Original Magic: The Rituals and Initiations of the Persian Magi - Stephen E. Flowers Ph.D. 2017
Commentaries on The Yazatas of The Thirty-Day Cycles
Initiation into Magic
Each of the thirty days of the month is keyed to a yazata. It is the work of magicians to absorb the teaching of each of these into themselves in a systematic way so that the power of the yazatas can be accessed at any time to bring right order into any situation and thus effect the will of the initiate. For each of the days there is a specific sacred manthra in Avestan. The Avestan texts have in some cases been abbreviated for the sake of this stage of initiatory work. The translations are, however, of the complete text of the first list of sîrôzah. There is also a second set of slightly longer sîrôzah texts. All of these can be found in The Zend-Avesta, part 2, trans. James Darmesteter (Sacred Books of the East, vol. 23).3 It should be the goal of the initiate to learn each of these. Into the vibrational code of the holy words is woven all of the teachings of that particular yazata. The descriptions below include the basic teachings regarding each yazata, but much more can and should be learned about each and incorporated into your understanding of the manthra. Translations of the manthras generally follow those of Darmesteter. These descriptions can be the bases of your daily meditations, but should be supplemented by the substance of your readings and study as it progresses.
It should be noted that the thirty days of the month coincide more or less with the 30 degrees of the houses of heaven making up the 360 degrees of the celestial circle around the elliptic of the Earth. These thirty days are dedicated to twenty-six distinct yazatas (one of which is Ahura Mazda, who has four dedicated days), distributed every seven or eight days. An additional position in the circle is occupied by the collective fravashis—all yazatas and all humans have one, as does the magician himself or herself. This ideology firmly places the souls of individual humans among the gods and goddesses of heaven—a fact awaiting realization through the art and science of magic.
1. Ohrmazd (Phl.) “The Wise Lord.” Ahura Mazda (Av.) “The Wise Lord.”
The Creator. Among the Amesha Spentas, the first of them is Spenta Mainyu, or “Bounteous Spirit,” which is Ahura Mazda’s active and creative motivating force. Guardian of Man, the Sixth Creation. Yt. I.
Day Name: Ohrmazd.
Ahura Mazda is the recipient of attention on the 1st, 8th, 15th, and 23rd days of the month. The essence of Ahura Mazda is neither male nor female; Ahura is masculine and Mazda is feminine. This is pure focused consciousness, the true and absolute godhead. This is not personified or anthropomorphized. No narrative myths exist concerning Ahura Mazda, and no images of this figure exist. The ritual Fire (Âtar) is an actual manifestation of Ahura Mazda, not an “image.” The Wise Lord is free of all human foibles and daevic characteristics. Ahura Mazda is the absolute Creator God. This creative force acts through emanations, the first of which are the Amesha Spentas (Bounteous Immortals) also called archangels. These are the highest coworkers (hamkârân) of Ahura Mazda, the first of which is Spenta Mainyu, Guardian of Mankind.
Ahura Mazda is the principal part of a triad, which includes Spenta Mainyu (Holy Spirit) and Âtar (son of Ahura Mazda).
The relationship between Ahura Mazda and individual human beings is manifold: The Wise Lord is called a friend, and people can address him as such. But this god is also a commanding emperor with individuals being his warriors in the battle against the forces of Angra Mainyu. So Ahura Mazda is a comrade in battle and a colleague in the work of renovating the world. Most profoundly, however, the Wise Lord created prototypes called fravashis, which became the souls of all human individuals who have incarnated in the world. In this way Ahura Mazda is the father of all humanity.
When we look back into the most ancient stages of the Indo-European theology, we see that there existed a structure, which can be diagrammed as follows:
Fig. 4.1. The structure of the stages of ancient Indo-European theology
A comparison with other Indo-European systems shows that Mazda corresponded to Norse Óðinn, Irish Lugh, and Vedic Varuna. The Zarathustran reform was the result of the philosophical Insight of the Prophet who saw that the only one and true God was absolute Consciousness, which corresponded to the idea of Wisdom.
Therefore, the new scheme of theological structure appears as follows:
Fig. 4.2. The new scheme of theological structure
Consciousness and the will constitute the subject or “doer” of magical communications. Once the channel or gateway is opened between Mazda and Man through the use of manthras and the presence of Âtar (Flame), then the Wise Lord can be addressed directly and as a friend who acts as a partner in the communication of refined meanings and wishes.
2. Bahman (Phl.) “Good Mind.” Vohu Manah (Av.) “Good Mind.” Guardian of Animals, the Fifth Creation. Yt. I.
Day Name: Bahman.
The Good Mind is the highest form of intellect—its goodness is marked by its accuracy and efficiency. It is through the Good Mind that humans can come to understand and comprehend reality in a conscious way so that they might discriminate between right and wrong, between good and evil, and thus be able to choose correctly. Man must come to recognize the ethical aspects of existence so that the whole environment and all the creatures of the Good Creation might be cared for and defended.
In the individual, the Good Mind becomes manifest in the individual urvan (soul). Through this, the conduit to divine Insight is opened. A chief function of ritual and manthra is to keep the channel clear or “pure” for this communication to occur. The Good Mind is realized in humanity as innate reason or innate wisdom, which is the archetype of pure focused intellect potentially manifest in each individual human being. A second aspect of the Good Mind is the wisdom acquired by learning. Becoming aware of the existence of these faculties, gaining the tools necessary for their development, acquiring the weapons needed to defend them against their adversaries, and allowing them to unfold within us is the complex task of magical initiation. The result of this process is becoming an ashavan, a person of Truth/Order (asha).
