science", 1982
5. Dubrovina T.A., Laskareva E.N., Zarathustra, M., "Olymp", 1999
6. Mithra, Zoroastrian magazine, № 7 (11), SPb, 2004
7. Avesta. Viveverdat. Fragard Thirteenth / Introduction, Per. with avet. and comm. V. Yu. Kryukov / / East. 1994.
8. Avesta in Russian translations (1861-1996) / Sost., Society. Ed., Note., Ref. Section. I.V. Cancer. - SPb, 1997
9. L.S. Vasilyev, the history of the religions of the East. Tutorial for universities. - 4th ed. - M., 1999
10. Maitarchyan M.B. The funeral rite of Zoroastrians. - M., Institute of Oriental Studies RAS, 1999.
11. Zoroastrian texts. The judgments of the spirit of the mind (Dadestan and Mehodog-and Chered). Creation of the foundation (Bundakhishn) and other texts. Edition Prepared by OM. Chunk. - M.: Publishing firm "Eastern literature" RH, 1997. (Monuments of the Writers of the East. CXIV).

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Zoroastric - The term of European science originating from the Greek pronunciation name of the founder of religion. Another European name mazdisism, which is happening on behalf of God in Zoroastrianis, is currently perceived as a whole as outdated, although it is closer to the main self-espowering of the Zoroastrian religion - Ast. MāzdayAsna- "West Mazda", Pokhl. Māzdēsn. Another self-assignment of Zoroastrianism is the Vahvī-Daēnā- "good faith", more precisely "the good vision", "the good worldview", "good consciousness". Hence the main self-assessment of the followers of Zoroastrianism PERS. بهدین - Behdin - "beloved", "Beheads" ..

Basics of creed

Zoroastrianism is a dogmatic religion with developed theology, which has established during the last codification of the Avesta in the Sassanid period and in part during the period of Islamic conquest. At the same time, the zoroastrism did not form a strict dogmatic system. This is due to the peculiarities of the exercise, which is based on a rational approach, and the history of institutional development, interrupted by the Muslim conquest of Persia. Modern Zoroastrians usually structure their creed in the form of 9 bases:

• Belief in Ahura Mazda is the "Wise Lord" as the good Creator.
• Belief in Zarathutra, as in the only prophet Ahura Mazda, indicating humanity to righteousness and purity.
• Belief in the existence of the spiritual world (Ma) and in two spirits (saint and evil), from the choice between which the fate of a person in the spiritual world depends.
• belief Asha (Artu) - The initial universal law of righteousness and harmony established by Ahura Mazda, to maintain the efforts of a person who choose good.
• Faith in human essence, based on daena (faith, conscience) and stored (Mind), allowing each person to distinguish good from evil.
• Belief in seven AmesaPent, as seven steps of development and disclosure of the human person.
• belief Dudodahsh and Ashudad - That is, mutual assistance, help in need, mutual support of people.
• Belief in the holiness of the natural elements and wildlife, as the creations of Ahura Mazda (fire, water, wind, land, plants and livestock) and the need for care for them.
• Faith in Fraso-Keret (Frascard) - the eschatological miraculous transformation of being, the final victory of Ahura Mazda and the expulsion of evil, which is accomplished by the joint efforts of all righteous people led by Sosakhyantt - Savior of the world.

Ahura Mazda

Zarathushtra - according to the teachings of Zoroastrians, the only prophet Ahura Mazda, who brought the good faith to people and laid the foundations of moral development. In the sources, it is described as an ideal priest, warrior and cattle breeder, an exemplary chapter and patron of people of the whole world. The preaching of the Prophet wore a pronounced ethical character, condemned violence, praised the world between people, honesty and creative work, and also claimed faith in a single god (Ahura). The modern Prophet value and practice of Kaviev - traditional leaders of the Aryan tribes that combined the priests and political functions and Carapanov - Aryan sorcerers, namely violence, robbing raids, bloody rituals and immoral religion, which is encouraging all this, criticized.

Confession of faith

Clear 12 is a Zoroastrian "Symbol of Faith". Its main position: "Ahura Mazda I rank all the benefits". In other words, the passage of Zarathushtra recognizes the only source of the good of Ahura Mazda. According to "Confession", Zoroastrian calls himself

• Mazdajasna (Mazda admirer)
• Zarathtria (in follower of Zaratchutra)
• Vidaveva (enemy of devices - immoral Aryan gods)
• Ahuro-Web (adherent Ahura religion)

In addition, in this text, Zoroastrian rejects violence, robbery and theft, proclaims the world and freedom to peaceful and hardworking people, rejects all the possibility of the Union with Devami and sorcerers. The benefit of faith is called the "stopping space" and the "lower weapon."

Good thoughts, good words, good acts

Avest. Humata-, HUXTA-, HVARŠTA- (Humata, Huhta, Hvarhsta). This ethical Triad of Zoroastrianism, follow which each zoroastrian should be specifically undercited in the "confession" and repeatedly praised in other parts of the Avesta.

Amessett

Amessette (Avesta. Aməša- Spənta-) - immortal saints, six spiritual prevents of Ahura Mazda. To explain the essence of the amespents, it is usually resorted to a metaphor of six candles lit from one candle. Thus, the amespents can be compared with the emanations of God. Ameshetters are an image of seven steps of human spiritual development, and besides, called patrons of seven bodily creatures, each of which is the visible image of Amespent.

Yazats, Rati and Fravashi

• Yazats (Assay. "Decent West). The concept can be conditionally translated as "Angels". The most significant yazats are: Mithra ("Treaty", "Friendship"), Agelvi Sura Anachita (Patronizer of Waters), Veretragna (Yazat Victory and heroism).
• Rati (Avesta Ratu- "Sample", "Chapter") - a multifaceted concept, primarily an exemplary head-patron of any group (for example, Zarathushtra - Rat of People, Wheat - Rat Zlakov, Mount Hubarya - Head of Mountains, etc. .). In addition, the rates are "ideal" time intervals (five parts of the day, three parts of the month, six parts of the year).
• Fravasha (Avest. "Predest") - the concept of pre-souls who have chosen well. Ahura Mazda created the fry of people and asked them about their choice, and Fravashi responded that they were elected to be embodied in the bodily world, to say good and deal with evil. Removing people close to the cult of ancestors.

Fire and light

According to the teachings of Zoroastrianism, the light is a visible manner of God in the physical world. Therefore, wanting to appeal to God, Zoroastrians appeal to the light - the light source represents the direction of prayer for them. Special respect they give fire, as the most important and accessible to a person for a long time, the source of light and heat. Hence the exterior definition of Zoroastrians as "fire-rolls". Nevertheless, solar light is also used in the zoroastrism.

According to the traditional ideas of Zoroastrians, the fire permeates all being, both spiritual and bodily. The hierarchy of lights is given in clear 17 and Bundakhishne:

• Berezasavang (highly superb) - burning in front of Ahura Mazda in Paradise.
• Ovjufrijan (benevolent) - burning in the bodies of people and animals.
• Urvazischt (cuddered) - burning in plants.
• Vasisht (effective) - Fire Lightning.
• Spanish (Holy) is an ordinary earthly fire, including the fire of Vaheds (victorious), the one that burns in the temples.

Heaven and Hell

The teachings of Zarathushtra were one of the first to proclaim the personal responsibility of the soul for the committed acts in the earthly life. Zarathushtra calls Paradise Vahišta Ahu "best existence" (hence Pers. Behešt "Paradise"). Hell is called Dužahu "bad existence" (hence Persian. Dozax "hell"). Paradise has three steps: good thoughts, good words and good deeds and the highest level Gorodnoman "Song House", Anagra Rasha. "Infinite shine," where God himself is. Symmetrically steps of hell: bad thoughts, bad words, bad acts and the focus of hell - Druzo Dmana "House Lie".

