Dialectical monism, also known as dualistic monism, holds that all reality consists ultimately of one substance, and that this one substance expresses itself in terms of dialectical or opposing forces.
The sacred poetry/songs of Zarathustra teach that the magic substance of all reality is “mind-energy,” and that “mind, imagination, visions and ideas” are the prime force.
Accordingly, “mind energy, imagination, consciousness, spirit,” creates and determines all manifestation or reality. In other words, universe is ultimately dependent, and composed of the energy of “mind or spirit.”
The most pertinent Old Avestan/Gathic passages that assert “imagination, mind-power and ideas” to be the origin of all reality are Yasna 30, Yasna 31.7, Yasna 31.11 and Yasna 45.
Godhood in Zoroastrianism is the “odyssey of consciousness, the endless adventures, and the progressive journey of healthy, vibrant and energetic mind or spirit.” The Supreme God of Zoroastrianism Mazdá is the very definition of this eternal journey of the “vibrant energy of healthy mind/spirit to establish, and create ever better, and more splendidly.”
Mazdá is the “Boundless Will to learn, discover, innovate and create,” and is the essence of Godhood. What the Rig Veda calls ásurasya māyáyā (See RV 5.63.7 “magic of the ásuras,) is the closest description to the supreme god of Zoroastrianism Ahûrá Mazdá.
For Mazdá “powers of mind to summon into being” is the magic stuff of the ahûrás, æsir, the Titans, and the very essence of Godhood according to the poetic Gathas/Songs of Zarathustra.
Ancient commentators of the most sacred verse in Zoroastrianism ahün–var “will to become godlike,” use a magic word play on the meaning of the name of the supreme god Mazdá.
According to Yasna 19.13 daz.dá man.aηhö “establishing, creating through mind energy,” in the second rhymed verse line of the holiest formula, is a play on the name of Mazdá who is pristine “mind, spirit,” para îm iδa man.aηhæ činasti.
While Godhood in Zoroastrianism is the endless adventures of the “vibrant mind power, passion of the spirit to overcome limitations, and brilliantly create; the diabolic/evil is the diseased, stagnated, broken spirit.
The heaven or abode of Immortals is in the “Vibrant, Energetic Spirit/Disposition, or the “Good Mind,” that gives mortal men a connection to the realm of “creativity and brilliant imagination.” In Zoroastrianism, this adventurous, healthy “Good Mind/Spirit” is the pathway to the Gods.
The Gathas/Songs of Zarathustra teach about a “progressive dialectical or plural monism.” Accordingly, the flow of change, consciousness tends toward a “spiral-shaped progression” rather than a perpetual non-progressive (repetitive) circling of history. The wheel of time moves in circles but always forward with an adventurous spirit, toward endless betterment, (See Yasna 44.17.)
In Zoroastrianism, “mind energy, consciousness, Godhood, and the universe” are marked by an increasing progress. What stagnates and begins to rot though is the anti-God, the diabolic.
This “dialectical or plural monism” taught by the Zoroastrian sacred lore recognizes the existence of a multiplicity of God entities/beings, which in the Avestan text are called “the ten thousand Immortals.”
The number of the Immortals of Mazdá has been cited as 7 (eternity, infinity) 33 (infinite wisdom,) 50, 100, 1000, 10,000, and “beyond reckoning” in the Avetsa, (See Vispered 8.1 for example.)
The Old Avestan gathic formula mazdávs.čá ahûráηhö “Mazdá and his ahûrás,” is a reference to the 10,000 Immortals or Immortals beyond reckoning in the Avestan sacred lore. Darius worship of Auramazdā together with all the other gods (baga) is a reflection of the same concept.
The gathic formula of mazdávs.čá ahûráηhö “Mazdá and his ahûrás,” reminds one of the Old Norse Skáldskaparmál 41: Óðni ok öllum ásum “to Odin and all the æsir,” Skáldskaparmál 23: Óðins ok ása “of Odin and the aesir,” Hávamál 143: Óðinn með ásum “Odin with the Æsir,” also Baldr” Gylfaginning 49: Baldrs ok asana, (See Didier Calin, Dictionary of Indo European Poetic and Religious Themes page 139.)
Scottish Evangelist, John Wilson attacked the Zoroastrian reverence of the Brilliant Immortals Amertá/Amešá Spenta and the Hallowed God Beings Yazatas as a clear form of polytheism claiming that Zoroastrians are worshipers of ahûras and elements of nature, such as of fire, waters, sun, the moon and the heavenly lights.
Zoroastrian Litanies to fire, water, the moon, sun, and Mithra “friendship with the Immortals” compromise the daily Zoroastrian worship. The conservative (or traditional) view of the gathas, and ancient Zoroastrianism is indeed a dualistic worldview. All reality is mind energy and mind independent.
The origins of Monotheism must be traced back to Pharaoh Akhenaten and his cult of Aton, and not to ancient Zoroastrianism, for nothing in the gathas, the Zoroastrian sacred lore or age old tradition can substantiate anything other than a dialectical or dualistic monism.