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This religious-cultural symbol was adapted by the Pahlavi dynasty to represent the Iranian nation. [24] In modern Zoroastrianism, one of the interpretations of the faravahar is that it is a representation of the human soul and its development along with a visual guide of good conduct. [25]
The interactions between Judaism and Zoroastrianism resulted in transfer of religious ideas between the two religions and as a result, it is believed that Jews under Achaemenid rule were influenced by Zoroastrian angelology, demonology, eschatology, as well as Zoroastrian ideas about compensatory justice in life and after death. [211]
Owing to its religious significance, the kushti must be worn every day of a Zoroastrian's life. The kushti must be ritually released and retied with specific prayers following the pādyāb purificatory ablution. This ceremony, known as the pādyāb-kusti, entails "making new the holy cord" (Pers. košti nav kardan) or "tying the holy cord" (Guj.
Six irregularly-spaced seasonal festivals, called gahanbars (meaning "proper season"), are celebrated during the religious year. The six festivals are additionally associated with the six "primordial creations" of Ahura Mazda, otherwise known as the Amesha Spentas, and through them with aspects of creation (the sky, the waters, the earth, plant life, animal life, humankind).
The Encyclopædia Iranica claims that the stories of Zoroaster's life were attributed to him by quoting stories from Christianity and Judaism, but the most quotations were from Islam after the entry of Muslims into Persia, as it was a means for the Zoroastrian clergy to strengthen their religion.
A boar in a frescoe at Bamiyan, symbol of the Mazdean god of victory Verethragna. 6th-7th century CE. [21] The interpretation of the divinity was once one of the more widely debated fields in Zoroastrian scholarship since the theories of origin reflected a radical revolution in ethical, moral and religious values. [22]
The Navjote (Persian: سدرهپوشی, sedreh-pushi) ceremony is the ritual through which an individual is inducted into the Zoroastrian religion and begins to wear the sedreh and kushti. The term navjote is used primarily by the Zoroastrians of India (the Parsis), while sedreh pushi is used primarily by the Zoroastrians of Iran.
In the ethical goals of Zoroastrianism ("good thoughts, good words, good deeds") as expressed in Yasna 33.14, Soroush is identified with good deeds. This changes in Zoroastrian tradition (Denkard 3.13-14), where Soroush is identified with good words. In Yasna 33.5, the poet speaks of Soroush as the greatest of all (decision makers) at the final ...