Zoroastrianism (Ancient Persia, c. 1500–1200 BCE)
- Founder: Zarathustra (Zoroaster), a prophet who reformed the polytheistic religion of ancient Persia.
- Core Beliefs:
- Zoroastrianism centers on Ahura Mazda, the supreme and transcendent creator of all things.
- A cosmic dualism exists between Ahura Mazda (truth, light) and Angra Mainyu (lies, darkness), but Ahura Mazda is ultimately sovereign.
- Covenant-Like Aspects:
- Humanity is called to align with Asha (truth and divine order) through righteous thoughts, words, and deeds.
- While there isn’t a formal covenant, Zoroastrianism emphasizes humanity’s moral responsibility to uphold divine order.
https://en.m.wikipedia.org/wiki/Ahriman
Ahriman
Angra Mainyu (/ˈæŋrə ˈmaɪnjuː/; Avestan: 𐬀𐬢𐬭𐬀⸱𐬨𐬀𐬌𐬥𐬌𐬌𐬎 Aŋra Mainiiu) or Ahreman (Persian: اهرِمن) is the Avestan name of Zoroastrianism's hypostasis of the "destructive/evil spirit" and the main adversary in Zoroastrianism either of the Spenta Mainyu, the "holy/creative spirits/mentality", or directly of Ahura Mazda, the highest deity of Zoroastrianism. The Middle Persian equivalent is Ahriman 𐭠𐭧𐭫𐭬𐭭𐭩 (anglicised pronunciation: /ˈɑːrɪmən/). The name can appear in English-language works as Ahrimanes.1
Zoroaster and Zoroastrianism: History, Myth, Mystical Esotericism, and Contributions to the Western Occult Esoteric Mystery Tradition
Zoroaster (also known as Zarathustra in Avestan, the ancient Iranian language) and the religion he founded, Zoroastrianism, represent one of the oldest continuously practiced faiths in human history, emerging from the ancient Indo-Iranian cultural milieu and profoundly shaping subsequent religious and philosophical developments. Often described as the world’s first monotheistic religion with pronounced dualistic elements, Zoroastrianism introduced revolutionary concepts like a cosmic moral struggle, free will, judgment after death, and a linear eschatology culminating in a final triumph of good over evil. In the Western esoteric mystery tradition—a syncretic web of occult knowledge encompassing Hermeticism, Kabbalah, Alchemy, Gnosticism, Rosicrucianism, and Theosophy—Zoroastrianism serves as a foundational influence, providing archetypes of divine light, angelic hierarchies, demonic forces, and ethical mysticism that permeated Judeo-Christian-Islamic thought and later occult revivals. This in-depth exploration delves into Zoroaster’s historical context, the mythological layers of his life and teachings, the inner mystical and esoteric dimensions of Zoroastrianism, its specific contributions to Western esotericism, and the role of the Magi as Zoroastrian spiritual masters. Drawing from ancient texts like the Avesta, scholarly analyses, and esoteric interpretations, we’ll uncover how this ancient Persian tradition acts as a bridge between Eastern wisdom and Western occultism, embodying themes of cosmic polarity, spiritual warfare, and human divinity.
Historical Background: Zoroaster’s Life, the Rise of Zoroastrianism, and Its Evolution
Zoroaster’s existence is attested primarily through the Avesta, Zoroastrianism’s sacred scriptures, particularly the Gathas—17 hymns attributed directly to him. Scholarly consensus places his birth between 1500–1000 BCE (some suggest as late as 600 BCE) in northeastern Iran or Central Asia, amid nomadic Indo-Iranian tribes practicing a polytheistic religion with gods like Mitra and Varuna. Born into a priestly family (his name means “he who handles camels” or metaphorically “he who leads old age,” symbolizing wisdom), Zoroaster was trained as a zaotar (priest) in ritual sacrifices and invocations. Around age 30, he experienced a series of divine revelations from Ahura Mazda (“Wise Lord”), the supreme uncreated deity, who commissioned him to reform the corrupt religious practices of his time—denouncing animal sacrifices, polytheism, and the worship of daevas (demons or false gods). 0 1 2
Zoroaster’s ministry faced opposition from traditional priests (karpans) and rulers, leading to exile. He found patronage with King Vishtaspa (possibly Hystaspes, a Bactrian ruler), converting the court and establishing Zoroastrianism as a state religion. His teachings spread through oral hymns, emphasizing ethical monotheism: Ahura Mazda as the creator of asha (truth/order), opposed by angra mainyu (destructive spirit) embodying druj (lie/chaos). Zoroaster died around age 77, possibly murdered by rivals during a ritual, though details are vague.
