October 2^nd marks the beginning of Mithrá festival culminating on October 8^th. It is a festival of love, red wine and pomegranates.

Avestan Mithrá-, Vedic Mitrá- comes from reconstructed Indo European root *meit- and is cognate with Latin mūtō, Gothic maidjan, Latvian mietot.

Mithrá is what is genuinely given/felt in return, our soul contract. It appears in the poetic gathas, Yasna 46.5, 2^nd rhymed verse line in the form of mithrö.ibyö in the sense of “reciprocal friendship/love.”

Mithrá is reciprocating the Immortals favor by fulfilling our faith/destiny, by fulfilling our calling.

The highest God in Zoroastrianism is not a despot and Zoroastrian religiosity is not slavery. Zoroastrian religiosity is the reciprocal friendship/love between mortal men and Immortal god-powers/forces. It is a mutual community between Immortal God beings and mortal men with a profound sense of mutual obligations and duties.

The poetic gathas teach that mortals, as noble genus “hû-zéñtûš,” possess something immortal or divine, and as such could claim to approximate to immortal or divine stature — the “Godlike Ahü.”

In the nature of mortal men, just as the god-powers will, lie possibilities, divine in origin, thus it is mortals destiny to reclaim the best and the ideal in their nature and ascend their limitations.

Although there is an attempt in many circles to talk of a pre-Zoroastrian Mithraic religion but there is NO single proof or evidence for such hypothesis whatsoever. The term “Mithraism” is a modern coinage and a fairly recent academic invention.

In Roman Empire the so-called mithraic religion was known as “the mysteries of the Invincible Mithrás (Sol Invictus Mithras)” or “the Persian religion.”

The ancient Roman followers of Mithrás themselves were convinced that their wisdom was founded by the ancient Aryan seer/Prophet Zarathúshtrá.

Cumont correctly argues that Roman worship of Mithrá in the West was Romanized Mazdáism and was still at its core a Zoroastrian Persian religion, though one that had undergone extensive metamorphoses in its passage (see Cumont 1931, Beck 1995).

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ḵšathrá refers to the boundlessness of god-beings verses the limitation of men. ḵšathrá is the unlimited, prolific, inexhaustible god-power to make the realm bountiful (See Yasna 28.3, 2^nd rhymed verse line and Yasna 31.4, 3^rd rhymed verse line.)

ḵšathrá comes from ḵši and the reconstructed Indo European root *tkeh 1- “to rule, bring land into cultivation/bloom.” This ancient sense of “making earth bloom” is present for example in the poetic gathas Yasna 48.11, 2^nd rhymed verse line. Greek krasthai “to acquire” comes from the same root.

In the ancient commentaries of the poetic gathas ḵšathrá is equated with ḵüdáyî or khüdáyî “god-hood, god-power” from ḵva-tava, Vedic sva-tava “masterly, clever, competent by own self.”

(See Yasna 31.21, 2^nd rhymed verse line ḵva-paithyát, “be ruler, master by own self” from pótis)

The Persian word for god or khuda comes from the same root. The remarkable idea here is that godhood is equated with skillfulness, industry, innovation and cultivation NOT despotism.

In the Achaemenid texts for example we read:

baga vazraka ahuramazdā “a vigorous, robust god is Ahuramazda’. Vazraka (vigorous, robust is also applied to the ruler/king: ḵšāyaθiya vazraka, and vazraka (vigor, health) is also applied to the “land, earth” bumi.

*vazra-, from the root *vaz– ‘be vigorous, strong, full of vigor’ (cf. Lat. vegeo), corresponds to Vedic vāja.

Ahuramazda is defined as vazraka, this is because godhood is identified with the vigorous life-force. The ruler of the realm is also endowed with vigorous power vazraka, to make the land bloom and the realm bountiful. Likewise the earth as the prototype of fertility and bountifulness bears this epithet.

In the poetic gathas, ḵšathrá is the dominion, realm of health, vigor and wellness haûrvatátö (See Yasna 34.1, 2^nd rhymed verse line and Yasna 45.10, 4^th rhymed verse line.

ḵšathrá also comes with vôhü “goodness,” for godhood is all goodness, giver of boons and wonders. (See Yasna 31.22, 2^nd rhymed verse line and Yasna 51.1, 1^st rhymed verse line.)

The beginning words of Yasna 51.1, 1^st rhymed verse line of the poetic gathas are Vôhü ḵšathrem vairîm “the good or wondrous realm of will power.”

In Mazdean wisdom; the dominion of god-beings is a wondrous realm wherein mortals can overcome their limitations, aspire to ideals and realize the triumph of their will power vairîm.

(ḵšathrem vairîm has become shahrivar in Persian.)

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In the light of ashura commemorations among shia moslems, a question was posed if such hero-worship is remotely Zoroastrian in its origin? The following short article deals with the issue of hero-worship in Zoroastrianism.

God beings and mortal men are not, in the eyes of the poetic gathas or ancient Zoroastrianism, incomparable beings, eternally remote from one another.

Heroes appear as Godlike-beings with Immortal souls in the boundless, brilliant realm of good mind in the poetic gathas (See Yasna 50.10, 2^nd rhymed verse line.)

Zoroastrianism believes that mortal men, possess something Godlike and as such could and should claim to approximate to the stature of the immortal gods.

The epithet of heroes is nar in the poetic gathas and heroines náiri—“valiant, heroic, courageous, bold, manly.”

(See reconstructed Proto Indo European *haénr, Vedic nár, Greek anēr, Latin neriōsus “firm, powerful, Old Prussian nertien, N Welsh nêr “hero.”)

In Yasna 37.3, after ahüric/godly names and the splendid, auspicious determination/will power; the proto-type of true heroes and heroines is worshipped.

For the valiant nature is perfected solely through proving the self in face of fate. That is NOT to degenerate into fatalism and gloom but to remain true to the Godlike Capable Self within.

Zoroastrianism religiosity is not concerned with anxiety, self-damnation, mourning or gloom, but with the determined courage/valiance, who honors godhood with dignity amid the turmoil of fate, becoming all the more powerful and god-filled, the more shattering were the trials and tribulations of fate.

The valiant hero or heroine comprises the confiding fulfillment of a reciprocal community of Immortals and mortal men in friendship and innovative co-creation.

Hero or heroine delights in meeting fate by conquering obstacles and attain to the stature of beloved Immortals.

Thus valiant heroes ought to be celebrated and NOT mourned in Zoroastrianism. In conclusion, praying the Avestan formulas for non-Zoroastrian heroes and/or the non-Zoroastrian virtuous is permissible and even encouraged per holy denkart.

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October 26 marks the festival of waters in the Zoroastrian calendar. Yasna 38 in the poetic gathas is dedicated to the worship of waters. The formula apö at yaza.maidæ literally means “we worship waters with zeal/yearning.”

The Avestan word for water is áp. Cognates include Old Prussian ape “river,” apus “water, well, spring,” Lithuanian ùpė “water,” Latvian upe “water,” Vedic/Sanskrit āpaḥ, Tocharian āp, Hittite hapa– “river” from reconstructed Proto Indo European root *h2ep-, *h2op.

Persian áb “water” comes from the same Avestan root and is present in words such as gul-áb “rosewater” and names such as Punjab or Panj-áb “five rivers.”

Hermann Lommel (Iranische Religion, in Carl Clemen: Die Religionen der Erde, 1927, p. 146) uses the term “religiosity of this world” to characterize the ancient Iranian (Zoroastrian) religion.

“Life in this world”, Lommel says, “offered the ancient Iranians unbounded possibilities for the worship of God”.

Goethe also, in his poem Vermächtnis altpersischen Glaubens has described the religiosity of the ancient Aryan Iranians: as a striking worshipful penetration of all aspects of this life and environment through an all-embracing elevated disposition of the spirit/mind.

Zoroastrianism is truly a joyous celebration of pristine nature and the environment. Where the holiness and goodness of “this world” is dropped, there the realm of Zoroastrian religiosity is abandoned.

The honoring of nature and the physical body as a visible expression of the Immortals is the Zoroastrian mode of worship.

The ancient worship of Mazda/wisdom religion has always tended to regard nature and the body as an expression of the brilliant divine.

Every idea of killing the senses, of asceticism, lies indefinitely remote from Zoroastrianism and would appear to be an attempt to paralyze rather than empower the god-powers within.

The idea to view “this world” as a devalued place of sorrow and gloom is utterly alien to Zoroastrianism.

There is NO conflict between spirit and matter in the ancient Iranian religion.

Zoroastrian worship is healthy and holy both in body and the God-filled vibrant spirit. The worshipper regards nothing in his or her nature as lower in essence than the godly immortals.

Accordingly this world is in evolution/progress to overcome its limitations and become ever better. Mortal man could and should share or participate in the Good, the Better and the Beautiful as partner/co-worker of the Immortals.

In the worship of mountain heights, rivers, waters and trees, in the worship of the sun, the hearth, fire and the dawn, in the worship of cultivated land, the superb order of the Immortals is worshipped.

The Immortals are the very spirit/embodiment of a brilliant, ever better, surpassing order. Mortal man in a reciprocal friendship with Immortals and connected to the world order, joins with the god-beings to struggle against chaos, degeneration and limitation. Thereby always devising a better, more brilliant plan and order. (See Yasna 30.9)

This world is a field in which destiny is fulfilled. In Zoroastrian religiosity man cherishes life as a cultivator/farmer, where plants, animals and men each grow and ripen into powerful god-forces.

