Thoughts on Eco-Spirituality

by Janet Ritz

Cross-posted at The Huffington Post, Earth911

Native Americans have a tradition of dancing to bring forth rain. Whether their ceremony results in their thirst being quenched depends on which anecdotal story one chooses to believe. But the Rain Dance in its various incarnations or rather its more conventional equivalent -- the expression of prayer by the devout for a higher power to intervene and for the faithful to do their part to bring about resolution-- has been making a reappearance around the globe as the visual and visceral evidence of climate change presents itself in stark and unforgiving ways.

Examples include the Pope's speech at an eco-youth rally, where he said: “A decisive ’yes’ is needed in decisions to safeguard creation as well as a strong commitment to reverse tendencies that risk leading to irreversible situations of degradation."

This prayer for desperately needed rain by Imam Fikret Latifoglu at Ankara's Hacibayram Mosque: "We stand before you, we beg you to answer our prayers, don't leave innocent children and the old, animals who cannot speak for themselves, the trees, the ants and the birds without water. We helplessly beg for Your mercy."

The Islamic Foundation for Ecology and Environmental Sciences, which has been working since the mid-1980's to raise awareness that "our home planet Earth is undergoing rapid and sustained destruction of its eco-systems."

Christian evangelist, Rev. Richard Cizik, whose Creation Care movement represents 45,000 churches, stated that "global warming and global hunger are inescapably linked," (which put him at odds with Ted Haggard’s objections to environmentalism. Cizik's work continues. Haggard's, not so much...).

COEJL, the Coalition on the Environment and Jewish Life, which cites the Midrash as its motivation: "See my works, how fine and excellent they are! All that I created, I created for you. Reflect on this and do not corrupt or desecrate my world; for if you do, there will be no one to repair it after you," for its work with the National Religious Partnership for the Environment (the COEJL, the National Council of Churches, the U.S. Catholic Conference of Bishops, and the Evangelical Environmental Network) to advocate on global climate change and energy conservation.

There's Eastern Orthodoxy, whose first day of their ecclesiastical calendar (September 1st) has been a declared annual day of prayer for the protection of the environment for 300 million parishioners worldwide since 1989.

And Zoroastrianism, which has as its precept the obligation “to protect nature in all its glory” and celebrates its new year on the spring equinox (called Newroz, it’s evolved into a legend about the overthrow of an ancient tyrant, but is still observed as a spring festival in Iran, by the Parsee of India and by millions of Kurds worldwide).

None of that has stopped global warming skeptics, minimizers and deniers from insisting that environmentalism itself has become a religion and to cite Hollywood as its central church.

It was 109 F degrees in Los Angeles last weekend.

They should visit.

Mikhail Gorbachev, the one-time leader of the Soviet Union (not a religious position) who is now the leader of Global Green, USA, did visit and is working with Brad Pitt, one of those Hollywood 'environmental evangelists', to help rebuild New Orleans.

And then there's Leonardo DiCaprio, another Hollywood environmentalist, whose new film, The 11th Hour, has been receiving positive reviews across the nation.

Oh, and An Inconvenient Truth, of course.

But environmentalism is not a Hollywood intellectual property. While the environment may have become topic du jour for some and a near religious calling for others, it is a religious issue for this Grist list of 15 "green" religious leaders that includes: the Patriarch of Eastern Orthodoxy, the Dalai Lama, an Episcopal Reverend, the Archbishop of Canterbury, the Vice President of the National Association of Evangelicals, the Pope, the leader of the Islamic Foundation for Ecology, an Australian theologian, the head of the American Rabbis' Committee on the Environment, a Dominican Nun, a member of the Coalition on the Environment and Jewish Life, a Unitarian reverend, a Methodist theologian, and Father Thomas Berry, a Catholic priest who refers to himself as a 'Geologian.'

The comments on the Grist article are worthy of note, as well. They include suggestions for the list from other countries/world religions that are making a significant contribution.

And there's the robust environmental movement of South Asia (India, Nepal...), Harvard's FORE (Forum on Religion and Ecology) research into the environmental traditions of Hinduism, Jainism, Buddhism, Daoism, Confucianism, Shinto, Indigenous American Indians, Judaism, Christianity and Islam, and the eco-spiritualism of so many other indigenous cultures on every continent.

Which doesn’t negate the considerations from the other side of the argument. This includes those who interpret the science differently, who focus on which greenhouse gas is more impactful (I’ll trade you twenty carbon credits for a methane credit on Tuesday if you’ll buy me a methane-emitting hamburger today…), the support services who genuinely worry about the impact of environmental regulation on the third-world and more than a few who seem more worried about their corporate bottom line than their impact on planet earth.

But anyone who labels environmentalism as a religion in the hope that it will invalidate the movement is as out of touch with reality as those who cite religion as an obstacle to environmentalism. While there are religious groups who eschew environmentalism, the overall environmental movement is as diverse as humanity itself. It includes the deeply religious, those for whom the environment has become a religion, professionals who keep their religion to themselves as they seek to validate the science and a growing number of ordinary citizens who are beginning to sense that something has gone terribly wrong.

It is a global epiphany.

Do We Need Another Jungle?

by Janet Ritz

Cross-posted at The Huffington Post

One year after Albert Einstein's publication of E=MC2, an unknown writer named Upton Sinclair published an exposé of the deplorable conditions within the Chicago meat packing industry.

The book, entitled "The Jungle," became a best seller that has stayed in print since its 1906 publication. It is not Sinclair’s impact on literature, however, that has led us to ask the question: Do we need another Jungle? It’s the recent influx of tainted goods from overseas that parallels the public outcry following the publication of "The Jungle," which resulted in the Meat Inspection Act and the Pure Food and Drug Act of 1906. It was that legislation which helped to establish the Food and Drug Administration.

