Zoroastrianism was founded by the prophet Zarathushtra ca 1400 to 1200 BCE and is generally acknowledged as the world's oldest monotheistic and revealed religion. It dominated three great Iranian empires, and influenced Judaism, Christianity, Islam, and Mahayana Buddhism. At one point in time, their numbers surely seemed limitless. Today, however, roughly 150,000 Zoroastrians are scattered all over the globe in very small numbers. The faith is at a crossroads, and its very existence is threatened. This is an examination of the decline and subsequent change of this previously influential and vital religion. Zoroastrians have been able to maintain the major tenets of their practices and beliefs without much interruption for millennia. However, with more and more Zoroastrians moving into the global economy and the Western culture, secularization, modernity, and loss of an extensive, immediate community are causing new beliefs to be adopted and/or advanced by some of the faith. This shift in beliefs and values is causing disunity among members of the faith. Today Zoroastrian communities are on all inhabited continents and many different countries within those continents. This has forced the Zoroastrian communities worldwide into introspection, definition, and clarification. Contemporary Zoroastrians differ over how to keep their beloved faith alive and how to best remain true to its heritage and sustain its "purity." There are currently two substantial efforts to maintain the identity of Zoroastrianism, characteristically reflecting an orthodox and a liberal approach. As criteria for evaluating the Zoroastrianism of modern day, I will utilize Steve Bruce's discussions of secularizations and its effects on religions as reasons for the current changes of the Zoroastrian faith. I will also explore the meaning of ethnicity as related to religion as provided by Ebaugh and Chafetz for a prediction for the future of the faith. Zoroastrians worldwide must acknowledge the cultural differences that exist in their one faith-and the subsequent needs there of-if they are going to organize and map a course of survival.

Druj Aeterni is a large chamber ensemble piece for flute, clarinet, French horn, two trumpets, piano, two percussionists, string quintet, and electric bass. My composition integrates three intellectual pursuits and interests, ancient mythology, cosmology, and mathematics. The title of the piece uses Latin and the language of the Avesta, the holy book of Zoroastrianism, and comments upon a philosophical perspective based in string theory. I abstract the cosmological implications of string theory, apply them to the terminology and theology of Zoroastrianism, and then structure the composition in consideration of a possible reconciliation. The analysis that follows incorporates analytical techniques similar to David Cope’s style of Vectoral Analysis.

Thesis (MA)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: The analysis of the system of speculative thought of Plato and Zoroaster, as found in Plato's Timaeus and Zoroaster's Gathas, seeks to compare a well-known philosophy, that of Plato, to a lesser known and often misunderstood system of speculative thought within a religion, namely Zoroastrianism. The purpose of such a comparison is to show that the speculative thought found in religion is often comparable to philosophy, as is the case in the doctrines postulated in the Gathas. It serves to illuminate the philosophy within a lesser known religion (Zoroastrianism) by comparing it to a well-known philosophy (that of Plato), and in doing so, to cast new light on both. The comparison of Plato and Zoroaster has been proposed and sometimes executed by other scholars as well. The main problem in these other comparisons, thus far, has been the fact that no historical contact or definite doctrinal influence of Zoroaster on Plato has been or is likely to be established. Though Plato might well have been familiar with Zoroastrian doctrines, this cannot be satisfactorily proven. This study does not depend on historical contact or doctrinal influence (though the possibility of the latter has been discussed), but compares the two doctrines independent of historical factors and is based solely on the striking similarities between these two systems of thought. This study has focussed on some of the basic concepts within the two doctrines, such as creation, the soul, and dualism. In this study I have emphasised the philosophical aspect of Zoroastrianism, though it is classified as a religion, because I believe