CONVERSION AND CHOICE OF RELIGION

Ali A. Jafarey

Several readers have asked us to write on conversion. Does it amount to repudiating one's religion of birth and accepting an alien religion not determined by destiny? This is an argument repeatedly said by those who, for reasons known best to them, are against any change of religion. Generally the argument is that God assigns one a religion at birth and one must not disobey God. Some of those against conversion elaborate that God created various races of mankind and divided them to belong each to a certain predestined religion.

Let us first understand the meanings of conversion and choice in relation with religion. Conversion is derived from Latin "conversion, conversio, from convertere, to turn around, transform, convert, from com- + vertere, to turn." It means: "An experience associated with a definite and decisive adoption of religion."

Choice is derived from Old French choisir, to choose, and "choose" means "to select freely and after consideration." (Merriam-Webster Collegiate Dictionary, 1997)

Now that we understand the two words in their contexts, let us turn to our subject: Conversion/Choice.

As already explained in the previous posting Religion-by-Birth and Karma," the above theory is the product of the Hindu belief in reincarnation." The established fact, therefore, is that one cannot be born in religion but is brought up in the religion of his/her fosterer/s.

How many creeds and cults have died a natural or violent death through migration, invasion, commingling and fostering, we do not know. They could number in the thousands. Let us consider the existing major religions in a chronological order:

Hinduism has been an evolving religion for some 4,000 years, and Good Conscience was founded by Zarathushtra 3700 years ago, Judaism by Moses some 3300 years ago, Buddhism by Buddha 2500 years ago, Jainism by Mahavira 2500 years ago, Christianity by Jesus and Paul 2000 years ago, Islam by Muhammad 1400 years ago, Sikhism by Nanak 500 years ago, and Baha'ism by Bahaullah in 1863, only 142 years ago.

Conversion:

How could their numbers grow or decrease to their present extent if God had destined people to adhere to their "birth-religions"? Why has none of these founders a clear commandment prohibiting conversion? On the contrary, most of them have advocated the spread of their respective religions. Why do those Zoroastrians who are against conversion beat around the bush in long articles and go in circles of interpretations in an attempt to make their point of view appear true? All they need to do is to produce a terse prohibitive commandment against conversion. They have none, not a single evidence from the Avesta, Pahlavi and Persian writings or from an alien history saying that Zoroastrians from Achaemenian to Sassanian times did not convert and that one had to be born Zoroastrian. Had it been so, Greek, Roman, Christian, Armenian, Indian, and Muslim historians would have noted this strange custom.

All the above-named religions have had conversion through propagation, persuasion, force and commingling. Hinduism, a creed of the multi-races of Australoids, Dravidians, Aryans, Tibeto-Chinese and others, which had become restricted later by its rigid caste system, has now its missionaries in India and abroad. Judaism, an ethnical religion, has all along accepted people who have been "hebraized" and that is why Jews hailing from various parts of Europe, the Middle East, Central Asia, Southwest India, and Ethiopia are a mixed race of whites, browns and blacks. The slow progress in their missionary zeal has mostly been due to tough and even cruel restrictions enforced by the ruling Romans, Christians and Muslims. The extension and expansion of Buddhism, from India to China and Indochina and now to other countries, has been only through propagation and conversion. Jainism has been slow but now Jains are active even in North America. Christianity, Islam and Baha'ism are quite open and active in their missionary work. Christians and Muslims are again well known for forced conversions in their past records. After the defeat of the Zoroastrian Iranian empire, the Muslims converted Zoroastrians by using a policy of both "carrot and stick," rather "concession and sword." One can confidently state that 90% of the Iranian people are descendents of Zoroastrians.

This brings us to another excuse against conversion. Conversion creates hatred and enmity. Quite true! Brutal force used by Christianity and Islam to convert their conquered peoples has been the cause of much hatred and frequent bloodsheds. We have recent bloody incidents between Christians and Muslims in Eastern Europe and between Hindus and Muslims in India. And let us not forget the bloody Israeli-Palestinian tug-of-war going for more than half a century.

Against this, we do not see any violent reaction, even hatred, against Buddhists and Baha'is. Why because their expansion has been and is peaceful. I remember two incidents. In 1928, a Baha'i leader in Karachi told my father that there were 200 Baha'is in then undivided India and later I came to know that all of them were Zoroastrian converts. In 1993, I was told by a Baha'i, again an Iranian Zoroastrian convert in Delhi, that there were 700,000 Baha'is in [the present divided] India. No reaction against so many Hindus, Muslims, Sikhs and Zoroastrians silently and peacefully going over to Bahai'sm! Baha'is are quite welcome in India simply because the converts behave well with their former coreligionists.