The same FDA that now inspects less than one percent of incoming goods ^[1], that gives bonuses budgeted to retain scientists to their administrators ^[2], that is faced with the recall of millions of U.S. toys manufactured in China, a majority of all fish imported from China lacking in inspection, the melamine in gluten that killed so many of our beloved pets that did not get inspected...

And it's not only China ^[3]. The FDA is faced with growing imports from many countries, far more than they could ever inspect, had they the resources to do so.

The question then becomes: Do we need another exposé that will lead to a radical change in policy, a la Sinclair's "The Jungle?" This is an important consideration since these problems seem to be arising through lack of oversight. With the increasing amount of products manufactured offshore, we're at the mercy of the quality, or lack thereof, adhered to by our trading partners.

Since we do not have the inspection regimen to stop all of the dangerous products at our border, nor do we provide the incentives for our global trading partners to improve the conditions for their own workforce, and/or to regulate their diverse supply chain, we are relying on the "good faith" of foreign nations over which we have no ability to regulate. And, if we did, it might not solve the problem, as they may not be able to inspect their own supply chains of smaller manufacturers, many of which were responsible for the tainted products that then were sent on to increasingly larger companies outside our borders. -- layers within layers of inspection needed in a proactive, rather than a reactive program, as has been the case since the growing scandal of tainted products came to light.

An author, Ted Fishman (China, Inc.) made the point recently that only China can change China. Considering its size and the size of our debt to China, that seems a logical conclusion. But who then is responsible for the protection of our citizens if neither China nor our government can do so? Does it fall on the individual states to enhance their own consumer departments? Is it the impact on the marketplace that will lead corporations to both be more careful and to pressure their foreign suppliers to clean up their own supply chains?

Or is it the consumers who will apply the pressure as more problems come to light?

It was the public outcry after the revelations of the "The Jungle" that led to the change in policy in 1906. But it was a simpler society. Imported goods are now so pervasive, it may be impossible to avoid their use.

Where did the ascorbic acid in your Vitamin C come from?

Strong possibility it was imported from China.

How about that gluten in your bread (and in your pet food)? The shrimp you ate last night at that restaurant? And, here's a surprising fact: Garlic. Doesn't Gilroy, CA, [claim to be the] garlic capital of the world?

Most garlic is imported from China. ^[4]

If someone ever got inside the Chinese factories, a la Sinclair, and through their supply chain, and wrote about what really happens there, it begs the question: would it make for interesting story about a foreign land or will it be seen in the context of our need for cheap goods? On the impact on quality of life for those who make those goods? Of the quality of those goods we are now required to consume?

And, of course, the jobs lost here because manufacture has moved offshore?

Sadly, even with a major overhaul and a significant budget increase, it's unlikely the FDA will be able to monitor everything coming in to the United States. The money. ^[5] The cheap labor, the competition (they're doing it, so we have to...). And that startling amount of our debt the current administration has entrusted to China. It seems that might make our bargaining position a bit weakened when they're holding our notes, especially when it took
the FDA ten years to track down the toxic Chinese compound used recently in toothpaste.

It is our view that this should be a condemnation of the overworked FDA inspectors. In the case of the tainted glycerin it was a European importer that had stored the compound in their supply warehouses without the necessary paperwork from China.

Does the answer then rest with the consumer? If we can't rely on the FDA to inspect more the one percent of our imported goods. If we can't be assured that the corporations importing those goods will uncover their problems in a timely manner (many do, but not all). If we don't even know where the ingredients of a product we are about to consume comes from, how can we be certain what we're consuming is safe?

Carl R. Nielsen, former FDA Director of the Division of Import Operations and Policy: "The reality is, this is not a single-country issue at all, What we are experiencing is massive globalization. ^[6]

This problem is further exacerbated by the financial squeeze on the American consumer, as revealed by Walmart's recently declining quarterly profits. When the middle class can no longer afford cheap Chinese goods that line Walmart's shelves, what incentive will there be for anyone to buy more expensive products?

A solution -- only a partial solution, at best -- is to buy local wherever you can and reduce the amount of your consumption, where possible, to make up for the increase in cost. That means farmer's markets (list below) and goods that are made by local suppliers. This has the added benefit of fresher goods, supporting local business and reducing the carbon footprint required to come to market. For imported goods, we look to Fair Trade (list below), especially when it comes to products that could be used for conflicts, as has been reported recently with chocolate (yes, chocolate).

Beyond that, we're in the same predicament as everyone else: Crossing our fingers when we eat at a restaurant or take a vitamin or buy anything where a major corporate supplier does not reveal a point of origin on their goods. Which is why there should be no wondering as to why we're wondering if there's another Upton Sinclair who will save us from ourselves.

Here are useful links:

• CPSC – Consumer Product Safety Commission (for recalled goods).
• FDA – Food and Drug Administration (for recalled goods).

Farmer's Markets:

• Farmer's Markets by U.S. State
• Farmer's Markets in Canada
• Farmer's Markets in Great Britain
• Farmer's Markets in Australia

Fair Trade:

• Fair Trade Labeling Organization International
• Fair Trade Certified USA
• Fair Trade Federation
• Fair Trade Coffee (Global Exchange)
• Fair Trade Chocolate (Global Exchange) ^[7]
• Fair Trade Resource Network
• Fair Trade Foundation, London
• Fair Trade International Members

Chocolate products that are not produced by child slave labor ^[7]

chocolate, diamonds, coltan...

The website from the Mandela Project about conflict products (highly recommended):

The Inventory of Conflict & Environment (ICE)

Apologies to any links we missed and empathy for the 1,321,851,888 ^[8] Chinese at risk of their own tainted supply chain -- of which we have seen just the terrifying tip of the iceberg.

Fair trade

Three Years Ago Today

by Stormchaser John

Three years ago today, in what scientists refer to as the Great Sumatra-Andaman earthquake, the resultant tsunami caused more than 225,000 deaths in eleven countries along the shores of the Indian Ocean.

