Academic Report on Chapter Eleven of Deception and Divine Religion by Sadeq Khademi

Introduction

Chapter Eleven of Deception and Divine Religion by Sadeq Khademi provides an in-depth and multifaceted examination of Zoroastrianism, focusing on the theology of the Gathas, its rituals, and its contemporary status within Iran’s historical and cultural context. Adopting a philosophical and analytical approach, this chapter explores the foundational concepts of Zoroastrianism, including the notion of Daēnā, free will, truth, and justice, as well as the symbolic roles of fire and light. It also critically addresses historical distortions and deviations by Zoroastrian priests, particularly during the Sasanian era, and their impact on the religion’s current state. Furthermore, it contemplates the future of religiosity in Iran from sociological and philosophical perspectives. This academic report synthesizes the chapter’s content in a structured and cohesive manner, analyzing its key themes.

Theology of the Gathas

The first section of Chapter Eleven is dedicated to the theology of the Gathas, the sacred texts of Zoroastrianism, regarded as the intellectual and spiritual foundation of the religion. Khademi defines Daēnā as the force of conscious conscience, capable of discerning good from evil, operating through free reason and human volition. This concept positions religion as the judgment of conscience, fostering its capacity for discernment. According to the Gathas, Zoroastrianism is a methodical system imbued with divine charisma, integrating free reason, virtuous thought, and conscious conscience, guiding individuals toward goodness and away from evil. This system promotes a virtuous life, immortality, and eternal spiritual bliss (anūshagī).

Khademi emphasizes that Mazda Ahura, the singular and unparalleled God, is apprehended through conscience and illumination, with Daēnā serving as the bridge connecting humanity to the divine. The doctrinal principles of Zoroastrianism include belief in the oneness of Mazda Ahura, the prophethood of Zoroaster, the law of Asha (cosmic truth and order), free will, gender equality, the sanctity of the four elements (fire, water, earth, and air), and Frašōkereti (world renewal and resurrection). After death, an individual’s Daēnā manifests at the Chinvat Bridge, appearing as a radiant maiden for the truthful or a hideous crone for the deceitful, symbolizing the interconnectedness of this world and the hereafter.

Paradise is depicted in the Gathas as the optimal state of existence, filled with joy and spiritual tranquility, while hell represents the worst state, resulting from malevolent thoughts and actions. Khademi also addresses historical misconceptions that portray Zoroastrianism as an ethnic or racial religion, asserting that it is fundamentally rooted in human nature, with its propagation aimed at disseminating Mazdean ethics and knowledge rather than imposing belief.

Freedom and Free Will

A central theme of the Gathas is the emphasis on human freedom and free will. Khademi explains that Mazda Ahura created humanity with the autonomy to choose between religion, good, or evil. This freedom is so profound that even those endowed with divine grace may forfeit it through transgression. In the Gathas, religion does not constrain human freedom but reinforces it through an emphasis on truthfulness and conscience. Conscience, truth, ethics, and divine charisma find meaning within the framework of freedom, without which they devolve into despotism and disorder.

Truth and Righteousness

Truth and righteousness (Asha) are foundational pillars of Gathic theology. Khademi argues that a religion is valid only when permeated with truth and justice. In a dialogue with Mazda Ahura, Zoroaster declares himself an adversary of deceit and a follower of truth, beseeching God to reveal righteousness. Truth and righteousness form the basis of love and mysticism in the Gathas, interpreted as virtuous thought, equality, and the unity of existence. Khademi critiques trinitarianism and triadic constructs in later Zoroastrian interpretations, viewing them as deviations from the truth of unity.

Fire and Light

Fire and light in the Gathas symbolize the presence of Mazda Ahura and the manifestation of truth and Asha. Khademi elucidates that fire originates from Mazda Ahura’s essence, and its light derives from His eternal radiance. This fire illuminates the human heart, guiding it toward God. As one of the sacred elements, fire is a vital force and a symbol of Fravahar, revered in Zoroastrian practice. Additionally, Mithra, as a divine attribute and angelic intermediary between God and creation, plays a significant role in this theology.

