Original Magic: The Rituals and Initiations of the Persian Magi - Stephen E. Flowers Ph.D. 2017

The Three Orders of Angels
Theories of Mazdan Magic

In the Mazdan tradition we can speak of three orders, or types, of angels. In modern Zoroastrian terminology the English word angel is, in fact, often used to translate these various Avestan technical terms. The system appears as follows:

1. Amesha Spentas (Archangels)

2. Yazatas (Angels)

3. Fravashis (Guardian Angels)

Amesha Spentas

(Beneficent Immortals)

Amesha Spentas are the highest and first spiritual beings created by Ahura Mazda. They are the first and most important of the rays of the Wise Lord, emanations directly from the Source. The Amesha Spentas are sometimes referred to as “archangels.” Their names are

Spenta Mainyu: “Bounteous Spirit”

Vohu Manah: “Good Mind”

Asha Vahishta: “Highest Right/Order”

Khshathra Vairya: “Desirable Dominion”

Spenta Armaiti: “Holy Devotion”

Haurvatat: “Perfection or Health”

Ameretat: “Immortality”

The first of these is special in that the Bounteous Spirit corresponds to the Holy Spirit and is attached directly to Ahura Mazda and to Mankind. The latter six belong to the other Creations. In their names the three functions of archaic Indo-European trifunctionality are also discernible.

First Function: Good Mind, Right Order

Second Function: Desirable Dominion, Holy Devotion

Third Function: Health, Immortality

Here we will analyze the names of the Amesha Spentas, what they do for Mankind, what we are exhorted to do for the world under their specific influences, and how they can help us in our works of magic.

Spenta Mainyu

Spenta Mainyu is the chief of all the archangels and the direct agency through which Ahura Mazda creates everything. The name means “Bounteous Spirit” and can also be called the Holy Spirit. This is the power of creativity itself. Spenta Mainyu teaches humanity to integrate the spiritual and physical worlds, and in so doing recognize the essence of God. The first, eighth, fifteenth, and twenty-third days of the month are dedicated to Spenta Mainyu under the name of the Wise Lord, Ahura Mazda. This Amesha Spenta is valuable for workings of mental transformation and creativity.

Vohu Manah

The name Vohu Manah literally means “the Good Mind.” The Good Mind is located at the right side of the Wise Lord and acts as chief advisor. Vohu Manah enables humans to understand things intellectually so that they can discriminate between the good and the bad and choose correctly. Vohu Manah is the special protector of the beneficial animals; under the tutelage of the Good Mind, humans are able to recognize the ethical aspects of life. The second day of the month is dedicated to Vohu Manah. This Amesha Spenta is excellent for workings for gaining good advice from higher sources and for the protection of animals.

Asha Vahishta

The Avestan word asha embodies the concepts of both truth and order. The name Asha Vahishta literally means “the Best Truth/Order.” Asha is the Order that reflects Truth. Asha Vahishta regulates things on a physical, psychological, and spiritual level in humanity and in the world. Best Truth is the protector of the ritual fire (Âtar). The individual must interact with asha to bring about harmony and happiness (ushta) in life. This is the asha of pure and undefiled wisdom symbolized by the ritual fire. Asha Vahishta helps us in this and is venerated on the third day of the month. This Amesha Spenta is valuable in workings to engender deep well-being and happiness.

Khshathra Vairya

Here the name Khshathra Vairya is translated as “Desirable and Sovereign Kingdom.” This Amesha Spenta fills the ancient function of sovereignty—the ability to exercise independent power. This power is good in and of itself but can be misused by ignorant people. Hence Khshathra Vairya focuses on—and helps us to focus on—the idea of the Desirable Kingdom, a sovereign kingdom that is beneficial to the people and is in harmony with the divine and public will. The sky and metals are under the protection of Khshathra Vairya. It is the individual’s task to accumulate this power and to exercise it from within the Kingdom of God, which is within the personal sphere, and thus do so with discrimination between what is the best and worst. The fourth day of the month is devoted to Khshathra Vairya. This Amesha Spenta is useful in workings designed to invoke the power of good leadership and the exercise of power in a wise and just way.