Recent anti-Christian incidents in India are due to missionaries going after the lowest caste "untouchables' that consequently deprives the upper castes of the cheap labor doing the "dirty jobs," never touched by the upper the ones. It also elevates the converts to turn to higher education and better living! Mother Teresa, a zealous Catholic missionary, cared for the "uncared" poor on the streets, whom she eventually baptized, is praised and raised for her role in peaceful conversion. Baha'is go after upper classes and therefore no adverse reaction.

And let us not forget that Zoroastrianism, which spread from the Nile to the western parts of China and India, did not use force to expand. The 800-year war by the Parthians and Sassanians with the "Pagan" and Byzantine Romans has never been remembered by the two sides as religious. Even a single incident of taking the "Cross on which Jesus was Crucified" as a war booty by the Sassanians did not give that battle a religious color. The struggle between the two super powers was more political and it has been recorded as such. Logical and peaceful propagation of religion to convince and convert people has always its good rewards. The only exceptional instance is by the powerful Sassanian Mobedan-Mobed KARTIR. He recounts his forced conversions of Jews, Christians, Buddhists, Hindus and heretics into Zoroastrianism. (See his bas-reliefs on Naghsh-e Rajab and Naghsh-e Rostam, the only bas-reliefs by a person who is not a King-of-Kings of the Iranian Empire)

Traditionalists say that the Zoroastrian religion was and is meant for the Iranian people. Although Avestan and Pahlavi scriptures and the bas-reliefs left by Sassanian authorities say otherwise, let us look at facts. The Iranian Plateau, from the modern Iraqi borders to Tajikistan in the Pamirs, was inhabited by numerous indigenous peoples having their own creeds, cults and civilizations. The Aryan supremacy Iranianized them. They were all converted to the religion founded or as the Traditionalists present it, "reformed" by Zarathushtra. If this was not true than how did Zoroastrianism became the dominant religion of an estimated 15 million people inside and outside the Sassanian Empire? What about Armenians, non-Iranians Iranianized since the Achaemenians, who were Zoroastrians before they were converted to Christianity, and that too because of the wrong policy of the Sassanian sovereigns? What about the Arab, Chinese and Turkic Zoroastrians we read in history books? What about the phrase "Tâziân-e baste-koshtiyân -- koshti-girdled Arabs" in the daily prayers? Who were they? History records by early Muslims state that they were the Arab Zoroastrians on the east coast of the Arabian Peninsula on the Persian Gulf.

What do the Traditionalists say about the children of the people who were forced into non-Zoroastrian religions? Should they be content with what is said that at present their birth in a religion, which was brutally forced upon their ancestors, is what God has destined for them? What made God to send Islam to convert His predestined Zoroastrians into Muslims? Or was it the stronger Ahriman who changed the Divine Destiny for them?!?! If so, who sent Mohammad as the Prophet to be the cause of this disaster? The thought-provoking questions can go on until the notion of predestined birth becomes preposterous.

Conversion through propagation, persuasion, and force has been the main means of spreading the religion. In fact, had there been no conversion, each of founders would have been the sole follower of his own religion and since they were not to convert their spouses, their religions would have died with them! Once converted, the children are obviously brought up in the accepted religion. Setting aside the Traditionalist Zoroastrian viewpoint, every religion, whether gigantic or small, is working to convert the entire world of six billion+ people. Christianity, Islam and to an extent, Buddhism are engaged in a global missionary competition. Unlimited conversion has turned Christianity, Islam, and Buddhism into large multiracial, multicultural, and multilingual fellowships. And Baha'is are having a quiet but sure progress.

Conversion has different shades. In some religions, it means the use of every possible means to bring the person over. In others there are certain rules and regulations. In the Good Religion of Zarathushtra, it is only through study, acceptance, and choice. One has first to acquire sufficient knowledge of the religion, consider its doctrine with an open and clear mind, and accept it through free will and personal choice. That is why the word "conversion," in its modern usage, has not been used in the Gathas.

