Asra: The Axial Peoples

The Great Transformation: The Beginning of Our Religious Traditions
by Karen Armstrong

From Karen Armstrong, the bestselling author of A History of God and The Spiral Staircase, comes this extraordinary investigation of a critical moment in the evolution of religious thought.

In the ninth century BCE, events in four regions of the civilized world led to the rise of religious traditions that have endured to the present day - the development of Confucianism and Daoism in China, Hinduism and Buddhism in India, monotheism in Israel, and philosophical rationalism in Greece. Armstrong, one of our most prominent religious scholars, examines how these traditions began in response to the violence of their time. Studying figures as diverse as the Buddha and Socrates, Confucius and Jeremiah, Armstrong reveals how these still enduring philosophies can help address our contemporary problems.

Chapter 1

(c. 1600 to 900 BCE)

The first people to attempt an Axial Age spirituality were pastoralists living on the steppes of southern Russia, who called themselves the Aryans. The Aryans were not a distinct ethnic group, so this was not a racial term but an assertion of pride and meant something like "noble" or "honorable." The Aryans were a loose-knit network of tribes who shared a common culture. Because they spoke a language that would form the basis of several Asiatic and European tongues, they are also called Indo-Europeans. They had lived on the Caucasian steppes since about 4500, but by the middle of the third millennium some tribes began to roam farther and farther afield, until they reached what is now Greece, Italy, Scandinavia, and Germany. At the same time, those Aryans who had remained behind on the steppes gradually drifted apart and became two separate peoples, speaking different forms of the original Indo-European. One used the Avestan dialect, the other an early form of Sanskrit. They were able to maintain contact, however, because at this stage their languages were still very similar, and until about 1500 they continued to live peacefully together, sharing the same cultural and religious traditions.

It was a quiet, sedentary existence. The Aryans could not travel far, because the horse had not yet been domesticated, so their horizons were bounded by the steppes. They farmed their land, herded their sheep, goats, and pigs, and valued stability and continuity. They were not a warlike people, since, apart from a few skirmishes with one another or with rival groups, they had no enemies and no ambition to conquer new territory. Their religion was simple and peaceful. Like other ancient peoples, the Aryans experienced an invisible force within themselves and in everything that they saw, heard, and touched. Storms, winds, trees, and rivers were not impersonal, mindless phenomena. The Aryans felt an affinity with them, and revered them as divine. Humans, deities, animals, plants, and the forces of nature were all manifestations of the same divine "spirit," which the Avestans called mainyu and the Sanskrit-speakers manya. It animated, sustained, and bound them all together.

Over time the Aryans developed a more formal pantheon. At a very early stage, they had worshiped a Sky God called Dyaus Pitr, creator of the world. But like other High Gods, Dyaus was so remote that he was eventually replaced by more accessible gods, who were wholly identified with natural and cosmic forces. Varuna preserved the order of the universe; Mithra was the god of storm, thunder, and life-giving rain; Mazda, lord of justice and wisdom, was linked with the sun and stars; and Indra, a divine warrior, had fought a three-headed dragon called Vritra and brought order out of chaos. Fire, which was crucial to civilized society, was also a god and the Aryans called him Agni. Agni was not simply the divine patron of fire; he was the fire that burned in every single hearth. Even the hallucinogenic plant that inspired the Aryan poets was a god, called Haoma in Avestan and Soma in Sanskrit: he was a divine priest who protected the people from famine and looked after their cattle.

The Avestan Aryans called their gods daevas ("the shining ones") and amesha ("the immortals"). In Sanskrit these terms became devas and amrita. None of these divine beings, however, were what we usually call "gods" today. They were not omnipotent and had no ultimate control over the cosmos. Like human beings and all the natural forces, they had to submit to the sacred order that held the universe together. Thanks to this order, the seasons succeeded one another in due course, the rain fell at the right times, and the crops grew each year in the appointed month. The Avestan Aryans called this order asha, while the Sanskrit-speakers called it rita. It made life possible, keeping everything in its proper place and defining what was true and correct.

Human society also depended upon this sacred order. People had to make firm, binding agreements about grazing rights, the herding of cattle, marriage, and the exchange of goods. Translated into social terms, asha/rita meant loyalty, truth, and respect, the ideals embodied by Varuna, the guardian of order, and Mithra, his assistant. These gods supervised all covenant agreements that were sealed by a solemn oath. The Aryans took the spoken word very seriously. Like all other phenomena, speech was a god, a deva. Aryan religion was not very visual. As far as we know, the Aryans did not make effigies of their gods. Instead, they found that the act of listening brought them close to the sacred. Quite apart from its meaning, the very sound of a chant was holy; even a single syllable could encapsulate the divine. Similarly, a vow, once uttered, was eternally binding, and a lie was absolutely evil because it perverted the holy power inherent in the spoken word. The Aryans would never lose this passion for absolute truthfulness.

Every day, the Aryans offered sacrifices to their gods to replenish the energies they expended in maintaining world order. Some of these rites were very simple. The sacrificer would throw a handful of grain, curds, or fuel into the fire to nourish Agni, or pound the stalks of soma, offer the pulp to the water goddesses, and make a sacred drink. The Aryans also sacrificed cattle. They did not grow enough crops for their needs, so killing was a tragic necessity, but the Aryans ate only meat that had been ritually and humanely slaughtered. When a beast was ceremonially given to the gods, its spirit was not extinguished but returned to Geush Urvan ("Soul of the Bull"), the archetypical domestic animal. The Aryans felt very close to their cattle. It was sinful to eat the flesh of a beast that had not been consecrated in this way, because profane slaughter destroyed it forever, and thus violated the sacred life that made all creatures kin. Again, the Aryans would never entirely lose this profound respect for the "spirit" that they shared with others, and this would become a crucial principle of their Axial Age.

To take the life of any being was a fearful act, not to be undertaken lightly, and the sacrificial ritual compelled the Aryans to confront this harsh law of existence. The sacrifice became and would remain the organizing symbol of their culture, by which they explained the world and their society. The Aryans believed that the universe itself had originated in a sacrificial offering. In the beginning, it was said, the gods, working in obedience to the divine order, had brought forth the world in seven stages. First they created the Sky, which was made of stone like a huge round shell; then the Earth, which rested like a flat dish upon the Water that had collected in the base of the shell. In the center of the Earth, the gods placed three living creatures: a Plant, a Bull, and a Man.

Copyright © 2006 by Karen Armstrong.

About the Author

Karen Armstrong's first book, the bestselling Through the Narrow Gate, described her seven years as a nun in a Roman Catholic order. She has since published numerous bestselling books, including A History of God, Islam: A Short History, Buddha, The Spiral Staircase and most recently The Great Transformation. She is a freelance writer and she lives in London.