Zoroastrian Rituals

The second section of the chapter examines Zoroastrian rituals, particularly the five daily prayers and the sanctity of marriage. Khademi notes that the Gathas lack codified religious law or rituals, and Zoroastrian ceremonies were developed by the assembly of Magi. None of these rituals are obligatory, and all are performed freely and voluntarily.

Five Daily Prayers

Zoroastrian prayer is a tradition aimed at countering evil and receiving illumination, performed at five daily times (Hāvan Gāh, Rapitvan Gāh, Uziran Gāh, Aiwisruthrem Gāh, and Ushahin Gāh) in the presence of fire or the sun. Prior to each prayer, Zoroastrians perform padyāb (ablution) to achieve physical and spiritual purity.

Sanctity of Marriage

Marriage in Zoroastrianism is founded on love, monogamy, and free choice. Khademi clarifies that Zoroastrians prohibit marriage with close relatives and polygamy, attributing historical misconceptions to distortions and misinterpretations of the term khaētūvadatha, which refers to strengthening familial bonds or marrying distant relatives.

Historical Distortions and Priestly Deviations

In the third section, Khademi addresses historical deviations by Zoroastrian priests, particularly during the Sasanian era. He highlights Kartir, a powerful Sasanian priest, as an exemplar of innovators who, with governmental support, reduced Zoroastrianism from spirituality to superficial ritualism. Kartir’s harsh suppression of religious minorities and imposition of rigid rulings distanced the religion from Khosravani wisdom. In the late Sasanian period, legalistic priests codified laws (dād), transforming the religion into an authoritarian system devoid of spiritual depth.

With the advent of Islam, the priestly system, plagued by internal divisions and loss of state support, collapsed. Some priests migrated to India, others converted to Islam, and some were eliminated during early Islamic suppressions.

Contemporary Status of Zoroastrianism

Khademi describes the current state of Zoroastrianism as a religion with few adherents (fewer than 200,000 globally), marked by distortions and vulgarization. He argues that it no longer reflects Zoroaster’s authentic teachings and lacks enlightened sages. Nevertheless, the philosophical influence of the Gathas is traceable in the works of thinkers like Hegel and Kant. Some Zoroastrian reformists assert that attaining Mazda Ahura is possible through heartfelt faith rather than mere intellect.

In Iran’s constitution, Zoroastrians are recognized as People of the Book, but Khademi contends that the religion scarcely aligns with Abrahamic faiths. He also notes the impact of Greek and Western historiographical distortions, which misattribute the origins of Iranian mysticism to Buddha or Kabbalah.

Iranian Religious Identity and the Future of Religiosity

Khademi portrays Iran as the cradle of monotheistic religions and a land with a profound religious identity, never detached from devotion to God. He links Iranian identity to the pursuit of God, wisdom, and rational religion, arguing that this innate identity has resisted and overcome cultural and political invasions.

In the final section, Khademi examines the future of religiosity in Iran, drawing on sociological studies to analyze the rise of self-referential and individualistic religiosity in response to monolithic governmental religion. He views self-referential religiosity as a reaction to superstition, superficiality, and the inefficacy of institutionalized religion but warns that without access to charismatic religion, it lacks validity and spiritual depth.

Khademi presents charismatic religion as rational, justifiable, and free from superstition, guiding adherents toward truth and divine guardianship through dialogue rather than mere proclamation. He predicts that, given a free environment for academic research and discourse, the enlightened narrative of religion could shape Iran’s religious future in the next century. Iranians, due to their rational and truth-seeking nature, are inclined toward the religion of the charismatic, preserving rational and knowledgeable religiosity as a permanent facet of their ethnic identity.

Conclusion

Chapter Eleven of Deception and Divine Religion is a profound and thought-provoking work that examines Zoroastrianism through philosophical, historical, and sociological lenses, focusing on the Gathas, its rituals, and its contemporary status. Khademi offers a comprehensive portrayal of the religion and its impacts by meticulously analyzing Gathic theology, critiquing historical distortions, and exploring Iranian religious identity. Emphasizing rationality, freedom, and truth as pillars of Zoroastrianism and Iranian identity, he invites readers to reflect on the future of religiosity in Iran. This chapter serves not only as an academic resource for studying Zoroastrianism but also as a call for rethinking rational and charismatic religiosity within Iran’s cultural framework.