Sin arises wherever an individual defies or threatens an ever bettering, more brilliant order by limitation, short sightedness, distortion and gloom.

I like to conclude by a beautiful a passage from the Avesta (preserved only in the Middle Persian work of Šāyæst na šayæst, Chapter 15.)

1. It is revealed by a passage of the Avesta (unknown/hidden wisdom) that Zartôsht, seated before Öhrmazd, always wanted word of wisdom/voice of knowledge (vač); and he spoke to Öhrmazd thus: ‘Thy head, hands, feet, hair, face, and tongue are in my eyes just like men but much more dazzling/brilliant, and you have clothing similar to men; give me your luminous hand that I may grasp it.

2. Öhrmazd said thus: ‘I am an intangible spirit; it is not possible to grasp my hand.’

3. Zartôsht spoke thus: ‘Thou art intangible, and Vôhü-man, Artá-vahišt, Shahrevar, Spentármað, Hôrdád (health, holiness) and Amûrdád (Immortality) are intangible, and when I depart from thy presence, and do not see thee nor the Immortals – How shall I worship You and the seven auspicious Immortals?

4. Öhrmazd said each of us has established/created their own material creation (dayak) in the world, by means of own spiritual essence. 5. In the creation that is mine, who am Öhrmazd, is the virtuous, brilliant man, of Vôhü-man are beneficial animal kingdoms, of Artá-vahišt is the fires of industry, of Shahrevar is the jewels and metals, of Spentármað are the bountiful earth and virtuous, brilliant woman, of Hôrdád (holiness/health) is the waters, and of Amûrdád (Immortality) is the plants and trees.

6. Whoever has learned the care of all these seven, and delights their creation well, his or his soul never comes into the possession of Ahriman and the demons; when has exercised the propitiation of them, and taught it to all mankind in the world.

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October 29 is the day that Cyrus, the great Mazda (Wisdom) worshipping king, victoriously entered Babylon. But unlike his predecessors, Cyrus, and the ancient Persians, as Indo-Europeans, never forced Ahûrá Mazdá and his Auspicious Immortals on the alien tribes and peoples of their vast Empire.

For the first time in history, Cyrus the Great and Darius passed commandments concerning the mutual tolerance of the religions of their Empire (G. Widengren: Iranische Geisteswelt, Vienna, 1961, pp. 245 et seq.).

In the Indo-European world, it was ancient Iran that created the notion of “Empire.”

 As Émile Benveniste states: Certainly a Hittite empire had existed previously, but this had not constituted an historical model for neighboring peoples.

The original organization of a World Empire is that created by the ancient Iranians, and it was the ancient Iranian terms that constituted the vocabulary referring to kingship and Empire.

The ancient Persian title ḵšāya-θiya ḵšāya-θiyā.nam (Literally king who reigns over other kings) designates the sovereign as the pioneer/master in the cultivation of the land, he who is invested with the power ḵšāy-making realm to prosper/bloom.

The ancient Persian ḵšāya-θiya ḵšāya-θiyā.nam is a curious expression. The term does not mean “king of kings” but “the king who reigns over other kings.” It is a kingship of the second degree exercised over those considered by the rest of the world as ruler kings.

The ideology behind this form of government is summarized by a prayer of Darius the Great: “May Ahûra-mazdá bring me help along with all the other gods (baga) and protect this land from the army of the enemy, from bad years/harvests and from treachery/lie.”

As Benveniste states the prayer lists the evils proper to the three divisions of society and their respective activities: hainā ‘hostile army corresponds to the warrior class, duši.yāra ‘bad year, bad harvest to the cultivation of the land/realm and drauga “falsehood, treachery, lie,” to the spiritual authority.

What Darius the Great begs the god-beings to ward off from his kingdom is the counterpart of the benefits that he himself should procure for the people.

The sovereign only insofar enjoys the favor/support of Ahûra-mazdá when he will ensure the prosperity of the realm, the defeat of the enemies, and the triumph of the spirit of virtue/truth.

Everything that the king is and everything that he possesses, his insignia and his powers, have been conferred on him by the Immortals, embodied in the person of ratü, the spiritual counsel, the solver of divine riddles.

For the ancient Indo-Iranians the ruler/king is a mortal who holds from Immortals his temporal powers through the spiritual leadership/counsel of ratü.

The authority of rulers depends on safety, welfare, prosperity of the realm and the reign of virtues and truth!

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In the poetic gathas and ancient Zoroastrianism, the highest heaven is a house or abode of music and songs called garö demánæ.

Avestan garö…dá, Vedic gìras …dhā, reconstructed Indo European grh-dh-o all refer to “melodious singing and musical harmony of song.” Compare with Lithuanian gìrti “praise.”

Dá or dhā means to “create, set in place, establish!”

Also, Avestan demánæ, Greek dōm, Latin domus, Vedic dām, Proto Indo European *dóm(h)os derived from the verbal root *dem(ha) “to build,” all mean “house, abode.”

The proto Celtic bardos, Welsh (bardd,) Irish and Welsh words for BARD all come from the same ancient root of grh-dh-o “create music/songs.”

Zoroastrian devotion is NOT slavery to a despotic God and heaven in the ancient Iranian religion is NOT an endless hedonistic party!!! The highest heaven or garö demánæ is a house of melody, song and creation.

Mazdá, the highest god is one who creates, establishes through mind-power, spirit, brilliance, world-order. Mazdá propounds themes of music/creation to god-men in the house of song, unfolding to them each time melodies greater and more amazing than before. For the brilliant thoughts of Mazdá is awakened into music and songs.

In garö-demánæ, Immortals and god-men make in harmony together new themes of music and song for the creation of new worlds, each time better and more amazing.

For mortal men are akin to god-beings and Immortals if they realize their full potential as co-workers of the god force.

In Zoroastrianism, there is kinship between unlimited Immortals and high-minded mortals. This kinship rests above all on the view that Gods and men are bound through truth, goodness, excellence and virtue.

In the poetic gathas and Zoroastrian religious poetry God is again and again equated to the natural law and reason.

The highest heaven or garö demánæ represents this timeless ordering of the worlds, into which the god-men have harmoniously fit themselves as the co-creators of the supreme God and other Immortals.

Hermann Lommel, in Zarathustra und seine Lehre, speaks of a “harmonious ordering of the worlds”, which the ancient Iranians are said to have represented.

The nature of god-beings or ahûrás is connected with the world order, melody and brilliance. Mortal man must join in with the ahûras in the struggle against all degeneration and chaos, hence ESTABLISHING, CREATING an ever better, more wondrous and harmonious worlds and order.

I shall conclude with the 2^nd rhymed verse line of Yasna 51.15 of the poetic gathas:

garö demánæ ahûrö mazdáv jasat poûruyö

The abode of music/songs of the ahûrás wherein Mazda (god of mind-power, thoughts, creativity) came as first/foremost!

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The Avestan evidence and the evidence from several early Indo-European societies like Hittite, Vedic, Roman, Celtic, Germanic––suggests that the kingship of rulers originally was an ELECTIVE stewardship of the realm.

The construct of a ruler/king is given legitimacy by the presence of a scholar priest known as ratü. It is the ratü that confers the ring of power to the king in ancient Iranian rock carvings.

Ratü is the guide and counselor of old, the major prophet figure and wizard whose role is essentially that of chief counselor and guide, and whose aim is the establishment of “Knowledge, Rule and Order.”

Ratü is the knower of riddles, rites and formulas. It has the figurative sense of “lead, guide” and the literal sense “counsel, rate, judge, reason.”

Ratü is connected to Latin Ratiô and comes from an ancient root that implies “reckoning, creative reasoning, solving riddles and discovering the right formula.”

The relationship between the word for ‘kingship’ and the verb ḵši “bringing land into cultivation/bloom” is clue to the original nature of kingship as elected steward.

The idea is expressed particularly in the doctrine that the justice of the ruler conditions the fertility of the earth and livestock in his or her territory.

We also find this doctrine in the Vedic epics, and in Greek, Irish, and Norse literature, and it is also attested for ancient Burgundy.

Conversely an unjust ruler causes nature to withhold its bounty. According to the Turanian leader Afrásiyáb in the Sháh-námæ, ‘because of the tyranny of the king all good disappears into hiding; the wild ass does not bring forth at its due season, the eye of the young falcon is blinded, wild creatures stem the flow of milk to their breasts, water in the springs turns to pitch or dries up in the wells everywhere, the musk lacks perfume in its pod’. In a later episode Shah Bahrám by repenting of his harsh policies produces an immediate and spectacular increase in the yield of a cow that had been empty of milk

The ruler is the protector of the creatures and the cosmic order (Holy Denkart, Madon Edition 287.15-288.18; 388.9-390.19).

The faith of Mazda-Worship decrees that the material prosperity of the dominion is a sign that legitimate authority and sacred kingship/stewardship are vested in the ruler. In that the ruler’s success is due to divine glory (See Holy Denkart, Madon Edition 290.20-291.8).

“The thing against which the evil, gloomy spirit struggles most vigorously against is the uniting of the glories of stewardship/kingship and the gift of foresight, wisdom of the beautiful religion, in a single person, because such a combination would vanquish the gloomy, bleak spirit….”

The rulers were required to receive training as a magá “learning-master or great wizard of learning” during their youth.

The ruling steward/king is also represented as a dragon-slayer, in the Avesta.