Having noticed righteousness (ASHU) is waiting for the paradise bliss, who have chosen the lies - torment and self-destruction in hell. Zoroastrianism introduces the concept of a posthumous court, which is the calculation of the acts committed in life. If the good deeds of a person at least in the hairs have turned evil, the yazats lead the soul into the house of the songs. If the evil deeds tightened, the soul pulls into hell of the Vizaresha (Death Death).

The concept of a bridge of Chinvad (separating or distinguishing) is also common, leading to Gorodman over the hellish precipice. For the righteous, he becomes broad and convenient, he turns to the sinners to the acute blade from which they fall into hell.

Frasho-Kereti.

The eschatology of Zoroastrianism is rooted in the teaching of Zarathuchtra about the final transformation of the world ("on the last turn of the chariot (Genesis)"), when Asha triumph will triumph, and the lie will be finally broken. This transformation is called Frasho-Kereti. (Frascard) - "Doing (peace) perfect." Each righteous man with his acts brings this joyful event. Zoroastrians believe that 3 Sosakhyanta (Savior) should come to the world. The first two SOSHAYANTs will have to restore the teaching given by the Usarathu. At the end of time, the last battle will come last Sosakhynt. As a result of the battle of Angra Menia and all the forces of evil will be broken, the hell will be destroyed, all the dead - the righteous and sinners - they will be resurrected for the last court in the form of a fiery test (fiery orddium). Resurrected will be held through the flow of molten metal, in which the remnants of evil and imperfection will burn. The righteous test will seem swimming in the double milk, and the wicked burned. After the last court, the world will forever return to its original perfection.

Thus, zoroastrisum with its developed eschatology of alien ideas about the cyclicality of creation and reincarnation.

Avesta

Page from the manuscript of the Avesta. Clear 28: 1

The sacred book of Zoroastrians is called Avesta. In fact, this is a collection of spreading texts, which made up in the Zoroastrian community in the archaic period in the ancient birth, hereinafter referred to as the Avestian. Even after the appearance of writing in Iran, the Millennium was the main way of transferring texts was the oral, the custodians of the text were priests. The famous recording tradition appeared only at late Sassanids, when in the V-VI century. For the record of the book, a special phonetic Avestan alphabet was invented. But after that, Avestian prayers and liturgical texts were memorized by heart.

The main part of the Avesta traditionally counted gates - the hymns of Zarathuchtra dedicated to Ahura Mazda, in which the foundations of his creed, his philosophical and social promise, describes the award of the righteous and the defeat of evil. Some reformist flows in zoroastride declare only the sacred floors, and the rest of the Avesta has historical significance. However, the most orthodox zoroastrians consider the entire Word to Zarathuchtra. Since a significant part of the extragatic Avesta constitutes prayers, even reformists are mostly not rejecting this part.

Symbols of zoroastrianism

Vessel with fire - symbol of zoroastrianism

The main symbol of the teaching of the teaching of Zarathushtra is the bottom white shirt sedra, stitched from one piece of cotton fabric and always having exactly 9 seams, and cat (Kushti, Kusta) - a thin belt, woven of 72 threads of white sheep wool. Movie is worn on the waist wrapped three times and tied to 4 knots. Starting a prayer, before any important thing, making a decision, after desecration, Zoroastrian performs ablution and bandages his belt (rite Padyab-Kuti.). Sedra symbolizes the protection of the soul from evil and temptations, her pockets are a piggy bank. Kutty personifies the relationship with Ahura Mazda and his whole creation. It is believed that a person who regularly stupid belt, being connected with all the Zoroastrians of the world, receives his share of their blessings.

Wearing sacred clothes is a duty of Zarathushtian. Religion prescribes to be without sedra and cats as little time as possible. Sedra and cats must be constantly maintained in a state of purity. It is allowed to have a replaceable set, in case the first wistward. With a constant wearing sedra and cats, they are customary to change twice a year - to Novruz and Holiday Mehrgan.

Another symbol of Zoroastrianism is the fire at all and atashdan - Fire portable (in the form of a vessel) or stationary (in the form of a platform) altar. On such altars, sacred lights of Zoroastrianism are supported. This symbolism was specially distributed in the art of the Sassanid Empire.

Popular symbol also became faravahar., Human image in a winged circle with rocky rails of the achemenides. Zoroastrians traditionally do not recognize the way Ahura Mazda, but consider him an image fravashi.

An important symbolic value for zoroastrians has white color - color of cleanliness and goodness, and in many rites also color green - symbol of prosperity and rebirth.

History

Zafushtra time

Modern Zoroastrians accepted the "Zoroastrian religious era", based on the calculations of the Iranian astronomer Z. Bekhruz, according to which the "acquisition of faith" was accuracy in 1738 BC. e.

Localization preaching Zarathushtra

The lifespan and efforts of Zarathuchtra determine much easier: Toponyms mentioned in the Avesta belong to Azerbaijan, Northeast Iran, Afghanistan, Tajikistan and Pakistan. The tradition connects with the name Zarathuchtra Ragu, Sustra and Ball.

After receiving the revelation, the preaching of Zaratushtra remained unsuccessful, in different countries it was expelled and humiliated. For 10 years he managed to turn only his cousin Midyomanghu. Then Zarathushtra came to the courtyard of the legendary Keyanid Kavi Vistsaspa (Gajnatasba). The preaching of the Prophet made an impression on the king and after some oscillations he took faith in Ahura Mazda and began to promote its spread not only in his kingdom, but also to send preachers to neighboring countries. Especially close to Zarathushtra became his nearest comrades, Viziri Visetas, brothers from the genus Zhiva - Jamasp and Frasochtra.

Periodization of zoroastrianism

1. Archaic period (up to 558 BC): the lifetime of the Prophet Zarathuchtra and the existence of Zoroastrianism in the form of an oral tradition;
2. Agemenid period (558-330 BC): Academy of the Agemenid dynasty, the creation of the Persian Empire, the first written monuments of Zoroastrianism;
3. The period of Hellenism and the Parthian state (330 BC. E. - 226 N. E.): Falling the Agemenid Empire as a result of the campaign of Alexander Macedonsky, the creation of the Parthian kingdom, Buddhism significantly fastened Zoroastrianism in the Empire of the Kushans;
4. Sassanid period (226-652 n. E.): Revival of Zoroastrianism, the codification of the Avesta under the leadership of Adurbad Makhraspandan, the development of a centralized Zoroastrian church, the fight against the Herley;
5. Islamic conquest (652 n. E. - middle of the 20th century): decay of zoroastrianism in Persia, persecution of the followers of Zoroastrianism, the emergence of the Possiom community of India from Iran's emigrants, the literary activities of apologists and the keepers of the tradition under the rule of Muslims.
6. Modern period (From the middle of the 20th century to the present): Migration of Iranian and Indian Zoroastrians in the USA, Europe, Australia, the establishment of the communication of the diaspora with the centers of Zoroastrianism in Iran and India.

Flows in zoroastrism

Regional options have always been the main currents of Zoroastrianism. The preserved branch of Zoroastrianism is associated with the official religion of the Power of Sasanidov, primarily in the option, which has developed at the last of these kings, when the last canonization and record of the Avesta was produced at the latter I. This branch apparently dates back to the variant of Zoroastrianism, which was accepted by Midyadian magicians. Undoubtedly, other areas of the Iranian world existed other options for Zoroastrianism (Mazdiism), to judge which we can only in fragmented certificates, primarily Arabic sources. In particular, from Mazdiism, which existed to Arabic conquest in Sogde, which was even less "written" tradition than Sasanid zoroastrianism, only an excerpt in Sogdy language was preserved, which tells about obtaining a preventment of revelation and data from Biruni.

Nevertheless, in the framework of Zoroastrianism, religious and philosophical flows, determined from the point of view of today's orthodoxy as "heresy", arose. First of all, it is zurvanism, based on big attention to the concept Zurwana, the initial universal time, whose "Gemini Children" was recognized by Ahura Mazda and Ahriman. Judging by indirect certificates, the doctrine of zurvanism was widespread in Sassanid Iran, but although its traces are discovered in the existing Islamic conquest of tradition, in general, Zoroastrian "Orthodox" directly blames this doctrine. Obviously, direct conflicts between "zurvanitis" and "orthodoxes" did not occur, Zurvanism was more likely a philosophical stream, hardly anyone affecting the ritual part of religion.

