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control, mental influence, mental fascination, etc., are quite

familiar to the Buddhists, and are taught in their inner schools.
The will is held to be the governing power, to which all else is
subordinate.
This so-called practical side of the Oriental philosophy,
which proves so attractive to the Western mind, is distinctively
Buddhistic in its origin and source although belonging to the
occult side of Buddhism, and not to the philosophic, religious,
ethical or moral sides.
Zoroastrianism
The great school of Oriental religio-philosophical thought
known as Zoroastrianism was founded by Zoroaster (or
Zarathushtra), the great teacher of ancient Iran or Persia,
who is believed to have lived about 700 b.c., that period of
Oriental history in which was manifested the great revival of
religio-philosophic thought, and which marked the founding
of several great schools of Oriental philosophy and religion.
Zoroaster s philosophy sprang into immediate popularity, and
at one time exerted a dominating influence over the minds
and lives of millions of people. At present it has almost entirely
disappeared, its death-blow having been dealt by the rise of the
school of Mohammed, and to-day it is represented chiefly by
scattered groups of Parsees or Fire-Worshippers.
But although it has almost entirely disappeared from the
active scene, its influence in the past has been great, and its
teachings continue to-day, in other religions and philosophies.
Zoroastrianism, once one of the world s greatest religions and
philosophies, was undermined by the blows dealt by Alexander
the Great, and afterward almost destroyed by the Moslem
conquerers. To-day it exists merely as a memory, with but a
few hundred thousand followers of its modern phases. But
its influence has been great, inasmuch as it has supplied vital
material for other faiths and beliefs, the majority of which are
ignorant of their debt to the old Persian teacher. A wreck on
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the shores of time, its material has been used to build many
modern ships of faith now sailing the sea of religious thought
with swelling sails and fluttering pennants. Or, changing the
figure, I may say that although its flame is now flickering but
feebly, and threatens soon to die out entirely, yet from it many
other torches have been lighted many fires kindled so that
it lives, and will live in the time to come, under many strange
names and in many new forms.
Prof. Jackson has said: As a rule, the ideality and lofty
spirituality of Zoroaster s teachings have been generally
recognized; and the efficiency of the faith as a working religion
may be seen in the fruits which it has borne in various ways
through history, and in its present followers, the Parsees and
Ghebers. Haug has said: We must class Zoroaster among the
real benefactors of the human race. Mills says: Zoroastrianism
was the faith of many millions of human beings throughout
successive generations. If the mental illumination and
spiritual elevation of many millions of mankind through long
periods of time are of any importance, it would require strong
proof to deny that Zoroastrianism has had an influence of very
positive power in determining the gravest results. West says:
Zoroaster was the founder of a pure and sublime religion based
upon the eternal principle of right and wrong, good and evil,

light and darkness, and he was far in advance of any teacher

of which human annals have preserved a record. Laing says:
It is evident that this simple and sublime religion is one to
which, by whatever name we may call it, modern science is fast
approximating. Men of science like Huxley, philosophers like
Herbert Spencer, poets like Tennyson, might subscribe to it. The
Encyclopdia Britannica says: Zoroaster s teachings show him
to have been a man of highly speculative turn, faithful, however,
with all his originality, to the Iranian national character. With
zeal for the faith, and boldness and energy, he combined
diplomatic skill in his dealings with his exalted protectors. His
thinking is consecutive, self-restrained, practical, devoid, on the
Vedantism, Buddhism, Zoroastrianism And Sufiism.
101
whole, of what may be called fantastic and excessive. His form
of expression is tangible and concrete. His system is constructed
on a clearly conceived plan.
Zoroastrianism may be said to base its teachings upon the
following fundamental principles:
I. That there exists one eternal principle, called Zaruana
Akarana, which name freely translated means, eternal. This
principle is regarded as purely abstract, unknowable, unthinkable,
and unspeakable.
II. From this eternal principle is held to have proceeded,
simultaneously, the twin-principles of good and evil, known
respectively as Ahura Mazda, or Ormuzd (the principle of
good); and Anra Mainyu, or Ahriman, (the principle of evil).
Ormuzd created light, health, truth, and all good things;
Ahriman created darkness, disease, lies, and all bad things. In
short, these two principles represent the conception of God
and Devil, so common in later religious systems.
III. When Ormuzd and Ahriman first met, and time thus
began, there arose a mighty struggle between the respective
principles of good and evil, which still continues. During the
first three thousand years the fight was on the spiritual plane.
Ahriman arising from his abyss of darkness was dazzled by the
light of Ormuzd, and was driven back. But gathering around
him his hellish clan, he renewed the attack. The second three
thousand years was marked by the creation of the universe and
man, by Ormuzd, in order that he might defeat Ahriman. But
during the third three thousand years, Ahriman, the serpent-like
being, invaded the world, and tempting man mingled evil with
good, and introduced sin in the world in order to corrupt the
race of man and thus bring to naught the work of Ormuzd.
Zoroaster taught that we are now in this second period of the
conflict, with Ahriman in the ascendant. The conflict is now
raging fiercely, Ormuzd being assisted by his hosts of angelic
creatures, and Ahriman being followed by a horde of devilish
creatures the legions of heaven and hell meeting and being
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engaged in constant conflict for the possession of the universe
and the souls of men. The world is now suffering, pain, evil, sin
and disease from the misrule of Ahriman, yet ever struggling
toward good and Ormuzd. The teaching is that a fourth period
of three thousand years is approaching, when man, seeing the
value of good, will come to the aid of Ormuzd, and turning the
tide of battle will defeat Ahriman and his devils, and binding
them, will hurl them down to the bottomless abyss of darkness.
Thereupon, in this millenium, good, light, truth and health will

be the possession of the race.

All of which has a very familiar sound to the ears of the
Western reader, has it not? By many of the students of the Higher
Criticism, the book of Job (which is distinctively non-Hebraic)
is believed to have been derived from Zoroastrian, or
pre-Zoroastrian, sources. And, students of comparative religion
have long been familiar with the striking resemblance between
certain portions of the book of Revelations and the Zoroastrian
teachings, the latter ante-dating the former by seven centuries.
Moreover, it is claimed by careful students of the subject that
many of the ceremonials, holy-days, etc., of Mithraism (a branch
of Zoroastrianism) were incorporated into the early Christian
church during the first two or three centuries of its existence.
Other religions have been materially influenced by this almost
forgotten religio-philosophy of the past.
Zoroaster s moral teachings were excellent. His Triad
summed up the law as follows: I. Humata, or good thoughts;
II. Huxta, or good words; and III. Hvarsta, or good deeds. He
taught universal brotherhood and universal kindness to all,
irrespective of race, country or creed. Kindness to animals was
enjoined. Personal cleanliness was made a religious duty. Work,
likewise, was held to be a religious duty and virtue, the tilling
of the soil being regarded as a sacred work. Zoroaster s Golden
Rule was: Think of, speak to, and act toward your brothers
(and all men are your brothers), as you would desire that they
should think of, speak to, and act toward you.
Vedantism, Buddhism, Zoroastrianism And Sufiism.