This myth is narrated where the legendary Thraætôná (Fredôn) battles the dragon-king Dahak (Avestan Aži Dahak ) See Yašt 9.78; Yašt 5.33-35, 9.13-14, 13.131, 14.40.

The belief that the ruler/steward must combat a dragon to free the waters hence fertility, through battle with forces of chaos is of great antiquity.

Ardeshir I is portrayed slaying the dragon of Kerman (KAP 36.1-40.12; ShN 267-69). Here the founder of the Sasanian dynasty is presented both as a great hero and in the religious role as bringer of rain, water, fertility, and order.

This motif of the dragon-slayer persisted after the Arab conquest of Iran, although it lost its religious significance and survived solely as a representation of valor.

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Jasa mae avang-hæ mazda is the Zoroastrian call for “divine aid and good fortune” from Mazdá, the supreme god of mind-will power and creativity.

The formula literally translates into “Come to My help/advancement Mazda.” Avang-hæ meaning “help, advancement, favor” comes from the root ava, Vedic ávati “to favor, promote,” Runic auja “good fortune.”

It is said at the conclusion of many Avestan hymns to invoke the aid and good fortune of the heavens. It is not just a call to survive but to thrive!

May the friendship of Mazda and the adorable god-powers, the divine yazatas, purge our world from the forces of chaos, the blind, bottomless greed and endless self righteous stupidity that has given rise to the vile demons and their diabolic cult of gloom, limitation and death.

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November 24 marks the festival of fire in the Avestan calendar. In the Avestan speech, fire is átarš or áthrö. Átarš denotes “fire, heat, energy and especially the sacral and hearth fire,” concerned with increase of produce, prosperity, pets and people.

In the Zoroastrian sacred poetry fire/luminous energy is the visible emanation or prodigy (pûthræ) of Ahûrá Mazdá, “the god-force of mind-power, genius, inspiring creativity.”

Fire is the most spectacular element in the world, constantly in flux, enchanting and mesmerizing.

Átarš embodies the fires of altar and hearth, akin with the fires of the sun, stars and lightning, thus linking heaven and earth. Átarš is etymologically related to ash, Latin āter “blackened by fire,” atrium chimney space over hearth and the word for hearth, from reconstructed Proto Indo European háhtr “fire, hearth or altar fire ” from the root *hahs-, Compare Hittite hâssâ (Courtesy of Didier Calin.)

Chief among the Scythian gods, according to Herodotus (4. 59, 127. 4), was Hestia, the goddess of the hearth, called in the Scythian language Tabiti from Indo-European root *tep “intensity of heat, high temperature.” Herodotus perhaps gave us the name in a slightly distorted guise, corresponding to Indo-Iranian *Tapati.

In Greece and Italy we again find the sacral or domestic hearth under the tutelage of Hestia or Vesta. According to Ovid (Fasti 6. 291) the living flame was itself Vesta. Her shrine in the Forum, with its perpetual fire, was the civic hearth of Rome and its oldest temple.

The Germanic tribes, according to Caesar (Bell. Gall. 6. 21. 2), recognized as gods only those whom they could see and from whom they received manifest benefits, Sun, Moon, and “Volcanus.”

In late pre-Conquest England King Canute proscribed worship of ‘heathen gods, Sun or Moon, fire or water, wells or stones or trees of any kind’. It was mentioned above that a Nordic genealogy named Sea, Fire, and Wind as the three sons of a primal giant.

In Lithuania, as fifteenth-century sources attest, priests maintained a perpetual holy fire, worshipped as “Vulcanus,” at which they practiced divination.

Eighteenth-century lexica say that the heathens’ called Vulcanus was Ugnis szwenta (‘holy or auspicious Fire’). Ugnis ‘fire’ is the cognate of Vedic agníh, ignis, (to ignite, set ablaze) Slavonic ogonı.˘ Szwenta “auspicious, holy, increasing” is the same as the Avestan speñtá.

A tenth-century Persian geographer states that the Slavs all venerate fire, and more recent literary sources and ethnographic evidence attest fire-worship or prayers to the fire among various Slavonic people.

The house or hearth fire was especially honored in Ukraine and Belarus.

The cult of the hearth fire or áthrá goes back to Indo-European times. The hearth fire was the indispensable center and defining point of the home. It had to be tended with care and given offerings at appropriate times. If one moved to a new house, one carried fire there from the old one. New members of the household, such as a newborn child or a new bride, had to be introduced to the hearth fire by being led or carried round it.

The custom that the bride circles the hearth three times is common to Vedic Indians, Ossetes, Slavs, Balts, Germans and Zoroastrians. In fact all the above ancient Indo European customs are alive and well in authentic Zoroastrianism.

Hearth fire is rightly called “housemaster of all houses” in the Avesta (See Yasna 17. 11.) A variant of the same compound/title is survived in Lithuania. The Jesuit Relatio for 1604 records the cult of a deus domesticus named Dimsta-patis.

I like to conclude by the following beautiful verse from the poetic gathas Yasna 34.4:

at töi átrém ahûrá//aôjöng.hvañtem ašá usé-mahî

asîštîm émavañtem//stöi rapañtæ čithrá-avang.hem

at mazdá daibiš.yañtæ//zastá-ištáiš dereštá -aænang.hem

Thy heat, fire god-force//lofty through excellence, virtue; is our object of wish/desire

Swift and mighty//standing to give exuberance and joy, manifesting good fortune

But to Thy enemy, God of Mind-Power//with hands wielding real, discernible power, inflicts damage

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Teutons and Hellenes combined the plurality of the Gods in the unity of their Might and Power!

Dion of Prusa (XXXI, 11) says of the deeply prudent men of his time: “They simply combine all Gods together in one might (ishys) and power (dynamis)” and Plotinus expresses this in the Enneads (I, 6, 8.)

The pagan north Germans, who believed that godhood was present in all “men of high mind,” were called Godless by early Christians (gud-lauss or gud-lausir menn.)

But long ages ago, it was the seer/prophet Zarathûštra who first among the Indo Europeans proclaimed that the essence of godhood is in “inspiring creativity and the powers of mind/spirit to build, shape, make,” in a supreme God called Mazdá.”

Mazdá is the Ahûrá/Æsir par excellence in Zoroastrianism. Mazdá is the essence of godhood and means “inspiring creativity and mind-power.”

Mazdá is closely connected to, if not almost identical to Óðinn, the greatest of the Æsir in Norse Mythology, with both their association with “wisdom, powers of mind to recall and summon into being.”

Mazdá or Ma(n)zdá (*mens-dheh-) incorporates the Indo European noun *mens of the stem ménos “mind-force, will power, spirit, determination, imagination” and the verb dheh “to set, establish, do, create.” (Courtesy of Didier Calin)

MUSES “Inspiring Creativity” in ancient Greek lore and Vedic Medhá, “mind-power, imagination, insight,” used as an epithet of the highest and most powerful gods in the Vedas share the same exact etymology with Mazdá.

In Zoroastrianism, ahûrá par excellence Mazdá with all the ahûrás or god powers perpetually struggle against the anti-God Añgrö (Middle Persian Ahriman) “limitation, restriction, fault.”

In Zoroastrianism, there exists an inseparable duality between God-powers united in Mazdá or “powers of mind/spirit, inspiring creativity, boundlessness” and the anti-gods or diabolic forces known as daævás headed by añgrö “limitation, constriction.”

For the Gods represent boundlessness, the creative and ever better ORDER of the worlds, while devil and anti gods represents “limitation, restriction, chaos, disintegration and deformity.”

All forms of reality may be considered as modes of mind-energy in Zoroastrianism. The boundlessness, creativity and eternal progress of the mind-power (Mazdá) are manifested in the Gods, while limitation, restriction and deformity of imagination are the brood of the devil and diabolic forces.

Zoroastrianism ONLY sees godhood in goodness and betterment, in the wondrous, creative order of all that exists and in Good Spirit/Disposition as it reveals itself in man, nature and animal.

This spirit, mind/mode of becoming ever better is called vohü-manö – also vaηhǝ̄uš manaηhö or vohü manaηhá in the poetry of the ancient seer-prophet.

It comes from Proto Indo European *wésu, and Vedic personal name *vásu mánas as well as Greek personal Euménēs and the Greek expression ménos ēú “good spirit/intention” come from the same ancient root (See Didier Calin.)

Martin Lichtfield West, in Indo-European Poetry and Myth, pp. 143 states: “We have seen that the gods were celebrated as givers of good things, these being denoted in Indo-Iranian with the word vásu-, vaηhuu- (*wésu-). Combined with *poti- it gives vásupati- ‘lord of good things’, which occurs some fifteen times in the Rig Veda. There is also a class of deities, known as the Vasus (Vásavaḥ), the Good Ones. Vásavaḥ represents the active principle of goodness, betterment, progress, and advancement.

The *wesu- stem is attested by personal names such as the Italo-Celtic goddess who appears in central Italy as Vesuna and perhaps at Baden-Baden as Visuna. Vesuna is surely the ‘Mistress of good things.’

Mallory/Adams, Encyclopedia of Indo-European Culture, p. 438 states that “the spiritual property of the hero is embedded in the concept of *menes- “Mental strength,” or “mental inspiration or power,” that motivates and enables the hero to accomplish great deeds.

Seer/prophet Zarathûštrá taught that mortal men must share or participate in the Good, the True and the Beautiful as partners of the Immortal Gods through their vohü manö or good mental/spiritual inspiration and power.