The 2004 tsunami has since been estimated as the ninth worst natural disaster in modern history, which deserves (at least) 225,000 moments of silence and reflection.

For the people of Java, Indonesia, however, which has again been hit by rising waters, the monsoon rains that have impacted their region on the tsunami's third anniversary don't leave time for reflection as they run from landslides that are forcing thousands from their homes:

At least 80 people have been killed or are reported missing after floods triggered landslides in the central Java region of Indonesia. Local officials say they fear the death toll could rise. Thousands have been forced to seek shelter after their homes were buried or washed away. Landslides and floods are regular in Indonesia and many blame deforestation.

Also devastating, but receiving less notice was Cyclone Sidr in Bangladesh last November. The reason it received less notice? The Bangladeshi Government acted responsibly and evacuated their citizens. But >3000 people still died and a great part of their coastal region was wiped out in a harbinger of damage that rising sea levels may cause in the future...

This was because Cyclone Sidr was supposed to have been just another strong cyclone in cyclone season in a low lying country that had been devastated by cyclones in the past. But it wasn't like those other cyclones. This was a cyclone that sped up as it approached the shore, resulting in a storm surge that emulated a tsunami; which raises the question: What new kind of weather events will climate change bring in the future?

Bangladesh gives us a prescient view:

As I walked into Rajashwer village in southern Bangladesh, the only sign of human habitation was tarpaulins strung up along the river bank. The heart of the village looked as though it had been through a tumble dryer. Possessions were knotted into the branches of fallen trees, corrugated metal roofs and wooden walls were scattered and smashed beyond repair.

The last time I saw such scenes was three years ago, in the aftermath of the 2004 Indian ocean tsunami. Accounts of survivors from Cyclone Sidr bear striking similarity to those of the tsunami survivors.

Searching amongst the debris in Rajashwer village was an older man, sifting though a pile of twisted metal roofing. Kanchan Ali Khan, 70, spent the night of November 15, 2007 clinging to a tree, having been swept up by a tidal surge of water that was 15 feet (4.5 meters) high.

A fifteen foot storm surge from a cyclone on a sea level coastal region. It was not caused by an underwater earthquake, but another kind of earthquake. The kind that we have to ask if we'll see more of, especially those who live in coastal areas at or near sea level with unstable storm seasons over warming waters.

Like Bangladesh. It was the Bangladeshi Government's efforts that kept the death tool low. They deserve a great deal of credit for that. The situation for the people since then? Dire, though help has been arriving (the U.S. sent naval vessels with aid and helicopters to deliver to blocked inland regions).

For the '04 tsunami victims, much has been done, more is needed. Three years on, progress has been made in Indonesia, though those who lost loved ones (and there were so many) must still be reeling from the shock of the Boxer Day disaster.

In Sri Lanka, also devastated by the tsunami, the fighting between the rebels and the government has resumed.

And the villagers in Thailand who found that their homes that were washed away by the waves were replaced, in some cases, by new hotels and developments...

Which means the cliché, the more things change the more they stay the same, will not change.

A Wrinkle in Time

by Janet Ritz

Madeleine L'Engle died today. You may not know her name, but to an entire generation, the world she'd created with her Newbery Medal winning "A Wrinkle in Time," was as important to their lives as J.R.R. Tolkien was to those who loved "The Lord of the Rings."

Author Madeleine L'Engle, whose novel "A Wrinkle in Time" has been enjoyed by generations of schoolchildren and adults since the 1960s, has died, her publicist said Friday. She was 88. Link.

For those who are familiar with her work -- the brave, yet alienated adolescent, Meg Murry, her little brother, the odd genius, Charles Wallace, her friend, Calvin, whose popularity did not interfere with his humanity, the missing scientist father they had to travel across the universe to save while in the company of Mrs. Who, Mrs. Which and Mrs. Whatsit, surely the three most unlikely angels in print, only to find that it was Meg who had to go in alone to face the terrifying representation of totalitarianism called, simply, IT, in order to retrieve her brother who had fallen to the dark side in the mistaken belief of his own invulnerability -- "A Wrinkle in Time" defined the difference between right and wrong, good and evil, courage and fear, judgment and fairness, being defined by one's actions and not by societal preconceptions, the power of love.

Madeleine L'Engle wrote more than sixty books, four of which tracked the adventures of Meg and Charles Wallace Murry. They won children's book awards, but to say they were written for children would be incorrect. Not only because Ms. L'Engle never wrote down to children, but because the themes Ms. L'Engle espoused are ageless, universal truths that are needed now more than ever and, although she often wrote with eye toward her deep Christian faith, it was a tolerant influence that allowed all faiths to find common ground in her work.

Good and evil, right and wrong, individualism, not judging by appearance, the impact of totalitarianism on everyday life.

Love.

Madeleine L'Engle will be missed.

[Update] A recommended Madeleine L'Engle Huffington post.

Remembering a Virginia Tech Hero: Liviu Librescu

by Janet Ritz

By now, you may have heard of Liviu Librescu, the Virginia Tech professor who was killed as he barricaded the door to give his students time to jump out the second story window of his classroom:

"My father blocked the doorway with his body and asked the students to flee," Librescu's son, Joe Librescu, said Tuesday in a telephone interview from his home outside Tel Aviv. "Students started opening windows and jumping out."

A courageous end for this Holocaust survivor who died on Holocaust Remembrance day.

But there's more to Liviu Librescu's story, one that shows his brave act to save his students' lives on Monday was as in character for the professor as the suit and tie he wore everyday to school.

From the NYT article:

When Romania joined forces with Nazi Germany in World War II, the young Librescu was interned in a labor camp, and then sent along with his family and thousands of other Jews to a central ghetto in the city of Focsani, his son said. Hundreds of thousands of Romanian Jews were killed by the collaborationist regime during the war.

