Zoroastrian Eschatology

 Zoroastrian eschatology provides a profound and detailed vision of the end times, focused on the ultimate defeat of evil and the final restoration of creation. While the earliest teachings of Zoroaster only faintly hinted at these ideas, they later developed into an integral part of Zoroastrian theology, particularly the doctrines of bodily resurrection, life everlasting, and the figure of the Saoshyant (savior).

The Doctrine of Resurrection and the Saoshyant

One of the central components of Zoroastrian eschatology is the belief in the resurrection of the body and eternal life. This belief is connected to the figure of the Saoshyant, a future savior who will bring about the final restoration of the world. The term Saoshyant is often translated as “Savior,” though it more accurately means “one who brings good fortune.” In the Gāthās, the sacred hymns of Zoroaster, this word appears numerous times, but its meaning seems fluid. In some instances, it refers to Zoroaster himself as a spiritual guide and reformer, while in other passages, it may denote a secular ruler who would establish Zoroastrianism as the dominant religion on earth.

As time passed and the prophesied kingdom of righteousness did not materialize, the concept of the Saoshyant shifted. Instead of being seen as a contemporary or near-future figure, the Saoshyant became envisioned as a messianic figure who would arrive at the end of time. The powers of evil, led by Angra Mainyu (Ahriman), would be defeated, and the Saoshyant would bring about a new age where the material world would be transformed, perfected, and everlasting. This is described in Yasht 19, where the victorious Saoshyant and his companions create a world free from aging, decay, and corruption. At this time, the dead will be resurrected, and the living will be granted immortality.

The End Times and the Final Battle

Zoroastrianism envisions a dramatic end to the cosmic struggle between good and evil. This period of eschatological fulfillment is known as the Frashkart, or the final rehabilitation of creation. Unlike the Christian concept of the Last Judgment, where souls are judged once at the end of time, Zoroastrianism teaches that souls are judged individually at the moment of death. Upon death, they are sent either to heaven or hell, based on their actions in life.

However, at the end of time, after a cosmic year of 12,000 years, the Saoshyant will appear, born miraculously from the seed of Zoroaster. His arrival signals the beginning of the final battle, where Ahriman and his forces will be defeated once and for all. At this time, the bodies of the dead will be raised, reuniting with their souls for the final purification.

The Purification of Souls and Final Judgment

The final judgment in Zoroastrian eschatology involves a purging process for all souls, both good and evil. After the resurrection of the dead, all human beings will be immersed in a river or sea of molten metal. This imagery represents a final purgation of sin, where any remaining spiritual impurities are burned away. However, this purification is not punitive; instead, it cleanses all souls of their sins, enabling them to enter paradise.

The process is universal, meaning that even the wicked will ultimately be redeemed. After their purification, all souls, including those previously condemned to hell, will be admitted to eternal bliss. This aspect of Zoroastrian eschatology is unique because it introduces a form of universal salvation, where even sinners are ultimately rehabilitated and allowed into paradise. This idea departs significantly from other eschatological traditions, such as Christianity, which often posits eternal damnation for the wicked.

The Defeat of Ahriman and the Renewal of the World

Ahriman (Angra Mainyu), the embodiment of evil in Zoroastrianism, plays a central role in the cosmic struggle. At the end of time, Ahriman and his forces will be cast into hell. There are two potential outcomes for Ahriman’s fate in Zoroastrian thought. In some accounts, Ahriman is entirely annihilated, ceasing to exist altogether. In other versions, he is rendered powerless for all eternity, unable to influence the world or creation again.

Once Ahriman is defeated, the material world will be renewed and perfected. This renewed world will no longer be subject to decay, suffering, or death. It will be a world of eternal light and goodness, free from the presence of evil. Human beings will live in this new world, with free will and the ability to enjoy life, but without the limitations of mortality and corruption.

Eschatology and Zoroaster’s Early Teachings

It is important to note that while these eschatological doctrines became central to Zoroastrianism, they were only faintly present in Zoroaster’s original teachings. In the Gāthās, Zoroaster focused more on the moral and ethical responsibilities of individuals in this life, emphasizing the need for righteousness, good thoughts, good words, and good deeds to support asha, the cosmic order of truth. The idea of a future resurrection and the coming of a messianic savior seems to have developed later, possibly during the Achaemenian period (559–330 BCE), as Zoroastrianism adapted to the religious and political needs of the time.

Influence on Other Religions

Zoroastrian eschatology had a significant impact on the development of later religious traditions, particularly Judaism, Christianity, and Islam. Concepts such as the resurrection of the dead, the final judgment, the battle between good and evil, and the eventual destruction of evil have clear parallels in these monotheistic faiths. In particular, the figure of the Saoshyant as a future savior may have influenced the development of the idea of the Messiah in Judaism and Christianity. Additionally, the Zoroastrian belief in a final purgation and renewal of the world echoes themes found in Christian and Islamic eschatology.

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