The Gathas are a well-worded, well-versed, well-patterned, well-defined, well-rounded, well-turned, well-linked, coherent, cohesive, concise, and precise divan of the Divine Doctrine by the Master-Mâñthran (Thought-provoker) and Prime-Poet Zarathushtra Spitama. They have five meters, seventeen songs and 241 stanzas, small enough to fit into a pocketbook of only 40 pages. They discuss, in clear words, a unique Monotheism, Primal Principles of Existence, mental enlightenment, physical soundness, Good and Evil, Freedom of Choice, progressive life, constructive contribution, rehabilitation of the uprooted, renovation of the world, radiating happiness in a natural and peaceful environment, and advancing towards a godlike goal. They are supernal inspirations, sublime prayers, subtle rituals, simple directives, and sound advices for a superb splendid life. The Gathas are the Guide to Daênâ Vañguhi, Good Conscience, "the best religion .... for the living .... [because it] promotes the world through righteousness and polishes words and actions in serenity." (Song 9:10 - Yasna 44:10)

All the above subjects are interrelated and therefore interwoven within the 241 stanzas, a moving mosaic of Message. One may pick a subject in a stanzas but to comprehend its meaning and message, he/she will have to see it in its context as given in the stanza, then look at it in the song in which the stanza stands, and then understand its interrelation with other stanzas in other songs. Understanding the Gathas is easy, provided one has the entire picture, the complete Doctrine, in his/her full view. A single sample, out of context, may lead to misunderstanding or even wrong deduction.

Therefore to comprehend the second stanza of the third song, we shall have to carefully look at its main point in the context of the entire Gathic guidance. That main point is "Freedom of Choice" and the word on which it is based is âverenâo. It is from the root var (Sanskrit vr), which means to choose, to select with a secondary meaning to prefer, to like.

Happily the words derived from this root have been used for 30 times in the Gathas, more than enough to give us the true meaning of it. They have been used twice in the Haptanghaiti and 12 times in the Fravarti (Yasna 12). It makes a total of 44 times in the Gathas and their Supplements in the same dialect.

The words from this root occur twice in the non-Gathic Yasna, once in the Vispered, twice in the Yashts and thrice in the Vendidad, a total of eight times in the entire Later Avesta. The non-Gathic Avesta is, in size, almost twelve times larger than its Gathic part. One may wonder at the ratio of eight times against the Gathic 44 times. The reason is simple. The non-Gathic part of the extant Avesta is more concerned about rituals, customs, prescriptions, proscriptions, legend, history, geography, medicine, and more. Its composers knew well that the Gathas were the Divine Doctrine. That was enough and adequate for them. They appended what they considered appropriate. As it will be seen, although eight in number, they are a good help in understanding the significance of our subject of 'Freedom of Choice' as seen by the Avestan people.

My translation of the our main stanza reads:

Hear the best with your ears
and ponder with a bright mind.
Then each man and woman, for his or her self,
select either of the [following] two choices.
Awaken to this Doctrine of ours
before the Great Event of Choice ushers in.
(Song 3 - stanza 2)

But let me give also the translations by three Parsi scholars and three Iranian Zartoshtis:

(1) Ervad Kavasji Edalji Kanga: .... (tê) mhotâ banâvo-ni agamcha darêk jan-nê potânê-mâtê ê (potâni) pasandagi-no êtekâd (hovo joîyê - yâne darêk mânasê khodâ-parasti tathâ dêv-parasti, ê bê-mâñ-thi jê sârûñ hoê tê pasand kari-nê, tê mûjab potâ-no dharm sañbañdhi êtêkâd râkhvo ...
".... Then before the great event, each person should, for his own self, have his preferred belief. (It means that each person should prefer from the two - God-worship and demon-worship, the one which is better and thus have his belief concerning the religion.) ...." (Ervadji Kanga - Happily, he has this stanza in the Avestan script on the cover page of his book Gâthâ bâ Maenî, Gujarati language, Bombay, 1895)

(2) D.J. Irani: ".... Let each one choose his creed with that freedom of 'choice,' each must have at great events. ...."

(3) Dr. Irach J.S. Taraporewala: ".... Before you choose which of the Paths to tread, deciding each man by man, each for each; before the great New Age is ushered in, wake up, alert to spread Ahura's word.

(4) Ardeshir Faramji Khabardar: ".... the careful selection of the two 'choices,' man by man for his own self, before the great setting off on life's journey, ...."

(5) Mobed Firuz Azargoshasb: ".... decide each man and woman personally between the two paths, good and evil. Before ushering in of the great day, or the day of the judgment, arise all of you and try to spread Ahura's words (Zarathushtra's message)."

(6) Mobedan Mobed Rostam Shahzadi: ".... Before the opportunity is lost, each man and woman should for his/herself choose between the two - the right path (Mazda-worship) or the wrong path (demon-worship). May you, with the help of Mazda Ahura, be successful in your choice of the right path."

