The Zarathustra Code
When talking about right and wrong, about Ethics, Zarathustra is the one of The Best References. He influenced the first recorded up to today human rights declaration by Cyrus the Great around 500 BC, where woman and men had equal rights. Even though Zarathustra lived around 1,700 BC, his words continue to influence outstanding lives, like Christ, Raphael’s painting of the Academia, Freddy Mercury’s lyrics, to name a few.
What did Zarathustra discover? In his time, it was common for anyone to worship several gods, each related to a dimension of life. For instance, a farmer would worship the rain god in hopes of growing a good crop. He discovered that having a good crop, making a sale, or conquering a nearby tribe.. was as much as any god was asked to do, that is from the human perspective.
After his 10 years of meditation, Zarathustra challenged the common conception by returning to the concept of one God, who he named Ahura Mazda. Zarathustra’s accomplishments throughout his life proved that his proposal worked better. He is best remembered by the Farvahar icon:
The Farvahar or winged Sun disc is a representation of the Sun deity that precedes Zarathustra, and the Sun deity is commonly considered the supreme deity. Because Zarathustra talked about One God as the supreme God he is represented in the Farvahar.
Zarathustra’s work, the Gathas or the Sublime Songs, frequently mention three acts towards righteousness: good thoughts, good words, good deeds. This triad is represented with the three feathered extremities, the wings and tail.
The not so obvious
But Zarathustra did not only talk about good thoughts, good words, good deeds… There’s something more to be discovered. Zarathustra talked about One God who has a compound name: Ahura Mazda. This is extremely important because Ahura is the masculine and Mazda the feminine, demonstrating an intelligence with purpose. One God that unites in itself all and any duality of life.
In the Farvahar there are two beings: eagle and man, two torus (donut circles), two ornamental strings between the wings and the tail… Meaning that in every thing and in any thing, duality is harmonious. It is crucial to say that this is something to achieve, it is not by default given.
The never obvious
Once I had read the Gathas and applied it’s teachings to day to day life situations, I started to analyze the Farvahar. After noticing the obvious and the not so obvious I came across the logic of the never obvious. In the center of the image there is a torus (donut circle) that marks the boundary between the humane and the Divine. Inside the torus is the human, or incomplete. Outside the torus is the Divine, or complete. Whatever in my life is incomplete is inside my own limits.
What does it take to go beyond the torus limits? And Why is Zarathustra holding another torus in his hand? To be complete I am to manage my own limits. I am to live with my own limitations, my own original sin. No one else’s but my own. If for any reason I don’t use my own fault (limits) I’m acting in an incomplete manner. Because God works in unity, accomplishing the divine in me means to use my own fault to my advantage. It is only then that, in the Farvahar representation, I move from one to three. From one incomplete human, to a winged Divinity with three elements: good thoughts, good words, good deeds.