Zoroastrian transcendence. AI

Claude

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See Fravashi as spiritual double = guardian angel

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In what sense is Zoroastrianism transcendental, and when did transcendence enter the religion?

Zoroastrianism is considered transcendental in several important senses:

The transcendent nature of Ahura Mazda: Zoroastrianism introduced a radical conception of deity as transcendent - Ahura Mazda (the Wise Lord) exists beyond the physical cosmos, is uncreated, eternal, and wholly other than the material world. This was a departure from earlier Indo-Iranian religion where gods were more immanent forces within nature. Ahura Mazda creates the world but is not contained by it or identified with it.

Dualism and cosmic transcendence: The religion posits a cosmic struggle between good (Ahura Mazda and the principle of Asha/Truth) and evil (Angra Mainyu and Druj/Lie) that transcends ordinary human experience. This ethical dualism operates on a universal, metaphysical scale beyond immediate material concerns.

Eschatological transcendence: Zoroastrianism developed elaborate teachings about individual judgment after death, heaven and hell, resurrection, and the ultimate renovation of the world (Frashokereti). These point toward a transcendent destiny beyond earthly existence.

When did transcendence enter?

This is debated, but most scholars associate these transcendental elements with Zarathustra himself (traditionally dated anywhere from 1500-1000 BCE, though some scholars place him around 1000 BCE or even later). The Gathas - hymns attributed to Zarathustra - already show this transcendental theology fairly developed.

The transcendental aspects may have been further elaborated and systematized in later periods, particularly during the Achaemenid (550-330 BCE) and especially the Sassanian period (224-651 CE), when Zoroastrian theology became more formalized.

What about inner light, connecting with God or the cosmos?

Ah yes, that's another crucial dimension of Zoroastrian transcendentalism that I should have mentioned!

The Inner Divine Spark:

Zoroastrianism does have concepts relating to inner light and connection with the divine:

Asha and the divine within: Each person has an inner connection to Asha (truth/righteousness/cosmic order), which is both a cosmic principle and something reflected within the individual. Aligning oneself with Asha means harmonizing one's inner nature with the divine order.

The Fravashi: This is perhaps the most relevant concept - the fravashi is often understood as a divine essence or spiritual double that exists for each person. It's a pre-existing spiritual component that connects the individual to the divine realm. Some interpret this as an "inner light" or divine spark within each soul.

Vohu Manah (Good Mind): One of the Amesha Spentas (divine emanations), Vohu Manah represents good thinking and consciousness. Cultivating this quality is seen as a way of participating in the divine nature and achieving spiritual insight. The Gathas speak of receiving Vohu Manah as a kind of spiritual illumination.

Daena (Inner Vision): This concept represents both religion/conscience and the individual's inner spiritual essence - it's personified as a beautiful maiden or ugly hag that the soul meets after death, reflecting one's ethical choices. This suggests an inner spiritual reality that can be cultivated.

When these mystical elements developed:

The seeds are in the Gathas themselves, though the mystical/contemplative dimensions became more pronounced in later Zoroastrianism, particularly during the Sassanian period when there was more systematic theological reflection. Some scholars see later Zoroastrian mysticism influencing or paralleling Sufi and other mystical traditions.