Librescu, who was 76 when he died, later found work at a government aerospace company. But his career was stymied in the 1970s because he refused to swear allegiance to the Communist regime, his son said, and he was later fired when he requested permission to move to Israel.

Librescu obtained his degree in mechanical engineering and aviation construction in 1953 from Polytechnic University in Bucharest. He went on to earn his doctorate from the Bucharest-based Academy of Sciences in 1969, and an honorary degree from the Bucharest Polytechnic University in 2000.

His wife, Marlena, at his NY memorial today:

"He was a very human person who wanted to help everybody. He was a hard man also, he wanted everybody to be 100% and he asked from himself this also. He worked very hard, from morning to midnight, he was very anxious to make new discoveries. He was not a young person, but he was so very young."

Marlena Librescu.

Librescu immigrated to Israel where he taught at Tel Aviv University and worked on aeronautical engineering innovations. He first arrived at Virginia Tech on sabbatical in 1985 and stayed on as a teacher and researcher, which included work with NASA, hundreds of published papers and numerous awards for a scientist who:

specialized in composite structures and aeroelasticity

Librescu's work led to the strengthening of the materials used in aircraft skins and frames, which may have led to the increased survival rate during crashes, as well as definitely contributing to the overall structural integrity of aircraft.

There are many people that Dr. Librescu's work may have rescued.

(Publication list for Liviu Librescu)

Dr. Librescu will be remembered as much for his patience with his students, for his commitment to teaching and for his unselfishness, as for the meticulous suit and tie he wore to all occasions.

Carefully and perfectly dressed, he held the door closed and yelled for his students to kick out the second story windows as the senseless bullets that had missed him in that Nazi labor camp, that had missed him during the Communist takeover, that had missed him while he worked in Israel, finally found their mark on Holocaust Remembrance Day when he made the conscious choice to give his own life for his students.

An average Monday in professor Liviu Librescu’s solid mechanics class that in a blink turned from reviewing homework to the unmistakable pop of gunshots outside her Norris Hall classroom. In the flurry of students dialing 911 on cell phones, taking cover on the floor and twisting open second story windows to escape, Merrey, 22, glanced over her shoulder before jumping.

"I just remember looking back and seeing him at the door," the Virginia Tech senior recalled of her professor. "I don’t think I would be here if it wasn’t for him"

[snip]

"It wouldn’t amaze me he would do such a thing," fellow engineering professor Muhammad Hajj said. "He’s that kind of person, willing to take care of others, protect others."

http://www.roanoke.com/...

And that's exactly what he did. Dr. Liviu Librescu, a Holocaust survivor, did not survive the deadly rampage at Virginia Tech on Holocaust Remembrance Day, but, per CNN, all his students did.

(List of Virginia Tech victims)

Not available at this time: A complete list of the students whose lives he saved.

Dr. Librescu is survived by his wife, Marlena, and his two sons, Arieh and Joe. His funeral will be in Israel following a memorial service in New York today.

He will be buried in Ra'anana, Israel, just north of Tel Aviv.

Zoroastrianism's influence on Judaism, Christianity, Islam, Hinduism, Buddhism and You...

by Janet Ritz

Recently, I had a discussion with a writer who'd included Zoroastrianism with pagan and Wicca. I have nothing against pagan or Wicca, but found it surprising that the writer was unfamiliar with Zoroastrianism's founding influence on the world's primary faiths:

Zoroastrianism is a religion founded in ancient times by the prophet Zarathushtra, known to the Greeks as Zoroaster.

Zoroastrianism was the dominant world religion from 559 BCE to 651 CE, and was thus the most powerful world religion at the time of Jesus. It had a major influence on other religions and is still practiced world-wide.

Those other religions that Zoroastrianism influenced?

Western Abrahamic (Judaism, Christianity, Islam) and Eastern Dharmic (Hinduism, Buddhism, Jainism, Sikhism) religious traditions, including God, the Devil, sexual equality, evolution, environmentalism, and, my personal favorite, free will...

What is Zoroastrianism?

"Zoroastrianism is the oldest of the revealed world-religions, and it has probably had more influence on mankind, directly and indirectly, than any other single faith." - Mary Boyce, Zoroastrians: Their Religious Beliefs and Practices (London: Routledge and Kegan Paul, 1979, p. 1)

"Zoroaster was thus the first to teach the doctrines of an individual judgment, Heaven and Hell, the future resurrection of the body, the general Last Judgment, and life everlasting for the reunited soul and body. These doctrines were to become familiar articles of faith to much of mankind, through borrowings by Judaism, Christianity and Islam; yet it is in Zoroastrianism itself that they have their fullest logical coherence....” - Mary Boyce, Op. Cit. p. 29.

http://www.avesta.org/avesta.html

From the wiki

[Zoroastrian] Relation to other religions and cultures

Zoroastrianism is uniquely important in the history of religion because of its formative links to both Western Abrahamic and Eastern Dharmic religious traditions.

Some scholars (Boyce, 1987; Black and Rowley, 1987; Duchesne-Guillemin, 1988) assert that key concepts of Zoroastrian eschatology and demonology are evident in the Abrahamic religions, for instance in the Asmodai of Judaism.

[snip]

For example, one of the popular strains within Zoroastrianism considers both good and evil as creations of God. According to historians, this is a doctrine that influenced Christianity and notwithstanding the great deal of exposition in order to not compromise Zoroaster's otherwise coherent concept of Free Will, has a widespread following...

Why is Zoroastrianism important today?