Spenta Armaiti

The name of this Amesha Spenta, Spenta Armaiti, means “Bounteous Piety” or “Devotion.” This manifests a pattern through which the power is maintained for the Wise Lord’s creations to receive benefits from every source. Ahura Mazda is constantly giving, but often the Creations are put in circumstances—or they put themselves in circumstances—in which these benefits cannot be properly received. Spenta Armaiti keeps the channels of reception open. This emanation is the protector of the Earth. Spenta Armaiti teaches individual humans to show devotion to the environment and to learn to be virtuous, sensitive, and just. The fifth day of the month is dedicated to Spenta Armaiti. In acts of magic this Amesha Spenta opens and maintains channels of communication with higher sources of information, power, and well-being.

Haurvatat

The name Haurvatat means “Health and Well-Being.” Here we find the completeness and perfection of the presence of Ahura Mazda in the world. Haurvatat protects the waters of the world. Mankind is charged with the responsibility of perfecting and completing the Seven Creations (in which Mankind itself is included) so that all evil is driven out as we move closer to the perfected state of the world. Haurvatat helps us in this and is venerated on the sixth day of the month. In acts of magic Haurvatat is invoked to inspire us toward perfection and to instill in us good health.

Ameretat

The name Ameretat literally means “Immortality.” Undyingness is bestowed on elements in God’s creation to ensure the continuity of well-being and the essence of the Creation itself. Ameretat protects the plant world of the planet. The human task is to work toward the realization of continuity in both the corporeal and spiritual worlds. In doing this man works toward the eventual Making Wonderful (Frashokereti) when the whole of Creation will reach the state of happiness (ushta). The seventh day of the month is devoted to this Ameretat. In workings of magic Ameretat is useful in fixing levels of being in a permanent way, so that the magician does not slide back into old and less perfect levels.

Yazatas

(Ones Worthy of Worship) Yazatas are numerous created spiritual beings worthy of being honored and praised. They embody abstract ideas and virtues, as well as concrete objects in nature. Yazatas are always trying to help people and protect them from bad things (Denkard 3, ch. 66). They are invoked by humans to provide aid using the formulas of the sîrôzahs. Here we will present a selection of their names and translations or commentaries on their names and functions. The names of the first group of yazatas are keyed to the number of the day of the Avestan month dedicated to that yazata. Within the texts of the sîrôzahs, there also appear other yazatas appear that work in close cooperation with the primary divinity of that day/degree.

9. Âtar: Fire (“son of Ahura Mazda”). Grants knowledge, valor, and well-being. Protector of the dwellings of Man.

10. Anahita: Flawless, fertility, beauty. Guardian of the waters, both cosmic and terrestrial. Provides protection and inspiration.

11. Hvare-Khshaeta (Phl. Khwarshed): The name literally means “the shining sun.” Yazata presiding over the Sun. Routs the fiends of impurity and disease. Protector of the universe and the world around the magician.

12. Mah: The Moon, gives wisdom, thoughtfulness, and prosperity. Protector of the seed of the bull.

13. Tishtriya: Star, giver of rains, fertility, vanquishes drought. Guardian of the rains. Brings energy to all endeavors.

14. Geush: Cow, bestows health to animals, nourishing and courageous. Also known as Geush Urvan (Phl. Goshorun), literally “soul of the cow.” Personification of animal life.

16. Mithra: Yazata presiding over the contract and political relations; listens to appeals and to causes. Personification of the light. Ever watchful, active, swift, and most victorious. Guardian of pastures, truth, and all creatures. Mithra acts as a messenger from the magician to all other yazatas. He is the most universal and versatile of the yazatas.

17. Sraosha: Obedience, teacher of religion, judge of the soul at the Chinvat Bridge, unconquerable. The incarnate word. Guardian of the manthras spoken by humans. Invoked for help in memorizing manthras correctly.

18. Rashnu: Justice, the one who judges at ordeals, guardian of truth.

Note: Remember that the nineteenth day of the month is devoted to the fravashis of Man and of all other created things. See below concerning the fravashis.

20. Verethraghna: Literally means “Smiting of resistance.” This is the yazata of Victory; helps armies win in battle. Victory in all endeavors. Protects victory (after it has been won) and travelers.