The word âvarenâo has been translated as 'etekâd, yekîn, belief, faith' by Kangaji; 'creed' by Irani; 'choices' by Khabardar; 'Path" by Taraporewala with the note "Bartholomae translates 'avowal of belief or of faith' and derives it from var (Skt. vr), to choose and with [the prefix] â, to profess (a belief); 'râh, aqîdeh (path, belief) by Azargoshasb, and 'râh' (path) followed by 'Mazda-worship or Demon-worship' by Shahzadi.

The stanza speaks of the full Freedom of Choice of Belief as the right of each man and woman, and has a request to awaken to the Zarathushtrian Teaching of the Divine Doctrine before the Great Event. The stanza is one of the eleven stanzas of the Song devoted to the first sermon on vahya mainyu and aka mainyu, the better and the bad mentalities, which translate in human thoughts, words and deeds. It expounds this unique theme of Good and Evil that has confounded many an exponent. The following Song 4 (Yasna 31) guides how to choose the better mentality and lead a good life, and Song 5 (Yasna 32) exposes the wrongs done by the aberrant.

Regarding the remaining 29 instances of the words derived from var, all the above five persons give the meanings of verbs as 'to choose, to prefer, to like (pasand karvûñ), to please, to believe, to put faith in (mânvûñ, etekâd râkhvûñ), and nouns as 'faith, creed, religion, doctrine, custom, path.'

I have, in a larger version of my essay, given the renderings of the above persons for almost all the 44 instances in which the derivatives of the root var occur. Here I will confine myself to only those passages, which are more related to our subject of the day.

Ahunavar (Yathâ Ahû): We begin with Ahunavar, the stanza which has given the first Gatha its name Ahunavaiti. It says: "Just as the lord (ahu) is vairyo, meaning 'to be chosen,' so is the leader (ratu) on account of their righteousness only." Lord, according to Song 2 (Yasna 29) is the person "who repels the fury of the wrongful," and the leader is the person "who offers civilization, nourishment and strength" to the living world. The person 'to be chosen' as both the "Lord and Leader" by the Living World was and is, of course, Zarathushtra Spitâma. He was the only person who had listened to the Divine Message and was prepared to proclaim it through his Songs. He was granted the sweetness of tongue to carry out his universal mission.

Song 1:5 (Yasna 28:5): Zarathushtra says: "With these greatest thought-provoking words, we shall convince the barbarians to choose (vâurôimaidi) the right religion." Kangaji: "We shall be able to give faith to the wicked people."

Taraporewala: "May we e'er convert with force of tongue those gone astray., (with a note: "... At any rate this passage is clear proof of the great desire of Z. that His New Message should spread all over the world.") Shahzadi: "When shall I have the ability of leading the warriors, antagonists, robbers, and astray to the path which is the best and superior."

Song 4:3 (Yasna 31:3): Zarathushtra wants the Divine Message to help him "to guide all the living to choose for themselves (vâurayâ) the right religion." Kangaji: "I may make all the living as believers." Taraporewala: "to convert all the living" and in his note he mentions about 'conversion" and adds "that Zoroastrians in India today are on the whole averse to proselytizing; some indeed regard it as positively 'sinful' (adharmî). Shahzadi: ".... Mazda has taught me the Religion of Mazda through his own tongue and talk and told me to convey it to mankind."

Song 4:11 (Yasna 31:11): God has "fashioned for us the living world, conceptions and intellects, put life in the physical frame, and gave deeds and doctrine, so that one makes his 'choice' ((varenêng) through free will. Kangaji: ".... for fixing the deeds and religious commandments or for the belief or choice." Taraporewala "Whereby one may hold whatever Faith one wills." Shahzadi: Subtitle: ".... You wanted every person to choose the way he/she prefers by his determination and in full freedom."

It may be pointed out that Mobed Firuz Azargoshasb has written notes on stanzas 1:5, 4:3 and 4:11 that the Good Religion of Zarathushtra is a universal religion for all mankind and that it is to be spread through teachings without any push, persuasion and/or force. People may choose it through their knowledgeable discretion and Free Will only.

Song 6:2 (Yasna 33:2): Whosoever foils the wrongful by word, thought or action, or .... teaches good things, advances in his choice (vârâi). Kangaji: "He ... presents for his religious belief i.e. he strengthens his belief." Taraporewala: They accomplish (Thy) Purpose. (in the vocabulary vâra, wish, lit. 'choice.') Shahzadi: "... or guides a wrongful person on the right path, ... (Note: Propagation of religion and fighting evil is permitted according to this stanza.)