Zoroastrianism, though small in number of adherents, is the original religion of tens of millions of Shi'a Iranians, Sunni Kurds and the Parsee of India. These populations still celebrate Zoroastrian holidays, still honor their Zoroastrian roots and, in many cases, have expressed a yearning to go back to the precepts which were noted for their tolerance of other faiths and commitment to coexistence, a point of view that is lacking in many parts of the regions where they live:

Many aspects of Zoroastrianism are in turn present in the culture and mythologies of the peoples of the Greater Iran, not least because Zoroastrianism, for a thousand years, was a dominant influence on the people of the cultural continent. Even after the rise of Islam and the loss of direct influence, Zoroastrianism remains part of the cultural heritage of the Iranian language-speaking world, in part as festivals and customs [...] which in turn is pivotal to Iranian identity.

If you want to understand the Iranians, the Kurds, the Parsi of India and the source concepts of the religions that both east and west call their own, an exploration of Zoroastrianism can be invaluable.

Zoroastrian Environmentalism

Zoroastrianism is, first and foremost, a environmentalist religion. The purity of the earth, water and air is paramount to the founding precepts and the adherents are bound, by scripture, to protect nature in all its glory. This is also evidenced by Zoroastrianism's specific holidays, which fall on the equinoxes and solstices, as celebrations of the natural cycles of the earth (more on this below).

Faravahar Symbol:

The Faravahar, a winged disc with a man's upper body, the symbol of the Zoroastrian religion, is thought to represent the guardian spirit who sends one's soul into the material world to fight the battle of good against evil.

Note: Prior to the reign of Darius the Great (522 to 485 BCE), the Faravahar showed only the winged disc. The figure of Darius was added, either at his instruction and/or to honor him, during his lifetime. It is this combined image that has survived as the representative symbol of the faith.

Basic Zoroastrian precepts

• Equalism: Equality of all, irrespective of gender, race, or religion.
• Respect and kindness towards all living things. Condemnation of the oppression of human beings, cruelty against animals and sacrifice of animals.
• Environmentalism: Nature is central to the practice of Zoroastrianism and many important Zoroastrian annual festivals are in celebration of nature: new year on the first day of spring, the water festival in summer, the autumn festival at the end of the season, and the mid-winter fire festival.
• Hard work and charity: Laziness and sloth are frowned upon. Zoroastrians are encouraged to part with a little of what would otherwise be their own.
• Loyalty and faithfulness to "family, settlement, tribe, and country."

From the scripture

On Evolution: "How is existence brought about? Just as one substance is evolved out of another according to its own laws and in the finite time."

On Action: "A thousand people cannot convince one by words to the extent that one person can convince a thousand by action."

On Religious Education: "It is the desire of Ahura Mazda [God] from people is this: 'Know me', for he knows: 'If they know me, everyone will follow me'. The desire of Angra Mainyu [the Devil] is this: 'Do not know me', for he knows: 'If they know me no one will follow me'."

Zoroastrianism's most sacred prayer

The Ahunwar (in Avestan):

ýathâ ahû vairyô
athâ ratush ashâtcît hacâ
vanghêush dazdâ mananghô
shyaothananãm anghêush mazdâi
xshathremcâ ahurâi â
ýim drigubyô dadat vâstârem!!

Translation:

The will of the Lord is the law of righteousness.
The gifts of Vohu-mano [humanity] to the deeds done in this world for Mazda [God].
He who relieves the poor makes Ahura [God] king

He who relieves the poor makes Ahura [God] king...

And then there are those ancient legal codes within the Avesta that prohibited slavery, allowed for anyone, king to poorest, to bring another before a court, required that men were responsible for women they impregnated (and the child) throughout their lifetimes, codified that women could own land and divorce without question, prohibited animal and human sacrifice and on and on and on.........

More on the basics beliefs

The supreme being is called Ahura Mazda (Phl. Ohrmazd), meaning "Wise Lord." Ahura Mazda is all good, and created the world and all good things, including people. He is opposed by Anghra Mainyu (Phl. Ahriman), meaning "Destructive Spirit," the embodiment of evil and creator of all evil things. The cosmic battle between good and evil will ultimately lead to the destruction of all evil.

The scripture of Zoroastrianism is called the Avestam, which consist of the following five books:

• Yasna: Sacred Liturgy and Gathas/Hymns of Zarathushtra
• Khorda Avesta: Book of Common Prayer
• Visperad: Extensions to the Liturgy.
• Vendidad: Myths, code of purification, religious observances
• Fragments

The most sacred section is in the Yasna (Chapter 1):

I profess myself a Mazda-worshipper and a Zoroastrian, opposing the Daevas, accepting the Ahuric doctrine. ...I praise good thoughts, good words, and good deeds and those that are to be thought, spoken, and done. I do accept all good thoughts, good words, and good deeds. I do renounce all evil thoughts, evil words, and evil deeds.

Within the Yasna are the Hymns of Zarathushtra (also known as the Gathas). These are beautiful poems that are enigmatic, requiring a lifetime of study and thought to come to an understanding of the layers of teachings written by Zoroaster himself; of which, the following are the basic beliefs:

• There is one God, Ahura Mazda, the one uncreated Creator to whom all worship is directed.
• Ahura Mazda's creation - truth and order - is the antithesis of chaos - falsehood and disorder.
• Active participation in life through good thoughts, good words and good deeds (Humata, Hukhta, Hvarshta) is necessary to ensure happiness and to keep the chaos at bay.
• The malevolent is represented by Angra Mainyu, the "Destructive Principle".
• Ahura Mazda will ultimately prevail over Angra Mainyu, after which, all souls of the dead will be brought from darkness and reunited with God.

Here's that bit from the scripture (Zoroaster's own words) that I like:

"It is the desire of Ahura Mazda from people is this: 'Know me', for he knows: 'If they know me, everyone will follow me'. The desire of Angra Mainyu is this: 'Do not know me', for he knows: 'If they know me no one will follow me'"

That quote is not so difficult to figure out. Zoroaster is saying that Ahura Mazda [God] wants people to know him because, if they do, they will follow him, whereas the Angra Mainyu [the angry spirit] does not want people to know him, because if they did, they would not follow him.