3. Ardvahisht (Phl.) “Right.” Asha Vahishta (Av.) “Best Order/Truth.” Guardian of Fire, the Seventh Creation. Yt. III.
Day Name: Ardibehesht.
Asha Vahishta is the Amesha Spenta that expresses the Truth that is the Cosmic Order. This Order (compare to Sanskrit rita) is the Truth, which must be learned, experienced, and eventually understood. It is pure and undefiled, as is the ritual Fire that gives expression to Asha Vahishta in the natural cosmos.
Asha Vahishta is involved with Airyaman, “Fellowship,” who heals the woes of the world caused by the 99,999 diseases created by Angra Mainyu. The saoshyants (“saviors”) invoke him to heal the world. Another figure aiding Asha Vahishta is Saoka, who is the embodiment of weal or powerful well-being, who is said to possess “broad vision,” or “the good eye” (as opposed to the “evil eye” of narrow and limited vision).
By invoking Asha Vahishta, along with the helpers Airyaman and Saoka, Truth and Best Order are brought into the world and thus the yazatas will look with broad vision or “eyes of love” (vouru-dôithra) upon the body and soul of magicians, anticipating their needs and providing knowledge, power, and well-being.
4. Shahrevar (Phl.) “Sovereign Kingdom.” Khshathra Vairya (Av.) “Desirable Kingdom.” Guardian of the Sky and Metals, the First Creation.
Day Name: Shahrêvar.
Khshathra Vairya is the first of the Creations of Ahura Mazda. Fertile space must be opened, into which the creative force can be poured. This space requires a rigid border or shell to separate it from the void, from the prototypes above and the forces of chaos below.
This forms a veritable crucible for transformations and creations to be brought into being by the Creator. This holy force of separation of things into their proper fertile places is the ancient function of the warrior god. Here his force is channeled in the original, undefiled, and ideal form: that of the protector of the right order within created space.
The Desirable Kingdom is the origin of the ancient Iranian idea of an empire ruled over by a Shahanshah: “King of Kings.” The Desirable Kingdom can be favorably compared to a formal Persian garden: all sorts of flowers are nurtured in the garden, each in its own ideal place, each reaching its own perfected potential. Pests are kept at bay; water and sun are provided. All live in one peaceful garden, happy in each other’s company.
Not only is the sky said to be made of metal, Khshathra Vairya is supported and promoted through the application of arms when words fail to keep the peace and expand the scope of the garden. But ultimately, Khshathra Vairya is himself only happy when dispensing Mercy and Charity—mercy to former enemies who have become friends and charity for the poor and all who are in need.
5. Spendârmad (Phl.) “Bounteous Devotion.” Spenta Ârmaiti (Av.) “Bounteous Piety.” Guardian of the Earth, the Third Creation.
Day Name: Spendârmad.
The reflection of this Amesha Spenta in the Indo-Aryan cult is the goddess Aramati, who gives herself to the sacred fire (Skt. Agni) in the form of rarified butter, which feeds the flame. The abstract Mazdan development from this more archaic cult-form is that Spenta Ârmaiti is seen as the pure quality of inner devotion and faithfulness, with which the magician feeds the undefiled flame of the Wise Lord. Abstract, spiritual words are poured into the flame and communicated upward to the realm of menog. Spenta Ârmaiti enables this communication and makes it real and effective—not merely rote mechanical sounds.
Rata is the idea of the “gift,” that which is exchanged between the gods and the magician in these acts of communication. Because Spenta Ârmaiti was originally an Earth goddess, this Amesha Spenta remains the protector of the Earth. Through her agency, the Creations, and especially human beings, maintain their receptive and devotional attitudes toward the Creator. This receptive attitude helps keep the channel of reception open to the multitude of unrequested blessings and boons, which seem to come the way of the right-practicing magician. It is found that if the psychological instrument is kept clean, needs are met without directly asking. One of the secrets is knowledge of how to maintain this psychological instrument, or soul. The secret (râz) is revealed to the individual by experience.
6. Hordâd (Phl.) “Perfection.” Haurvatât (Av.) “Perfection.” Guardian of the Waters, the Second Creation.
Day Name: Khordâd.
This is one of the Amesha Spentas, or archangels, who was the second to be created. This is the protector of the waters (Âbân).
Haurvatât is paired with Ameretât (thus meaning “perfection” and “immortality,” respectively). They hold the ancient Third Function along with the Great Goddess, Anahîta (see Day Ten, p. 106).
Perfection must be attained before immortality becomes desirable or possible. Haurvatât is the presence of Ahura Mazda’s perfection manifest in potentia everywhere in the cosmos. It is, however, real and present throughout the natural and supernal realms. We must recognize it and emulate it. Strive to perfect ourselves and our environments as magical acts. Each act brings the individual closer to perfection and thus the whole universe becomes ever closer to that goal.
Magically, Haurvatât brings enjoyment, comforts, and pleasures (Y. IV.1). These pleasures not only bring enjoyment to the life of the individual, and hence to the divine essence of Ahura Mazda, they also directly combat the daevic forces of misery, doubt, disease, harm, and vulnerability. The difficult secret is that the bad things in life are driven out by good things, not by multiplying the bad ones. In other words, do not meet violence with anger; oppose it with a joyous heart and victory will always be yours.
7. Amurdâd (Phl.) “Undyingness.” Ameretât (Av.) “Undyingness, Immortality, Eternity.” Guardian of Plants, the Fourth Creation.