The creative order of life preserves and renews itself only through the brave, heroic and constant struggle of virtuous men and Immortals against the powers hostile to excellence, against ahriman and the daævás or diabolic forces, against the limiting forces of Utgard.

This creative order of the worlds is called in the Avestan ašá and/or arthá, Vedic r̥tá and Latin ars, artus, ritus, from the root ar “the right fit, precise arrangement, ingenious order, artistry.”

The German word fromm, meaning religious or devout, is derived from the stem meaning capable or fit, just as the root ar for ašá and/or arthá.

Zoroastrian religiosity is partaking in the divine artistry and nature religiosity or worship. Zoroastrian religiosity is in the descriptions and worship of the “Landscapes filled with the glory of the divine” (khvarenah — Josef Strzygowski: Die Landschaft in der nordischen Kunst, pp. 143, 261 et seq.),

The ahûrás are god-beings, because of their mastery of máyá magical knowledge of this superb artistry and the ingenious order of the worlds.

The stem ah-ü or as-u (=artful command) has a relative in Old English ós and in Old Norse aes/äs/áss as in Aesir (the gods, plural) or As-gard Old Norse “Ásgarðr” ” Enclosure of the Æsir.

The Germanic sub-branches have a stem ans- (ansu in runic), which means “power to animate, bring to life/existence/being.” C. Watkins connects the root with Hittite hassu and Old Irish eisi (2001: 7-9).

This is why the idea of the greatness of the God beings did not permit the ancient Iranians/ancient Aryans to enclose the divine within walls. Similarly they possessed no images of Immortals, corresponding to a pantheistic religiosity that sees the godhood in a broad vision worship of the elements.

The nature of ahûrás is connected with the world order, ingenuity and superb artistry. Mortal men join with the Gods or ahûrás in “mind-power and inspiring creativity called mazdá” against all powers hostile to progress, goodness and Godhood, against chaos, against demons, añgrö, “limitation” and Utgard.

For Mazdá “inspiring creativity, mind-power, wisdom, powers of mind to recall and summon into being” is the magic stuff of the æsir and the very essence of godhood, what the Vedas call ásurasya māyáyā (See RV 5.63.7 “magic of the ásuras.)

In Zoroastrianism, there is no better life than that of friendship with the Gods through the magic stuff of mind, imagination, will power (Mazdá) and by sharing and participating in the Good, Better, and the more Beautiful creative order of life as partners of the Immortal Gods.

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The Zoroastrian idea of the SACRED is synonymous with brilliance, flourishing success and with being splendid/auspicious and is called spǝñtá in the Avestan.

In Zoroastrian religiosity Sacred does NOT mean “off limits, taboo or restricted.” Avestan Spǝñtá (Sacred) is instead “auspiciousness, being splendid with the life force, shining brightly with success/prosperity and boundless good fortune.”

Avestan Spǝñtá, Old Slavonic svętŭ, Lithuanian šventas, Lettish svēts, Russian svjatój, Old Prussian swints, signify “sanctus, the sacred, the auspicious, the bringer of abundance and success.”

Like spǝñtá, the original idea behind the Old Slavonic svętŭ, Lithuanian šventas, Lettish svēts was charged with notions of natural religion and pagan ideas. In popular songs impregnated with prehistoric folklore svętŭ and šventas refer to words or beings “endowed with vibrant, radiant life force.”

The ancient Avestan commentaries translate spǝñtá with afzünîk “abundance, prosperity, increase and growth.”

The gathic Váršt-mánßar commentary of Yasna 50 equates speñtá with “shining brightly, light and energy.”

Spǝñtá– is a verbal adjective in –tá-, made from spǝñ. The root is sü savá, “to swell, to grow,” implying “power, strength, prosperity”; hence sürá– “strong, brave, courageous, appearing as an epithet of the gods.”

Thus the idea of the sacred is a notion of an auspicious force energizing, bringing abundance, prosperity and growth.

The being or object that is spǝñtá is SWOLLEN with ever increasing power, SPLENDENT with Life Force and Vibrant Energy.

The adjective spǝñtá “auspicious, brilliant, increasing” comes with amertá and/or amešá “immortal,” and constitutes the title amešá spǝñtá and/or amertá spǝñtá, “the sacred, auspicious, splendid immortals.”

These immortals or ahûrás of mazdá, are representatives of superb virtues, spiritual archetypes and splendid ideals. Ahûrás are the same as the Teutonic Gods, the Aesir (cf. Oslo, Osnabruck, in High German: Ansen, cf. Anshelm, Ansbach.)

Mazdá is the god-force of mind-power, imagination, inspiring creativity related to Muses as guiding genius and source of inspiration. Mazdá is the essence of godhood!

Each of the immortals (amertá and/or amešá) is both the symbol of a virtue/concept and the god being of an element of the material world, incarnated each in an element: water, earth, plants, metals, etc.

They are grouped round the supreme god, Ahûrá-Mazdá and they are constantly invoked in the hymns/songs called the Gāthās, (Lithunian giedoti to sing) which contain the teaching of prophet Zarathûštrá, as well as in the mythological and epic collection of the Yašts of the Avesta.

As far as the nature religiosity of Zoroastrianism is concerned, it does NOT spring from a commandment of “Thou shalt not!” Instead Zoroastrian devotion is the intuitive feeling of identity with the universe, a pantheism or nature mysticism of Gods-nature.

Apart from the immortals, spǝñtá is associated with mánthrá “formula for musing, inspiration, thinking;” with mainyü “instinctive knowing, imagination, mind power/force, spirit;” with xratu/ ḵratü “unmatched creativity, power of the spirit to manifest/create;” with gāθā “sacred verse/song;” with ár.maiti “flow of ideas/thoughts, serene meditation/focus.”

Spǝñtá is the epithet of the virile nar, the epithet of the living gaô and the epithet of knowledge, teaching, sacred lore sásnayá

Another term corresponding to SACRED is the Avestan haûrvatát from haûrva, the root har compatible with Runic hailag, Gothic hails, German heilig “holy,” which expresses the idea of “curative powers, well-being, health, physical and corporal integrity, hail, wholeness.”

In Zoroastrianism good health, spiritual and physical wholeness has a profound religious value. The one who is possessed of “health,” that is who is whole/healthy, is also capable of conferring this holy state on to others. “To be whole” is the good fortune one wishes for. Health, wholeness, spiritual and physical integrity are regarded with a sacred significance.

By their very nature God beings possess “wholeness, health, integrity, curative powers, well-being and good fortune.” And bestow this gift on mortal men in the form of physical and spiritual health and by omens of good fortune.

We discern again the same idea of the SACRED as that of an energizing force, full of brilliance, energy and swollen with abundance, well being and growth. A healing force which protects the object or being from all diminution, decay and makes it whole, prosperous and triumphant/successful.

SACRED in Zoroastrianism is what is imbued with “abundance, life energy, and healing power” and NOT with what is forbidden.

I shall conclude with the following beautiful sacred verse from the poetic gathas:

Yasna 51.7

dáidî-möi ýé gám tašö//apas-čá ûrvar.ávs.čá

ameretátá haûrvátá//spéništá mainyü mazdá

tevîšî utayüitî//man.ang.há vôhü séñg.hæ.

Give Me Sculptor of life// (Fashioner) of waters, trees and plants

Immortality and Healing Power//Auspicious, Energizing Mind-force/Power, O Mazda, God of Inspiring Creativity Genius

Thriving, Eternal Youth, Vitality//(through) the teachings of good imagination/mind-will power!

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In Kant’s Opus Postumum is found the remark: If we wished to form a concept of (biblical) God from experience, then ALL MORALITY (what is JUST and RIGHT) WOULD FALL AWAY and ONLY DESPOTISM BE LEFT.” Therefore, concluded Kant, one would have to assume that such a god has NO REGARD FOR THE HAPPINESS of his creatures.

In Zoroastrianism, the word for morality is identical with PURITY. In Avestan, purity is called yaôž.dá and in the Zoroastrian sacred poetry yaôž.dá is understood as “PURITY of the VITAL ENERGY/FORCE” that is immune to defect, decay, decline and disease.

Yaôž.dá is “JUST the precise right formula for life energies” resulting in optimal wellness, happiness, prosperity and the correction of any defect, distortion or defilement.

Avestan yaôš and/or yaôž, refers to “pristine vital energy, right balance/formula, model happiness and prosperity.” It allows life not only to survive but also to thrive.

The verb yaôž.dá can be compared with reconstructed Proto Indo European yewes, yewos, iéuos, “the right formula/rule” ious-dik “pronouncer of the correct rule/precept” Vedic yós “model happiness and prosperity” Old Irish uisse, Old Latin ious, Latin iūs and Proto Germanic justaz, (pronounced yustaz) “the right law & order, true justice.”

The second part of the compound yaôž.dá comes from the Indo European root *dhē-, “to put, establish.” Here we find the idea of “that which is established in “pure, pristine vitality and impeccable life force.” And this very idea sums up the Zoroastrian Morality, NOT as hindering rules or shackles but “just the right formulas for the blossoming of life energies.”

In Zoroastrianism, sin arises wherever an individual defies or threatens this “right balance of the life force” and opposes “the cosmic order.” For such guilt an individual incurs decline, distortion and degeneration or what is called impurity.

This is because Zoroastrianism is a religion of healthy mindedness and right balance of the life forces and NOT the religion of the sick, suffering and diminishing spirit.

Zoroastrianism promotes Happiness, Purity, Equilibrium and “Just the right balance of life energies/forces” in all the material and spiritual aspects of being. For the Gods embody the superb order of cosmos and are only the bringers of “wellness, happiness and prosperity!”