Zoroaster was not often that direct in the Gathas. If fact, he was rarely that clear. To understand him, his writings need to be read in Avestan and mulled over for years to get any idea, at all, as to their meaning.

Even then, one can go back and find more meanings in the words, due to the nuance and complexity of the Avestan language, a nuance that exists in the resultant Indo-European languages that followed (Farsi, Kurdi, etc), making it imperative that one understands both the context and the idioms if they seek to obtain an accurate translation (more on language below).

The five sacred books were followed by multiple texts written centuries after Zoroaster's death. These additional books, while revered, are perceived as commentary -- since they were not written by Zoroaster -- rather than sacred (something that has been misinterpreted by some in western academia who have taken precepts from the additional texts as the source religion).

These text are known as the Middle Persian or Pahvlavi texts and comprise over a thousand years of thought.

Religious observances

Religious observances include the wearing of sacred garments, a sudreh (shirt) and kusti (cord or belt). There is a cleansing ritual known as the Padyab, where an adherent reties the kusti several times a day with another short ritual called the Nirang-i Kusti.

Prayer is in the Avestan language and is performed several times a day either facing fire or the sun as representative of the spirit of God.

Birthdays are honored and celebrated with gifts and ritual, as are the birth of children, which includes gifts to both the mother and child.

There are several festivals throughout the year (mostly falling on equinoxes and solstices). The modern Newroz (New Year) festival in both the Iranian and Kurdish culture is a primary Zoroastrian event.

A black Zoroastrian skullcap, known as a fenta, is thought to have influenced the use of the kippah (yarmulke) in Judaism, as well as the head coverings in both the Catholic and Islamic faiths.

Death and cleansing rituals

Early Zoroastrianism was specific in its requirement to preserve the purity of earth, water and fire. As they saw the body as a vessel for one's spirit, the flesh, upon death, was seen as unclean, because it decomposed. To bury it or burn it was, to them, a form of pollution.

Therefore the cleansing ritual (this is a bit ewwww) was a form of recycling where they left the body out to be picked clean by carrion, after which they would bury the bones which were considered purified.

Note that, with the exception of the Parsi in India, the practice is not followed as strictly in the Zoroastrian diaspora.

Sexual Prohibitions and Responsibilities

There are admonitions against sex with a women during menstruation, rape and sodomy; similar to the same prohibitions you see in the Bible.

The difference is the responsibility the perpetrator had toward those he involved and/or violated. This is a very interesting part of the religion, in that, if a man impregnated a woman (rape or not), he was responsible for her and her child's well being for life.

The sodomy prohibition was interesting, as well, in that it prohibited the practice among Zoroastrians (the punishment was a lashing), while it was specified that such judgment was not allowed against anyone who was not Zoroastrian, as they had a right to their own beliefs and practices.

You see this point of view throughout the scripture and the precepts; the requirement that Zoroastrians neither judge nor evangelize against other belief systems, which led to a tolerant religious environment and coexistence between faiths that was hitherto unseen in the ancient world.

Fire (Asha)

There has been some confusion about whether Zoroastrians worship fire. They do not. Fire is seen as a representation of the spirit of God, not as a deity in itself. It is called a symbol of "Asha," which translates as "original light of God" and consecrated flames are kept burning in major temples as a sign of esteem for the Asha.

Zoroastrian Temple at Yazd, Iran

Monotheism

The beginning and the end, the creator of everything which can and cannot be seen, the Eternal, the Pure and the only Truth. In the Gathas, the most sacred texts of Zoroastrianism and thought to have been composed by Zoroaster himself, the prophet acknowledged devotion to no other divinity besides Ahura Mazda

There is debate as to whether Zoroastrianism is a monotheistic or dualistic religion. Zoroastrians consider it monotheistic because Ahura Mazda is specified as the only and supreme god. Others cite the fact that Ahura Mazda and his opponent Angra Mainya (which means angry spirit/destructive principle) being perceived as uncreated beings locked in a battle of good vs. evil, means that Zoroastrianism is a dualistic faith.

Zoroastrians point out that Zoroaster's writings, the Gathas; the first poems of the Zoroastrian scripture and the only part of the scripture known to be written by Zoroaster himself, specifies Ahura Mazda as the one god and that such suppositions are misinterpretations of the later texts.

Zoroastrians also point out that, as dualism means worshiping more than one god, and since they would never worship an angry spirit that is equivalent to the devil, the designation does not apply to them anyway.

Not in dispute: Zoroastrianism was the only other religion of its time (approx 1700-1000 BCE) to believe in a single omniscient and supreme being besides Judaism; at a time that the Hebrew tribes were still forming their beliefs. Those beliefs had an opportunity to influence one another in the sixth century, BCE, when the tribe of Judah was exiled to Babylon by Nebuchadnezzar (hanging gardens' fame), where their leading citizen, Daniel (of the Lion's Den Fame) interacted with the Zoroastrian king of Anshan (Iran), Cambyses I, his son, Cyrus the Great and Cyrus' successor, Darius the Great.

It was at that time, when the first ten books of the Bible were being transcribed from the tribe's oral history to text, that many Zoroastrian precepts were thought to have entered the belief systems of the tribe of Judah in Babylon and of the lost tribe of Ephraim, which was in Anshan (Iran) following their exile from Israel years earlier by the Assyrian King, Tiglath Pileser III (their descendants being Iranian Jews).

Influence on other religions and societies

As specified above, Zoroastrianism is thought to have greatly influenced Judaism, specifically through the prophet Daniel's close association with the Achaeamenid kings (Cambyses I, Cyrus the Great, Cambyses II and Darius the Great).

