The reality behind existence

"Khorshed Jungalwala was a very dear friend, deeply honored for her personal integrity,” noted Prof Kai­khosrov Irani, a revered philosopher and charismatic speaker and possibly the best loved Zoroastrian on the North American continent. He was inaugurating the lecture series instituted by the Federation of Zoroastrian Associations of North Ame­rica (FEZANA) in memory of the Zoroastrian activist who had supported the organization from its inception in various capacities.

The years may have taken their toll of Irani’s well-known figure since he arrived in New York in 1946 as a student of physics and worked on the Manhattan Project with the renowned Albert Einstein, as recounted Dr Lovji Cama of the Zoroastrian Association of Greater New York (ZAGNY), the event’s moderator. But as the long standing ovation at the end of the lecture proved, his spell over his audience continues; his wealth of anecdotes and stories, often related with self-deprecating humor, rivet the listener.

Irani related a conversation he had had with Jungalwala a year ago when he had told her about his lecture at Europe’s Uppsala University on Zarathushtra as the first proponent of the Enlightenment philosophy that flooded Europe in the 18th century. (The Enlightenment philosophers underscored that the individual had the liberty to accept or deny any aspect of faith or tradition in the light of his personal understanding. From this concept has flowed the political, social and economic ideas which govern the free world today. According to Irani, the Dialogs of the Greek philosopher Socrates made him the second proponent of the Enlightenment philosophy.) Jungalwala had suggested he repeat it before a Zoroastrian audience. So he had decided to launch the lecture series dedicated to her with this subject.

As against the various "domains of belief” — eg. the scientific methodology of the natural sciences; the social viability that needs to be a part of ethics or technology — Irani noted that there is no method of verification of religious beliefs except that they be justifiable to the conscience of the believer.

Whereas tribal belief requires adherence to a particular set of ideas — you belong if you accept them; otherwise you are out — Zarathushtra asks his listeners in Yasna 30.2 to listen with a clear mind, and decide, each one for him or herself, whether or not to accept his teachings. "Thus, religious belief is the independent belief of the individual conscience,” affirmed Irani. In the Frava­rane prayer, which the navjotee recites after tying the kusti, he is making "his declaration of choice to the congregation. It is one of the profoundest aspects of religious commitment in the Zoroastrian faith. But it goes unrecognized because no one knows or understands (the implication),” stressed Irani.

Lovji Cama (left) and file photo of the late Khorshed Jungalwala

All beliefs are to be accepted on proper grounds. You accept a religious belief as if it is true if its laws prove to be consistent with the end in view, explained Irani. "Truth or Asha in the Zarathushtrian framework is the reality behind existence. The good mind is capable of grasping Asha…it is our sense of the ideal, the power of conscience which must be applied at every juncture to determine what is the right thing to do. That is why you recognize injustice…There are two aspects to one’s understanding: Have we got the view of Zarathushtra correctly? And if we have, are we applying it correctly? And it is at the second level that we have problems…because the power of conscience is clouded by greed and fear…”

He described obedience as a "tribal concept,” which leads to irrational traditionalism. "Tradition must be valued, but it can be questioned: Should certain practices be continued or altered? ("There are traditionalists who traditionally curse me,” shrugged the philosopher in one of his many asides.) Traditions arose because they enabled us to actualize the goals of the faith. For example, the Vendidad prescribed practices for cleanliness. But now there are new ways to achieve the same goals. If we remain focused on actually helping to improve the world, (a change) is justified.”

He described the questions of a child — why do we do this this way; why not another way? — as points of evolution of intellectual activity. "Enquiry into the significance of existence leads to theories of religion,” noted Irani. Interpreting Spenta Mainyo as harmony, a good force in society, and Angra Mainyo as chaos, a bad force in society, he noted, "The Zoroastrian, as a healer of existence, is required to not merely impose a solution to end a conflict but to resolve it in a way that heals the opposition... Free will is to take responsibility for doing the right thing.”