Day Name: Mordâd.
Together with Haurvatât, Ameretât forms the conceptual pair belonging to the archaic Indo-European Third Function, which governs prosperity and well-being.
This is the Amesha Spenta of life and life eternal. Pure vital force is distilled in Ameretât, whose name literally means “un-(a-) dying (-meret-) -ness (-ât).” This corresponds to the Sanskrit amrita, which is a word cognate to Ameretât. The greatest agent of magically engendered immortality is the haoma or hôm drink. It is drunk for the benefit of humans and gods alike.
There are two Haomas: one is the yellow or golden Haoma, which is the earthly Haoma, and which, when prepared for the sacrifice, is the king of of healing plants; the other is the white Haoma or Gaokerena, which grows up in the middle of the sea Vouru-kasha, surrounded by the ten thousand healing plants. It is by drinking of Gaokerena that men, on the day of the resurrection, will become immortal.4
The substances used in the preparation of the earthly haoma are for the most part illegal today: ephedra, hemp, and opium. On a magical level, various substances—milk, wine, honey water (hydromel), or even pure springwater or rainwater can be transformed into hôm through a combination of ritual action and correct chanting of magical spells (manthras).
8. Ahura Mazda with Âtar.
Day Name: Dai pa Adar.
The 30 degrees of the cycle or house are divided into four segments, the first two of seven days, the latter two of eight days. At the end or beginning of each cycle there is a collective focusing on Ahura Mazda and all of the Amesha Spentas. Each of these aspects of the Creator is oriented toward the key yazata who is to follow, hence the eighth day focuses on Ahura Mazda as the Creator of Fire (Âtar) and the fact that Fire is seen as a reflection of the nature of Ahura Mazda’s very mind on Earth. Things in nature (getig) are reflections of qualities in the supernal realm menog. Fire is just such a reflection of the mind of Mazda. Hence it was always incorrect to call the Magians “fire worshippers” for they are much more directly devoted to the divine mind—the abstract model of all consciousness—the Wise Lord. All good creatures are endowed with some measure of this quality, from which their goodness is derived. However, only humans and the fire itself can be said to possess in a potential way the full measure of this intelligence. Only humans can become consciously aware of this quality and develop it to its full potential.
9. Âdur (Phl.) “Fire.” Âtar (Av.) “Fire.” Guardian of the Dwellings of Men. Âtash Nyâish 5.
Day Name: Âdar.
Âtar is called “the Son of Ahura Mazda.” This flame is the equivalent of consciousness and the flame that burns in each individual, which has to be cultivated and nurtured both from within and from without. This flame is the glory of all the Aryas; that is, of all the people who acknowledge and worship it. It is the glory of the kings, a flame that is handed down from one king to the next in the line of succession. This can be compared to the Germanic idea of the flame that passes through the kingly line of succession from Wōden to all the subsequent earthly kings.5
Âtar is closely associated with another yazata called Khvarenah, or Khwar in Pahlavi, which means “Glory.” Specifically, this is the power of good luck or good fortune that attaches itself to great individuals. It is a necessity for kings who can rule well—it is the sign of the divine gift. Khvarenah can be seen as a “halo,” or nimbus, and appears as such in ancient Iranian art. Another way of looking at Khvarenah is that it defines the inborn or innate talents a person has. These can be developed through humata—hukhta—khvarshta, or they can be squandered through bad choices. In each moment of each day, the individual makes this magical choice.
There were originally three types of sacred fires, each corresponding to one of the archaic Indo-European functions.
1. The Sacrificial Temple Fire (for divine communication)
2. The Forge Fire (for forging weapons)
3. The Hearth Fire (for cooking food and warming the home)
To ignite a holy and sanctified fire, a flame or spark should be taken from each of these three types of fire and combined to inaugurate a new sacred fire or temple fire.
In an operative sense, Âtar is the main instrument of magic. He opens the channel of communication between the will of the individual and the power of absolute consciousness and keeps this channel open. The khvarenah of the individual can then act in an operative and direct way on the internal and external worlds. Initiation builds and strengthens the khvarenah, while Âtar is the gate of communication between the human world and that of the yazatas.
10. Ardvisur (Phl.) “The Moist (Fertile).” Aredvî Sûrâ Anâhitâ (Av.) “Moist-Powerful-Spotless.” Guardian of the Waters. Female. Yt. 5.
Day Name: Âbân.
In the most archaic period, Anâhitâ is the ruler of the Third Function, having to do with fertility, production, well-being, prosperity, and pleasure. She is the prototype of the Great Goddess. She is generally kind and gentle and so was always friendly to the Zarathustran reform.
It is said that when Zarathustra was in his darkest hour as he was trying to awaken the people to the truth of his message it was the encouragement of Ahâhitâ that sustained him and gave him direction. This was because her principle, better than any other, realized the benefit of the Truth among the people.
She is the source of all waters, a heavenly spring, which gives rise to a cosmic stream flowing down from this celestial, starry source, giving us all the beneficial waters necessary to life. These holy waters purify (empower and make effective) the semen, the womb, and the milk necessary for the reproductive process to occur in a happy and healthy manner.
Historically, Anâhitâ held the position as the Great Goddess in the whole vast region of Eranshahr. This was larger than any empire up to that time, and so when the Greeks encountered the Great Goddesses of other peoples, they often misinterpreted them as really being a form of the Iranian Anâhitâ. The Greek form of her name is Anaïtis.
