Chrestomazdaism

Chrestomazdaism is a framework for what we hope will become a new form of religion able to compete on the world stage with existing forms such as the existing Christianity. It is based on the teachings of Zoroaster who has already had a huge influence on the development of the wisdom traditions of the world.

Chrestomazdaism emphasizes knowledge and right thinking - which is the generator of the right action needed to produce the better world.

Culturally it is Greco-Persian - drawing from the philosophy of both ancient Persia and ancient Greece. Greco-Persian wisdom is the foundation of Western Civilisation and Chrestomazdaism provides a gateway for us to renew our contact with our intellectual cultural roots.

Chrestomazdaism can be regarded as a radical reformation of the Christian tradition. It seeks out the ethical roots of Christianity which are to be found in the teachings of Zoroaster. Chrestomazdeans seek to marry the early Persian scriptures with later writings and traditions to gain a religion with a firmer philosophical foundation.

Chrestomazdeans are also called Zorochristians as they are Christians who consider Zoroaster as the founder of their tradition.

God

God is defined as what we worship - and what we worship - i.e. pay attention to and treat as valuable and important - is all that is the foundation and producer of the good life for us and for everybody.

God is the source of life, but God had a complex nature. God is both in the underpinning of the Universe and in the Good Actors within the Universe. Thus Chrestomazdeans resist any over-simplified unitary view of God.

Chrestomazdeans recognise the tensions between the different aspects of God. God allows evil things to happen and this may not be fair at all for us as individuals, even if it is a consequence of our collective actions as human beings. However we believe that God desires the Good for He has placed such knowledge at the heart of our being in our innate distinction of Pain and Joy.

God has also given us the ability to progress towards the Good if we are sufficiently free and determined enough to do so. As Zoroaster teaches, existence unfolds according to rules that our minds can potentially discover. If we align ourselves with Truth then our actions will become the Right ones to create the righteous order of maximum happiness and joy.

Anghotria

The Anghotria or Existential Triad is a way of making sense of the the most basic nature of existence.

Zurvan is the Foundation of existence, the substrate of space and time in which all activity happens.

Vaius is the Active One who inhabits Zurvan and has a will and ability to change the state of life in Zurvan.

Agatha is the Ideal Good - the particular configuration or kind of happening in Zurvan that is the best for life.

The eternal drama of existence sees Vaius continually striving for Agatha and seeking union with Her. However there are all sorts of obstacles and impediments to this happening and Vaius is continually frustrated and suffering as a consequence.

Agathoi

The Agathoi are 'the good beings'. They are regarded as the children of Vaius and Agatha. They are the consequence of the successful striving of Vaius towards the Ideal Good which is Agatha and his union with Her.

There are twelve Agathoi given pride of place. These include Arta, the righteous order of life; Auramazda the wise lord who produces Arta and Chrestus the human son of Auramazda.

Tropoi

The Tropoi are ways of being or forms of personality. They are typical paths that Auramazda can take in his production of the flourishing order. They are the equivalent of angels in the Jesuchristian tradition.

There are many possible tropoi but four are given pride of place in Chrestomazdaism. These are Sarus the Listener, Anhita the Mother, Mithras the Righteous Leader and Vatis the Overcomer.

Trimagi

The Trimagi are the three most venerated teachers of wisdom. Their work forms the recommended foundation for our own individual struggle to understand the nature of life. The Trimagi are Zoroaster, Plato and Aristotle.

Chrestus-Aristus

Chrestus-Aristus is the 'Useful One and the Best'. Chrestus is the conscious human agent in striving for the Good. Chrestus has a love of life, a desire to see the individual and common flourishing. Chrestus is the good servant of the world-soul, seeking its upward progression.

Chrestus is the best kind of human being - the fully adult human being, mature in mind, soul and soul.

Adult in mind, Chrestus has Eunoia or Good Thinking - able to see things clearly, the web of cause and effect relationships and awareness of the good - the ultimate good and the instrumental good.

Adult in soul, Chrestus has spiritual strength and emotional maturity. Chrestus is caring and courageous and his emotional engagement matches the true needs of the situation.

Adult in hand and body, Chrestus is strong, healthy and capable. Chrestus has all that is needed to take effective action and change the state of the world.

Chrestus and Jesus

We can describe someone as Chrestus if they are a good and useful person, someone who works to support the flourishing of life.

Historically among the ancient speakers of the Greek language a person was given the title Chrestus if they were considered an exceptionally good and useful person. Jesus was called Chrestus (the Good) as well as Christus which meant annointed. The two words sounded similar when spoken and were confused.

Chrestomazdeans don't believe that Jesus alone can claim the title Chrestus, for Chrestus is a phenomenon that transcends any single individual. Neither Jesus, nor anyone else, is able to fully represent the richness of the personality of Chrestus. Over-identification of Chrestus with a Jesus in history provides a distorted idea of what Chrestus needs to be.

We don't believe that God calls us all to be copies of the historical Jesus, but that there are varied paths that we can take depending on our nature. This variety is represented in Chrestomazdaism by the Tropoi. Sarus is considered first among the Tropoi by Chrestomazdeans and his personality has a similarity to that of Jesus. However other Tropoi such as Mithras have important characteristics which Jesus lacks and must also be considered to gain a rounded understanding of what Chrestus is.

To recap: Firstly we believe that Jesus as a man came to demonstrate the idea of the divine saviour of the individual and that it is this divine being which can express itself through many people that should be the focus of attention, rather than the historical person.

Secondly we believe that the Jesus-personality (which we call the Sarus-personality) cannot save mankind alone. We believe that we need additional personalities to work with him - for instance Mithras, Anhita and Vatis.

We believe that Chrestus-Aristus and his supporting Tropoi can save mankind from the terrible predicament it is getting itself into. They can work together as the divine saviours of mankind - to bring people out of a bad life of poverty, danger or slavery into a better life of freedom and fulfilment. They are the potential divine saviours of the world and its inhabitants if we work to pave a way for their arrival into their full glory.

Chrestors

Chrestors are human 'saviours' of the world (in Persian 'saoshyant'). Chrestors are people who work to help the living world by taking on the nature of Chrestus-Aristus and profitably using the powers of the divine Tropoi.

It is the agenda or purpose of Chrestomazdeans to become good chrestors. We struggle towards the Good. We seek to play our part in the healing of the world from its corruption. We seek to stand against all deviation from the path of truth and righteousness. We work to restore the world it to its pristine freshness. We push for the righteous order that brings the common flourishing.


Ave Agathoi!   Ave Tropoi!  Ave Trimagi!

Ad bonum tendimus et via artista est!


Updated September 4022 ME/2022 CE

The Chalipa

The Chalipa is a symbol used by Chrestomazdeans to represent the religion. The symbol is made up of an equilateral cross potent superimposed with a typically seven-flamed firepot in a circle all enclosed by a larger circle. Chalipa means 'cross' in Persian and refers particularly to the sun cross at the centre of the symbol as well as the whole symbol.