Zoroastrianism flourished under the Achaemenid Empire (550–330 BCE), with Cyrus the Great (r. 559–530 BCE) adopting it as a guiding ethic for his tolerant rule—evident in the Cyrus Cylinder, praising Ahura Mazda. Darius I (r. 522–486 BCE) inscribed his devotion at Behistun, blending Zoroastrianism with imperial ideology. The religion’s core texts, the Avesta, were compiled over centuries: Yasna (liturgical), Visperad (extensions), Vendidad (purity laws), and Yashts (hymns to yazatas, divine beings). Priests (magi) maintained fire temples, symbols of eternal light.
The faith endured conquests: Alexander the Great’s invasion (330 BCE) destroyed texts, but Parthian (247 BCE–224 CE) and Sasanian (224–651 CE) empires revived it as state religion, compiling the Zend-Avesta (commentaries). Arab Muslim conquest (651 CE) led to decline, with Zoroastrians fleeing to India (as Parsis) or converting. Today, about 100,000–200,000 adherents remain, mainly in India and Iran, practicing rituals like navjote (initiation) and tower of silence burials. 5 10 18
Historically, Zoroastrianism influenced neighboring cultures: its dualism shaped Manichaeism and Mithraism, while ethical monotheism impacted Judaism during the Babylonian Exile (586–539 BCE), introducing concepts like Satan (from angra mainyu) and resurrection. 3 6
Mythological Layers: Zoroaster as Prophet, Divine Messenger, and Archetypal Sage
Zoroastrian myths, preserved in the Avesta and later Pahlavi texts like the Bundahishn, portray Zoroaster as a semi-divine reformer in a cosmic drama. Born under auspicious signs (e.g., his mother glowing with divine light), he laughed at birth—symbolizing joy over evil’s defeat. As a child, he survived assassination attempts by demons, echoing heroic myths like Hercules or Krishna. At 30, Ahura Mazda revealed himself via Amesha Spentas (Immortal Holy Ones: e.g., Spenta Mainyu for good thought), commissioning Zoroaster to battle Angra Mainyu’s forces. 2 12 14
Legends amplify his powers: he healed the blind, tamed storms, and debated with daevas. In one myth, he plants the Tree of All Seeds, symbolizing life’s renewal. His death involves ascension or martyrdom, with his seed preserved in Lake Kansaoya to birth future saviors (Saoshyants) at world’s end. The eschatology myth—Frashokereti (final renovation)—depicts a apocalyptic battle where good triumphs, the dead resurrect, and creation renews in perfection.
These myths, while not factual (e.g., no archaeological evidence for Zoroaster’s miracles), carry metaphorical truth: Zoroaster as the “first philosopher” (per Theosophical views) embodies humanity’s awakening to ethical choice amid duality. His revelations symbolize inner divine dialogue, and the cosmic war reflects psychological/moral struggles—truths echoed in Gnostic dualism and alchemical polarity. 8 16
Later myths link him to Plato (as his teacher) or Hermes Trismegistus, positioning Zoroastrianism in the Prisca Theologia—a chain of ancient sages preserving primordial wisdom. 18
Inner Mystical and Esoteric Nature: Dualism, Fire Symbolism, and Spiritual Practices
Zoroastrianism’s esotericism lies in its ethical mysticism: life as a battlefield where humans co-create with Ahura Mazda via good thoughts (humata), words (hukhta), and deeds (hvarshta). The Gathas are poetic invocations, chanted for spiritual elevation, akin to mantras. Fire (atar) symbolizes divine purity—eternal flames in temples represent Ahura Mazda’s light, not idolatry, but a meditative focus for inner illumination.