It is important to understand that Anâhitâ forms a natural polarity with Ahura Mazda. This polarity, while a manifestation of the universal principle of duality, is in no way tinged with the paradigm of Good against Evil. Anâhitâ rules over the waters and liquids, whereas Ahura Mazda rules the fire; the Goddess is represented by elaborate and detailed sacred images and icons, while the Wise Lord has no visible image or representation in art; Anâhitâ is sensual and tactile, while Ahura Mazda is spiritual and abstract.
This theological polarity is reflected in the liturgical and magical polarity between fire and water (liquids). The highest expression of this is found in the juxtaposition of the sacred fire (Âtar) and the sacred drink (haoma). Other liquids, such as water, milk, and wine can also help form this polarity with fire. This polarity is akin to an electromagnetic model through and by which energy is produced and which constitutes a current effecting communication between the worlds.
This fire-water polarity is also found in the Germanic cosmology, as the Prose Edda describes this polarity first, before the water turns to ice as it approaches the fiery realm in the cosmogonic myth.
The Âbân Yasht (XXX, 126—129) contains a detailed description of her physical appearance: she is tall, strong, fair bodied, and of glorious lineage; she has “girded her waist tightly, so that her breasts may be well-shaped, that they may be tightly pressed”;6 she wears an eight-rayed diadem with a hundred stars, four-lobed earrings, and a necklace; she carries the sacred baresma, and her body is draped in a cape of beaver fur.
A powerful invocation to Anâhitâ occurs in the same Yasht (XXX, 130—32), which concludes:
Through the strength of this sacrifice, of this invocation, O Ardvi Sûra Anâhita! come down from those stars, towards the earth made by Ahura, towards the sacrificing priest [zaotar], towards the full boiling milk; come to help him who is offering up libations, giving gifts, sacrificing, and entreating that thou wouldst grant him thy favors . . . I bless the sacrifice and prayer, and the strength and vigor of the holy water-spring, Anâhitâ.7
In the practice of magic, Anâhitâ is of extreme value. She bestows victory, riches, pleasure, well-being; she supports you in your noble efforts unconditionally and can always be relied upon in times of need. She will appear to you when there is a time for change in your life.
11. Khorshêd (Phl.) “Sun.” Hvar Khshaêta (Av.) “Radiant Sun.” Guardian of the Universe. Yt. VI.
Day Name: Khorshêd.
This spiritual Sun is exemplified by our own physical sun—it shares the characteristics of radiance, warmth, and centrality (Mazdan scientists determined that the sun held a central position in the planetary system). The spiritual Sun is invincible and cleanses all impurities. Its power stimulates all the yazatas who take it upon themselves to transmit the central power of the Sun to the Earth and to the Good Creations that inhabit the Earth.
The Sun puts to flight all the unclean and impure entities that would harm the Good Creations or interfere with the beneficial process of life and the enjoyment promoted by the yazatas.
Since the most ancient times, the Sun has been associated with the symbolism of the horse. In Germanic myth the Sun is said to be pulled in a chariot by horses; in Vedic India, the Ashvinau (twin horses) herald the dawn. This equine symbolism reinforces the idea that the Sun is powerful and dynamic, able to overcome anything set against him.
In magic, the yazata of Khorshêd will aid the magician in strengthening his own power, clearing the way for the will of the magician to be made manifest, and opening the mind to the central light.
12. Mâh (Phl.) “Moon.” Mâh (Av.) “Moon.” Guardian of the Seed of the Bull. Yt. 7.
Day Name: Mâh.
The Moon is a powerful yazata in its own right. He is the friend of the Sun in that they cooperate with one another. The light of the Moon is reflected light and thus is reflective, providing wisdom and thoughtfulness. His light is filtered and modulated in such a way that it can transform substances in ways the Sun cannot.
One of the most important functions of the Moon is as the preserver and storehouse of the seed of the cosmic ox or bull. This bull—the soul of all animals—was killed at the dawn of creation by the sterilizing forces of Angra Mainyu, but the bull’s seed was transported to the Moon where it was preserved and eventually gave rise to the remanifested cattle as well as myriad other species of beneficial animals and certain plants. Destructiveness had won a battle, but the Good struck back with even more life than before. The Moon is the magical preserver and restorer of the life force.
The Moon is a magical aid in all acts of the transformation, preservation, and protection of living beings.
13. Tishtar (Phl.) “Star/Sirius.” Tishtrya (Av.) “Sirius.” Guardian of the Rains. Male. Yt. 8.
Day Name: Tîr.
Tishtrya can refer to the star Sirius, or any of the four Royal or Guardian stars in Mazdan astrology:
Tishtar (Aldebaran) in Taurus: Watcher of the East
Haptokring (Regulus) in Leo: Watcher of the North
Sataves (Anteres) in Scorpio: Watcher of the South
Vanant (Fomalhaut) in Taurus: Watcher of the West
All of these stars are mentioned in the sîrôzah. Tishtar is called the “first” of all the stars, and so, in a sense, can be seen to represent all stars in the system. The month Tîr and the thirteenth day of all months are dedicated to him.
Mythically, Tishtar is the bringer of rain and the breaker of the daeva of drought, Apaosha. But Tishtar can only defeat Apaosha once he has been strengthened by the ritual acts of Mankind. Tishtar appears as a youth of fifteen years of age for the first ten days of the month, as a bull during the second ten days, and as a horse for the last ten days.