Westing the Mitra (Mitraism) to the Roman Empire also refer to Zoroastrian Hergym, although Mitraism rather represented a syncretic teaching not only with Iranian, but also a Syrian substrate.

Unconditional heresy Zoroastrian orthodoxs considered mania in which, however, was Christian Gnosticism.

Another heresy is considered the revolutionary teaching of Mazdak (Mazdakism).

The main options for modern Zoroastrianism are Iran's Zoroastrianism and Passionic Zoroastrianism of India. However, the differences between them are generally regional in nature and relate mainly to ritual terminology, due to the origin from one tradition and the supporting communication between the two communities, no serious dogmatic discrepancies between them have not developed. Only superficial effects are noticeable: in Iran - Islam, in India - Hinduism.

Among the packs are the "calendar sects", which hold one of the three calendar options (Kadimi, Shahinshha and Fasley). There are no clear boundaries of these groups, dogmatic differences between them - as well. In India, various currents have also arose with a bias in mysticism, who experienced the influence of Hinduism. The most famous of them is the course of ILM and Hshnum.

Some popularity among Zoroastrians acquires a "reformist wing", which advocates the abolition of most rites and ancient rules, for the recognition of only GAT and so on.

Proselysis

Initially, the teachings of Zaratuchtra were an active prosecutic religion, passionately preached by the prophet and his students and followers. The followers of the "Good Faith" quite clearly opposed themselves to the inners, considering those "admirers of the devices." Nevertheless, due to a number of reasons for the truly global religion, Zoroastrianism never became, his sermon was limited mainly by the Iranian-speaking Okumenaya, and the spread of zoroastrianism to new lands was parallel to the Iranization of their inhabitants.

The modern priestly hierarchy in Iran is as follows:

1. « Mobedan-mobed."-" Mobed Mobedov ", the highest rank in the hierarchy of Zoroastrian clergymen. Mobedan-Mobed is chosen from the date of Dusturov and heads the community of the Moussa. Mobedan-Mobed can make a commitment to the execution of Zoroastrians a decision on religious ("Galt") and secular (Datak) issues. Decisions on religious issues should be approved by the General Assembly of Moussa or the Assembly of Dusturov.
2. « SAR-MABED"(PERS. Letters." Head of Moussa ", Pokhl." Bozorg Dustur ") - the highest Zoroastrian religious chin. Chief Dustur in the territory with several dustists. Sar-Mounde is entitled to make decisions on the closure of fire temples, about moving the sacred fire from place to place, about the expulsion of a person from the Zoroastrian community.

Only "Mobed Zade" can occupy these spiritual positions - a person originating from the kind of Zoroastrian priests whose continuity is inherited to his father. Become mobed-Zade It is impossible, they can only be born.

In addition to regular ranks in the hierarchy there are ranks " Tat "And" Mobedyar ».

Watch - Defender of the Zoroastrian Faith. The wagon stands at the stage above Mobedan Mobeda and is infallible in matters of faith. The last tattle was Adurbad Makhraspand at the Tsar Shapur II.

Mobedyar - Beheads educated in religious issues not from the genus Moussa. Mobedyar is below the Hirsbad.

Sacred lights

Atash-Varyram in the Yezde

In the Zoroastrian temples, called Persian "Atašadee" (letters. The house of fire), the restless fire is burning, the servants of the temple are watching around the clock so that it does not go out. There are temples in which the fire is burning throughout the centuries and even thousands of years. The family of mobedov, which owns the sacred fire, is completely carrying all the costs of the content of fire and its protection and financially independently does not depend on the help of Bechdinov. The decision to establish a new fire is accepted only if the necessary funds are available. The sacred lights are divided into 3 rank:

1. Shah Atache Varyaram (Bakhram) - "Tsar Victory Fire", the fire of higher rank. Higher rank lights are established in honor of the monarchical dynasties, great victories, as a higher fire of the country or the people. For the establishment of fire, it is necessary to collect and clear the 16 lights of different species, which are combined into one during the ritual of consecration. Only the highest priests, dustura can serve as the highest rank fire;
2. Atash Aduran (Adam) - "Fire Lights", the fire of the second rank, established in settlements with a population of at least 1000 people in which at least 10 families of Zoroastrians live. For the establishment of fire, it is necessary to collect and clear 4 fire from the families of Zarathudians of different classes: priest, warrior, peasant, artisan. The Lights Aduran may have various rituals: Nosuti, Gavakhgiran, Puffery, services in Jasha and Gahanbara, etc. The service of the lights of Aduran can only lead mobeda.
3. Atash Dadgah - "legally established fire", the fire of the third rank, which must be maintained in local communities (villages, a large family), with a separate premises, which is a religious court. On Persian, this room is called Dar Ba Mehr (letters. Yard Mitra). Mithra is an embodiment of justice. The Zoroastrian clergyman, standing face before Fire DadGah, allows local disputes and problems. In the event that there is no mobed in the community to serve Hirbad. Fire DadGah is open to public access, the room where the fire is located serves as a meeting place for the community.

Moussage are the guards of the sacred lights and are obliged to protect them with all the available ways, including with weapons in their hands. It is probably explained by the fact that after Islamic conquest Zoroastrism quickly came into decay. Many mobedas were killed by defending lights.

In Sassanid Iran, there were three greatest Atash-Varyrama, correlated with three "classes":

• Adur-Gushnasp (in Azerbaijan in Schia, fire of priests)
• Adur Frokaag (Farnbag, Fire Pars, Fire of Military Aristocracy and Sassanids)
• Adur Burzen-Mihr (fire Parphy, Fire Peasants)

Of these, only Adur (Atash) Farnbag, which is burning in a yazd, has been preserved, where Zoroastrians moved him to the XIII century. After the collapse of Zoroastrian communities in the pairs.

Holy places

The temple lights are sacred for Zoroastrians, and not the temple building itself. The lights can be transferred from the building to the building and even from one area to another after the Zoroastrians themselves, which happened during the entire period of persecution of religion. Only in our time, seeking to resurrect the former greatness of his faith and turning to his heritage, Zoroastrians began to visit the ruins of ancient temples located in areas where all residents have long adopted Islam, and to organize festive worships.

Nevertheless, in the vicinity of Yant and Kerman, where Zoroastrians live constantly for thousands of years, the practice of seasonal pilgrimages committed to certain holy places has developed. Each of such pilgrimage sites ("Pier", letters. "Old") has its legend, usually telling about the wonderful rescue of the princess from the kind of Sasanidov from the Arab invaders. Of particular fame acquired 5 peers around the yarry:

• Net-Pier
• PIR-E Sabz (chuck-chuck source)
• PIR-E Initian
• PIR-E BANU
• PIR-E Naraki

Worldview and morality

The main feature of the Zoroastrian worldview is the recognition of the existence of two worlds: mēnōg and gētīg (Pokhl.) - Spiritual (letters. "Mind", the world of ideas) and earthly (physical, physical), as well as the recognition of their relationship and interdependence. Both peace are created by Ahura Mazda and are good, the material complements the spiritual, makes it a holistic and perfect, material benefits are considered the same gifts of Ahura Mazda, as well as spiritual and alone without others are unthinkable. Zoroastrism is alien to both coarse materialism and hedonism and spiritualism and asceticism. There is no practitioner for killing the body, celibacy and monasteries in Zoroastris.

The complementary dichotomy of mental and bodily permeates the entire system of morality of zoroastrianism. The main sense of the life of Zoroastrian is the "accumulation of" blessings (PERS. KERFE), primarily related to the conscientious execution of its debt of believer, family man, worker, citizen and avoiding sin (Pers. Gonāh). This is the way not only to personal salvation, but also to the prosperity of the world and victory over evil, which is associated directly with the efforts of each of the people. Each righteous person acts as a representative of Ahura Mazda and on the one hand actually embodies his deeds on earth, and on the other hand - devotes all of their blessings to Ahura Mazda.