Song 12:6 (Yasna 47:6): ".... With the growth of serenity and righteousness, (serenity) shall convert many a seeker."

Kangaji: "It is completely selected by the aspirants." Taraporewala: She shall draw (into her fold) many Seekers. D.J. Irani: This shall cause many to hear Thy Message.

Song 13:4 (Yasna 48:4): Whoever, Mazda, has set his mind on the better or the worse, sets his conscience accordingly with actions and words. His desire follows his cherished choice (varenêng). Kangaji: "He who keeps himself good and pure, maintains the religion the same way; his wish, belief and faith follow suit. Taraporewala: "His will follows his voluntary choice." Shahzadi: "His desire follows the same path." (Note: a Persian couplet: You see exactly what you wish. You wish exactly what you see.)

Song 14:3 (Yasna 49:3): This has been put as a choice (varenâi) that righteousness is for the promotion of the doctrine, and wrong is for harming it. Kangaji: "In order to guide the people of world, the religious preference .... has been laid down. Taraporewala: "It is laid down by Mazda as choice for all - the Teaching that Truth shall prevail, that Untruth shall be frustrated." D.J. Irani: "According to Thy Faith, O Mazda, the choice of Righteousness is its own vindication." Shahzadi: "... the Mazda-worship Religion is based on Truth and therefore it is always beneficial, and the demon-worship religion on Lie and therefore always harmful."

Song 17:2 (Yasna 53:2): "And now, let Kavi Vishtaspa, the Zarathushtrian Spitama, and Ferashaoshtra pursue, with mind, words, and deeds, the knowledge for the praise and for the choice (fraoret) of venerations of the Wise One, in order to establish in straight paths the religion which God has granted to the benefactor." Kangaji:. ".... With faith in adoration rites ...." Taraporewala: "Let each choose acts of piety ... meditating on the Path of Truth - the Faith Ahura has revealed to the Saviour." D.J. Irani: "May they teach all to keep to the established straight path, ...." Shahzadi: Subtitle: The Best Course to Teach the Religion to Mankind. "For the pleasure of Mazda, all should sincerely spread the best religion through thought, word and deed. .... Vishtaspa and Ferashaoshtra became supporters of Zarathushtra and succeeded as the Benefactors (Saoshyants) .... in teaching people the right path of the religion."

NOTE I: Mobed Azargoshasb follows closely his preceptor, Dr. Taraporewala, in his translations of the Gathas. Nevertheless, he has his independent way also. His renderings of the above stanzas are in quite harmony with Dr. Taraporewala's.
NOTE II: Mobed Shahzadi has given subtitles to most of the stanzas of the Gathas in his translation. Thirty-two of them present the Good Religion as the 'universal' and that it should be propagated and spread, and the Subtitles speak of Freedom of Choice.

Haptanghaiti: Song 1.3 = Yasna 35.3: That we have chosen (vairîmaidî), Lord Wise, through sublime Righteousness, Which we have thought, spoken and done. Of these deeds, the best be for both the [mental and physical] existences.

Yasna 16:2: We venerate Zarathushtra's Religion. We venerate Zarathushtra's Choice (varena) and Doctrine.
Yasna 57:24: This religion was forth chosen (fraoreñta) by Ahura Mazda the Righteous, also by Good Mind, Best Righteousness, Choice Dominion, Progressive Serenity, Wholeness, Immortality, Ahurian Questions, and Ahurian Doctrine.

Vispered 5:3: For You, Righteous Ahura Mazda, I choose for myself (verenê) this religion as a Mazda-worshipper, Zarathushtrian, void of false gods and of the Divine Doctrine.

Yasht 10:92: This religion was chosen forth (fraoreñta) by Ahura Mazda the Righteous. .... The Amesha Spentas chose (vereñta) the religion .... .
Yasht 13:89: Zarathushtra was the first to eliminate false gods and to choose (fraorenata) to be a Mazda-worshipper, Zarathushtrian, void of false gods, and Divine Doctrine.

Vendidad 12:21: Should an alien-believer (anya-varena) alien-doctrined (anya-tkaesha) die, how many creations of the Progressive Mentality would he pollute?
Vendidad 15:2: He who teaches the alien-belief (anya-varena) and alien-doctrine (anya-tkaesha) to a righteous person knowing.
These two passages show that other religions were known by the term 'alien' instead of what some religions do by calling others as heterodoxy, unbelief, heresy, paganism, or heathenism.
Vendidad 19:2: Zarathushtra chose for himself (fraorenaêta) the Mazda-worshipping Religion.