The “stars” are seen as the source of waters on the Earth. This may be scientific fact, as ice came from space on comets and this was the water that helped create, and then became contained in, the Earth’s atmosphere. In the beginning these waters flooded the Earth’s surface, driving huge numbers of the daevas into holes, keeping them at bay.
Magically, the stars are a source of sustaining water, or life force, which gives rise to and nurtures all organic existence. Call on Tishtar to break restraints on life force, to end drought, and feed the soul with what it needs.
Note on the symbolic constellation of sun-moon-star-bull-Mithra: In the sequence of symbols just examined within the context of the sîrôzahs, the alignment of sun-moon-star-bull-Mithra should stand out. This constellation is often found in Mazdan formulas. But it is also found in the symbolism of the tarot (first attested in fifteenth-century Italy), which contains the Arcana (Secrets): the Star, the Moon, and the Sun. This complex is further extended in the context of the Mithraic Mysteries, with their ultimate origin in Iran. This constellation of symbols cannot be coincidental. Many of the mysteries of these connections are discussed and explored in my book The Magian Tarok (Lodestar, 2015).
14. Gôsh (Phl.) “Cow.” Gêush (Av.) “Cow.” Guardian of All Animals. Female. Yt. IX.
Day Name: Gôsh.
Here we again meet with the cosmogonic myth of the great archetypal bovine. This entity is sometimes seen as a bull, sometimes as a cow, and is often called an ox. The original cosmic bovine was killed, as we learned, by the effects of daevic forces of disease, but the soul (urvan) ascended and is known as Gôshûrûn. In this form she gave rise to all animals and certain plants. Gôshûrûn is a female yazata, also known as Drvâspa, “she who keeps horses healthy.”
Gôshûrûn—the soul of all animals—is said to be heroic, nourishing, and courageous.
The importance of cattle and horses to early Indo-European society cannot be overestimated. The horse was the key to success in battle and to the ability to traverse the wide open spaces of Central Asia and beyond. Cattle formed the basis of their economic life and sustenance. Zarathustra’s philosophical reforms of archaic Indo-European religion were in part a reaction to the abuses and excesses of society in his day. In their lust for power and pleasure, they over-sacrificed. Zarathustra’s reforms make him the ultimate father of ecology and animal rights—of which Gôshûrûn is the divine protectress.
Magically, Gôshûrûn is invoked to protect and defend good and beneficial animals of all kinds.
15. Ahura Mazda with Mithra.
Day Name: Dai pa Mihir.
The fifteenth day is devoted to Ahura Mazda in special partnership with Mithra, to whom the next day is dedicated. The pairing of Mithra and Mazda is an ancient one, as these two archetypes were paired in the most archaic Indo-European pantheons: Týr and Óðinn in the Germanic; Mitra and Varuna in the Indic. The Wise Lord is the higher form of pure consciousness, whereas Mithra (Contract) is the divine link between humanity and the realm of the gods.
16. Mihr (Phl.) “Contract.” Mithra (Av.) “Contract.” Guardian of Light, Truth, Pastures, and All Creatures. Male. Yt. X.
Day Name: Mihir.
Mithra is the divine intercessor par excellence. In the most archaic times, Mithra was simply the god of justice born of the social contract, the same position held by the Germanic Týr and the Vedic Mitra. Zarathustra’s insight and revelation provided a special place for Mithra.
Mithra is the Light—of the Sun and of the Stars. The vault of heaven is conceived of as a stone or crystalline surface over the Earth, forming a sort of “cosmic cave.” The light of Mithra originally penetrated the sky on December 25. So it can be said that Mithra was “born” in a cave on December 25. The chief function of the Light is the formation of a Contract between the yazatas and humanity. If Man is the loyal warrior, the King will reward him.
Because the Light forms the connection between the yazatas and the individual, it is through him that the realm of the divine is most accessible—he hears petitions and appeals and is the most active transmitter of Man’s thoughts, words, and deeds to the realm above. The stars show the places in the stone sky where Mithra penetrated its surface, and the pattern of these constitute a complex communication between gods and humans. This is an essential theory behind Mazdan astrology.
Magically, Mithra is an aid in works of protection, to gain friendships, good business relations, victory, and prosperity. It is no wonder that his cult, in an innovative form, was exported to the Romans and subsequently became the prototype of the fraternal lodge, making all worthy men brothers.
17. Srôsh (Phl.) “Obedience.” Sraosha (Av.) “Obedience.” Male. Guardian of Word Formulas and of Mankind. Yt. XI. and Y. LVII.
Day Name: Srôsh.
Here we have an abstract concept realized as a yazata. The pattern is that of “obedience,” namely the discipline and motivation (mainly based on observed good results) to maintain the integrity of the form of the word formulas handed down to the present generation from the past. This is the greatest sign of adherence to the way of the Mazmaga, the Great Fellowship, founded by Zarathustra nearly four millennia ago.
Sraosha is a judge of the soul at the Chinvat Bridge and is a direct teacher of religion to the individual in life. Sraosha is the manthra made flesh, the actual physical performance of the formula that vibrates into living beings. He is armed with a spear. This Obedience is seen as a martial weapon, as any disciplined warrior society—like the ancient Persians—can attest is true. Obedience to good orders and good form is a mighty weapon that crushes the skulls of the enemy. Sraosha smashes daevas efficiently.
Obedience to the form of magical training is an essential skill to acquire. Obedience for its own sake is useless—it is obedience to good form and good words that is meant here.
18. Rashn (Phl.) “Truth, Veracity.” Rashnu Razishta (Av.) “Truest Truth.” Male. The Guardian of Truth. Yt. XII.
Day Name: Rashn.