Two locations claim Daniel's tomb. One, in Kirkuk, is venerated by the Iraqi Kurds who see Daniel as a great man who both served and influenced their Zoroastrian ancestors. The other is in Susa, the former king seat of Darius the Great, in southwestern Iran; a place where Daniel is known to have lived when he was in Darius' service as an adviser to his court.

It is interesting to note that Iranians still lay flowers on Daniel's tomb. They do the same with the tomb of Esther, the Jewish wife of Xerxes the Great. They are aware that the founder of Iran, Cyrus the Great, returned the tribe of Judah from their enslavement in Babylon to the city of Jerusalem, along with the funds to rebuild their temple and a promise of protection; a promise which he and his predecessors kept until their overthrow by Alexander the Great two centuries later.

It is also interesting that Iran's major holidays are almost all Zoroastrian events. The influence of Zoroastrianism on Islam and the Iranian culture is profound. Again, the quote from the wiki:

Many aspects of Zoroastrianism are in turn present in the culture and mythologies of the peoples of the Greater Iran, not least because Zoroastrianism, for a thousand years, was a dominant influence on the people of the cultural continent. Even after the rise of Islam and the loss of direct influence, Zoroastrianism remained part of the cultural heritage of the Iranian language-speaking world, in part as festivals and customs but also because Ferdowsi incorporated a number of the figures and stories from the Avesta in his epic Shāhnāme, which in turn is pivotal to Iranian identity.

In addition, Zoroastrianism is thought to have influenced eastern Dharmic religions such as Hinduism, Buddhism, Sikhism and Jainism. This is expressed through the Vedic texts of Dharma, a Sanskrit word that means both 'fixed decree, law, duty' and 'natural law, reality':

Like the historical Vedic religion, which is the historical predecessor of Hinduism, Zoroastrianism also derives from the religious principles of Indo-Iranian times. As such, and although Zoroastrianism is not considered a Dharmic religion, it is not surprising to find fundamental concepts similar to dharma and rta in the [earlier] Gathas as well.

Zoroaster (Thus Spake Zarathushtra)

"The prophet Zarathushtra, son of Pourushaspa, of the Spitaman family, is known to us primarily from the Gathas, seventeen great hymns which he composed and which have been faithfully preserved by his community. These are not works of instruction, but inspired, passionate utterances, many of them addressed directly to God; and their poetic form is a very ancient one, which has been traced back (through Norse parallels) to Indo-European times. It seems to have been linked with a mantic tradition, that is, to have been cultivated by priestly seers who sought to express in lofty words their personal apprehension of the divine; and it is marked by subtleties of allusion, and great richness and complexity of style.

Boyce - Zoroastrians, Their religious beliefs and practices, London, 1979, pg 17.

Zarathushtra (Zoroaster in the Greek form) is generally accepted as a historic figure. Most schools of thought place him around 1200 BCE, though many Zoroastrians cite him as having been born around 1750 BCE, either of which would make him the founder of the earliest religion based on scripture (others put him as early as the 18th and as late the 6th centuries BCE). The Greeks identified him as a Bactrian because he preached in the Aria province of Iran (near Afghanistan), thought there is dispute about that as his birthplace.

[The Gathas] include many rote details of his life, such as a record of his family members: His father was Pourushaspa Spitāma, son of Haecadaspa Spitāma, and his mother was Dughdova. He and his wife Hvōvi had three daughters, Freni, Pourucista, and Triti; and three sons, Isat Vastar, Uruvat-Nara, and Hvare Ciθra. Zoroaster’s great-grandfather Haēcataspa was the ancestor of the whole family Spitāma, for which reason Zoroaster usually bears the surname Spitāma. His wife and children, and a cousin named Maidhyoimangha, were his first converts after his illumination from Ahura Mazdā at age 30.

Zoroaster is reported to have lived a hermetic lifestyle as a child. He is thought to have been born either near the Dhraja River (Aria province of Iran) or by the River Araxes near the northwest frontier of the Medes. Legend says that he laughed at his birth and spent much of his childhood in reflection.

Zoroaster's first converts were his family, including his wife's aunt, Queen Hutaōsa (Atossa) of Bactria, whom, along with his daughter, Pourucista, was influential in spreading the word of his scripture.

Atossa was also a royal name in the line of the Achaeamenids, given to both the sister and daughter of Cyrus the Great, pointing to either a name of honor or the possibility that the Achaeamenids might have claimed descent from Zoroaster's line itself (although there is no evidence to support that one way or the other).

Zoroaster left the court of Queen Hutaōsa and King Vištaspa of Bactria, to preach his scripture to ordinary people; a new concept in a world where religion was thought to have been the purview of a privileged theocratic class.

The Shahnameh, which translates as the "Book of Kings," an epic poem written by the Persian poet, Ferdowsi, states that Zoroaster was murdered at the altar by the Turanians (Nomadic tribes of Central Asia) during their the conquest of Balkh (Mazari Sharif in Afghanistan).

After his death, Zoroaster's teachings were continued by his daughter, Pourucista and her husband, Jamshid, as an an oral tradition that was initially committed to writing during the Achaeamenid (Cyrus and Darius) period and then fully committed to text under the Sasanians; rulers of the third Iranian empire.

Zoroastrianism, the religion as revealed by the prophet Zoroaster would go on to become the predominant world religion for a thousand years, until the rise of Islam pushed it into the subconscious and cultural memory of the Iranian and Kurdish peoples.

Zoroastrianism also followed the Iranian exiles, those who fled Islamic persecution and forced conversion, east to India. These exiles are now known as the Parsi a close knit Zoroastrian community that is one of the few to hold on to all the old rituals and to follow the scripture as written.

Zoroastrianism in Western Academia

Much of the western understanding of Zoroastrianism comes from the early Greek writers, most specifically, Herodotus. This presents a problem because both he had reason to overlook the positive in favor of the difference and/or misunderstandings of the faith.

To understand why, it helps to look at what was happening between east and west where he lived.

