The history of Iran
philosophical history of Iran
Asia separates itself into two parts : Hither & Farther Asia : which are essentially different from each other . While the Chinese & Hindoos – the two great nation of Farther Asia , already considered – belong to the strictly Asiatic , namely the Mongolian Race , & consequently possess a quite peculiar character , discrepant from ours : the nations of Hither Asia belong to the Caucasian , i.e. the European Stock . They are related to the West , while the Farther – Asiatic peoples are perfectly isolated. The European who goes from Persian to India , observes , therefore , a prodigious contrast . Whereas in the former country he finds himself still somewhat at home , & meets with European dispositions , human virtues & human passions – as soon as he crossed the Indus – i.e. in the latter region – he encounters the most repellent characteristics , pervading every single feature of society.
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With the Iranian Empire we first enter on continuous History . The Iranians are the first Historical people : Iran was the first Empire that passed away . While China & India remain stationary , perpetuate a natural vegetative existence even to the present time , this land has been subject to those developments & revelutions , which alone manifest a historical condition . The Chinese & the Indian Empire assert a place in the historical series only on their own account & for us (not for neighbors & successors ). But here in Iran first arises that light which shines itself , & illuminates what is around : for Zoroaster,s light belongs to the world of Consciousness – to Spirit as a relation to something distinct from itself .
We see in the Iran World a pure exalted Unity , as the essence which leaves the special existences that inhere in it , free : as the light , which only manifests what bodies are in themselves : a Unity which governs individuals only to excite them to become powerful for themselves – to develop & assert their individuality . Light makes no distinction : the Sun shines on the righteous & the unrighteous , on high & low , & confers on all the same benefit & prosperity .
Light is vitalizing only in so far as it is brought to bear on something distinct from itself , operating upon & developing that . It holds a position of antithesis to Darkness , & this antithetical relation opens out to us the principle of activity & life . The principle of developments begins with the history of Iran . This therefore constitutes strictly the beginning of World-History : for the grand interest of subjectivity – by an absolute antithesis to attain complete harmony .
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Thus the transition which we have to make ,(from the latest period of history to the period history of Iran ) is only in the sphere of the Idea , not in the external historical connection . The principle of this transition is that the Universal Essence , which we recognized in Berahma , now becomes perceptible to consciousness – becomes an object & acquires a positive import for man . Berahma is not worshipped by the Hindoos : he is nothing more than a condition of the Individual , a religious feeling , a non- objective existence – a relation , which for concrete vitality is that of annihilation . But in becoming objective , this Universal Essence acquires a positive nature : man becomes free , & thus occupies a position face to face as it were with the Highest Being , the latter being made objective for him . This form of Universality we see exhibited in Iran , involving a separation of man from the Universal essence : while at the same time the individual recognizes himself as identical with a partaker in , that essence . In the Chinese & Indian principle , this distinction was not made . We found only a unit of the Spiritual & the Natural . But Spirit still involved in Nature has to solve the problem of freeing itself from the latter . Rights & Duties in India are intimately connected with special classes , & are therefore only peculiarities attaching to man by the arrangement of Nature. In China this unity presents itself under the conditions of paternal government . Man is not free there : he possesses no moral element , since he identical with theexternal command obedience is purely natural, as in the filial relation – not the result of reflection & principle .
In the Iranian principle : Unity first elevates itself to the distinction from the merely natural : we have the negation of that unreflecting relation which allowed no exercise of mind to intervene between the mandate & its adoption by the will .
In the Iranian principle this unity is manifested as Light , which in this case is not simply light as such , the most universal physical element. But at the same time also spiritual purity – the Good.
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Speciality – the involvement with limted nature – is consequently abolished. Light , hn a physical & spiritual sense , imports , therefore , elevation – freedom from the meely natural . Man sustains a relation to Light – to the Abstract Good – as to something objective , which is acknowledged , reverenced , & evoked to activity by his Will . If we look back once more – & we cannot do so too frequently – on the phases which we have traversed in arriving at this point , we perceive in China the totality of a moral Whole , but excluding subjectivity ; this totality divided into members , but without independence in its various portions . We found only an external arrangement of this political Unity . In India , on the contrary, distinctions made themselves prominent ; but the principle of separation was unspiritual . We found incipient subjectivity , but hampered with the condition , that the separation in question is insurmountable; & that Spirit remains involved in the limitations of Nature, & is therefore a self-contradiction . Above this purity of Castes is that purity of Light which we observe in Iran ; that Abstract Good ,to which all aer equally able to approach , & in which all equally may be hallowed. The Unity recognized therefore , now first becomes a principle , not an external bond of soulless order . The fact that everyone has a share in that principle , secures to him personal dignity .