Rashnu is an abstract entity related to both Mithra and Ahura Mazda. He is invoked at the ancient ritual of the judicial trial by ordeal (Av. var nîrang). Truth was invoked so that justice would prevail. This is directly related to the Germanic idea of invoking Týr at judgments and battles. His truth is pure veracity. A nuanced difference exists between this truth and Asha, cosmic Order/Truth.
Rashnu, Mithra, and Sraosha form a triad that judges the soul of the dead. Rashnu holds a balance to weigh the good and bad deeds of the individual—“he makes no unjust balance” (Minokhirad II, 120—21). He favors no one person over another due to his or her position in life. His is the pure objective Truth. He is the celestial judge.
Arshtât is the feminine counterpart to Rashnu. The twenty-sixth day is dedicated to her.
Truth and truth-telling is the greatest weapon against the forces of degradation. This practice causes the individual to grow and thrive and collectively the community of truth-tellers causes the whole world to increase in power and prosperity.
Magically, Rashnu is invoked for legal cases, the punishment of thieves, wrongdoers, and liars. Rashnu promotes happiness, progress—clear vision over time and space—and the destruction of falsehood.
19. Fravahr (Phl.) “Immortal Soul.” Fravashi (Av.) “Divine Soul, Guardian Angel.” Male and Female. The Guardian of the Individual. Yt. XIII.
Day Name: Farvardîn.
The myth of the fravashis has been previously discussed. It is important to realize that each individual has his or her own individual fravashi. Differences in faith exist as to whether a fravashi may have different human bodies over time. Regardless, the fravashi is a unique individual divine spark. It is a hamkâr, coworker, of Ahura Mazda in the task of perfecting the world. The work of magic—the art and science of the magavan—is to gain consciousness of this being within us and complete its development. It is an entity of tremendous power and wisdom. The fravashis are similar to Indian pitris, Roman manes, and Germanic fylgjur.
The fravashis are not yazatas as such, but they are highly akin to them—especially the fravashis of heroes, holy men, or other highly developed individuals. Collectively, they hold a place in the magical cosmos equivalent to the yazatas. Yet we should never lose sight of the fact that these are individual manifestations—each ideally a warrior and co-worker functioning on the side of Ahura Mazda in the cosmic battle against the Lie, the druj.
Our highest work is the discovery and development of our own fravashis, becoming consciously guided by them, and eventually to realize our own selves within them.
In the magical sphere it is important to understand that the fravashi, working with other parts of ourselves, is the true subject (“doer”) of magical acts of operative theology, as well as its ultimate object. The aim of the magavan’s craft is to gain awareness of, and be informed by, the individual fravashi.
20. Bahrâm (Phl.) “Victory.” Verethraghna (Av.) “Smiter of Resistance, Victory.” Male. Guardian of Victory. Yt. XIV.
Day Name: Bahrâm.
Verethraghna is the ancient Indo-European warrior god, akin to Indra of the Vedic Indians, Thor among the Germanic peoples, and so forth. However, the Mazdan tradition looked at this power in a rather refined way. He is not a violent brute but a paragon of shining, victorious power. He is able to overcome resistance, both inner and outer.
Verethraghna appears in ten incarnations: as wind, a bull, a horse, a camel, a boar, a youth of fifteen years of age, a raven, a ram, a buck, and as a man. Among the most referenced forms of Verethraghna is his raven form. He accompanies Mithra in the form of a victory-bringing raven. A whole section of the Yasht devoted to him describes the magical properties of the raven’s feather.
34. We sacrifice unto Verethraghna, made by Ahura.
Zarathustra asked Ahura Mazda: “Ahura Mazda, most beneficent Spirit,Maker of the material world, thou Holy One! If I have a curse thrownupon me, a spell told upon me by the many men who hate me, what isthe remedy for it?”
35. Ahura Mazda answered: “Take thou a feather of the raven, the Verethraghna, O Spitama Zarathustra! With that feather thou shalt rub thine own body, with that feather thou shalt curse back thy enemies.” (Bahram Yt. XIV, 34—35)8
Instead of trying to get a god of victory to fight for you, rather Verethraghna provides a modality for Magians to learn for themselves the technologies of victory so that they may assert their own victory, acting in the role of the god. Inner resistance is vanquished through initiation and outer resistance is overcome as a matter of course.
Verethraghna provides bodily strength, victory, and protection from all enemies. He is powerful in all conflicts, physical and ideological.
21. Râm (Phl.) “Peace.” Râman (Av.) “Peace.” Male. Guardian of Good Pastures. Yt. XV.
Day Name: Râm.
This is a double-aspected degree. It is devoted to both Râman and to Vayu.
Râman is the giver of joy, peace, and security in the soul and in the world. He provides for fertile fields and healthy plants.
The majority of the Yasht named after Râman is, however, devoted to another entity: Vayu. Vayu is an extremely archaic Indo-European deity of the atmosphere—the space between the earth and the vault of heaven. It is said that even Ahura Mazda sacrificed to Vayu in order to strike against Angra Mainyu. It is in the space defined by Vayu that the battle between Good and Evil occurs and within this space the two qualities are mixed. So there is a beneficent aspect to Vayu and a malevolent one. As such, Vayu is an effective fighter for the Good—if used rightly. The next day, Bâd, is also intimately tied to Vayu, as we shall see.