Virtues are described through an ethical triad: good thoughts, good words and good deeds (humata, huhta, hvshtash), that is, affect the mental, verbal and physical level. In general, the Zoroastrian worldview is alien to mysticism, it is believed that every person is able to understand that there is good, thanks to his conscience (Daena, Chista) and reason (divided into "congenital" and "heard", that is, that wisdom, which is acquired by man from others of people).

Moral cleanliness and personal development concerns not only the soul, but also the body: virtue is considered to maintain the purity of the body and eliminate desecration, diseases, a healthy lifestyle. Ritual purity can be broken by contact with defilement items or people, illness, evil thoughts, words or affairs. The corpses of people and good creations possess the greatest deficent force. They are forbidden to touch and not recommended to look at them. For people who are desecrated, the ceremonies of purification are provided.

The list of basic virtues and sins is given in the Poklevsky text Dagestan and Mehodog-and Khreda (judgments of the mind of the mind):

Good hauling

Sins

1. Nobility (generosity) 2. Truth (honesty) 3. Gratitude 4. Satisfaction 5. (Consciousness) of the need to do good good people and be every other than 6. Confidence is that the sky, the earth, everything is good on earth and in heaven - From the Creator of Ormazda 7. Confidence is that all evil and counteraction - from the false Cursed Achriman 8. Confidence in the resurrection of the dead and finite embodiment 9. Marriage marriage 10. Execution of the duties of the guardian guardian 11. Honest work 12. Confidence in clean Good faith 13. Respect for the ability and skill of each 14. See the goodwill of good people and wish the good of good people 15. Love for good people 16. Exile from thoughts of evil and hatred 17. Do not feel a submitted envy 18. Do not experience a lustful desire 19. With whom it is not to enjoy 20. Do not harm the property of the late or missing 21. Do not leave evil 22. From shame not to make sin 23. Do not sleep from tension 24. Confidence in yases 2 5. Do not doubt the existence of Paradise and hell and the liability of the soul 26. Abstinence from slander and envy 27. Advanced others in good deeds 28. Being a friend of good and enemy of evil 29. Abstinence from deception and malice 30. Do not say false and failure 31. Not Violate promises and contracts 32. Abstinence from harm to another 33. The provision of hospitality of patients, helpless and travelers

1. Sodomy 2. Perversion 3. Murder of the Righteous 4. Violation of the marriage 5. Failure to comply with the responsibilities of the guardian 6. Quenching of the Ogonya Vahedra 7. Murder of a dog 8. Westing idols 9. Vera in all sorts of (alien) religion 10. Distribution of trusted 11. Maintaining a lie, Covering Sin 12. The idleness ("Who eats, but does not work") 13. Following the Gnostic sects 14. Warning session 15. Flipping in Yerebs 16. Worship of Devam 17. Potion Warma 18. Violation of the Treaty 19. Revenge 20. Forced Assignment of Alien 21 . Hannification of pious 22. slandering 23. High-member 24. Adultery 25. Ungratefulness 26. FALSE 27. DISCUSSION (good) acts of the past 28. Gloating from the torment and the suffering of good people 29. Easy to commit atrocities and delay in gravens 30. Regret blessing committed for someone

The main moral rule

Such is usually a phrase of Gat Zaratuchtra:

uštā ahmāi yahmāi uštā kahmāicīţ

Happiness to someone who wishes happiness to others

Society

Zoroastrianism is a public religion, she is not peculiar to her. Zoroastrian community is called angeomanom (Assay. Hanjamana- "Skhodka", "Collection"). The usual unit is the Angeoman of the settlement - the Zoroastrian village or the city district. Going at the meeting of the community, discussing together her affairs and participate in community holidays - the direct duty of Zoroastrian.

In the Avesta, the four estates are called Society:

• atravany (priests)
• rataestary (Military Aristocracy)
• wastro-fushy (letters. "Shepherd-catoters", in the future in general the peasantry)
• huiti ("Cleells", artisans)

Up to the end of Sassanid time, the barriers between the estates were serious, but in principle the transition from one to another was possible. After the conquest of Iran by Arabs, when the aristocracy took Islam, and the Zoroastrians were forbidden to wear a weapon in reality, two estates remained in reality: Moussa-Priests and Bechdina-Mirians, belonging to which was inherited strictly on the men's line (although women could marry outside their estate ). This separation is still preserved: it is virtually impossible to become a mobe. Nevertheless, the current structure of society is strongly deformed, since most of the Moussa, along with the execution of their religious duties, are engaged in various kinds of worldly activities (especially in large cities) and in this sense merge with the laity. On the other hand, the Mobedyarov Institute is developing in the origin of Mobeda's charges.

From other features of Zoroastrian society, it is possible to distinguish the traditional relatively high place in it of women and a significantly greater approach of its status to an equal one with a man compared to the society of the Muslims around Muslims.

Food

In zoroastrism there are no pronounced food prohibitions. The main rule - food should benefit. Vegetarianism is traditionally not peculiar to zoroastrism. You can eat meat all empty animals and fish. Although the cow is given great respect, the mention of it is often found in the gays, the practice of banning the beef does not exist. There is also no ban on pork. Nevertheless, the Zoroastrians are prescribed a careful attitude to a cattle, it is forbidden to affect him and meaningless murders, it is prescribed to limit itself in consumption of meat in reasonable limits.

Post and conscious starvation in zoroastrism are directly prohibited. There are only four days a month, which is prescribed to refuse meat.

In Zoroastrism there is no ban on wine, although the edge texts contain special instructions about its moderate consumption.

Dog

This animal enjoys particular respect for Zoroastrians. This is largely due to the rational worldview of Zoroastrians: religion notes the real benefit that the dog brings a person. It is believed that the dog can see evil spirits (devies) and drive them off. Ritually dog \u200b\u200bcan be equated to a person who deceased dogs relate to the norms of the burial remains. Dogs are dedicated to several chapters in Venida, distinguished by several "breeds" of dogs:

• Pasush-Haurva - Cattle Cattle, Shepherd
• Vish Haurva - Energic Housing
• Volunzga - Hunting (running on the trail)
• Tauruna (Drahto-Hunara) - Hunting, Trained

To the "family of dogs" also include Lys, Shakalov, hedgehogs, outers, beavers, dickery. On the contrary, the wolf is considered animal hostile, the generation of devs.

Ritual practice

Zoroastrians attach great importance to rituals and festive religious ceremonies. The Holy Fire plays an extremely important role in ritual practice, for this reason Zoroastrians are often referred to as "fireprokes", although the Zoroastrians themselves consider such a name offensive. They argue that the fire is only the image of God on Earth. In addition, the Zoroastrian cult in Russian would not be quite correct to call worshipbecause during the prayer of Zoroastrians do not commit poklonovand retain the direct position of the body.

General requirements for ritual:

• the ritual must be carried out by a person who has the necessary qualifications and qualifications, women are usually carried out only by household rites, their holding of other rituals is possible only for society of other women (if there are no men);
• the participant of the ritual should be in a state of ritual purity, to achieve which in front of the rite is carried out ablution (small or large), there must be a CFE, Kushti, headdress; If a woman has long, unlocking hair, they must be covered with a handkerchief;
• to all those present in the room where the sacred fire is located, it is necessary to be to it and not turn the back;
• pulling the belt is made standing on long rituals is allowed to sit;
• the presence in front of the fire during the ritual of an unbeliever person or a representative of another religion leads to desecration of the ritual and its invalidity.
• texts of prayers are read in the original language (Avesta, Pehlevie).

Yasna

Yasna (yazeshn Hani., vaj-Yasht.) Means "West" or "Sacredness". This is the main Zoroastrian worship service, during which the Avestian Book is read at the individual order of the Mijan, and (most often) on the occasion of one of the six Gahanbarov - traditional great Zoroastrian holidays (then it is clearly complemented by Vispersites).