We read in the poetic gathas, Yasna 48.5, 3^rd rhymed verse line:

Ýaôž.dáv mašyái aipî zánthem vahištá

“The law of purity for mortals in addition to genesis/birth/descent is the best boon”

Ýaôž.dáv is “the law of purity/the right formulas for the blossoming of life energies;” mašyái/martyái is the word for “mortals;” aipî means “upon, in addition to” (Compare with Vedic ápi “in addition to,” Greek epí, “upon, on top of;”) zánthem from the root zan means “genesis/birth/descent;” vahištá refers to “what is the BEST, highest advantage, boon, blessing.”

Váršt-mánßar commentary of the above gathic verse translates yaôž.dáv as “establishing the divine rule through pure, pristine vitality, through the law of purity” and thereby becoming a yazatá “an adorable god-being.”

The above sacred verse is the basis of all the Zoroastrian jurisprudence.

The sacred gathic verse above links the value of birth and pride in inborn nobility with blossoming of life energies, vitality and the law of purity. This sacred formula has become the very basis of all the Zoroastrian jurisprudence.

Family, kinship, worship, the spiritual life, land, hearth, house, pets, happiness and farm, the seasons of the year and the festivals; all are related in a world order, and in this order mortal man lives as a member of his genos, governed by the laws of virtue, purity and nobility (cf. also Johannes Hertl: Die Awestischen Jahreszeitenfeste.)

I like to conclude by the following Avestan passage from the vî-daævö-dátá (Vendidad 11, 2a:)

ýaôž.dáta átrem ýaôž.dáta ápem ýaôž.dáta zãm ýaôž.dáta gãm ýaôž.dáta urvarãm ýaôž.dáta narem ašavanem ýaôž.dáta náirikãm ašaônîm ýaôž.dáta staærš ýaôž.dáta máv.ang.hem ýaôž.dáta hvare ýaôž.dáta anaghra raôcáv ýaôž.dáta vîspa vôhü mazda.dháta aša.čithra.

“Energized/Purified shall be the fire, energized/purified shall be the water, energized/purified shall be the earth, energized/purified shall be the livestock, life, energized/purified shall be the tree, energized/purified shall be the heroic man, energized/purified shall be the heroine woman, energized/purified shall be the stars, energized/purified shall be the moon, energized/purified shall be the sun/helios, energized/purified shall be the boundless lights, energized/purified shall be all the good species that Mazda has established in virtue, excellence, goodness.”

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Yazatá is the word for “awe inspiring god beings” in the Zoroastrian sacred lore. The Avestan yaz– (Vedic yaj-) comes from the reconstructed Indo European root yag “to revere the gods, to hold as sacred, holy, powerful/lively/energetic.” The idea is that of sacred “vigor” and “vivacity” that “inspires awe” and is “worthy of worship.”

In Zoroastrianism, god beings are “life, pulsating with vigor and energy” and anti-gods are “non-living and/or living dead” (See the poetic gathas, Yasna 30.4, 2^nd rhymed verse line.)

Avestan yazatá, Vedic yajata is a “Sacred Power full of ardor and Vitality that Inspires Awe/Worship.” Yajata in the Vedas is an epithet of the gods and in the Avesta Yazatá is the name for “god” itself. The idea is that of an adorable force that protects the object or being from all diminution and makes it invulnerable and of awe-inspiring quality and divine origin.

This may explain why yaz– is constructed with the name of the god in the accusative and the name of the offering in the instrumental. If the verb implied “sacrifice” we would rather expect the construction with the dative of the name of the god being.

The Avestan verb yazamaidæ therefore refers to “to honoring as holy/divine” whereby an offering or element is transferred from the belongings of mortals to the safe and sacred custody of the gods.

The traditional etymology connects Greek házomai and hágios with Avestan yaz, Vedic yaj. We discern the same idea of “reverential awe, integrity and protection from fading/decline.”

In the poetic gathas, Yasna 31.8, 1^st rhymed verse line, yazüm means “most youthful, vigorous, energetic.”

Yazemn.áñghö in Yasna 51.20, 3^rd rhymed verse line refers to the sacred awe/adoration for Immortals who are of the same desire/aspiration/will power.

In Yasna 50.4, 1^st rhymed verse line, yazái alludes to reverence for Mazdá Ahûrá the “Inspiring source of Genius, the supreme god of Mind-Will Power.”

In Yasna 27.15, 3^rd rhymed verse line, yazamaidæ is about honoring all the god beings as holy/sacred.

Yazemnas in Yasna 34.6, 3^rd rhymed verse line is about being charged with the sacred power/vitality of god beings through their worship.

Yazaitæ in Yasna 32.3, 2^nd rhymed verse line speaks about how demons are NOT worthy of any adoration/worship.

Yazái apá in Yasna 33.4, 1^st rhymed verse line is about invulnerability/immunity from limited thinking through the worship of the sacred/vigorous.

Old Persian yad-; to worship, hold as sacred/powerful” appears in Old Persian month name of Bāga-yādiš, the month to hold baga (god, source of good fortune) as holy. Baga is the same as Slavic bog, the designation of “god, good fortune.”

Also the ancient Persian month Āči-yāidya was the month dedicated to the reverence of heat/fire.

In Zoroastrianism, reverence of the gods means to become godlike and acquire all the godly virtues. To revere the gods is to worship “life, pulsating with all its beauty, vigor and energy.”

Demons however, are living dead, spiritual vampires that demand absolute surrender and slavery and therefore are unworthy of godhood or any worship.

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Mazdá is the Ahûrá/Æsir par excellence in Zoroastrianism and is closely connected to, if not almost identical to Óðinn, the greatest of the Æsir in Norse Mythology, with both their association with “imagination, creativity, powers of mind/spirit to recall and summon into being.”

The attested forms of Odin are derived from *Wōđanaz^. In Old Norse word-initial *w-is dropped before rounded vowels and so Wōđan became Óðinn.

Wōđan comes from *wātus “mantic poetry,” wōtis “god inspired” wet “sacred vision,” wōto “true knowledge, shamanic wisdom.”

Latin vātes “prophet, seer” Old Church Slavonic aviti, Vedic vat with the prefix api- “to inspire to excite, awaken” (RV 1.128.2,) Avestan vaiti with the prefix aipi “ to inspire with true knowledge, to understand/have insight of, to excite/awaken with spiritual wisdom all come from the same ancient root as wātus and Wōđan and/or Óðinn.

The Proto-Indo-European meaning of the root of the Avestan vaiti, Old Church Slavonic aviti, Germanic wātus all are relating to “spiritual excitation, inspiration, true insight and sacred vision.”

Vaiti appears in the poetic gathas in Yasna 44.18, 4^th rhymed verse line in the sense of “having insight, sacred vision of healing/curative powers and immortality.”

Óðinn is a healer god, a seer and shape-changer. Interestingly in the above gathic verse in addition to healing powers, there is refernce to shape changing in the 3th rhymed verse line. In the Avestan hymn of Tri-star and the hymn to the god-power of Victory plus the above gathic verse the inspired assumes various sacred animal forms.

In the poetic gathas, there is also vátö Yasnna 35.5 and váté Yasna 35.6, from the same root meaning “inspiration, true insight and sacred vision.”

In the younger Avesta the root appears in Yasna 9.25 and Vendidad 9.2, 9.47, 9.52, again in the sense of “showing, revealing, making visible.”

The idea behind Wōđan and/or Óðinn is “spiritual ecstasy, fierce energy and creative insight, inspiration.” Mazdá, the supreme ahurá of Zoroastrianism comes from the root men dhe. The root refers to “mind, imagination, wit, will-power, meaning, soul and sense” but more precisely it refers to “inspiring, energetic creativity through mind, imagination, sacred vision and insight!”

(See the poetic gathas: Yasna 28.4, mén gairæ vôhü dadæ hathrá man.ang.há, Yasna 31.5, mén-čá daidyái, Yasna 44.8, mén daidyái, Yasna 45.1, ma(n)z.dáv.ang.hö.düm,) Yasna 53.5 mén-čá-î mánz.daz.düm.)

While the etymology of Mazdá is closest to the Inspiring Muses, yet Wōđan and/or Óðinn are the closest, if not identical to Mazdá in both the idea and intention.

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Óðinn, the supreme Æsir of the Norse religion is called a “seer/prophet, one who has sacred visions, a god who has true knowledge, shamanic, spiritual wisdom.”

A similar linkage of ideas, with different vocabulary, can be found in the ancient Zoroastrian sacred poetry and the poetic gathas of seer/prophet Zarathûštrá.

In the poetic gathas, Zarathûštrá calls himself erešiš, “seer/prophet,”

(See Yasna 31.5, 2^nd rhymed verse line méñ.čá daidyái ýehyá-má erešiš and Yasna 40.4, 3^rd rhymed verse line ašavanö erešyá ištém ráitî.)

The corresponding term for Avestan erešiš is Lithuanian aršùs, German rasen “to rage, be inflamed, have inspiration, see sacred visions, become a seer/prophet.”

Similarly the attested forms of Odin are derived from *Wōđanaz^.  Wōđan comes from *wātus “mantic poetry,” wōtis “god inspired” wet “sacred vision,”wōto “true knowledge, shamanic wisdom.”

The Greek word for a seer/prophet, mántis, literally means to “be inspired, one who divines” and is derived from the verbal root ménos/man-“passion, spirit, mind-energy.”