Vayu is the wind that brings the rain and storms. He rules the void between the upper world and the netherworld. Hinnells summarizes:
There is a sense of the “neutrality” of Vayu, for there is both a good and an evil Vayu. Some scholars believe that in later thought he was divided into two figures, but in the early period there was the idea of one figure embodying the dual features of a beneficent yet sinister, awesome power, the pitiless one who is associated with death, whose paths no one can escape. If properly propitiated he will deliver men from all assaults, for the wind moves through both worlds, the world of the Good Spirit and the world of the Evil Spirit. He is the worker of good, the destroyer, the one who unites, the one who separates.9
Magically, Vayu gives intelligence of things both Good and Evil and allows the magician insight into Evil from the inside.
22. Wâd (Phl.) “The Good Wind.” Vâta (Av.) “Wind.” Male. Guardian of the Breath of Life. Yt. XI.
Day Name: Bâd.
Vayu and Vâta together form a dyad, and within each there is a further dyadic relationship between their Good and Evil aspects. They are natural qualities but utilized correctly and wisely are among the most powerful weapons in the Mazdan arsenal against degradation.
Both Vayu and Vâta are linked to the idea of the breath of life, comparable to Sanskrit prana or Norse önd and óðr. The etymology of the Germanic god-name Wōðanaz is linked to *wet-, the same Indo-European root that underlies the name Vâta.
Vayu literally means “the blower,” and Vâta means “the blown.” Together they form the dynamic space in which humanity acts in our struggle for self-development and cosmic transformation. Left to its own, the atmosphere can quickly become chaotic and miserable—it is the task of humans individually, and humanity collectively, to bring beneficial order to this atmosphere on all levels—spiritual and physical—and thus bring forth happiness.
Vâta is the giver of life and an all-encompassing force. Magically, these ideas are linked to the practice of breath control when performing manthras to maximize their effectiveness and power.
23. Ahura Mazda with Daêna.
Day Name: Dai pa Dîn.
The twenty-third day is a refocusing on Ahura Mazda, this time in special conjunction with Daêna. Thanks to the Insight (Daêna) of Zarathustra, Mankind first gained knowledge of the actual nature of the Wise Lord by means of the Good Mind (Vohu Manah).
24. Dên (Phl.) “Religion.” Daêna (Av.) “Insight, Conscience; Religion.” Female. Guardian of Conscience and Religion. Yt. XVII.
Day Name: Dîn.
True philosophy begins with the gaining of insight into the actual nature of things. One’s conscience is a guide to the discovery of this great mystery (râz). Once it is gained, the pathway to power is clarified—the sort of illusions and delusions that are common in the lives of sorcerers lose their grip and disappear. There can be no more important part of the practice of true and original magic than this.
The daêna is also part of one’s soul and is the place within where one’s good and bad deeds are recorded. The embodiment of one’s daêna in the form of a fifteen-year-old girl will appear to the soul postmortem at the Chinvat Bridge. She appears with a group of dogs who will assist in the weighing of the thoughts, words, and deeds of the soul by the yazatas Rashnu, Mithra, and Sraosha.
Chista complements and completes the working aspect of Daêna by embodying the correct knowledge and from a ritual action and word. She directly instructs the magician on these matters from within.
These two female yazatas guide the initiate toward “bliss” (Av. farjânak or nirvânajñâna).
25. Ard (Phl.) “Faithfulness.” Ashi (Av.) “Reward.” Female. Guardian of Fortune. Yt. XVII.
Day Name: Ard.
Ard is the female yazata of faithfulness to correct form and formulas in ritual and philosophy. This correctness leads directly to the bestowal of material rewards so that the name can also literally mean “things attained” or “wealth.” She is also instrumental in the bestowal of divine grace or kingly glory (Av. khvarenah), which manifests as a nimbus or halo around the head and shoulders of the one so gifted. It is explicitly stated that this kingly glory cannot be seized by force—rather it must be attained by virtue, noble effort, and the right appreciation of reason.
The name is derived from Av. ashay, which really refers to the process of rewards, which naturally come as a result of one’s actions, good or bad.
Ashi is also directly linked to Chista (religious knowledge), Erethe (thought), and Rasãstãt (thoughtfulness). Pârendi is the Keeper of Treasures to which Ashi is the key. It has been noted that modern Zoroastrians are among the wealthiest people in India, as well as in other communities around the world. Part of this is due to the inner approach they have to wealth and its accumulation: it is a good thing to become wealthy, for the Wise Lord wants this for the faithful; wealth begins with faithful thoughts, words, and actions, and it is the greatest responsibility of the wealthy to give back to the community and become well known for their generosity.
Magical goals are obviously tied to wealth and the acquisition of treasure. However, all will be fleeting if one is not generous to the poor, to fellow religionists, and to the temple.
26. Âshtâd (Phl.) “Justice.” Arshtât (Av.) “Truthfulness; Justice” Female. Guardian of Truth. Yt. XVIII.
Day Name: Âshtâd.
Arshtât (Truthfulness) is another of the several abstract yazatas to be realized and internalized by the Mazdan magician. She is invoked in tandem with Rashnu Razishta (Truth). The embodiment of these qualities has the practical result of gaining the khvarenah (Glory)—a sign of the possession of great luck, power, and knowledge. The Mazdan emphasis is that this quality cannot be won by force or gained by any other means other than ethical action, words, and thoughts.
Yasht XIX, 34, records that when the mythical king Yima “began to find delight in words of falsehood and untruth,” the Glory flew away from him.
Arshtât and Rashnu are linked with the mythical mountain Ushi-darena (Keeper of Understanding). This mountain both provides and maintains understanding and is worshipped by day and night.
