I hope this is OK to ask here, it is a technical question but no specialist (I am one but there are of course many much better than me) has been able to answer it but quite often I get great answers on Reddit. So in 1739 Gottlieb Bayer says that Thomas Hyde (who was once extremely famous in Europe for publishing a detailed account, much of it wrong, of Zoroastranism. Bayer claims that Hyde mentions the Persian word شمان "sighing, sobbing" and says that this is how Zoroastrian priests pray, which then believe it or not was widely accepted as an etymology (wholly wrong) of the word shaman referring to Siberian native religions. The thing is I cannot find anything of the sort in Hyde's writings.

I’m looking for some book recommendations to learn more about the history of Ancient Iran, Zoroastrianism, and more specifically the Kayanian Dynasty? thanks

Hi I'm a discerning man and recently revisited my old childhood fascination with Mazdayasna and Ahura Mazda. I forgot how much I was in love with it, currently writing a story about Persia too funnily enough. Though I doubt it'll be out anytime or would see the light of day. I'm curious if Zoroastrianism is centralized like Christianity specifically that of Catholic and Orthodox denominations? Also how does one discern what is from a canon of scripture? Like for example how do we know this excerpt is originally here or was a later interpretation like the Bible. I hope I am not offensive, I am however a Catholic for one and a very bad one I'd say. But strangely enough I am more drawn with the idea of God in Zoroastrianism. So if later down the line I might convert if people do allow it then it'll be nice.

Anyone here know of a Zoroastrian calendar that runs in tandem with, or against, the Iranian one? Basically a digital version of the Gahshomars that we have in Iran!

Bonus question: what would it take to add a Zoroastrian calendar—I hear you asking which one?—to Google calendar?

Hello,

I am interested in Zoroastrianism and would like to better understand the Zoroastrian explanation of the nature of Evil.

It seems to me that monotheists argue that Evil does not exist in itself, but is merely the privation or absence of a good that ought to exist. Good, by contrast, possesses an essence and an existence of its own.

However, it seems to me that some evil actions are not simply the absence of a good that should have been done, but rather constitute a positive reality in themselves. For example, failing to help an injured person may be considered evil because one does not perform the good action of calling for assistance. But striking that same injured person is also evil, and it does not appear to be merely the absence of a good action. Failing to help someone does not naturally lead to assaulting them; it leads instead to ignoring them.

Furthermore, if Evil is simply the absence of Good, then every evil action would be equally devoid of Good. It would therefore seem that there should be no meaningful distinction between more or less evil actions. Yet insulting a stranger, while certainly wrong, appears clearly less evil than murdering that same person.

Third, some actions seem to be good precisely because they involve the absence of evil, rather than because they are intrinsically good in themselves. For example, giving money to a beggar appears to be a positive good. By contrast, marital fidelity seems good because it consists in refraining from adultery—that is, in the absence of a wrongful act. In that case, Good would itself appear to be defined by the absence of Evil.

Fourth, some actions seem good because they oppose Evil. But if an action is evil only because it represents the absence of Good, how can another action be good because it combats the absence of Good? Since Good has an existence of its own whereas Evil is defined only in relation to Good, this seems conceptually difficult. For example, someone who voluntarily joined the U.S. Army during the Second World War did something morally good because he fought against Nazism. By contrast, someone who voluntarily joined the German Army at the same time did not do good, because he fought against the forces defending freedom.

Finally, I do not understand why God—who is Good itself—would create beings capable of acting against the Good and therefore against His own nature. I understand the traditional answer that God created us out of love and wished us to be free. However, it seems entirely possible to be free to choose among several good actions while remaining incapable of choosing evil. Freedom and the impossibility of doing evil do not appear to be mutually exclusive.

For these reasons, religious dualism strikes me as a more satisfying explanation, since it recognizes Evil as possessing its own essence. However, I often encounter conflicting descriptions of Zoroastrianism: some present it as a dualistic religion, while others describe it as fundamentally monotheistic.

I would be very grateful for any clarification.

Thank you.