It is always clear at dawn at least two priests: the main zUTOM. (Assay. Zathar) and his assistant cruise (Avest. Raetworkar). The service is carried out in a special room where the tablecloth is spread on the floor, symbolizing the Earth. In the process of service, various items that have their own symbolic importance are involved, first of all fire (Atash-Dadga, usually lit from stationary fire Adorian or Vaheds), fragrant firewood for him, water, haoma (ephedra), milk, pomegranate twigs, and Also flowers, fruits, sprigs of Mirta and others. Priests sit face to each other on the tablecloth, and believers are located around.

In the process of clear mobeda, they do not just honor Ahura Mazda and his good creation, they are essentially reproducing the premandment of the world Ahura Mazda and symbolically fulfill his future "improvement" (Fraso-Keret). The symbol of this becomes prepared in the process of reading a prayer beverage. parachoma (Parachum) from a mixture of pressed juice ephedron, water and milk, part of which is delivered to the fire, and the part at the end of the service is given to the "communion" of the laity. This drink symbolizes miraculous pith, which in the future will give a drink to the resurrected people Sosakhynt, after which they will be immortal forever and forever.

Jashan (Jashan)

Persian. Jashen Hani., Parsers Jashan (from Dr.perse. Yašna "West". acc. Assay. Yasna) - Festive ceremony. Performed on small Zoroastrian holidays ( jasha), the most important of which is Novruz - New Year's meeting, as well as how to continue the celebration of Gahanbar.

Jashen Hani is a similarity of small clear, which read scrinagans (Afaring) - "blessings". In the process of making a rite, items used in clear (except Haoma) are also involved, symbolizing good creations and amespents.

Jasha's symbolism:

Sedra-Puffs or Nutherot

Passionic ceremony Nutjot

Sedra-Puffy (PERS. Letters. "Wearing a shirt") or Nuther's Pars (letters. "New Zaver", originally so called the rite nizdiSee below) - rite of taking zoroastrianism

The rite is carried out by Mobert. During the rite, the taking faith man utters a zoroastrian symbol of faith, Prayer Fravaran, puts on the sacred shrush of Cider (shipyard) and the mobedus reports him the sacred belt of cats. After that, the newly-minded pronounces Peimen-E Ding (oath of faith), in which it undertakes to always adhere to the religion of Ahura Mazda and Zarathuchtra law. The rite is usually carried out by reaching the child of the age of majority (15 years), but can be carried out at an earlier age, but no earlier than the child will be able to pronounce a symbol of faith and tie a belt (from 7 years).

Fiftious prayer

Gahi. - Daily fivefold reading of prayers, named periods of periods in days - Hahov:

• Havan gakh - from dawn to noon;
• Rapitwin-Gach - from noon to 3 hours a half;
• Ceremony gakh - from 3 hours agend to sunset;
• Aivisruith Gach - from sunset until midnight;
• Ushahin ghah. - from midnight to dawn;

It can be both collective and individual. The five-time prayer recognizes one of the main responsibilities of each Zoroastrian.

Gavachgiri.

Wedding rite in zoroastrism.

Nizdi

Dedication to the priestly san. It is carried out with a large setting of mobedov and laity. In the process of the ritual, the previous initiated mobed in this area is always involved. Upon completion of the ceremony, the newly aggregated mobed holds clear and is finally approved in San.

Burial rites

In various fields of Big Iran, various burial methods were practiced depending on the local conditions (stone crypts, corpses, etc.). The main requirement for them is to preserve the purity of natural elements. Therefore, for Zoroastrians, the burden of corpses into the ground and the trovement, which is recognized as a great sin.

The traditional method of burial in the preserved communities of Zoroastrians Iran and India is to exhibit. The corpse is left on an open, specially prepared place or in a special construction - "Dakhme" ("Tower of Silence") - for recycling by birds and dogs. Dakhma is a round tower without a roof. The corpses were in the tower and tied (so that the birds could not carry large parts of the body).

Such a custom is explained by the fact that Zoroastrians do not have any respect for the corpse. According to the ideas of Zoroastrians, the corpse is not a man, but an defective matter, a symbol of the temporary victory of Achriman in the earth's world. After cleaning the skeleton from soft tissues and drying the bones, they fold into the urns. However, in Iran, the traditional rite of funeral under pressure from Muslims was left in the early 1970s. And Zoroastrians bury the bodies in concrete graves and crypts, in order to avoid desecration of the Earth and the water with contact with the corpse. The burial or carrying of the corpse should carry out at least 2 people, burial and carrying the corpse alone is a great sin. If there is no second person, the dog can replace it.

Bid

Measurement service for souls and fry died. It is believed that the memorial services to the deceased need to be produced within 30 years after death, only his fravasha, with which the soul of the righteous is connected to this deadlines.

Barashnum

The big ritual of cleansing, conducted by Mobert with the participation of the dog within 9 days. Barashnum is held after the desecration of a person with a touch of a corpse or commit serious sin, before the initiation in the Sacred Chin. Barashnum is considered very useful to facilitate posthumous fate. Before each Zoroastrian was recommended to go through this rite at least once in life, but at present this rite is rarely carried out.

Marriage in Zoroastrianism

Zoroastrianism will equally condemn both celibacy and immorality. Before a man is the main task: the continuation of the kind. As a rule, men-Zoroastrians marry in 25-30 years, and women marry at 14-19 years old. The wedding rite is joyful. Marriage in Zoroastrians is a monogamous, but occasionally was allowed with the permission of the first wife to bring the second to the house. It usually happened when the first marriage turned out to be childless.

Communication with other religions

Zoroastrianism has a general origin and common features in texts and creed with Hinduism, as well as with Indo-European (Slavic) paganism.

Zoroastrianism significantly affected the formation of Judaism, Christianity and Islam, may also experience their influence.

In the Christian Gospels, the episode of "worship of Magi" (most likely, religious wise men and astronomers) will be mentioned. Opinions are expressed that these magicians could be zoroastrians.

In addition, in Zoroastrism, as in Judaism, Christianity and Islam, there is no idea of \u200b\u200bcyclicity - time goes in direct from the creation of the world to the final victory over evil, there are no repetitive world periods.

Holidays of Zoroastrianism

Modern position

Currently, Zoroastrian communities have survived in Iran (Gebris) and in India (parks), and as a result of emigration from both countries there are communities primarily in the United States and Western Europe. In the Russian Federation and the CIS countries, there is a community of traditional Zarathushtrians, calling their religion in Russian with the word "Blagovery" and the Zoroastrian community of St. Petersburg. According to official data as of 2012, the approximate number of soroastrian adherents in the world is less than 100 thousand people, about 70,000 of which are located in India.

This is Pharavahar (Fravahar), symbolizing divine reign, divine blessing, royal word, the perfection of the human soul, heavenly power, the light of wisdom, the choice between good and evil, durability and perseverance in the fight against evil, movement towards development and perfection, righteousness , holiness, piety, the eternal life of the soul.

This symbol is one of the most famous in zoroastrism, it also decorates the entrance to the Zoroastrian Temple.

The ring with two ribbons is an ancient zoroastrian symbol, meaning the blessing of God. On the ancient Persian bas-reliefs and seals, Ahura Mazda was depicted with a rings in the form of a ring with two ribbons. On the royal bas-reliefs of the ancient Iran Ahura Mazda passed the king of this ring_poyas.

This scene, known as the "Divine Investillary," means the transfer of his Earth Representative with the government consecrated by the God. That is, this sign has the same meaning as the crown in Christianity - the sign of the servant of God.

Simurg is a symbol of immortality, freedom, divinity, spiritual power, the victory of the Spirit over evil and death. Simurg - mediator between heaven and earthly world. According to the ancient Zoroastrian referee, Simurg transfers the souls of the righteous to heaven. Simurg - Bulletin of the Gods, the Prophet, a Bird Bird, predictoring the future and knowing the language of heaven. Simurg teaches people to truth, good and justice, comes to help them in a difficult moment, transmits ancient wisdom, hees wounds.