Dualism is key: not absolute (Ahura Mazda is supreme), but ethical—asha vs. druj as order vs. chaos. Amesha Spentas (e.g., Vohu Manah for good mind) are emanations, like Kabbalistic sephirot, guiding soul ascent. Practices include purity rituals (e.g., padyab ablutions), prayer five times daily facing light, and navjote initiation (tying the kusti belt, symbolizing commitment).
Esoterically, Zoroastrianism teaches soul immortality: after death, the fravashi (guardian spirit) crosses Chinvat Bridge, judged by deeds—good souls to paradise (garodmana), evil to hell (duzhakh), with eventual purification. This influenced Western afterlife concepts. Secret priestly lore, preserved by magi, included astrology, herbalism, and incantations against demons (daevas). 1 3 5 15
Contributions to the Western Occult Esoteric Mystery Tradition
Zoroastrianism’s impact on Western esotericism is immense, filtering through Judaism, Christianity, Islam, and Hellenistic thought:
- Dualism and Moral Polarity: Its good-evil struggle shaped Gnosticism (demiurge as Angra Mainyu), Manichaeism (light-darkness war), and Kabbalah (sitra achra as “other side”). In Alchemy, it parallels solve-coagula; in Rosicrucianism, the rose-cross balances light-shadow. 6 15
- Angelology and Demonology: Amesha Spentas influenced Jewish/Christian angels (e.g., Michael from Mithra); daevas became demons. Western grimoires (e.g., Key of Solomon) draw from Zoroastrian invocations. 15 9
- Eschatology and Apocalypse: Resurrection, final judgment, and paradise influenced Abrahamic end-times, echoed in Theosophy’s root races and New Age millenarianism. 3 6
- Ethical Mysticism and Free Will: Emphasis on choice prefigured existential esotericism; in Hermeticism, it aligns with “as within, so without.” 8 16
- Fire and Light Symbolism: Eternal flames inspired alchemical fire (purification) and Rosicrucian “inner light.” 3
Through Hellenistic syncretism (e.g., Chaldean Oracles blending Zoroastrian with Platonism), it entered Renaissance occultism (Ficino’s Prisca Theologia includes Zoroaster) and modern movements (Blavatsky’s Theosophy views Zoroaster as an initiate). 9 16 18
The Magi: Zoroastrian Spiritual Masters and Priests
The Magi (singular: Magus) were indeed Zoroastrian spiritual masters and priests, forming the hereditary clerical class responsible for rituals, divination, and wisdom preservation. Originating from the Median tribe (ancient Iran), the term “magi” derives from Old Persian magush, meaning “possessor of ability” or “wise one.” In Zoroastrianism, they were athravans (fire-keepers), conducting yasna ceremonies, chanting Gathas, and interpreting omens via astrology and oneiromancy (dream divination). 20 21 22 23 25
Herodotus (5th century BCE) describes them as dream interpreters and royal advisors in Persia, sacrificing to elements without anthropomorphic idols. In the Avesta, they combat evil through purity rites. The biblical Magi (Matthew 2:1–12), “wise men from the East” following a star to Jesus, were likely Zoroastrian astrologer-priests, seeking a Saoshyant (savior)—their gifts (gold, frankincense, myrrh) symbolizing kingship, divinity, and death/resurrection. 21 24 28 30
Esoterically, Magi were spiritual masters mastering fire rituals for ecstasy and prophecy, influencing Western “magic” (from “magi”). In occultism, they embody wise initiates, linking to Hermetic magi and Rosicrucian sages. 27 30 15
Legacy and Meaning in the Western Esoteric Mystery Tradition
Zoroastrianism’s legacy in Western esotericism is a “light from the East,” providing dualistic frameworks for moral alchemy and cosmic renewal. It means ethical empowerment amid chaos, with Zoroaster as archetype of the reformer-prophet. In a secular world, it inspires spiritual ecology (reverence for creation) and perennial wisdom, reminding seekers of the eternal battle for truth.