1. What are the central beliefs and teachings of the faith relating to: GodWord used to describe a personal transcendent Being; truth; the world; human life; and life after death.

2. How are these beliefs transmitted? e.g. through textual tradition, oral tradition etc.

3. What is the relationship between belief and practice?

4. How do these beliefs compare with other religions?

5. How are beliefs interpreted by various groups within the religion?

6. What is the impact of belief on people's (individuals and communities) lives?

The central belief of Zoroastrianism is that God, Ahura MazdaEmbodiment of good (often known as God) , is all good and he created the world which is therefore also good. All misery, disease, sufferingThe universal condition of humankind, partly caused by the impermanence of all things and death are the assault of the evil one, Angra MainyuThe evil one . The history of the world is the arena for the conflict of good and evil. Ahura Mazda appeared to the prophet ZoroasterProphet / founder of Zoroastrianism. (dated somewhere 1500-1200 BCE) in visions and taught him that the good religion of Zoroastrianism will ultimately overcome evil. All people have free willFreedom of choice but after death their good thoughts, words and deeds will be weighed; if the good outweighs the evil then the individual will pass safely across the bridge of judgment (the Chinvat BridgeBridge of judgement ) to dwell in heaven. However, if the evil overshadows the good, the soulWord referring to that part of the human which is shared with the sacred will fall into hell where it will be punished according to its sins. This is not however, the final judgment, as at the end of history (frashegirdSaviour ) a saviour (SoshyantSaviour ) will come. At this time, evil forces will be destroyed and everyone will be raised from the dead to face a second judgment.

The first judgementAssessment of thoughts and actions. was clearly one of the soul because the body can be seen to remain on earth. But Ahura Mazda created both body and soul so after the resurrectionReferring to the collective and individual raising from the dead of humans and for Christians, Jesus everyone will be judged again for their deeds in the body and will return to heaven or hell for appropriate reward and punishment. Once wholly purified, all human beings will go to heaven to dwell with God for eternity.

These principles are outlined partially in the hymns of Zoroaster, (known as the Gathas17 Hymns traditionally believed to have been composed by Zarathushtra ), and also in the holy book the AvestaPrimary collection of sacred texts (ancient oral material written down during the Sasanian eraHistorical period of time within Iran c.224-652CE. – 3rd to 7th century CE). They were later elaborated in the latter Middle Persian or PahlaviPrimary collection of sacred texts written originally in the Iranian language literature (dating from around the 9th century CE).

The key practices are reciting the sudreSacred shirt given / received during initiation and worn throughout a follower's life. /kustiSacred cord given/received during initiation and worn throughout a follower's life. prayersExtempore and set conversations with God with which each Zoroastrian is invested at initiation (naujoteInitiation ceremony after which children are considered adults in their faith. ). The sudre is a white cotton garment worn next to the skin and a lambs wool cord tied around the waist (similar to a Brahmin's cord except in Zoroastrianism this is the symbol for all believers). These are spoken of as the 'armour of the religion in the war against evil'. When the Zoroastrian goes to temple they stand and pray before the perpetually burning sacred fire (atashSacred fire ), in which they believe God is physically present.

It is widely thought that Zoroastrianism influenced ChristianityOne of the major monotheistic religions of the world and Judaism with the beliefs in angels, demons, heaven, hell demons and the resurrection of the dead.

Inevitably, in a religion as old as this one, there are many shades of belief and various interpretations of the faith. This summary outlines the teachings of mainstream texts but it should be noted there are orthodox and reform groups who interpret the tradition differently, with some emphasizing the mythology and others not. Like many faiths, Zoroastrianism determines its follower's lives regardless of how individuals interpret its principles.

Websites

http://www.themystica.com/mystica/articles/z/zoroastrianism.html

http://www3.sympatico.ca/zoroastrian/

Bibliography

‘Abdu'l-Bahá, 1972. Paris Talks: Addresses given by ‘Abdu'l-Bahá in Paris, 1911-1912. London: UK Bahá'í Publishing Trust

Boyce, M., 1984. Textual Sources for the Study of Zoroastrianism. Manchester: Manchester University Press.

Boyce, M., 1997. 'Zoroastrianism'. In Hinnells, J.R. (ed.). New Penguin Handbook of Living Religions. Harmondsworth: Penguin Books.

Boyce, M., 1977. A Persian Stronghold of Zoroastrianism. Oxford: Oxford University Press.

Boyce, M., 2000. Zoroastrians: their religious beliefs and practices, 2ed. London: Routledge.

Hinnells, J.R., 1985. Persian Mythology. London: Newnes Books.

Hinnells, J.R., 1996. Zoroastrians in Britain. Oxford: Oxford University Press.

Hinnells, J.R., 2000. Zoroastrian and Parsi Studies: Selected works of John R. Hinnells. Aldershot: Ashgate. On Zoroastrian influence on the Bible.

Hinnells, J.R., 2001. Penguin Dictionary of Religions. London: Penguin.

Hinnells, J.R., 2005. The Zoroastrian Diaspora. Oxford: Oxford University Press.

SHAP (Shap Working Party), 1998. Festivals in World Religions. s.l.: s.n.

Zaehner, R.C., 1961. The Dawn and Twilight of Zoroastrianism. London: Weidenfeld and Nicolson. (some of the earlier chapters are now disputed)

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