The use of the words derived from var show that they do carry the idea of the choice of religion and also that the Gathas are the Divine Message for mankind. That means that the Good Religion is the first missionary religion, a mission that firmly believed in "Freedom of Choice" after a good knowledge of the thought-provoking Message presented with a sweet tongue.

To sum up what one understands from all the above references is:
(1) Freedom of Choice is for every individual person.
(2) A good choice is made by considering the subject with a bright, clear, un-tinted and unbiased mind.
(3) Zarathushtra wishes all to be awake to his Teachings also.
(4) The message is universal and is not confined to race, color, and nationality.
(5) It has to be peacefully spread with a soft and sweet tongue.
(6) Force and coercion are not allowed.

It is because of such a meaningful mission that the composer of the eulogy in honor of Zarathushtra in the Farvardin Yasht declares: "Henceforth the Good Religion of Mazda-worship will spread all over the seven climes of the earth."

With our main subject of Song 3:2 (Yasna 30:2) in view, we now turn to two important points: (a) Mazê Yâonghô, the Great Event and (b) Declaration of Choice.

The word 'yâonghô/yâh' is derived from the root yah/Sanskrit yas, meaning 'to endeavor, to strive.' It occurs in Song 3:2 (Yasna 30:2), Song 11:14 (Yasna 46:14), and Song 14:9 (Yasna 49:9). It also occurs as 'mazishtâi yâonghâm - the greatest of events' in Haptanghaiti Song 2:2 (Yasna 36:2). The two Gathic instances show that the occasions refer to the days King Vishtaspa and Jamaspa chose the Good Religion and the Haptanghaiti occurrence speaks of the day when the congregation of early Zoroastrians had encircled the Fire altar in their community enclosure for a special occasion called the greatest of the events, perhaps a group initiation into the Good Religion.

Yâonghô has been rendered as 'mhoto banâv, agtyanûñ kâm - a great event, an important undertaking' by Kangaji, 'great events' by D.J. Irani, 'ushering-in-of the Great New Age' by Taraporewala, 'the great setting off on life's journey' by Khabardar, 'ushering in of the great day or the day of judgement' by Azargoshasb, and 'opportunity (sic)' by Shahzadi. In Song 11:14 and Song 14:9, some of the above scholars have translated it as 'The Day of Judgment.'

The word yâh does not occur in the Later Avesta but the word for Koshti, the religious girdle is derived from it. It is aiwi-yâongh. The prefix aiwi meaning 'to, towards, for' also imparts 'intensity' to the word. That expresses what the Koshti stands for: to strive for the New Age begun by Zarathushtra's Divine Message. The Koshti, we all know well, is girdled on the occasion of the Declaration of Choice - the Initiation Ceremony. Aiwi-yâongh, the Koshti, is first girdled on Yâongh, the Great Event in one's life.

The Declaration of Choice begins with Yasna 12, known as Fraoreitish Hâitish, the Religious Choice Chapter, a declaration that was/is made by the Initiate for the Choice of the Good Religion. It is, in fact, the responsible response to Zarathushtra's call for consideration and choice.

In Yasna 12 (repeated in Yasna 1:13, 3:24, 11:16, 14:4, 57:24), the Initiate states: "1 do hereby eliminate the false gods. I do hereby choose for myself (fravarânê) to be Mazda-worshipper, Zoroastrian, void of false gods and Divine Doctrinal. ...." "1 do hereby choose (varemaidî) the progressive serenity for myself. May it be mine!"

Then the Initiate declares that he/she will cleanse the world from theft and violence; guard the home of the Mazda-worshippers against harm and destruction; give the wise people, who live on this earth with their cattle, full freedom of movement; does not intend to hurt any body or soul; renounces false gods and their devotees; renounces sorcerers and their devotees; renounces each and every mental malady and physical ailment; in fact all falsities and malignities in thoughts, words, and deeds.

He/she renounces the false gods just as the Righteous Zarathushtra did, and goes on to declare:
"With the Choice Belief (varena) in waters, with the Choice Belief in plants, with the Choice Belief in the bountiful world; with the Choice Belief in God Wise who created the living world and the righteous man -- the Choice Belief Zarathushtra had, the Choice Belief Kavi Vishtaspa had, the Choice Belief Ferashaoshtra and Jamaspa had, and the Choice Belief each of the truth-practicing righteous Benefactors have, it is with the same Choice Belief and doctrine that I am a worshipper of the Wise One.