The dog enjoys special respect from Zoroastrians. This is largely due to their rational worldview: religion notes the real benefit that the dog brings a man. It is believed that the dog can see evil spirits (devies) and drive them off. A ritually dog \u200b\u200bcan be equated to a person, a deceased dog is buried like human remains. Dogs are devoted to several chapters in Viddesada (one of the scriptures in Zoroastrianism). The "family of dogs" Zoroastrians also include Fox, Shakalov, hedgehogs, outers, beavers, dickerages. On the contrary, the wolf is considered animal hostile, the generation of devs.

Zoroastrianism, also Mazdaism (Avest. Vahvī- Daēnā- MāzdayAsna- - "Belting Faith Wise Wise", Persian . زرتشت, "зар" ancient Greek - ζωροάστρης, "Zoroastres"), received by him from God - Ahura Mazda. Under the teaching of Zarathushtra is a free moral choice by a man of good thoughts, good words and good deeds. In antiquity and in the early Middle Ages, Zoroastrianism was distributed mainly in the territory of Big Iran. To date, Zoroastrianism is mainly ousted by Islam, small communities have been preserved in Azerbaijan, Iran and India, there are followers in Western countries and countries of the former USSR.

Zoroastrianism is the term of European science, originating from the Greek pronunciation name of the founder of religion. Another European name Mazdisis, originating on behalf of God in Zoroastrism, is currently perceived as a whole as outdated, although it is closer to the main self-espowering of the Zoroastrian religion - Avesta. MāzdayAsna- "West Mazda", Pokhl. Māzdēsn. Another self-assignment of Zoroastrianism is the Vahvī-Daēnā- "good faith", more precisely "the good vision", "the good worldview", "good consciousness". Hence the main self-assessment of the followers of Zoroastrianism PERS. بهدین - Behdin - "beloved", "Beheads".

Basics of creed

Zoroastrianism is a dogmatic religion with developed theology, which has established during the last codification of the Avesta in the Sassanid period and in part during the period of Islamic conquest. At the same time, the zoroastrism did not form a strict dogmatic system. This is due to the peculiarities of the exercise, which is based on a rational approach, and the history of institutional development, interrupted by the Muslim conquest of Persia. Modern Zoroastrians usually structure their creed in the form of 9 bases:
- Vera in Ahura Mazda - "Wise Lord" as the good Creator.
- Vera in Zaratuchtra, as in the only prophet Ahura Mazda, who indicated the path to righteousness and purity to humanity.
- Belief in the existence of the spiritual world (Ma) and in two spirits (saint and evil), from the choice between which the fate of a person depends in the spiritual world.
- Vera in Asha (Artu) - the original Universal Law of Rightness and Harmony, established by Ahura Mazda, to maintain a person's efforts that choose good.
- Belief in the human essence, which is based on Daena (faith, conscience) and the store (mind), allowing each person to distinguish good from evil.
- Vera in seven Amespes, like seven steps of development and disclosure of the human person.
- Vera in Dudodahsh and Ashudad - that is, mutual assistance, help in need, mutual support of people.
- Belief in the holiness of the natural elements and wildlife, as the creations of Ahura Mazda (fire, water, wind, land, plants and livestock) and the need for care for them.
- Vera in Fraso-Keret (Frascard) - the eschatological miraculous transformation of being, the final victory of Ahura Mazda and the expulsion of evil, which is accomplished by the joint efforts of all righteous people led by Sosakhyantt - the Savior of the world.

Saoshynt (also Sausic, Sosicha) - (in the Zoroastrian / Mazdist / Mazdajazynian religion) Savior who will come to Earth for the final victory of good over evil. There will be three Sosakhyanta. The first one third of people will turn to Zoroastrianism, the second one more than one third, and the last thing everyone else, and besides, he will help defeat the evil and resurrect people.

The main moral rule: phrase from Gat Zaratuchtra:

Uštā ahmāi yahmāi uštā kahmāicīţ

Happiness to someone who wishes happiness to others

Ahura Mazda
Ahuramazda (Pokhl. Ormazd) - the creator of the spiritual and physical worlds, the whole of God, the main epithets of which "light" and "nice" (more precisely "full of Hvern", shining tsarist glory). God of bright power in the Persians.

The name of God in Zoroastrism is formed from two ancient Words, having Indoian roots:
Ahura (Ahura-) is a compliance with the Sanskrit Asura "Lord", the epithet of many gods in the Rigveda, primarily Varuna. Asura is the genus of Indoiran deities related to the foundations of being and morality of human society, "older gods" as opposed to Devam, "young gods". In the Indian tradition, the continued demonization as "envious of the gods (DAVAM)" is subjected. In Zoroastrism, on the contrary, Devs are cursed and Akhura and Ahura are revered by the advantage - Ahura Mazda.
Mazda (Names. Pad. Mazdå) - from Pyranceo European * MN̥S-DʰEH1 "Setting Thought", "Comprehensive", from here "Wise". Indian compliance with Medhā "Mind", "Wisdom". This is more original than "Ahura", the epithet of God, describing him as a wise Creator, the Creator of Thought, and therefore consciousness, served as the formation of the Zoroastrian self-esteem, Mazdayasna- "revealing Mazda", Mazdistist.

Thus, the name of Ahura Mazda can be conditionally translated as the "Lord Wise", "Lord Wisdom", "Lord of Thoughts." In the gates of Zaratuchtra, the two names of God are often used independently of each other and in a free order. Since the time of younger, the Avesta is established, with the exception of frozen prayer forms, the order of Ahura Mazda, which became the source of later tied forms.

Throughout the Central Airborne and Newran Epoch, it was widely used precisely forms of the double name: a change. 'WhrmZD "/ OhRMazd /, Sogd. Xwrmzt' / Xormazdā / Perse. ارمز (د) / ormoz (D) /. However, in a new time, for the Zoroastrian tradition, the name of the Avestian model is characteristic: PERS. اهورا مزدا [æhurɒmæzdɒ].

Asha and Duz.

At the heart of the ethical teachings of Zoroastrianism, opposition of two concepts: Asha and a friend.

Asha (Aša- from * Arta) is the law of universal harmony, truth, however, good (Ashura's father is Ahura Mazda).

A friend is Ashi's antithesis, literally: lie, destruction, degradation, violence, robbery.

All people are divided into two categories: Ashavany (Ashi's adherents, righteous, those who seek to carry the world of good) and the Druzhvants (deceitful evil living). Thanks to the support of Ahura Mazda, the righteous should win a friend and interfere with her adherents to ruin the world.

Two spirits

"Spirit" in the Zoroastrian understanding is Mainyu (PERS. MINU), that is, "thought." The two original spirit - kind and evil (spheres and Angra) - symbolize two anti-controlled mentality: aimed at creation and directed to destruction. The last (Angra Mainhy, Ahriman) is announced by the chief enemy Ahura Mazda and his world, his destroyer and primarily the destruction of human consciousness, whose destruction turns into the degradation of society and then all over the world. From here, the task of Zoroastrian is stem - to follow Sveta Mainhu (good spirit, creative thinking) and like his Creator Ahura Mazda to embody Asha in his acts (Universal Law of Goodness) and reject the friend (lie, evil, destruction).

Zarathushtra

Zarathushtra - according to the teachings of Zoroastrians, the only prophet Ahura Mazda, who brought the good faith to people and laid the foundations of moral development. In the sources, it is described as an ideal priest, warrior and cattle breeder, an exemplary chapter and patron of people of the whole world. The preaching of the Prophet wore a pronounced ethical character, condemned violence, praised the world between people, honesty and creative work, and also claimed faith in a single god (Ahura). The modern Prophet value and practice of Kaviev - traditional leaders of the Aryan tribes that combined the priests and political functions and Carapanov - Aryan sorcerers, namely violence, robbing raids, bloody rituals and immoral religion, which is encouraging all this, criticized.

