Eschatology concepts and the posthumous fate of the soul and body in the Zoroastrian Society of Ontario in Canada

The aim of the article is to present the conceptions of eschatology and the posthumous fate of the soul and body within the Zoroastrian community in Ontario, Canada. The theoretical foundation of the research is based on the texts of the Avesta and the opinions of members of the Zoroastrian Society of Ontario, as expressed in periodical publications, concerning the fate of the soul and body after death. The article examines changes in the interpretation of traditional eschatological concepts and the influence of contemporary social norms. The research methodology includes analysis of Avestan texts, study of materials from Zoroastrian periodicals, and analysis of Society members' opinions on issues related to organ donation and associated rituals. The article demonstrates that within the Zoroastrian community, traditional Zoroastrian views on death, modern perspectives on organ donation, and its ethical aspects are actively discussed. The importance of rituals such as Muktad, and other aspects of interaction with the souls of the deceased (fravashis), is highlighted. The analysis of eschatological beliefs reveals that they have undergone the least transformation since orthodox Zoroastrian times and underscore the importance of the religion's ethical questions and the determination of a person's future life. The traditional perception of the world within a dualistic framework and the belief in the coming of a Savior (Saoshyant) have remained unchanged since the early teachings of Zoroaster. Here, it is also important to note the key task of a human being during life: to understand whether they lean more towards Good or Evil. The crossing of the Chinvat Bridge, the subsequent weighing of a person's deeds in life by Mitra, and the state of the person determined by these events at the time of the Saoshyant's coming remain traditional concepts for modern Zoroastrians and form the basis for sustaining the myth of the Savior. Traditional too is Muktad as a period of interaction between the material and spiritual worlds, while venerating the fravashis is seen as a way to connect with the spiritual realm and remember ancestors. However, attitudes towards the fate of the soul and body after physical death have undergone transformation. This is linked to changes in living conditions and the modernization of ritual practices among contemporary Zoroastrians in Canada. The question of organ donation is also a modern innovation, as the Gathas do not address this issue, given the state of medical science at the time of their composition. Community members have formed their own stance on donation by interpreting sacred texts and consulting history. The predominant attitude towards donation is currently positive; it is considered a good deed that transforms evil into good, and organ donors are viewed as Saoshyants. Nevertheless, the meticulous and considered approach of Zoroastrians towards observing ritual practice is also evident in their stance on eschatological matters. The author declares no conflicts of interests.

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