21. Raman: Joy and peace. Giver of peace, security, and joy; guide of the soul. Protector of the fields and pastures.

22. Vata: The Good Wind, giver of life. Guardian of the breath of life.

24. Daêna: Female yazata presiding over religion, also embodies Insight and the Inner Self of the individual, Conscience. Guardian of the Cow, of Mazda, and of humanity.

25. Ashi, also called Ashi Vanghuhi: Female yazata presiding over blessings; her name literally means “good blessings, rewards.” She bestows wealth, fortune, and prosperity, as well as the khvarenah, or halo of divine grace and glory. This glory can only be won by good thoughts, good words, and good deeds and not by force or simple willpower. It is the reward of a life led by philosophy: the love of wisdom.

26. Arshtat: Female yazata personifying rectitude and justice. Increaser and protector of the world. Guardian of truth. Invoke her for justice at court.

27. Asman: The stone vault of heaven. Contains the other six Creations. Protector of the Sky.

28. Zam, Phl. Zamyat: Earth, a feminine yazata presiding over the Earth who nurtures, nourishes, and makes all things plentiful.

29. Manthra Spenta: “Holy Word.” Teaches magical spells. Guardian of formulated utterances.

30. Anaghra Roachah: “Endless Light.” Invoked to repel ignorance, cruelty, and poverty. Protector of the House of Ahura Mazda.

Other important yazatas for the practice of magic, most of which are mentioned in the sîrôzah manthras, include the following:

Airyaman: Fellowship, presides over friendship, community, and healing. Leads the soul to the Chinvat Bridge. Will be invoked by the saoshyants for help in healing the whole world.

Akhshti: Peace.

Apam Napat: Offspring of the waters; protector and distributor of waters to the earth.

Chista: One who instructs and teaches; the name literally means “instruction.” A female yazata personifying religious wisdom.

Erethe: Female yazata personifying truth.

Haoma: The haoma plant and the sacred drink prepared from its juices, which has spiritual and medicinal properties. Protector of plants and animals. Various consecrated drinks can be called haoma. The word haoma is cognate with Sanskrit soma.

Khwarenah, (Phl. Farrah): Yazata presiding over divine grace or good fortune (seen as a “halo” or “aura”). This is most usually translated and understood as “Glory.” It is the focus of innate personal power that has been developed by the individual through strictly ethical thoughts, words, and actions. It cannot be attained by force or violence.

Parendi: Female yazata of Abundance or Plenitude. Most active in thought, word, and deed.

Rata: Female yazata of Charity; her name means “gift.”

Fravashis

(“Those Who Have Chosen”)

We will have more to say about the fravashis elsewhere in this book. Here it is important to see them as divine sparks that hold a place among the gods and goddesses, among the yazatas. These are also collectively known as Arda Fravash (“holy guardian angels”). Each person is accompanied by a guardian angel (Yasna 26.4, 55.1), which acts as a guide throughout life. Originally, they patrolled the boundaries of the ramparts of heaven (Bund. 6.3) but volunteered to descend to Earth and incarnate as human beings; they then stand by individuals to the end of their days. Ahura Mazda advises Zarathustra to invoke them for help whenever he finds himself in danger (Yasht 13.19—20). If not for their guardianship, animals and people could not have continued to exist, because the wicked druj (“lie”/“non-existence”) would have destroyed them all (Yasht 13.12—13). The fravashi also serves as an ideal for the soul to strive toward and emulate. Ultimately, the individual is reunited with his fravashi and becomes one with it after death.

The Iranian doctrine of the fravashis is clearly related to the Germanic mythology of the Valkyries (Old Norse valkyrjur). The two myths are not identical, but they have so many similarities that it must be said they share a genetic or a historical link. These mythologems either sprang from a common Indo-European source or else the idea was adopted into the Germanic world from the Iranian tribes, with which the Germanic folk often made alliances over the centuries beginning as early as the middle of the first millennium BCE.

We may now briefly return to the question raised earlier about Aleister Crowley and his assertion that the aim of magic(k) is to gain knowledge of, and enter into conversation with, one’s own “Holy Guardian Angel.” Was he deceiving us with his definition? In the end, I think not. Indeed, the real aim of operative spiritual technologies, or operative theology, is to gain consciousness of, and communication with, the preexisting divine component of the individual psyche. Once this link is forged and made permanent, the individual becomes a magavan who is both a wise man and a man of power. This is the essence of original magic.