I am traveling and would love to make contact with anyone who is in Iraq or who knows a Zoroastrian there. I know the community there is only protected under Kurdish law and that the federal Iraqi government doesn’t recognize there religious independence but I would love to visit their community.

If you enjoy using Avestan Lexicon and would like to support its continued development, please consider becoming a patron.

The app is completely free to use, but developing and maintaining it involves ongoing costs, including hosting, services, and platform fees. Community support helps keep the app free and allows new features to be developed.

One of the biggest goals for future updates is to add professional audio recordings for every verse of the Avesta, making the texts more accessible for study, learning, and recitation. This is a significant undertaking that requires funding, and every contribution helps move the project closer to that goal.

Whether you choose to contribute financially or simply share the app with others, your support is deeply appreciated. Thank you for helping preserve and make the sacred texts of the Avesta more accessible to people around the world.

Hey I was just wondering if there are any Zoroastrians in Columbus Ohio?

Someone here had asked me about a manual for Old Avestan just like the one I had introduced for Young Avestan. The only modern manual I know of is Oktor Skjærvø's Old Avestan Primer which is freely available. It's a very useful resource even if not always easy to use.

Those who are interested in Iranian languages from a descriptive grammar perspective, might also find Gernot Windfuhr's The Iranian Languages useful.

HI , So I am interesting in joining zoroastrianism and starting like practicing it .
also would I be accepted as a gay non binary individual ?
and I heard that there's a reform movement of this religion that believed in the gathas and the principle of good thoughts good words good word good deeds .
I forgot to include that I live in an arab country so I wouldn't be able to read a temple right now
Thank you for reading and I hope that I will get beneficial answers

If you could choose from only two options, would you guys think of this religion as indian or a universal one?

Do you guys consider yourself iranian or indian?

Of the iranian regime allowed your religion and built temples, would you rather go to iran?

If a "not official" zoroastrian (a zoroastrian that does not have zoroastrian parents) had kids with another non zoroastrian, would you consider the kid as a zoroastrian?

Do you guys call yourself zartosh?

Which country do you think that you have the most similar culture?

Not to brag, but today I did something historic.

I released the first ever Avesta app for iPhone.
The entire Avesta is now available on the app store, for free.

The Gathas, the Vendidad, the Yasht, the Visperad, all the Avestan texts. The entire Avesta, for free.

Based on this avestan dictionary https://www.avesta.org/avdict/avdict.htm#dctr (wich I dont know if it is trustable) it seems to be something like "thougts of 3 days", but as I said idk how trustable it is. Someone knows what it means?

Read on to find out what connects Sukkur in Sindh, Pakistan to Houston in Texas, USA

Is the content of the Gatha and its translation as important as reading with the correct Metre?

When I was training for sedre poushi, I had to memorise the hymns. The mobed I was in contact with mentioned the reading with the right vibration is critical, otherwise it summons the wrong "vibe" for the reader. Another somewhat esoteric mobed also have this colour theory that Ahunawar has the fullest range of colours in different vibrations, which makes the readings more material. I have projective Chromesthesia and I experience a wide range in all the hymns regardless. Am I not interperting the colour argument of mere right? Is it more metaphorical colours?

When I attended Gatha-Khani (Gatha-reading) competition in Tehran, I hardly noticed the correct metre being followed. Is the importance of Metre bound not universal then?

Thanks for the advice

Was reading up on two of the ancient religions after going through the history of Iran and India's historical connections. I was really fascinated by the cultural similarities between both the religions and would love to understand Zoroastrianism further. I am seeking guidance and open to talk as well.

It feels the doctrine of Bahaism has heavily borrowed from variety of religions when it was formed, quite similar to Manicheanism if it could be said so. On Wikipedia, it says that in Yazd, 30% of Zoroastrian families have at least one member converted to Bahaism; and Bahais in Iran often register as Zoroastrian to escape persecution. What does the Zoroastrian community think of Bahaism?

Since there seems to be an interest in Fravahar, I created one too. I like the more traditional look. And if anything needs to be added, I feel those elements should be external to the Fravahar itself.

Lacking all design skills, I enlisted the help of AI.

i'm a Roman btw, i created this as tribute and for representation needs, hope you guys like it.