Herodotus was from Ionian Greece (western Turkey) at a time when the Achaeamenid kings, Darius and Xerxes, were campaigning against Greece. During Darius' campaign, the city of Miletus (modern Bodrum), the seat of Greek philosophy, revolted against their Persian overlords and was burned to the ground.

The importance of Miletus cannot be underestimated in the hearts of Greeks. It was the home of Thales the Sage, the father of philosophy who had opened the first Greek academy of higher learning, where his students included Pythagoras and Anaximander and his colleagues, Solon and Aesop.

To quote Aristotle: All thought began with Thales.

Needless to say, after that, the Greeks were not inclined to publicized positive information about their adversaries' faith.

In addition, there has been some confusion in reading the sacred texts (the first five books of Zoroaster) as also including the later Pahlavi texts, rather than seeing the latter as commentary and religious studies.

Zoroastrianism, Avestan, and the Cuneiform of Kings

My understanding of Zoroastrianism comes through both my own exposure to the faith and seven years of research I did for a book I am writing. To facilitate that research I learned the language of the Zoroastrian scripture, Avestan, along with several forms of cuneiform used by the Achaeamenid and Babylonian kings (old Parsan, Elamite and Akkadian).

From the cuneiform inscription on Darius' tomb:

Ahura Mazda, when he saw this earth in commotion, thereafter bestowed it upon me, made me king; I am king. By the favor of Ahura Mazda I put it down in its place; what I said to them [my subjects], that they did, as was my desire.

There are many cuneiform inscriptions tying the kings to their Zoroastrian beliefs, with quotes that are both an expression of faith and of power, but it was Avestan, the language of the Zoroastrian scripture, that surprised me the most. Not only because I found it to be a beautiful languge, filled with nuance and subtlety that required patience and thought upon interpretation. But also because it turned out that Avestan is the root Indo-European language for English, Greek, German and Kurdish, among many other. This became clear through words such as (note the nuance in the different definitions):

Humata: Well thought out, well planned, human.
Anaiwyâstô: Ungirded, without holy garments (the Kusti), inexperienced.
Patha: way, road, spiritual path.
Angra: hostile (angry), evil, bad.
Patar: Father.

Here's a link to the Avestan Dictionary for those who would like to explore this very important source language.

Noted Zoroastrians

The most well known Zoroastrians are not even known as Zoroastrians. These are the three wise men, the Magi, from the bible who brought presents to Jesus at his birth. The Magi were the priestly caste of the Medes (Kurds) who were the clerics of the Zoroastrian faith within their culture.

Other noted Zoroastrians include Cyrus the Great and his successors, conductor Zubin Mehta, singer Freddy Mercury, actor Erick Averi (list).

Zoroastrianism today

While there are a small (and dwindling) number of actual adherents worldwide, the direct influence of Zoroastrianism (beyond the influence on other religions) is surprisingly large.

As mentioned above, Zoroastrianism is an archetypal foundation belief system of millions of Iranians, including those who follow Islam. Their holidays are Zoroastrian, they still lay flowers on the tombs of the Zoroastrian kings, Cyrus the Great, Darius the Great and on Daniel's and Esther's tombs, as well.

Therefore, it is possible that Zoroastrian precepts are one way to reach Islamic extremists in the Iranian culture, as they might be willing to go back to the more tolerant axioms of Zoroastrianism if they received encouragement; but not if it is misrepresented or disrespected.

The existence of the same founding precepts could be said for over 30 million Kurds. They are very close to their Zoroastrian roots, very proud of that heritage (many still follow the Gathas of Zoroaster) and that's over 30 million with an M.

Zoroastrian Adherents

Small Zoroastrian communities are found in India (the Parsis), Pakistan, Iran, as well as major urban areas in United States, Canada, United Kingdom, Australia, and a worldwide diaspora.

There are estimated to be between 140,000 and 200,000 Zoroastrian hereditary adherents worldwide. The small number is because, in its most strict interpretation, Zoroastrianism requires one being born into the religion. As that interpretation has led to a significant decrease in numbers, there is increasing pressure among less orthodox Zoroastrians to allow conversion to increase the base.

This is a difficult decision because Zoroastrianism does not evangelize, as it would violate one of the founding precepts, tolerance and acceptance of other beliefs; a precept that made the early Persian king, Cyrus the Great, exceedingly popular when it became clear that to live under his rule meant to be respected for and left alone with one's own beliefs.

Summary

Zoroastrianism is a founding belief system acknowledged to have heavily influenced both Abrahamic (Judaism, Christianity, Islam) and Dharmic (Hinduism, Buddhism, Jainism and Sikhism) religions.

It is a religion of tolerance and respect for environment that is dwindling in numbers because they neither evangelize nor allow conversion. There are Zoroastrians who are arguing for conversion, as there are many who wish to join the faith in this time of intolerance and climate change. There are no Zoroastrians, however, who argue for evangelizing the faith, as it is against precepts to judge another's belief system as lessor to one's own.

Even with it's small numbers of adherents, however, Zoroastrianism's influence is profound, especially among tens of millions of Iranians, Kurds and the Parsi of India. As such, it is one possible way to reach the more extreme members of the religions that followed and bring some of them back to the early tolerance of their original faith, as it is a founding principle of their cultures, one whose precepts of equality, environmentalism and coexistence could be of benefit to all the regions of the world.

More information about Zoroastrianism:

Avesta -- Zoroastrian Archives

Wiki on Zoroastrianism

Livius (Dutch author Jona Lendering's incredible historical site) on the:
Avesta, Zoroastrianism, Zoroaster, the Achaeamenids and his complete index on Persia.

Recommended reading: Mary Boyce, Zoroastrians

Frederick Nietzsche: Thus Spake Zarathustra (this is fiction and not recommended as a religious text or commentary -- just put here for reference).