Magically, both Arshtât and Rashnu help humans maintain the discipline of truth-telling with rituals of magical purification, which opens a channel directly to the production of the substance of the Khvarenah. With this quality most magical objectives can be realized as direct acts of will.
27. Âsmân (Phl.) “Sky.” Âsmân (Av.) “Sky, Heaven, Stone.” Male. Guardian of the Sky.
Day Name: Âsmân.
Âsmân is the vault of heaven itself. Mythically, this is said to be made of stone or crystal. It forms a solid barrier between the transcendent world of the gods and the atmosphere between heaven and earth. The fixed stars are seen as apertures of light entering from the world beyond. That these openings appear in certain precise points is in itself a mode of communication between the yazatas and humanity. The light of the stars is, as we have seen, the light of Mithra, the stone vault constitutes a sort of “cave” into which he is born.
It should be noted that here and elsewhere these conceptions are not understood literally or only in the physical (getig) way. As the physical world reflects the divine prototype (menog), so too can the physical world be seen as a projection from a realm beyond it. Keen observation of getig leads to knowledge of menog. This is why the Mazdan way has always been cooperative with scientific knowledge.
Âsmân is the container made of the hardest stone.*3 Âsmân contains all the other Six Creations and allows the conscious mind of the individual to consider and focus on all of them and thus work with them. Together with the Earth, Âsmân forms a sort of crucible of transformation for magical progress. It is upon the face of Âsmân that the 360 degrees of heaven are inscribed, and there too are the 180 doors on the eastern horizon through which the Sun enters, and the 180 doors on the western horizon through which the Sun departs the celestial space daily. These doors mark the day-to-day progress of the initiate as the Sun appears to rise and set in a different position each day throughout the year. In a magical sense, Âsmân creates the condition in which mental concentration can be achieved, a faculty without which the Good Mind would be ineffective in the world.
28. Zamyâd (Phl.) “Earth.” Zam (Av.) “Earth.” Female. Guardian of the Earth. Yt. XIX.
Day Name: Zemyâd.
The Earth is one of the Seven Creations. She nurtures, nourishes, and makes everything plentiful. She is receptive and fertile (productive and reproductive). The Earth is the necessary basis for all growth and well-being of Mankind.
The Yasht that bears her name is mainly devoted to an exalted aspect of Earth—the mountains—and to the kingly Glory (Khvarenah). Ancient Zoroastrians did not worship in temples but in the open air on mountaintops and high slopes.
Again there is a link between Mount Ushi-darena (Understanding) connected with kingly Glory, which cannot be forcibly seized, so that Rashnu and Ashtât form a triad with Zamyât in the midst of which is Mount Ushi-darena. Truth and Truthfulness are rooted in the Earth, and an apex of which is the Mountain of Understanding.
Ethically, humanity is charged with the care of the earth, waters, air, plants, and animals. Magian power (Glory) is built through ethical truth-telling and the limitation of lying on the part of others. Simply put, do not put others in a situation in which they would be tempted to lie.
Magically, the Earth is invoked to bring things to their concrete manifestation and to nurture your life and ideas.
29. Mahraspand (Phl.) “Sacred Word.” Manthra Spenta (Av.) “Bounteous Sacred Word.” Male. Guardian of Formulated Utterances.
Day Name: Mahraspand.
Mazdan magic is made up of a combination of millennia-old verbal formulas, equally archaic symbolic actions, natural currents of energy channeled and directed by gestures, and properly timed contact with objects of power. But it is the Holy Word—ritual formulas in the Avestan and Pahlavi languages—that houses the most important aspect of this form of magic. The words can have effect without gestures, but the reverse is not true.
The Manthra Spenta forms a “Law”; that is, a code of thought that belongs to Mazda and Zarathustra and which is opposed to the daevas. These formulas are described as being traditional, memorized, understood, and performed orally. These features are necessary to their effectiveness. A devotion to Manthra Spenta is needed. This, combined with all other factors, leads to the acquisition of Wisdom and Power.
The uttering of Manthra Spenta—with correct sound, understanding, and ethical stance—can lead directly to manifestations in the world of events and physical phenomena.
Manthra Spenta is a tool and weapon, as well as an end in and of himself. Great power is gained in the process of memorizing Avestan formulas.
30. Anêrân (Phl.) “Endless Light.” Anaghra Raocha (Av.) “Endless Light.” Male. Guardian of the House of Ahura Mazda.
Day Name: Anêrân.
This is the realm of pure, boundless Light beyond the world of manifestation (getig) in that realm beyond the limits of menog. It is fitted out with the prototypes of everything good and beneficial. The abode of Ahura Mazda, Garô-nmâna, is made up of this Light, as are the Amesha Spentas and the fravashis, or prototypes, of humans and all the other Creations.
The mode of access to this realm is the Chinvat Bridge, across which each must pass after death. This bridge corresponds closely to the Norse Bifröst Bridge. The idea of “infinite light,” so well developed here, was probably also the source of the Ain Soph Aur concept in the Hebrew Kabbalah.
This multipart sîrôzah contains magical keys to two concepts: the infinite light as the ultimate fuel for the good blessing (âfriti) and for the curse (upamana), both effected by either thoughts or words. Curiously, it is said that with blessings the spoken form is more powerful, whereas with curses the thoughtform alone is seen as more effective. The upamana should not be considered as an act of sorcery or witchcraft, rather it is an aggressive formula used against the forces of Angra Mainyu and related manifestations in critical or emergency situations.