"1, with my appreciations and Choice Beliefs (fravaretas-châ), choose for myself (fravarânê) to be Mazda-worshipper and Zoroastrian.
I appreciate well-thought thoughts,
I appreciate well-said words,
I appreciate well-done deeds.
"I appreciate the Good Religion of Mazda-worship which overthrows yokes yet sheaths swords, teaches self-reliance, and is righteous. Therefore, of the religions that have been and that shall be, this is the greatest, best, and sublimest. It is divine and Zoroastrian. I do attribute all good to God Wise."

It is a daring declaration, and it is a great event. The very fact that one calls his/her religion as the greatest, best and the sublimest, means that he/she considers all other religions as great, good and sublime and that he/she has made the choice after a comparative study of as many of them as possible with a bright mind. The declaration explains the full meaning of the Gathic stanza. It gives the salient points of the Good Religion. Enjoying the Freedom of Choice, it is a highly desirable, proper and practical response to Zarathushtra's call for awakening to his Divine Message, our subject of the day.

mazdayasnô ahmî, mazdayasnô zarathushtrish
fravarânê âstûtascâ fravaretascâ.
âstuyê humatem manô
âstuyê hûxtem vacô
âstuyê hvarshtem shyaothanem.
âstuyê daênãm mâzdayasnîm
fraspâyaoxedhrãm nidhâsnaithishem
khvaêtvadathãm ashaonîm
ýâ hâitinãmcâ bûshyeiñtinãmcâ
mazishtâcâ vahishtâcâ sraêshtâcâ
ýâ âhûirish zarathushtrish
ahurâi mazdâi vîspâ vohû cinahmî.
aêshâ astî daênayå mâzdayasnôish âstûitish!

This daily declaration by all Zoroastrians, who do their Koshti prayers, shows their stand on religion: that there were other religions, and not a supposedly deviated Mazdayasna creed that needed a reform, at the time of Zarathushtra; that there will be more religions in the future, a fact that has happened and will happen in future; and that while other religions are great, good, and sublime, a rare sign of respect and recognition of other existing and future religions; the Ahurian Zarathushtrian religion, chosen by the praying person for him/herself, is supreme.

THE GOOD RELIGION OF ZARATHUSHTRA IS A RELIGION OF CHOICE AND NOT OF PERSUADED OR PURSUED CONVERSION.

This is what the Zarathushtrian Assembly believes in, practices, teaches, and preaches.

(Spenta, The Zarathushtrian Assembly Bulletin, Vol. 4, No. 3, August/September 1994 + a part of Freedom of Choice, my paper read at the World Zoroastrian Congress 2000, Houston)

THE ZARATHUSHTRIAN ASSEMBLY'S POSITION

For those who do not know the Zarathushtrian Assembly's position, those who are concerned about their own closed-door structures, those who imagine themselves as authorities at whose doors the Zarathushtrians-by-Choice are knocking to beg for recognition, those who have hardly any constructive part to play and enjoy pointing fingers at others, or those who just crave for fun at others expense, the following statement is reproduced from SPENTA, No. 1-2 of June-July 1991 CE:

"A number of Mobeds and Behdins, all originally from India, have conveyed their concern mainly on two points: [1] Conversion and [2] Dilution of the Existing Ethnic Community, ... the following is an explanation to clear their concern:

"As already written, the Zarathushtrian Assembly is a non-profit, non-political religious corporation established in 1990 in Los Angeles. While celebrating Nowruz and Zarathushtra's Birthday on 22 March 1991, it declared its existence. It is independent and is the AUTHORITY and RESPONSIBLE ENTITY for all its activities.

It is first of its kind. It is unique. Contrary to what happens in reformative movements, the establishment of the Assembly is not a protest sectarian, denominational or a separatist move to split apart from an existing body. It has been formed as an OUTSIDE organization, an organization that does not identify itself with Zoroastrianism as an ethnic entity or with any of its associations, institutions, and other sacerdotal sanctified, social, financial, charitable, singular, or federated establishments. It lies outside the closed communal religious fold of the people generally known as traditionalist or orthodox Zoroastrians. IT DOES NOT SEEK AT ALL ANY RECOGNITION BY ANY AUTHORITY/AUTHORITIES OF THE TRADITIONAL ZOROASTRIAN COMMUNITY. In fact, it is not interested at all in any of the communal activities aimed at keeping the ethnic identity, maintaining the traditional rituals and ceremonies, safeguarding the culture, opposing conversion/acceptance, excommunicating persons of mixed marriages, and/or inbreeding to increase the ethnic number. THE ASSEMBLY OPERATES OUTSIDE THEIR CIRCLE AS AN INDEPENDENT BODY.