that much of what has been classified as religion also incorporates speculative thought that can be analysed separately, and as a system of speculative thought it is comparable to other traditions of speculative thought, such as Greek philosophy. This comparison therefore seeks to counteract some of the assumptions about religions, and how they are studied, by focusing on the philosophical basis underlying the doctrines in the Zoroastrian religion. Another aspect to the comparison is a focus on the similarities of doctrine originating in two cultures previously held to be vastly different, namely Persian and Greek. There has previously been a tendency to consider the cultures of the classical and the ancient Near Eastern world as separate and completely distinct from each other, and in doing so, ignoring important historical contact. Although the historical interaction between these two areas has received increased attention, comparative investigations have emphasised the differences between the cultures of these regions, although similarities do abound and the comparison of analogous aspects of the various cultures could prove valuable to the study of the ancient world. Recognition of the larger context within which the various cultures of the ancient world operated can only add to the understanding of the ancient world, and pave the way for reassessing the traditions and world-views of various cultures. / AFRIKAANSE OPSOMMING: Die analise van die spekulatiewe denkstelsels van Plato en Zoroaster, soos uitgelê in Plato se Timaeus en Zoroaster se Gathas, beoog om 'n bekende filosofie te vergelyk met 'n minder bekende en dikwels wangeïnterpreteerde spekulatiewe denkstelsel binne 'n religie, naamlik Zoroastrisme. Die doel van so 'n vergelyking is om te demonstreer dat die spekulatiewe denkstelsel wat binne 'n religie gevind kan word dikwels vergelykbaar is met 'n filosofie, soos die geval is met die leerstellings/denkstelsels wat uitgelê word in die Gathas. Dit dien om die filosofiese binne 'n relatief onbekende religie (Zoroastrisme) uit te lig deur dit te vergelyk met 'n bekende filosofie (dié van Plato), en in die proses is dit moontlik dat daar nuwe lig gewerp kan word op albei. Die vergelyking tussen Plato en Zoroaster is al deur verskeie academici voorgestel en soms uitgevoer. Die hoofprobleem in al die vorige vergelykings is dat daar tot dusver by Zoroaster geen historiese kontak met of invloed op die leerstellings van Plato vasgestel kon word nie. Alhoewel Plato heel moontlik bekend kon gewees het met Zoroaster se leerstellings, kan dit nie bo alle twyfel bewys word nie. Hierdie studie voorveronderstel geen historiese kontak tussen of beïnvloeding deur die leerstellings van Zoroaster en Plato nie (hoewel die moontlikheid van laasgenoemde bespreek word). Dit is 'n vergelyking wat slegs gemotiveer is deur die treffende ooreenkomste tussen hierdie twee denkstelsels. My studie fokus op 'n aantal basiese konsepte binne die twee leerstellings, soos skepping, die siel, en dualisme. Ten spyte van die feit dat Zoroastrisme as 'n religie geklassifiseer word, word die filosofiese aspek van Zoroastrisme in hierdie studie beklemtoon, want ek glo dat baie sisteme wat as religieë geklassifiseer word spekulatiewe denke inkorporeer wat onafhanklik van die religie self as 'n spekulatiewe denkstelsel soos filosofie geanaliseer kan word, en verder ook vergelyk kan word met ander tradisies van spekulatiewe denkstelsels, soos die oud-Griekse filosofie. Hierdie vergelyking poog om die aannames oor religieë, insluitend aannames oor hoe religieë bestudeer moet word, teen te werk deur te fokus op die onderliggende filosofiese basis in die leerstellings van Zoroastrisme. 'n Ander aspek van die vergelyking is 'n fokus op die ooreenkomste tussen leerstellings wat hul oorsprong het in twee kulture (die Persiese en Griekse onderskeidelik) wat voorheen as heeltemal uiteenlopend en verskillend beskou is, en in die proses is die belangrike historiese kontak geïgnoreer. Alhoewel die historiese interaksie tussen die twee areas toenemend aandag geniet, word die kulturele verskille beklemtoon ten spyte van die feit dat daar veelvuldige ooreenkomste is en dat 'n vergelyking van ooreenkomste tussen verskeie kulture baie waardevol kan wees vir die studie van die antieke wêreld. 'n Waardering van die wyer konteks waarbinne die verskeie kulture van die antieke wêreld gefunksioneer het, kan net bydra tot 'n beter begrip van die antieke wêreld en die weg baan vir 'n herevaluering van die tradisies en wêreldbeskouings van die betrokke kulture.