Interestingly, Avestan méñ…daidyái coming in connection with erešiš “seer/prophet” in Yasna 31.5 is the same as Greek mántis and refers to “being inspired with passion, mind-energy, spirit.”

I like to conclude by the beautiful Yasna 31.5 of the poetic gathas:

tat möi vîči.dyái vaôčá//hyat möi ašá dátá vahyö

vîduyæ vôhü man.ang.há//méñ.čá daidyái ýehyá-má erešiš

tá.čît mazdá ahûrá// ýá nöit vá ang.hat ang.haitî vá.

That I may be given discerning power, voice in words to me//of what has been established as better through superb artistry, cosmic order.

So that I may have wisdom/knowledge through good instinct-intuitive mind//and be inspired by passion, spirit as a seer/prophet.

Of those things Mazda, god of “inspiring creativity, imagination”//that will not become manifest in existence, or will be.

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Prophet/seer Zarathûštrá equated the “spirit, energy, mind, mood, temperament and disposition” of godhood with “goodness, betterment and brilliance.”

Zarathûštrá called this “brilliant disposition” vôhü manö – also vaηhéuš man.aηhö, vôhü man.aηhá, manas-čá vôhü and vaηhéuš manyéuš or manyéuš vaηhéuš (aη pronounced as ang.)

Zoroastrianism ONLY sees godhood in “goodness, brilliance and betterment,” in the “wondrous Good Spirit/Energy/Mind Power” as it reveals itself in man, nature and the universe.

Vôhü manö consist out of manö from ménos/man “mind energy/power of the spirit,” or “intuitive inspiration, courage and passion to energize.”

In the poetic gathas the root ménos/man comes about 260 times and vôhü manö “good instinct, superb sense, good intuitive mind” more than 130 times.

Mallory/Adams, Encyclopedia of Indo-European Culture, p. 438 states that “the spiritual property of the hero is embedded in the concept of *menes– “ mind energy/power of the spirit” that motivates and enables the hero to accomplish great deeds (Courtesy of Didier Calin.)

Avestan vôhü manö is equivalent to reconstructed Proto Indo European wósu ménos, wésu ménos.

While there is NO divine *vásu mánas– in Vedic, there is in fact a personal name Vasu-manas– and mythologically Avestan vôhü manö– can be compared with a class of Vedic god beings, known as the vasus (vásavaḥ), “the good or superb Ones.”

Vásavaḥ represent the active principle of “goodness, boon and brilliance” (See Didier Calin, Dictionary of Indo-European Poetic Themes, u. entry ‘spirit’ good.)

Also Greek attests both a person’s name Euménēs and the expression ménos ēú “good spirit,” that is an exact equivalent of vôhü manö “to understand/achieve by good instinct, higher sense, intuit.”

 Vôhü, vásu, vesu, wisi/visi, eús “superb, good, brilliant,” appears frequently in divine, personal and tribal names among different Indo European people e.g Gaul divine name Vesu-avus, Latin goddess Vesuna, Celtic divine name Esus, and the Germanic tribal Visi.goths “the good or superb goths” (See Didier Calin, Dictionary of Indo-European Poetic Themes, u. entry ‘spirit’ good.)

In the Avestan sacred verse, vôhü manö is masculine. It is so because in Indo European sacred poetry certain neuter singulars turn into god beings or god powers by being given the masculine (or active, animate) form.

In ancient Zoroastrian literature vôhü manö is associated with the powers of the Moon, the Soul/Consciousness of the Animal Life and intense feelings of Bliss.

MOON represents “the realm between the conscious and the subconscious, deep-rooted feelings, sensations and instincts.”

The CONSCIOUSNESS/SOUL OF THE ANIMALS is mentioned in the first verse of the poetic gathas (See Yasna 28.1, 3^rd rhymed verse line.) The emphasis here again is on “subconscious instincts and intuitive wisdom of the animal soul.”

In the most sacred ahü vairyö “will to become godlike” all “manifestation/formation, creation and/or the action of establishing something” dazdá is through the “brilliant disposition, good intuitive mind, good spirit/energy” vaηhéuš man.aηhö.  (aη pronounced as ang)

 vaηhéuš dazdá man.aηhö

Yasna 28 is the first hymn of the gathic poetry and a summary of the entire gathic sacred song/verse.

In Yasna 28.1, 3^rd rhymed verse line, through the exceptional creativity, genius ḵratü of good intuitive mind vaηhéuš man.aηhö, the delightful knowledge ḵšnû of the soul/consciousness of animal life géuš ûrvá is gained.

vaηhéuš ḵratüm man.aηhö//ýá ḵšnevîšá géuš.čá ûrvánem

(In ancient Indo European poetry, the soul of the cow géuš ûrvá represents the soul of all animal life. Géuš can be compared to Greek gaia.

Avestan ḵratü “exceptional creative power, genius” is a cognate of Homeric term krátos “unmatched superiority.)

In Yasna 28.2, 1^st rhymed verse line, any passageway or coming to pairî-jasái the supreme godhood Mazdá Ahûrá is through “brilliant disposition and good intuitive mind, higher sense” vôhü man.aηhá.

ýé váv mazdá ahûrá// pairî-jasái vôhü man.aηhá

In Yasna 28.3, 1^st rhymed verse line, the “good intuitive mind/brilliant disposition” is called apaôurvîm. The Avestan term apaôurvîm is equivalent to Vedic apauruṣeya “without beginning, timeless, boundless, infinite” an epithet of supreme beings and uncreated wisdom.

Here, the prophet/poet “weaves” ûfyánî sacred verses to “excellence, superb artistry, cosmic order” ašá/arthá and TIMELESS, “brilliant energy, good intuitive mind” manas.čá vôhü.

ýé váv ašá ûfyánî//man.as.čá vôhü apaôurvîm

In the poetic gathas and Zoroastrianism, evil is “limited, beaten and deficient spirit, energy and mind power.” While immortals are “boundless, limitless, vibrant spirit, inexhaustible passion, mind energy.”

 In Yasna 28.4, 1^st rhymed verse line, “the higher sense/good intuitive mind” vôhü man.aηhá takes the soul, consciousness ûrván to the abode of music/songs gairæ and heaven of inspiring ideas méñ dadæ.

ýé ûrvánem méñ gairæ//vôhü dadæ hathrá man.aηhá

In Yasna 28.5, 1^st rhymed verse line, superb artistry of the cosmic order ašá/arthá is discerned daresánî through the wisdom/knowledge vaædemnö of “brilliant disposition, good intuitive mind” manas.čá vôhü.

 ašá kat thwá daresánî//man.as.čá vôhü vaædemnö

In Yasna 28.6, 1^st rhymed verse line, through the entrance, coming gaidî of good intuitive mind/spirit vôhü man.aηhá, a long life dareg.áyü of excellence, divine artistry ašá/arthá is granted.

 vôhü gaidî man.aηhá//dáidî ašá- dáv dareg.áyü

In Yasna 28.7, 1^st rhymed verse line, the riches ašî of the cosmic order/divine artistry ašá/arthá are granted through the discovery power áyaptá of good intuitive mind vaηhéuš man.aηhö.

dáidî ašá tãm ašîm//vaηhéuš áyaptá man.aηhö

 In Yasna 28.8, 3^rd rhymed verse line, the noble seer/prophet talks of remarkable accomplishment through all the ages of vîspái ýavæ brilliant spirit, good intuitive mind vaηhéuš man.aηhö.

ýaæib.yas.čá ît rávaη.aηhöi//vîspái ýavæ vaηhéuš man.aηhö

In Yasna 28.9, 2^nd rhymed verse line, there is reference to the spiritual warfare ýöithemá and praise stütãm of the best intuitive sense/mind man.as.čá vahištem.

man.as.čá hyat vahištem//ýöi vé ýöithemá dasemæ stütãm

 In Yasna 28.10, 1^st rhymed verse line, to have wisdom, insight vöistá of cosmic order/artistry ašá/arthá is through manifestation, establishing dáthéñg of good, intuitive mind vaηhéuš man.aηhö.

at ýéñg ashá.at.čá vöistá//vaηhéuš.čá dáthéñg man.aηhö

In Yasna 28.11, 1^st rhymed verse line, observing, eye âiš excellence, and safeguarding, protecting pávaηhaæ the cosmic order ašá/arthá is through the infinite ages ýavaæ.táitæ of brilliant spirit, good intuitive mind man.as.čá vôhü.

ýé âiš ašem ni.pávaηhaæ//man.as.čá vôhü ýavaæ.táitæ

In conclusion, I shall emphasize that Avestan vôhü manö exemplifies “goodness and betterment” and is in essence “good instinct, superb intuitive sense/mind and invisible powers of subconscious.”

ardeshir

Good thoughts, Good words and Good deeds

The threefold motto of “good thoughts, good words and good deeds”- hû.mata, hüḵta, hvaršta has been a fundamental tenet in Zoroastrianism since the time immemorial.

Hû.mata, hüḵta, hvaršta literally means “the purest essence in thoughts, words and deeds.”

In the Yasht or “holy hymns” 13.84 and 19.17, “the auspicious immortals or the sacred, eternal god beings” amešá/amertá speñtá themselves look into each other’s consciousness/souls ûrvá, contemplating, deliberating on “the purest essence in thoughts, words and deeds” hû.mata, hüḵta, hvaršta, reflecting on the melodious music in the “abode or home of songs” garö-nmânem, and go down the invocations zaôthráv along paths pañtánö that are luminous/radiant raôxšn.