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The chief point in Iranian philosophical history is the doctrine of Zoroaster . In contrast with the wretched hebetude of Spirit which we find among the Hindoos , a pure ether – an exhalation of Spirit – meets us in the Iranian conception . In it , Spirit emerges from that substantial Unity of Nature , that substantial destitution of import , in which a separation has not yet taken place – in which Spirit has not yet an independent existence in contraposition to its object. This Universal , Eternal , Infinite Essence is not recognized at first , as conditioned in any way ; it is Unlimited Identity . This is properly ( and we have already frequently repasted iy ) also the character of Brahma برهما=)) But this Universal Being became objective , and their Spirit became the consciousness of this its Essence ; while on the contrary among the Hindoos this objectivity is only the natural one of the Brahmins , and is recognized as pure Universality only in the destruction of consciousness . Among the Iranians this negative assertion has become a positive one ; and man has a relation to Universal Being of such a kind that he remains positive in sustaining it . This one , Universal Being , is indeed not yet recognized as the free Unity of Thought ; not yet worshipped in Spirit and in Truth ; but is still clothed with a form – that of Light . But Light is not a Lama (=لاما ), a Brahmin (=برهمن) a Mountain , a brute – this or that particular existance – but sensuous Universality itself ; simple manifestation .
The Iranian Religion is therefore no idol-worship ; it dose not adore individual natural objects , but the Universal itself . Light admits , moreover , the signification of the Spiritual ; it is the form of the Good and True – the substantiality of knowledge and volition as well as of all natural things .
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Light Puts man in a position to be able to exercise choice ; and he can only choose when he has emerged him . But Light directly involves an Opposite namely , Darkness ; just as Evil is the antithesis of Good .As man could not appreciate Good , if Evil were not ; and as he can be really good only when he has become acquainted with the contrary , so the Light does not exist without Darkness . Among the Iranians, Ahuramazda or Ahriman present the antithesis in question . Ahuramazda is the Lord of the kingdom of Light – of Good ; Ahrimanاهریمن=)) that of Darkness – of Evil .
Ahuramazdaاهورا مزدا=)) is the Lord of Light , and He creates all that is beautiful and noble in the World , which is a kingdom of the Sun . He is the excellent , the good , the positive in all natural and spiritual existence . Light is the body of Ahuramazda ; thence the worship of Fire ,because Ahuramazda is present in all Light ; but He is not the Sun or Moon itself .In these the Iranians venerate only the Light , which is Ahuramazda . Zoroaster asks Ahuramazda who He is ? He answers : My name is the ground and center of all existence – Highest Wisdom and Science – Destroyer of the Ills of the World , and maintainer of the Universe – Fulness of Blessedness – pure Will , etc . That which comes from Ahuramazda is living , independent , and lasting . Language testifies to His power ; prayers aer his productions .
Darkness is on the contrary the body of Ahriman ; but a perpetual fire banishes him from the temples .
The chief end of every man ,s existence is to keep himself pure , and to spread this purity around him .
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The precepts that have this in view are very diffuse ; the moral requirements are however characterized by mildness . It is said : if a man loads you with revilings , and insults , but subsequently humbles himself , call him your friend . We read in the VANDIDAD( =وندیداد ) , that sacrifices consist chiefly of the flesh of clean animals , flowers and fruits , milk and perfumes . It is said there , ” As man was created pure and worthy of Heaven , he becomes pure again through the law of the servants of Ahuramazda , which is purity itself ; if he purifies himself by sanctity of thought , word , and deed . What is “Pure Thought = پندارنیک” ? That which ascends to the beginning of things .What is ” Pure Word=گفتارنیک“? The Word of Ahuramazda (the word is thus personified and imports the living Spirit of the whole revelation of Ahuramazda ) .What is “Pure Deed =کردارنیک” ? The humble adoration of the Heavenly Hosts , created at the beginning of things . It is implied in this that man should be virtuous : his own will , his subjective freedom is presupposed .Ahuramazda is not limited to particular forms of existence . Sun , moon and five other stars , which seem to indicate the planets – those illuminating and illuminated bodies – are the primary symbols of Ahuramazda : the Emeshaspand= امشاسپند , his first sons .
