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Author:
Ardeshir Anoshiravani, M.D.
Subtopics:
A Brief Discussion of Zarathushtra’s Psychohistory
References
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It can be presumed that prophets and religious founders
are, at least in part, teachers who endeavor to imbue their followers with a particular
philosophical vision, and cause them to think and behave in a certain fashion. To this end
they seem to employ various psychological methods according to their inclinations or their
divine inspirations.
In this brief article, the author attempts to analyze the
methodology of the Gathas in light of modern theories of learning. Also, some psycho-historical
assumptions pertaining to the life and times of Asho Zarathushtra will be
discussed.
The existence of God or a creator is the central theme of
all major organized religions of the world. In our modern era there is a consensus amongst
almost all theologians of the world about existence of a supreme being or a creator.
However, the agreement does not extend beyond the mere existence of God as the theologians
of various religious persuasions debate endlessly about God’s characteristics or
attributes. In the context of this presentation, it can be said that the great debate
between these individuals appears to be about God’s personality. Once again, human
beings have succeeded in creating many divinities under one name. To these people
collectively, God is one who labors, who tires, who rests, who loves, who angers, who
avenges, who doubts, who observes, who reacts, who forgives, who rewards, who punishes and
above all from time to time performs miracles. In the minds of each group of its
believers, God assumes a certain character according to the predominant temperament
assigned to him. Therefore, God can be predominantly loving, angry, vengeful, forgiving,
rewarding, punishing, miraculous, or any combination of the above. In this type of
religious system, God is an authoritarian and fatherly figure who is to be kept pleased as
a master should be by his servants.
Machio Kaku, a physicist and writer, in his book Hyperspace
states "I have found it useful to distinguish carefully two types of meanings for the
word God. It is sometimes helpful to differentiate between the God of Miracles and the God
of Order. When scientists use the word God, they usually mean the God of order." Kaku
in his book goes on to describe the main advantage of religions of miracle, as being the
increased survivability due to their followers predilection to blindly follow a leader on
the basis of strength and dominance. However, intelligence, reason and choice causes
chaos, dissipation, disarray and collective weakness, and thus diminishing the chances of
winning a ferocious war.
Therefore, he concludes that the natural selection
processes have favored the ones who believed in miracles and myths, over those who
followed reason. This theory would explain why so many religions rely on faith over common
sense, and why the flock is asked to suspend reason. He also seems to recognize the value
of myths as he indicates, Survival favored the intelligent ape who could reason rationally
about tools and food gathering, but also favored the one who could suspend that reason
when it threatened the tribe’s integrity. A mythology was needed to define and
preserve the tribe.
It can be categorically asserted that the religion of
Zarathushtra is based on belief in a universal order, sense of reason, value of divine
knowledge and freedom of choice. To some, Zarathushtra, in describing his religious
doctrine, has almost approached what in today’s terminology can be called
‘scientific precision’. Rabindranath Tagore in his book titled The Religion of
Man, states there are probably not many religions of so high antiquity in which this
fundamental doctrine, that religion is a knowledge or learning, a science of what is true,
is so precisely declared as in the tenets of the the Gathas. It is the unbelieving that
are the unknowing; on the contrary, the believing are learned because they have penetrated
into this knowledge.
How did Zarathushtra attempt to teach the science of what
is true? How did he try to bridge the gap between what is known and what is simply
believed? A search for answers to these questions, elicits a uniquely profound system,
which can be broadly called the psychology of the Gathas. Zarathushtra in his Gathas, did
not define God as the dispenser of benefits to those who please him. Instead, God is the
origin and the creator of the universal order (Asha) which determines the reaction to and
the consequence of every action and behavior. This reaction and consequence, according to
this doctrine is completely independent of God’s pleasure or displeasure. This core
conception brings about a shift in the focus of control and our sponsibility, without
diminishing the divine authority of the creator. This also empowers human beings and
encourages learning the laws of nature and acquisition of divine knowledge. Once man
understands the laws of nature and system of consequences, he stops propitiating God for
special concessions and begins to think, speak and act in a way consistent with his
eternal and universal order; thus becoming righteous.
B. F. Skinner, the founder of modern behaviorism in his
landmark book, The Behavior of Organisms, discusses the effect of positive and negative
reinforcements (consequences) on maintaining the behavior of living beings. Simply stated,
according to him positive reinforcers (rewards) increase the frequency of a particular
behavior, whereas negative consequences punishments) decrease the likelihood of
reemergence of the behavior. The negative reinforcement, although is more successful in
extinguishing the unwanted manifestations, in the long run may cause behavioral
contamination and the effects might not be as durable as is the case with positive
reinforcers. In the other word, the fear of punishment is only effective as long as the
perception and the intensity of punishment remains intact. Otherwise, it becomes almost
tempting to engage in the prohibited behavior.
Many religions predominantly rely on fear and punishment to
reduce the non-compliance of their adherents. But in the Gathas, there is abundant
reference to the inherent positive value of righteous thoughts, words and actions. It
indeed seems that the idea of the operant conditioning was first expressed in the Gathas
long before it was promoted by Skinner.