In Háðôḵt Nask 2.24-25, the daæná (from the root dee) “power to see/insight” of the virtuous is identified with hû.mata, hüḵta, hvaršta by which the soul has been made “beautiful, shining and brilliant;” and (2.33-34) the virtuous through the three stages of “the purest essence in thoughts, words and deeds” hû.mata, hüḵta, hvaršta ascend into the boundless lights, and then the celestial abode of music/songs. Thus the faith of the individuals in this world and the worlds to come is shaped according to the “purity, soundness and goodness” of their thoughts, words and deeds.

Avestan hû “pure essence of being, sound, healthy” is a cognate of Greek hy– healthy, Vedic su and Hittite assu. Celtic divine name Esus and Greek Goddess of “good health” Hygieia come from the same root (See Didier Calin.)

Avestan hû is synonymous with vôhü “good, superb, brilliant” and reconstructed Proto Indo European wósu, wésus.

Hû.mata, hüḵta, hvaršta “purest essence, wellness” in thoughts words and deeds appears first in the gathic poetry in Yasna 35.2.

And later in Yasna 36.5 “With all that is the purest essence in thoughts, with all that is the purest essence in words, with all that is the purest essence in deeds we move toward/come to thee thwá.”

vîspáiš thwá hû-matáiš vîspáiš hüḵtáiš vîspáiš hvarštáiš pairi-jasá.maidaæ

In hû.mata, the second part mata “to meditate, reflect, think” refers to “good/healthy reflection, thinking, meditation.”

In hüḵta the second part üḵta “utterance” comes from the root vac “voice, word, speech” and refers to “vigor/life in the power of words and/or expression of ideas.”

In hvaršta the second part varšta comes from the root varš/varez “to wind, turn, come to pass, become” and refers to “excellence/vital energy in turning of events, happening, becoming.”

Avestan varš/varez can be compared with German werden and the ancient Norse rune WYRD “winding, turning, becoming.”

In Yasna 49.4 3^rd rhymed verse line, there is reference to those ýaæšãm of evil genius duž.ḵrathwá whose good deeds/worth in turning of events/fate hvarštáiš does not nöit win/prevail over vãns their evil deeds/worth duž.varštá.

ýaæšãm nöit hvarštáiš vãns duž.varštá

An elucidation of the threefold formula is provided in Yasna 19.19:

kat hû.matem, ašavanem mana-paôiryö,
What is the purest essence in thoughts? It is the pristine passion paôiryö in the mind/spirit mana of the virtuous/excellent ašavan.

kat hüḵtem, mánthrö speñtö,
What is the purest essence in utterance/words? It is the auspicious mantra mánthrö speñtö, the sacred formula for musing, thinking, imagination!

kat hvarštem, staôtáiš aša-paôiryáiš-ča dámébîš.
What is the purest essence in that which is happening/becoming? It is the exaltation of the pristine creation of the superb artistry/ excellence aša/artha.

In other gathic verses hû is switched with vôhü “good, superb, brilliant.”

In Yasna 30.3 2^nd rhymed verse line, we read of what is: “better” vahyö and “worst/most beaten” akem in mind/spirit man.ahi, in voice/words vač.ahi, and in activity/movement šyaôthanöi.

man.ahi.čá vač.ahi.čá//šyaôthanöi hî vahyö akem.čá

(Avestan šyaô and/or šyaö “set in motion, movement, action” is a cognate of Greek seúō, Latin cieō and Vedic cyávate from reconstructed Proto Indo European kei “set in motion, stir up, shake.”)

But why is it that vahyö “better” is contrasted with akem “worst/most beaten”??? It is so because while there is no end to goodness and how much better future ages can become, there is always an end to limitation, flaw and what is bad, evil!

In Yasna 34.10, 1^st rhymed verse line, a being ahyá of “good spirit/mind,” vaηhéuš man.aηhö through “enterprise, action,” šyaöthaná, and spoken word/voice vaôcat is to grab gerebãm onto “good genius, healthy creativity” hû-ḵratûš.

ahyá vaηhéuš man.aηhö//šyaöthaná vaôcat gerebãm hû-ḵratûš

In Yasna 45.8, 3^rd rhymed verse line, the good disposition, brilliance of spirit/mind energy vaηhéuš man.yéuš is reflected in “endeavor, action” šyaöthana and “utterance, spoken words” uḵða.

vaηhéuš man.yéuš šyaöthan.ahyá uḵða-xvyá.čá

In Yasna 53.2, 1^st rhymed verse line, there is talk of “harmony, accord sequence” sčañtü between passion/mind power man.aηhá spoken word, utterance uḵðáiš and activity, enterprise, šyaöthan.áiš.

at.čá höi sčañtü man.aηhá uḵðáiš šyaöthan.áiš.čá

The meaning of hû.mata, hüḵta, hvaršta is to acknowledge the problems and the bad while focusing on the GOOD and have unshakeable faith in a BETTER turn of events. The worst hell we ever face is the hell we create with and in our own minds. Truth is that time is on the side of Immortal Gods. Limitations and evil are only a moment in time, and will pass.

World is an amazing state of flux and change. We need to deal with limitations and negativities but can not allow what is bad to demoralize and/or to distract us from pursuing our higher, better aspirations and goals.

Hû.mata, hüḵta, hvaršta means to keep our focus, thoughts, words and deeds on GOODNESS and a BETTER fate, which will certainly come to pass.

ardeshir

References: Didier Calin, Dictionary of Indo-European Poetic Themes

Martin Haug was a DEVOUT protestant missionary and for all practical purposes, the founder of Ancient Iranian Studies. Haug was born on January 30, 1827 in Ostdorf near Balingen, Württemberg, Germany and died June 5, 1876 in Bad Ragaz, Kanton St. Gallen, Switzerland.

Haug’s magnum opus is Essays on the Sacred Language, Writings and Religion of the Parsis (Bombay, 1862.)

Haug’s impact on the interpretation of the Zoroastrian doctrine was and still is PROFOUND, especially among Parsis unsettled by the campaigning of yet another protestant missionary, the Scottish John Wilson.

Parsis always saw themselves as the cousins of the Europeans and simply could not understand the polemics of John Wilson against Zoroastrianism. Wilson passionately campaigned against the ancient Zoroastrian faith. Wilson condemned Zoroastrianism as PURELY PAGAN, and viciously attacked it as the heathen and amoral faith of the ancient Aryans.

Haug on the other hand, argued that Zarathushtra taught a pure, ethical monotheism and a philosophical dualism. Haug also insisted that prophet Zarathushtra’s teachings were grossly corrupted by later generations. Martin Haug completely overruled the importance of and/or even the relevance of the extensive ancient Avestan commentaries and the vast, rich Zoroastrian ancient traditions.

The Parsi priests by circa 19^th century, knew virtually NOTHING of their sacred lore except elaborate rituals. They welcomed Haug’s wholly new, strict protestant interpretation of their ancient faith, because Haug’s views gave the Parsis acceptability and much respect in the eyes of the Christian Europeans.

But are the strict protestant interpretations of Haug concerning the ancient Zoroastrian faith at all accurate???

The ancient Aryan prophet Zarathushtra teaches mortals to become immortal gods, to achieve the essence and/or being of Godhood, to follow the path to Godhood, to do as Immortals do and become as Immortals are.

(See bagán 18.10, the bagán gathic commentary on Yasna 49.12. The term bagán is the plural of bag and refers to “godhood/god beings” and is the same as the word for “god” in Russian bog.)

The most sacred formula that commences the gathas is yathá ahü vairyö the “the will to become just god.”

Ahü the word for “god, master, ruler” comes from the Avestan root ah, Vedic as, Old Norse áss, the rune ansuz and Old English ōs. Ahü refers to “god-power, life-force or power to spark/ignite into being.”

Likewise the first word of the poetic gathas is ahyá “essence and/or inner godly being” (from the root ah/as) and the last word is vahyö “ever better.”

The idea of Godhood in the poetic gathas and Zoroastrianism is Progressive. The perfection of the god-beings/Immortals is in their eternal progress and advancement. The supreme greatness of the god beings is in their Being Mindful or Becoming Mazdá.

In the poetic gathas, the unsurpassed prize mîžd promised to the wise hû.dábyö is the Godhood of Mazdá himself (See Yasna 34.13, 3^rd rhymed verse line.)

 hyat civištá hû.dábyö//mîždem mazdá ýehyá tü dathrem

We are also told in Yasna 40.1 that the sovereign gift that Mazdá gives in all existences is the state of being like Mazdá.

áhü at paitî adáhü mazdá ahurá mazdãm.čá

Notice the interesting wordplay in the gathic poetry between Mazdá, “the Mindful God of Inspiring Creativity” and the word for “Unsurpassed Prize” Miždá.

(Avestan mîžda “brilliant, exceptional or unsurpassed prize” is related to Gothic mizdo, Old Slavic mižda, Vedic mīḍha, Greek misthós (μισθός), Old English meord, [See Didier Calin]

In the poetic gathas and the Zoroastrian sacred lore, Godhood is ONE in virtue, excellence, goodness, eternal betterment and brilliant disposition. But there are an INFINITE number of Gods who follow the path of eternal progress, brilliance, goodness and Godhood.

The number of Immortals in Avesta is often quoted as 7 (eternity, infinity) and/or 33 (infinite wisdom.) Yet the best, most illuminating Avestan description comes in Vispered (vispa ratü) 8.1, where the number of Immortals is said to be 50, 100, 1000, 10,000, beyond reckoning.