Nevertheless, the Zarathushtrian Assembly is a Zarathushtrian organization, simply because it precisely follows Zarathushtra. It has, in theory and practice, restored the religion of Good Conscience to its Gathic purity and Zarathushtrian universality. It reserves the religious, constitutional, and legal rights to call itself and its members by the name "Zarathushtrian" and any of its variants -- Zarathushti, Zartoshti, Jarthosti, Zoroastrian, Mazdayasni, and Behdin.

The Gathas are the only guide in life for the members of the Assembly. Other Gathic texts are of explanatory importance. Its ceremonies, led by its own officiants, are based on the Gathic texts. All other parts of the Avesta and Pahlavi have only their hereditary, ethical, historical, geographical, and anthropological values and therefore there is a placid place for them outside the doctrinal scripture: the Gathic texts.

Membership of the Zarathushtrian Assembly is open to all those who, of their own individual accord and after full consideration and conviction, choose the Good Religion and wish to belong to its World Fe1lowship. The Zarathushtrian Assembly belongs to the knowledgeable persons who are sincerely committed to the good, Gathic religion of the Mâñthran, the thought-provoker, Righteous Zarathushtra. All are welcomed to participate in or witness its activities.

The Assembly teaches, preaches and practices the religion of Good Conscience. It delivers the Divine Message of Zarathushtra to all those who willingly wish to listen to it. It does not convert people because the Good Religion is only a religion of personal choice and not quested conversion. Any person who is a Zarathushtrian, either by free choice or by birth and upbringing, has knowledgeably performed his or her initiation (navjote/sadreh-pooshi), and believes in the pristine, pure Divine Message as presented by the Gathas, can apply for the membership of the Zarathushtrian Assembly, and upon the approval of the application become a member and enjoy all the rights provided by the Constitution and Bylaws of the Assembly.

The Assembly respects all other religious organizations, Zoroastrian or otherwise. It recognizes even the institutions, which do not recognize the Assembly. It extends its hand of friendship to all. It harbors no ill will to any person or institution. And it hopes that this statement, made from a position of FAITH AND SOVEREIGNTY, will dispel all doubts in minds of the honestly concerned and that they will feel completely free to pay their full attention and time to their duties of good choice.

(Spenta, The Zarathushtrian Assembly Bulletin, Vol. 1, No. 2, June/July 1991)

* * * * * *

And for those, who want to know THE reason for pointing out the differences between the pristine pure Divine Doctrine of Zarathushtra and the Institutionalized Zoroastrianism, may read the following Foreword of "An Outline of the Zarathushtrian Religion and the Institutionalized Zoroastrianism, Ushta Publications, Cypress, California (U.S.A.), 1992:

"FOREWORD

Good Conscience, the religion of Zarathushtra, is, historically, the first and foremost monotheistic religion in the world. But like other religions, it also has continually changed from its pristine purity to the present institutionalized form of Zoroastrianism. The Zarathushtrian Assembly has been established by its founding members with the sole aim of restoring the Good Religion of Zarathushtra to its pristine purity and activating its progressive universality. The unique movement has raised a few questions: What is the pristine purity of the Good Religion? How does it differ from the institutionalized Zoroastrianism practiced by the remnants of a once great world religion? How would a restoration to a remote past place the religion on the path to progress and promotion in a fast-moving modern world?

This booklet provides the answers to these questions and more. It is hoped that it will illuminate the subject and open the way to an increasing study of mâñthra, the thought-provoking message of Zarathushtra. They are embodied in the Gathas, his ever-fresh divine songs of guidance.

The restoration of the religion to its pristine position provides prudent answers to a world bewildered by what tradition-tied teachings say and what progressive science proves, a world perplexed by the primeval past, the practical present, and the promising future. The Good Religion has all the three times within it. It is timeless. The booklet shows how ultra-modern the Zarathushtrian religion is in its eternal guideline for a good life on this good earth and beyond.

Ali A. Jafarey
Buena Park, California
6 Farvardin 3729 ZRE
26 March 1991 CE."

And this is exactly what Zarathushtra did. His Gathas contain his Divine Doctrine as against the then prevailing Aryan beliefs. He expounds his Doctrine and exposes the cult. Truth should not hurt but guide the person to it. If it is not the truth, all one has to do is to prove it false. Sheer protests only prove the TRUENESS of the TRUTH!

* * * * * *

Ali A. Jafarey

Buena Park, Orange County, California