The ancient Aryan Prophet Zarathûštrá was born on the 6th day after the Spring Vernal Equinox. In the Avestan calendar the 6th day of each month is dedicated to the god-force of “health, hail and every healing formula” called haûrvatát.
Haûrvatát expresses the idea of “holiness” in terms of “healthy vibrant energy.” It is the “whole, healthy, manifesting divine power” and can be compared with Greek hólos and Vedic sárva, (Courtesy of Didier Calin.)
The message and the sacred poetry of the ancient seer/prophet Zarathûštrá hold extremely true to its most ancient Indo-European roots, and can ONLY be truly grasped within such context.
The universe and a finite number of events have been recurring, and will continue to recur again and again infinitely, in an infinite number of times across infinite time or space.
Within this ancient concept, Zarathûštrá developed a unique innovation, the idea or the possibility to OVERCOME and MASTER fate, the HEALTHY will power to become a god-force ahü, or a courageous author of destiny.
Fate repeats itself infinitely to unleash the possibility of overcoming itself or its limitations and this “infinite betterment and creativity” is godhood according to the ancient prophet Zarathûštrá.
Each event and age that repeats itself is to teach superior wisdom and inspiring creativity to overcome it and set in an eternal spring of the Immortals
The titans or god-powers are the “mastery or inspiring creativity to overcome limitations and discover infinite betterment in the face of fate” while the diabolic is “the sickly, cowardly, timid and restricted petty.”
In Zarathûštrá’s message, there exists an inseparable duality between “inspiring creativity, betterment and boundlessness” of the God-powers united in Mazdá AND the limitation, constriction of daævás “the anti-gods or diabolic forces” headed by añgrö“ the afflicted, broken spirit”.
In the sacred poetry of the ancient prophet “evil, calamity, limitation, decay, and death are NOT attributed to godhood, because godhood is the mastery and brilliance to overcome every limitation.
The nature of ahûrás is connected with the “innovative cosmic order, and superb artistry” ašá/arthá. Mortal men join with the Gods or ahûrás in the “brilliant disposition, mind-power to become ever better” called vohü-manö – also vaηhǝ̄uš manaηhö and all the Gods are ONE in Mazdá “vision, imagination, inspiring creativity.”
God powers and god-men stand in continuous combat AGAINST forces hostile to overcoming limitation, fatalism and resignation. They stand against añgrö “the afflicted, broken spirit” with his host of “diabolic, limiting demons” the daævás.
Zatathûštrá grew up in a bardic tradition and was well versed as a poet/priest. This brings us into the story of the Avestan Yimá “the divine twin,” the primeval leader of mankind during the Ice Age.
The creation myth of the ancient Indo Europeans centered around the sacrifice of *Yemós “Twin” and *Mannus “Thinker, Ancestor of Mankind.” The duo are found throughout the ancient Indo-European world, like in the myths of the Germanic peoples (Norse Ymir, and German Tuisto and Mannus.)
The twins *Yemós and *Mannus are bound up in the origin of the Cosmos. In the primordial time, *Mannus sacrificed *Yemós and formed the world from his body. *Mannus treated his brother *Yemós as if he were a SACRIFICIAL BULL. (Courtesy of Didier Calin)
But *Yemós really comes into his own in the ancient Indo-Iranian area, where as the Avestan Yimá he is the primeval leader of mankind during the Ice Age, and in the Vedas, he is the god of death. In the myths of the Pre-Avestan people, it is Yimá who sacrifices the primeval cow and the world is created according to a special formula from the bones, blood and various body parts of the primeval cow.
The connection between the Avestan Yimá, the primeval cow and the creation of cosmos has in some way a parallel in the Norse account of Ymir, the cosmic cow Auðumbla and the creation of the worlds.
Each act of bloody sacrifice among the Pre-Avestan people supposed to repeat this original act of creation.
Yet, the ancient Aryan seer/prophet saw Godhood in “goodness, virtue and heightening of vitality” and identified “the sacred” speñtá with the “vibrant, splendid life force.” He saw the worst deformity of spirit in diminution/destruction of vitality, in the slaughter and sacrifice of innocent animal life.
Zarathûštrá argued that since Godhood is GOODNESS, the god-powers only accept the pure libation of water, milk, wine, fruits AND the SELF SACRIFICE of nobility, courage, truthfulness and healthy self-worth.
Zarathûštrá called yimá a sinner in his sacred songs because of yimá’s sacrifice/killing of the primeval cow in the Indo Iranian lore and became the first and most earnest champion of animal rights in history of mankind.
I like to conclude by explaining the meaning of the name of the ancient seer/prophet. Zarath.ûštrá consists of two parts. The second part of the name ûštrá means anything from “buffalo to camel.” It can be compared with the reconstructed Proto Indo European *usr, Vedic usrá, Germanic ūrochso “aurochs,” Pashto ūš “camel,” (See Didier Calin.)
The first part zarath, if coming from ancient East Iranian zar means “golden, yellow, pale colored” (Compare with Old Church Slavonic zlato and Latvian zèlts.
However if the original version of the name is ZaraNt.uštra, it must be derived from the Avestan zarant, Ossetian zœrond. Pashto zōr, Middle Persian zál “old, aging or albino” (SEE West and Didier Calin.)
The name therefore means something like “pale or white buffalo and/or albino camel.” It appears that the names of the “noble ones” or the ancient Indo European people who called themselves Aryans were very similar to the American Indian names.