<p>Den här uppsatsen handlar om Haoma som religiös rusdryck. Inom den rådande forskningen, både nationellt och internationellt har riter och rus påverkan ägnats mycket uppmärksamhet, detta gäller även för Haomadrycken. Syftet med denna text är att ge en övergripande bild över vilken huvudingrediensen i Haomadrycken kan ha varit, baserat på tidigare forskning inom ämnet. Med detta inte sagt att jag försöker ge en heltäckande bild av forskningsfältet eftersom det är stort. I detta ligger även min avgränsning, jag har valt de forskningsverk och arbeten som är aktuella för att ringa in de olika forskningsgrenarna vad gäller just vilken huvudingrediensen kan ha varit i den ursprungliga Haomadrycken. Texten kommer även att behandla dagens Haomaritual och hur den utövas idag och dess föregångare. I valet att studera just Haomadrycken ligger även en avgränsning i att inte ge en heltäckande bild av forskningen runt personen Zoroaster. Även om så är fallet är det nödvändigt att ge en kortare överblick över personen och dennes betydelse. För detta ändamål har jag gjort ett urval och valt att använda några forskares arbeten om Zoroaster och den miljö han kom ifrån som en ingång till själva bruket av drycken Haoma.</p> / Uppsatsen har skrivits inom ramen för masterprogrammet "Forntida religioner" som ges i samarbete mellan Högskolan i Gävle, Uppsala universitet och Högskolan Dalarna. Uppsatsen har senare publicerats i "Amirani", nr 21, 2009, http://www.caucasology.com/amirani.htm Uppsatsförfattaren har senare bytt efternamn till Söderlind-Jaramillo.

Den här uppsatsen handlar om Haoma som religiös rusdryck. Inom den rådande forskningen, både nationellt och internationellt har riter och rus påverkan ägnats mycket uppmärksamhet, detta gäller även för Haomadrycken. Syftet med denna text är att ge en övergripande bild över vilken huvudingrediensen i Haomadrycken kan ha varit, baserat på tidigare forskning inom ämnet. Med detta inte sagt att jag försöker ge en heltäckande bild av forskningsfältet eftersom det är stort. I detta ligger även min avgränsning, jag har valt de forskningsverk och arbeten som är aktuella för att ringa in de olika forskningsgrenarna vad gäller just vilken huvudingrediensen kan ha varit i den ursprungliga Haomadrycken. Texten kommer även att behandla dagens Haomaritual och hur den utövas idag och dess föregångare. I valet att studera just Haomadrycken ligger även en avgränsning i att inte ge en heltäckande bild av forskningen runt personen Zoroaster. Även om så är fallet är det nödvändigt att ge en kortare överblick över personen och dennes betydelse. För detta ändamål har jag gjort ett urval och valt att använda några forskares arbeten om Zoroaster och den miljö han kom ifrån som en ingång till själva bruket av drycken Haoma. / Uppsatsen har skrivits inom ramen för masterprogrammet "Forntida religioner" som ges i samarbete mellan Högskolan i Gävle, Uppsala universitet och Högskolan Dalarna. Uppsatsen har senare publicerats i "Amirani", nr 21, 2009, http://www.caucasology.com/amirani.htm Uppsatsförfattaren har senare bytt efternamn till Söderlind-Jaramillo.