Gathas conclude with airyémá išyö formula, the “Aryan or noble desire/ideal,” ending with the words ahûrö masatá mazdáv “to magnify/maximize the godhood of Mazda through inspiring creativity.”

If mortals have the potential to become a brilliant race of immortal gods, would that NOT contradict the idea of ONE god according to the Bible, for the biblical god is an insecure, jealous god, tolerating NONE other than himself???

In Avesta, evolved mortals are the allies and co-creators ham-kár of Ahûrá Mazdá “the Mindful God, the God of Imagination, Inspiring Creativity.”

Super humans and God-beings fight alongside the Supreme God Ahûrá Mazdá against angrá mainyu “the beaten spirit, limited mind-power, evil” in the same way as Odin’s valiant heroes are fighting alongside him at the final battle of Ragnarök.

It is accounted in the poetic gathas that in the final battle “what is mortal mašyá/martyá and diabolic daæváiš.čá will be conquered in immortality ameretáitî” (See Yasna 48.1, 3^rd rhymed verse line.)

ameretáitî daæváiš.čá mašyáiš.čá

To become godlike means to have the will power and determination to overcome obstacles, to beat the odds, to think like titans and become the masters of destiny.

ardeshir

ARMAITI is the god-force of “calm thinking, harmonious thoughts and serene meditation.”

Ár-maiti comes from the root ar “ fitting harmoniously, right arrangement.” The root ar is the same for ašá/arthá “cosmic order, superb artistry” and ašá/arthá “comes in alliance with ármaiti throughout the poetic gathas.

The cosmic order, superb artistry ašá/arthá “grows, flourishes, waxes” vaḵšt with mat calm thinking ármaitiš,

ašá mat ármaitiš vaḵšt (See Yasna 34.11,2^nd rhymed verse line.)

The second part maiti means “meditation, reflection, concentration, and thinking.”

Ármaiti comes about 42 times in the gathas and in Yasna 43.15, 3^rd rhymed verse line is equated with tüšná maitiš “silent, tacit or quiet meditation.”

She like other Immortals is characterized by the epithet Spǝñtá “the auspicious, endowed with vibrant, splendid life force, the bringer of abundance and growth, the sacred.”

(Compare Spǝñtá with Old Slavonic svętŭ, Lithuanian šventas, Russian svjatój and Old Prussian swints, See Didier Calin.)

Another epithet of ármaiti is vaηuhîm or vaηhû.yáv “good, superb, brilliant, bounteous.” For the god-beings are “superb, brilliant and giver of superabundance.”

In the poetic gathas, ármaiti “calm thinking or harmonious thoughts” is said to be the daughter dûgedá of “the mindful lord, the god of inspiring creativity mazdá” (See Yasna 45.4, 4^th rhymed verse line.)

She ármaiti comes also in close affiliation with daæná “vision, power to see, and keen insight into the cosmic order. (See Yasna 33.13, 3^rd rhymed verse line and Yasna 44.10 and 44.11.)

In the gathas ármaiti first appears in Yasna 28.3, 3^rd rhymed verse line, in combination with “power to blossom, bloom, flower and grow,” varedaitî ármaitiš. The Avestan vared/varǝδa “power to blossom, bloom, flower and grow” can be compared with reconstructed Proto Indo European wredh and Old Greek rhódo “roses.”

Ármaiti “calm thinking, harmonious thoughts, serene meditation” recurrently appears in association with the powers of “growth, thriving and regeneration” throughout the gathas.

It is the unshakeable ármaiti who regenerates the physical body, kehrpém (Compare with German Körper,) and gives eternal youth ûtayüitî. (See Yasna 30.7,2^nd rhymed verse line.)

at kehrpém ûtayüitîš//dadát ârmaitish ãnmá

The bountifulness of speñtá ármaiti the “sacred, calm thinking” is such that all the living worlds gaæthá advance/go forward frádö and thrive thwaḵš through her, (See Yasna 44.12,3^rd rhymed verse line.)

ármatöiš gaætháv frádö thwaḵš.aηhá

Through ármaiti the god-force arises and existence thrives. “Arise within me möi god-power ahûrá and through ármaiti give me thriving tevîšî.” (See Yasna 33.12,1^st rhymed verse line.)

ûs-möi uz.árešvá ahûrá//ármaitî tevîšîm dasvá

In several gathic verses ármaiti is associated with ḵšaθrá/ḵšathrá, “dominion/kingdom of the god beings. ḵšaθrá/ḵšathrá is the power to make the land bloom and the realm bountiful. And that power is the kingship, rule and dominion of the god-beings.”

(Avestan ḵšaθrá/ḵšathrá can be compared with Greek krasthai “to acquire, possess to cultivate.”)

Whom ké fashioned tášt the kingdom of the god beings ḵšathrá with mat the lofty bereḵðãm and exalted ármaiti (See Yasna 44.7,2^nd rhymed verse line.)

ké bereḵðãm tášt ḵšathrá mat ármaitîm

The Avestan word bereḵðãm “high, lofty, exalted” is another epithet of the god beings that comes in association with both ármaiti “calm thinking, harmonious thoughts” and vôhü-manö “brilliant disposition and/or good spirit/mind.” It can be compared with Russian béreg, Old Germanic bergaz, German berg, “mountain, lofty heights.”

Ármaiti brings riches and superabundance aši.čá ármaitî and prophet Zarathûštrá asks ármaiti to grant powers to him and his patron višt.áspá. (See Yasna 28,7,2^nd rhymed verse line.)

dáidî tü ármaitæ//vîšt,áspâi îšem maibyá.čá

Speñtá ármaiti called Spandārmað in middle Iranian is “sacred focus/meditation and calm thinking” manifested in the physical creation as the lady of the earth and women’s intuition.

She is entreated for protection against evil. In the Avestan sacred calendar, ármaiti is associated with the twelfth month, “the sacred month,” and the fifth day of each month. The fifth day of the twelfth month is ármaiti’s holy day, a day to honor the earth and women.

It was to Spəñtá Ármaiti, guardian both of the earth and women that Artaxerxes II prayed for the health of his wife Atôssá, whose name is rendered in Greek as Hera “the goddess of women.”

I like to conclude by the following gathic sacred verse:

speñtãm vé ármaitîm vaηuhîm vare.maidî// há-né aηhat

Spəntá Ármaiti, the bountiful, the good vaηuhîm, we choose/will/desire for ourselves vare.maidî //May she be ours!

ardeshir

Ôstara is the forerunner of Easter and was the pagan Germanic festival that celebrated the resurrection of the god-powers, the re-awakening of the Earth and Nature. Ôstara’s springtime festival gave its name to a month Ôstar-mânôth or Ôst(a)rûn and to the Christian feast of Easter that displaced it.

Life became brighter and more joyful after Ôstara, for Ôstara signified a NEW DAWN and a NEW DAY.

The meaning of the name Ôstara is connected with DAWN and the festival was an example of the Dawn goddess becoming attached to a spring festival, and a much more ancient NEW YEAR rite.

Ôstara’s appearance on the first day of spring symbolized a new birth, dawn being born and reborn, never dying. Thus the NEW DAWN of spring represented the god nature of being “ever youthful and IMMORTAL.”

The most obvious characteristic of dawn is that she gives NEW LIGHT. This imagery of Ôstara is very similar, if not identical to the Zoroastrian springtime new-year tradition, both going back to the ancient Aryan era.

Many Indo-European peoples had festivities to celebrate the beginning of spring, the time when the sun began to shine warmer and brighter after the cold winter months.

For example the Vedic Agni-stoma, the springtime festival that began the year, opened with songs to DAWN, and this led Alfred Hillebrandt to argue that Ušas was especially a goddess of New Year.

The custom of getting up at first dawn of the spring, to greet the NEW LIGHT is widely attested among ancient Aryans and especially among the Zoroastrians.

The Zoroastrian term for the new-year Nauv-rûz refers to the first new light of the new dawn/day after the vernal equinox. (Avestan term would have been nava raôca, Compare with Latin lucere “Light.”)

Vernal equinox is mentioned numerous times in the Avesta. The Avestan term for vernal equinox is “hamas.path. maiðya” or “hamaß.path.maiðya” and refers to the moment when the center/middle position (maiðya ) of the Sun is in the same/equal (hamaß) position/passage/path (Avestan Path) as the celestial equator.

The term is specific to the moment when such a passage happens and when the celestial points/paths of intersection are at an equal/same length from each other.

In the Avestan lore, each Vernal Equinox foretells the coming of the everlasting spring of the Immortals.

The first NEW LIGHT of the vernal equinox signifies the splendid remaking, the fresh, vigorous rebirth of the pristine existence (See Yasna 28.11, 3^rd rhymed verse line.)

This celebration of the IMMORTAL DAWN, the brilliant rising up of Immortal god beings/powers and the future god men is called frašö-kart in the poetic gathas.

The auspicious moment of the NEW DAWN of the vernal equinox heralds a period of growth, when nature is reborn and swells with life-giving saps.

The Avestan word frašö refers to the reinvigorating nectars of spring and the eternal power of regeneration/rebirth of the gods. Frašö-kart is a brilliant, splendid new age of Immortals and god-men.

Let us celebrate the new-year in spring, with the splendid dawn of Immortals, the rejuvenation of the earth and the rising of the god-powers.

ardeshir