Psychodynamic theory which was mainly promoted by Freud and
his followers was the dominant psychological system during the major part of this century.
The Freudian topographical (conscious, subconscious, unconscious) and structural (id, ego,
superego) models of human psyche, are to a certain extent consistent with the psychology
of the Gathas. It appears that Spenta mainyu and Angra-mainyu can easily encompass the
Freudian concepts of Superego and Id. However, Freudian psychology does not go far enough
to include the concept of discernment which is a uniquely human attribute. Vohu manah is
the innate god-given capacity which among other things enables every individual to discern
the quality of his actions and freely choose the path of his journey through life. This is
an important difference and a major flaw of both Freudian and Skinnerian psychologies, as
they assume that the dual concepts of good versus evil, right versus wrong, progressive
versus destructive and righteous versus deceitful, are entirely learned notions handed
down from generation to generation according to the cultural tendencies and idiosyncrasies
of each particular group. Obviously, according to this school of thought no universally
acceptable system of duality can exist.
A Brief Discussion of Zarathushtra’s Psychohistory
The facts of Zarathushtra’s life history, over many
centuries, have become mixed with myths and fantasies. However, as it is usually the case
separating fact from fantasy is a relatively easy task. Especially when one relies on the
authority of the Gathas and other credible traditional accounts of his life.
Zarathushtra was born in an era when a primitive
polytheistic religion with powerful priests presiding over its many complicated and
colorful formalities was at its peak. Zarathushtra from a very early age showed
unmistakable signs of being a genius. He was an inquisitive and observant child who was
not afraid to question the wisdom of adhering to the unreason and following the promises
of imaginary gods. He invited anybody who listened to debates based on common sense and
observable facts. He was not a passive youngster; to the contrary all evidence from the
Gathas, which he authored later in his life, and other sources indicate that he was a
strong, determined, assertive and innovative person who was not afraid to put his own
well-being in jeopardy for the sake of promoting truth. It appears that he was one of
those rare few, who have to forfeit their childhood because they have been destined for
greatness. According to the recorded tradition once during his childhood, his father
Pourushaspa Spitama, apparently out of desperation, afforded him the opportunity to debate
a highly ranked, but as it turned out, an unfortunate priest. The priest survived the
debate itself but on his way home, apparently died of what in modern medicine is called a
suicidal heart attack.
Zarathushtra was a fearless thinker and activist who was
enormously energized by the power of truth. He moved restlessly amongst his people
attempting to provoke them to contemplation, inner reflection and righteous action. He did
not attain much success as he bitterly complains in the early parts of his divine songs.
He was subjected to much persecution and threat. But he did not relent, until he found an
enlightened listener in the person of King Vishtaspa. Subsequently, Zarathushtra’s
life entered an ocean of tranquility as he enjoyed a profound sense of self-realization.
He, in his lifetime, witnessed the victory of his good religion and sensed the sweetness
and humanity of Ahura Mazda’s divine law, Asha, in action.
From a personal and family point of view,
Zarathushtra’s life was as fulfilling and satisfactory. He married a woman that he
loved and respected. His wife’s name was Hvovi. They had six children together, three
daughters and three sons. His daughters’ names were: Freny (loving), Thriti
(promoter) and pouruchista (possessor of knowledge). And he named his sons: Isat-vastar
(friend of the community), Urvatat-nar (supporter of people) and Hvar-chitra (sun-like
looking). A glance at the names that Zarathushtra and Hvovi chose for their children
actually reveals an interesting fact about the depth of their commitment to the vast
change that they wanted to bring about. It is well known that majority of the names prior
to the advent of the Gathas revelation were either various derivative of certain animals'
quality or quantity or related to the multitude of their deities. For example all names
that end with -aspa pertain to horse. After Zarathushtra’s proclamation of the good
religion, names such as Spenta-data (progressive law), Fresham-vereta (newly chosen),
Fresho-kera (renovator) and Hoshyaothana (good deed) replaced the animal and deity-related
names.
In conclusion, Zarathushtra was, at the minimum, a human
being like no other who produced a systematic, rational and everlasting message which
contains the quintessence of universal truth. His teachings promote a way of life which
inspires happiness onto the soul of creation. Most significantly, he produced a message
that, no matter how much advancement is achieved by human beings in the fields of science
and technology, his followers will have nothing to rationalize or apologize for, on his
behalf.
References:
1. Ellenberger HF: The discovery Of The Unconscious. New York, Basic Books,1970
2. Freud S: The Ego and the Id. In Strachy J (ed) : The standard ed. Of complete works of
Sigmund Freud. Vol.19, London, Hogarth Press, 1946
3. Jafarey A: The Gathas, Our Guide. Cypress, Ca., Ushta Publications, 1989
4. Jafarey A: Unpublished papers on the names of Zarathushtra. 1989
5. Jafarey A: Introducing Zarathushtra (Farsi). Cypress, Ca., Ushta Publications, 1989
6. Kaku M: Hyperspace. New York, Anchor Books, 1994
7. Skinner BF: The Behavior Of Organisms. New York, Appleton-Century, out of print,1938
8. Tagore R: The religion Of Man. London, Unwin Books, 1931
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