Confession of faith

Clear 12 is a Zoroastrian "Symbol of Faith". Its main position: "Ahura Mazda I rank all the benefits." In other words, the passage of Zarathushtra recognizes the only source of the good of Ahura Mazda. According to "Confession", Zoroastrian calls himself
Mazdashan (Mazda admirer)
Zauredtria (PRESENTER OF ZAHISTRA)
Vidave (enemy of devies - immoral Aryan gods)
Ahuro-Tesha (adherent religion ahura)

In addition, in this text, Zoroastrian rejects violence, robbery and theft, proclaims the world and freedom to peaceful and hardworking people, rejects all the possibility of the Union with Devami and sorcerers. The benefit of faith is called the "stopping space" and the "lower weapon."

Good thoughts, good words, good acts

Avest. Humata-, HUXTA-, HVARŠTA- (Humata, Huhta, Hvarhsta). This ethical Triad of Zoroastrianism, follow which each zoroastrian should be specifically undercited in the "confession" and repeatedly praised in other parts of the Avesta.

Amessett

Amessette (Avesta. Aməša- Spənta-) - immortal saints, six spiritual prevents of Ahura Mazda. To explain the essence of the amespents, it is usually resorted to a metaphor of six candles lit from one candle. Thus, the amespents can be compared with the emanations of God. Ameshetters are an image of seven steps of human spiritual development, and besides, called patrons of seven bodily creatures, each of which is the visible image of Amespent.

Yazats, Rati and Fravashi

Other significant categories of Zoroastrianism are:
Yazats (Assay. "Decent West). The concept can be conditionally translated as "Angels". Most significant yazats: Mithra ("Treaty", "Friendship"), Agelvi Sura Anahita (Patrone of Waters), Roserague (Victory and Heroism Yazat).
Rati. (Avest. Ratu- "Sample", "Chapter") - a multifaceted concept, primarily an exemplary patron sieve of any group (for example, Zarathushtra - Rat of people, wheat - RAT Zlakov, Mount Hubarya - Head of Mountains, etc. ). In addition, the rates are "ideal" time intervals (five parts of the day, three parts of the month, six parts of the year).
Fravashi (Avevest. "Pre-election") - the concept of pre-souls who have chosen well. Ahura Mazda created the fry of people and asked them about their choice, and Fravashi responded that they were elected to be embodied in the bodily world, to say good and deal with evil. Removing people close to the cult of ancestors.

Fire and light

According to the teachings of Zoroastrianism, the light is a visible manner of God in the physical world. Therefore, wanting to appeal to God, Zoroastrians appeal to the light - the light source represents the direction of prayer for them. Special respect they give fire, as the most important and accessible to a person for a long time, the source of light and heat. Hence the exterior definition of Zoroastrians as "fire-rolls". Nevertheless, solar light is also used in the zoroastrism.

According to the traditional ideas of Zoroastrians, the fire permeates all being, both spiritual and bodily. The hierarchy of lights is given in clear 17 and Bundakhishne:
Berezasavang (highly superb) - burning in front of Ahura Mazda in Paradise.
Ovjufrijan (benevolent) - burning in the bodies of people and animals.
Urvazischt (cuddered) - burning in plants.
Vasisht (effective) - Fire Lightning.
Spanish (Holy) is an ordinary earthly fire, including the fire of Vaheds (victorious), the one that burns in the temples.

Heaven and Hell

The teachings of Zarathushtra were one of the first to proclaim the personal responsibility of the soul for the committed acts in the earthly life. Zarathushtra calls Paradise Vahišta Ahu "best existence" (hence Pers. Behešt "Paradise"). Hell is called Dužahu "bad existence" (hence Persian. Dozax "hell"). Paradise has three steps: good thoughts, goodwith words and good deeds and the highest level Godmannu "House of Songs", Anagra Rasha "Infinite Lights", where God himself is. Symmetrically steps of hell: bad thoughts, bad words, bad acts and focus of Ada - Dujo Dmana "House of Lie".

Having noticed righteousness (ASHU) is waiting for the paradise bliss, who have chosen the lies - torment and self-destruction in hell. Zoroastrianism introduces the concept of a posthumous court, which is the calculation of the acts committed in life. If the good deeds of a person at least in the hairs have turned evil, the yazats lead the soul into the house of the songs. If the evil deeds tightened, the soul pulls into hell of the Vizaresha (Death Death).

The concept of a bridge of Chinvad (separating or distinguishing) is also common, leading to Gorodman over the hellish precipice. For the righteous, he becomes broad and convenient, he turns to the sinners to the acute blade from which they fall into hell.

Frasho-Kereti.

The eschatology of Zoroastrianism is rooted in the teaching of Zarathuchtra about the final transformation of the world ("on the last turn of the chariot (Genesis)"), when Asha triumph will triumph, and the lie will be finally broken. This transformation is called Fraso-Keret (Frascard) - "Doing (peace) perfect." Each righteous man with his acts brings this joyful event. Zoroastrians believe that 3 Sosakhyanta (Savior) should come to the world. The first two SOSHAYANTs will have to restore the teaching given by the Usarathu. At the end of time, the last battle will come last Sosakhynt. As a result of the battle of Angra Menia and all the forces of evil will be broken, the hell will be destroyed, all the dead - the righteous and sinners - they will be resurrected for the last court in the form of a fiery test (fiery orddium). Resurrected will be held through the flow of molten metal, in which the remnants of evil and imperfection will burn. The righteous test will seem swimming in the double milk, and the wicked burned. After the last court, the world will forever return to its original perfection.

Thus, zoroastrisum with its developed eschatology of alien ideas about the cyclicality of creation and reincarnation.
Avesta


Page from the manuscript of the Avesta. Clear 28: 1

The sacred book of Zoroastrians is called Avesta. In fact, this is a collection of spreading texts, which made up in the Zoroastrian community in the archaic period in the ancient birth, hereinafter referred to as the Avestian. Even after the appearance of writing in Iran, the Millennium was the main way of transferring texts was the oral, the custodians of the text were priests. The famous recording tradition appeared only at late Sassanids, when in the V-VI century. For the record of the book, a special phonetic Avestan alphabet was invented. But after that, Avestian prayers and liturgical texts were memorized by heart.

The main part of the Avesta is traditionally considered Gati. - Hymns of Zarathuchtra dedicated to Ahura Mazda, in which the foundations of His creed, his philosophical and social promise, describes the Righteousness award and the defeat of evil. Some reformist flows in zoroastride declare only the sacred floors, and the rest of the Avesta has historical significance. However, the most orthodox zoroastrians consider the entire Word to Zarathuchtra. Since a significant part of the extragatic Avesta constitutes prayers, even reformists are mostly not rejecting this part.

Symbols of zoroastrianism
The main symbol of the adherent of the teaching of Zarathutra is the bottom white shirt of Sedra, stitched from one piece of cotton fabric and always having exactly 9 seams, and cats (kushti, chest) - a thin belt, woven of 72 threads of white sheep wool. Movie is worn on the waist wrapped three times and tied to 4 knots. Starting a prayer, before any important thing, deciding, after desecration, Zoroastrian performs ablution and bandages his belt (Padyab-Kuti rite). Sedra symbolizes the protection of the soul from evil and temptations, her pockets are a piggy bank. Kutty personifies the relationship with Ahura Mazda and his whole creation. It is believed that a person who regularly stupid belt, being connected with all the Zoroastrians of the world, receives his share of their blessings.

Wearing sacred clothes is a duty of Zarathushtian. Religion prescribes to be without sedra and cats as little time as possible. Sedra and cats must be constantly maintained in a state of purity. It is allowed to have a replaceable set, in case the first wistward. With a constant wearing sedra and cats, they are customary to change twice a year - to Novruz and Holiday Mehrgan.

