Zoroastrianism is open to all good and noble people that accept Ashoo Zarathustra’s revelation. The prophet taught us that every human has a mind and a conscience for making the best choice and for taking responsibility for one’s actions. A Zoroastrian chooses the way of worshiping Wisdom, in fact, that is the traditional translation of Mazda Yasna, the name of our faith.
Our religion has existed for over 3700 years, 13 centuries of which it was persecuted and surrounded by enemies stopping its spread. However, the situation began to change at the end of the 20th century. The 1991 decision of Anjoman Moghan Iran, signed by Shadravan Dastur Ardeshir Azargoshasp, states: «We must propagate our faith instead of refusing people that want to adhere to it». Still, mass conversions are not acceptable by Zoroastrianism. Often mass conversions in fact serve as cover for violence and untruth, and sometimes they hide a mere egotistical and fleeting interest towards religion. Unlike some other religions, the Good Religion does not proclaim that non-Zoroastrians are denied an eternal God-given soul, or that non-Zoroastrians always end up in hell. When a dead person’s soul reaches the Bridge of Separation, it is asked about good and bad deeds, and good and bad words that were done and uttered, not about the kind of faith that was practiced. There can be holy men among all people, not just Zoroastrians. Every man that believes in one God and lives a good life can save his soul after death.
Mazda Yasna is the first and best faith, the shortest path toward greatness and holiness over evil and ignorance, both in the individual’s soul and in the outside world. This is why a criminal cannot convert to Good Faith, nor can a pervert such as a homosexual, a drug addict or alcoholic or a mentally ill person.
The converting individual has to be of age, traditionally 15 years old for those who grew up in Zoroastrian families, or 21 years old for non-Zoroastrians.
A state of deep turmoil, depression, or a personal crisis such as death in the family, recent divorce, material problems, serious illness, etc is a reason for putting off conversion temporarily. It is crucial that the decision to convert is not taken out of spite toward relatives, or people of other faiths. In other words, the requirements for those wishing to convert are similar to the requirements for people competing for a challenging job position with many responsibilities. The prospective convert has to be ready to carry the entire responsibility for his actions, all his life.
One of the conditions for conversion is personal contact with someone of the Zoroastrian religion. The convert moves from a vague intuitive choice to a clear vision of the Mazda Yasna by dialog, mutual trust, asking questions, and getting answers. Since there are not very many traditional Zoroastrians in the modern world, such a relationship can be difficult to build. But it becomes possible with the new technological opportunities that break ethnic, political, and cultural barriers despite distances.
The future Zoroastrian must know the basics of Good Faith. Firstly, this is the name of the Creator, and his significance. The convert has to clearly answer the question of who is his Creator and why a human being came into this world. It is indispensable to know the names of Amesha Spenta and their significance, as well as names of the Yazats, the prophet, and the meaning of his Revelation. The convert must also know the components of the Avesta, the rules of maintaining purity of holy creations: fire, water, earth, air, plants, animals, human etc and cleanliness of ritual. The Zoroastrian responsibilities should be clearly understood. When the prospective convert understands the basics of tradition and completely embraces them, he can be initiated into Zoroastrianism.
Good Faith is a traditional initiative religion. This means that it cannot be partaken by the person himself, after merely studying the theory in books and accepting only the morals of religion while rejecting the rituals and the Moobeds’ authority. A Moobed makes the final decision regarding the person’s readiness to convert to Good Faith. The conversion ceremony has to be preceded by a personal meeting and conversation with a Moobed. The ceremony is called «Sedreh Pushi» in Persian, which literally means «putting on the sedreh (sacred robe)». The ceremony includes putting on the sedreh, tying the sacred belt, and reciting the prayer that proclaims the faith. Therefore the person who is getting ready for Sedreh Pushi must be able to recite the Fravaran prayer in the Avesta language, and understand its meaning.
I am a worshipper of Mazda
I am a Zarathushti worshipper of Mazda
I agree to praise the Zarathushti religion and to believe in that faith.
I praise good thoughts.
I praise good words.
I praise good deeds
I praise the good Mazda-worshipping religion that curtails disputes and quarrels, and which brings about khaethvadata marriages that are righteous.
I praise the good Mazda-worshipping religion, given by Ahura Mazda to Zarathusht, that of all the religions that have flourished and are likely to flourish, is the greatest, the best, the most excellent.
To Ahura Mazda, I ascribe all good.
This is the profession of the Mazda-worshipping religion.
It is also necessary to know the prayers said during the untying and retying the Koshti belt: Nirang, Srosh baj and berresad. Since berresad prayer mentions the names of days and months, the convert has to know these traditional words by heart. He must also know the religious holidays.
By accepting Good Faith, the individual expresses readiness to serve the law of holiness, to promote Good Faith and dedicate his life to good thoughts, words, and deeds, fighting untruth and ignorance in self and other people. After the Sedreh Pushi ceremony the person becomes Zoroastrian.
Right now there is not a Moobed in every country of the world. However, this is not an unsurmountable challenge for converting to Zoroastrianism. Following the decision of the Anjoman Moghan Iran, Sedreh Pushi can also be done by a behdin, the holiest man in a Zoroastrian community, who has been initiated by a Moobed himself. In such a case, the convert takes all the same responsibilities as in the case of initiation by a Moobed. But as soon as the convert has a chance to go through Sedreh Pushi done by a Moobed, he must do so.