Made available in DSpace on 2014-12-17T15:12:14Z (GMT). No. of bitstreams: 1 EdrisiAF.pdf: 1541764 bytes, checksum: 57d0acc86cc8327693016d73a3335f0b (MD5) Previous issue date: 2003-09-29 / Through a careful examination of the relationship between Zoroastrianism and the Western tradition, and a detailed and critical reading of the writings of Nietzsche, this work aims at showing to what extent the character Zarathustra , his discourses and poetical-philosophical thoughts, and related passages from many distinct Nietzschean works, directly or undirectly reflect a philosophy that harvests contributions from the Zoroastrian tradition or its headways (in the Judeo-Greco-Christian tradition, and furthermore in the whole Western philosophical tradition). Supplied with this provisions, and with the interpretation cast upon them, Nietzschean philosophy questions the entire Western tradition of thought, and proposes its replacement by a new attitude towards life. This work also intends to show the way the Nietzschean Zarathustra was built up, in the writings of the German philosopher, together with the idea of making, out of the namesake character of the ancient Iranian prophet (Zarathushtra or Zoroaster, the founder of Zoroastrianism), the herald of that important text that intended to bring the German language to its highest perfection , clumping together, and leading to a prophetic-poetic climax consonant with the meaning of the Earth , Nietzsche s key ideas about the rectification of the most fatal of errors and about the death of God . An elaborate investigation has been pursued after the reasons and manners of the building up of Nietzsche s Zarathustra mirroring its Iranian namesake (sections 1.1 to 1.6), and a survey of the works of Nietzsche has suggested unquestionable relations with the Zoroastrian tradition, mostly through the Jewish, Greek or Christian repercussions of this tradition. These relations have been put in context, in many framings (sections 2.1 to 2.3.2), in the ambit of the most fatal of errors - the - creation of morals in the very occasion of its transposition to metaphysics (Ecce Homo, Why I am a destiny , 3). Through an evaluation of the possible circumstances and repercussions of the death of God , the relations between Nietzsche s writings and Zoroastrian tradition have been investigated (sections 3.1 to 3.7), allowing the understanding of this event as an essential component, and tragic outcome, of the rectification of the most fatal of errors / A partir de um atento exame das rela??es do Zoroastrismo com a tradi??o ocidental, bem como a partir de uma detalhada e cr?tica leitura da obra nietzscheana, este trabalho pretende mostrar o que o personagem Zaratustra , seus discursos e pensamentos po?tico-filos?ficos e passagens correlatas de diversas obras de Nietzsche, espelham enquanto representa??es de uma filosofia que colhe, direta ou indiretamente, contribui??es da tradi??o zoroastriana ou das suas deriva??es (na tradi??o judaico-greco-crist?, e ademais em toda a tradi??o filos?fica ocidental). Municiada com essas contribui??es, e com a interpreta??o que delas se faz, a filosofia nietzscheana questiona toda a tradi??o de pensamento do Ocidente, propondo a sua substitui??o por uma nova atitude diante da vida. Esse trabalho pretende mostrar tamb?m de que maneira a constitui??o do Zaratustra nietzscheano ganhou corpo, nos escritos do fil?sofo alem?o, junto com a id?ia de fazer, de um personagem hom?nimo do antigo profeta iraniano (Zaratustra ou Zoroastro, o fundador do Zoroastrismo), o arauto daquele importante texto que pretendeu levar a l?ngua alem? ? [sua] m?xima perfei??o , enfeixando e levando a um cl?max prof?tico-po?tico condizente com o sentido da Terra as id?ias-chave de Nietzsche sobre a corre??o do mais fatal dos erros e sobre a morte de Deus . Procedeu-se a uma minuciosa investiga??o de raz?es e modos de a constitui??o do Zaratustra nietzscheano ter se espelhado no seu hom?nimo iraniano (se??es 1.1 a 1.6), e um levantamento da obra nietzscheana sugeriu inquestion?veis rela??es com a tradi??o zoroastriana, no mais das vezes atrav?s das repercuss?es desta. Essas rela??es foram contextualizadas, em diversas inst?ncias (se??es 2.1 a 2.3.2), no ?mbito do mais fatal dos erros , a cria??o da moral na ocasi?o mesma de sua transposi??o para o plano metaf?sico (Ecce Homo, Por que sou um destino , 3). Mediante uma avalia??o das poss?veis circunst?ncias e repercuss?es da morte de Deus , as rela??es da obra nietzscheana com a tradi??o zoroastriana foram investigadas (se??es 3.1 a 3.7), permitindo a compreens?o desse acontecimento como componente essencial e tr?gico desenlace da corre??o do mais fatal dos erros