Another symbol of Zoroastrianism is the fire at all and atchandan - fiery portable (in the form of a vessel) or stationary (in the form of a platform) altar. On such altars, sacred lights of Zoroastrianism are supported. This symbolism was specially distributed in the art of the Sassanid Empire.

A popular symbol also became Faravahar, a human image in a winged circle with rocky rails of the achemenides. Zoroastrians traditionally do not recognize the image of Ahura Mazda, but consider it the image of Frava.

An important symbolic meaning for zoroastrians has a white color - color of purity and goodness, and in many rites also the green color is a symbol of prosperity and revival

Proselysis
Initially, the teachings of Zaratuchtra were an active prosecutic religion, passionately preached by the prophet and his students and followers. The followers of the "Good Faith" quite clearly opposed themselves to the inners, considering those "admirers of the devices." Nevertheless, due to a number of reasons for the truly global religion, Zoroastrianism never became, his sermon was limited mainly by the Iranian-speaking Okumenaya, and the spread of zoroastrianism to new lands was parallel to the Iranization of their inhabitants.

Outside of Iran and the south of Central Asia, more or less large Zoroastrian communities (Maguses) had, in particular, in Cappadocia, where the Zoroastrian calendar was even officially applied. Also known "Armenian Mazdisism", which existed on the lands of ancient Armenia to the Christianization of this country. In Sasanids, Zoroastrianism had its followers among the Arabs of Bahrain and Yemen, as well as some Turkic-speaking groups on the northeast stamps of the powers.

Zoroastrianism remained transplantically active until the very end of the Sassanid period. The followers of Zarathushtra passionately preached the need to combat the forces of evil, which, in their opinion, worshiped followers of all other religions. The transition of an inner in the "good faith" was considered as a good and correct act, and therefore, almost anyone wishing in ancient Iran in ancient Iran, regardless of class, ethnic or language affiliation. Due to the developed cosmological and, which is most important, the ethical teachings of Zoroastrism became the first in the history of the state religion of monotheistic (unite) type in the history of the state religion. Nevertheless, a truly global religion, Zarathushtra did not become.

The reasons for this were the following factors:
The socio-economic content of the religious teaching of Zarathuchtra, initially responded to the needs of the struggle of settled cattle breeders and landowners with nomads, irrevocably went to the past. The new social content by virtue of his conservatism, Mazdaism did not work out, remaining largely blind and deaf to changes and social needs of the turn of antiquity and the most advanced Middle Ages.
The proximity of the Mazdist priesthood to government agencies of Sassanid Iran, their mutual additions and co-addictions grew into an obvious political gagging of Zoroastrianism for the external audience. This caused rejection among the states of neighboring states of the states who fear Zoroastrian proselytism as a cover for the glittering plans of Iranian shakhs. Attempts by the same Iranians to approve their faith in the neighbors of the power of weapons for all four centuries of the Board of Sassanids were not crowded with long success;
Mazdaism, despite the versatility of his ethical doctrine, did not come out how far beyond the limits of the Iran-language world. In the Hellenistic period, being common in many lands of the Greco-Macedonian Empire of Alexander the Great and the kingdoms of his followers, he ocked mostly the Iranian-speaking of their subjects and remained alien to the Greek population. On the one hand, the Iranians themselves, conquered by the Greeks, believed the Greeks alien to the element and very sharply responded about Alexander Macedonsky itself, considering it by Varvar, who destroyed their power and hurt the damage of the faith and culture of Iran. On the other hand, and for Ellinov, traditionally honored ancestors and very trembled to the deceased, the traditional disgust of the Persians to the corpses as a firm person in itself was blasphemy: the Greeks even executed the commander who did not bother the devices of the dead compatriots. Finally, the philosophical concepts of the coexist official Mazdaism were fully lying in the mystical channel of oriental teachings, attached to the exceptional importance of the ritual and in many ways alien to Ellin rationalism. Achievements of the Ellin and Indian philosophical thought, as a rule, did not cause interest among Iranian priesthood and did not affect the Zoroastrian doctrine;
Under the monotheistic appearance of Zauredtrian Mazdaism, the dialectically dialicist entity of the ancient Iranian religion, which recognized the presence in the Universe of the two isometric forces: good and evil. This circumstance, multiplied by the traditional geopolitical rivalry of Rome and Parphy (and later Byzantium and Iran) in the Middle East, made it difficult to disseminate the teachings of Zarathutra in the wide masses of the nonior population of the region. So, in the pagan period, the unambiguous requirement of Zarathushtra read only one of the parties to the world struggle - good - was difficult for the perception of the Polytechnist, accustomed to the sacrifice to all the gods despite their "moral qualities". But with the spread in the Greek-Roman world of the Christian monotheism of Zoroastrians remained for Christians still strangers: for Christians, sincerely confident that "God is the light, and carry no darkness in it," Mazdaism has already been insufficient. The ideas in late Zoroastrism of the idea of \u200b\u200bthe original unity of kind and evil began as the treasures of the Divine Time - Zurvana gave rise to the Zoroastrians in the guilty of Christianity, which they "worship the devil's brother";
A significant obstacle to the widespread dissemination of Mazdaism was consecrated by the teachings and tradition of the monopoly position of the Persians-Atravans, of which frames were gained for hereditary estate (essentially closed caste) Zauredtrian priests-mobedov. It doesn't matter how a righteous follower of the teaching of Zarathushtra was one or another new-circuited non-radiation, - to make a career on a spiritual path he was still impossible.
It did not contribute to the success of Mazdist proselyticism in the neighbors and the absence of a developed multi-stage co-indentioned priestly hierarchy in the Zoroastrian hierarchy, which can turn scattered communities into a steady centralized organization. This circumstance, in certain circumstances, aggravated by disgusting to death (and, consequently, the absence of a cult of martyrdom) did not allow the faith of Iranians to withstand the onslaught of a hostile religious environment without constant support from the state apparatus and troops. This factor became apparently deciding, determining the relatively fast decline in Mazdaism in Iran and Central Asia, following the conquest of these lands by Arabs in the VIII-IX centuries.

Shortly after arabic conquest, Zoroastrianism finally ceased to be a proletic religion. The return of the converted Muslims Iran to the Religions of the ancestors was punishable on Sharia by death, in India, Zoroastrians-Pars were quickly involved in the Indian caste system as one of the closed endogamous religious groups. The implementation of the prosecity potential laid in the basics of this religion was again possible only in a new time - under the influence of modernization trends from the West due to widespread interest in the world to the heritage of ancient Iran.

Until now, the consensus against enemeretitity in the Mazdist priesthood is not developed. Conservative Passionic Dustists in India do not recognize anyone, whose parents are not zoroastrians. Iran's mobeda, on the contrary, usually argue that Zoroastrianism is a universal proletic religion, and although Zoroastrians do not lead missionary activities, people who came to zoroastrism independently, subject to some conditions, cannot be denied his adoption.

Nevertheless, numerous problems arise before convertible in Zoroastrianism. In Iran, the rejection of Islam is still considered the greatest crime and punishes the death penalty - both for neophyte, and for the Mobeda who addressed him. Due to the pressure of the Islamic regime, to fully engage in the Iranian Zoroastrian community is essentially impossible, even formally adopting faith. Communities of the proles are combined with neborn zoroastrians mainly in emigration.

As you can see in this religion you can see what we are accustomed to connecting completely with other, younger.
Zoroastrianism has a common origin and common features in texts and creed with Hinduism, as well as with Indo-European paganism.

Zoroastrianism significantly affected the formation of Judaism, Christianity and Islam, may also experience their influence.

In the Christian Gospels, the episode of "worship of Magi" (most likely, religious wise men and astronomers) will be mentioned. Opinions are expressed that these magicians could be zoroastrians.

In addition, in Zoroastrism, as in Judaism, Christianity and Islam, there is no idea of \u200b\u200bcyclicity - time goes in direct from the creation of the world to the final victory over evil, there are no repetitive world periods.

Sources for more details: Wikipedia, and sacred texts of course)