What Does It Mean to Be Mazdeyasnic?

Before beginning, it is important to clarify that the concept of a human being in the Farsi language is expressed through more than the two commonly used words enson and aadamm. These two terms do not merely denote a biological human; they represent two fundamentally different stages or qualities of humanity.

Enson: the Immature Human Being

If we begin with the semantic origin of the word enson, we find that it derives from the Arabic ens, which itself originates from the Hebrew enoosh. The meaning associated with this root refers to a fragile, helpless, weak, and unstable being—one that lacks balance and inner firmness.

Surprisingly, these characteristics originate from the intellectual faculty of enson, but specifically from its negative aspect. For this reason, throughout this text, the word enson will be translated as “immature human being”, a term that simultaneously implies all the characteristics mentioned above.

Thought and Illusion

Human intelligence, like a coin, has two sides: thought and illusion. Human history clearly shows that a lack of knowledge has produced powerful illusions, which have dominated the mental life of the majority of people. This dominance has fueled vulgar populism and collective misjudgment, to the point that in many immature humans, illusions occupy more than ninety percent of mental activity.

Aadamm: the Mature Human Being

In contrast, the Iranic conception of the human being presents humanity as an extension and collaborator of Ahuramazda—the Existence including its great Wisdom. In this worldview, the human being participates in overcoming the shortcomings and deficiencies of Existence itself. For this reason, the Iranic tradition uses the term aadamm (mature human) and abbar-aadamm (Übermensch) to describe a stable, balanced, and capable human being.

The essential difference between enson and aadamm lies in the degree to which the individual is contaminated by illusion, also referred to as destructive thought. Henceforth, aadamm will be translated as “mature human being”, encompassing the qualities of balance, clarity, and constructive intelligence.

From Immature Human to Übermensch

An immature human is not condemned to remain so. By consciously choosing the constructive side of intelligence, and by avoiding illusions and destructive thought, one may become a capable and stable being who assists Existence in its evolutionary process.

When constructive thought becomes habitual and is integrated into one’s character and actions, the human being becomes an Übermensch or Paarsaa. Thus, to be Mazdeyasnic is to follow the path of evolution from the immature human toward the Übermensch.

Indoctrination and the Collective Mental Field

The thoughts and feelings of all living beings exist within a total mental field known as Farrevashi. These thoughts do not arise solely from individual consciousness. Many immature humans mistakenly believe that every thought and feeling they experience originates entirely from themselves and therefore treat these mental contents as inevitable truths.

In reality, thoughts and feelings may arise from:

• internal indoctrination (genetic inheritance, family conditioning, misinformation stored in the subconscious), and

• external indoctrination (other immature humans and the static laws of Existence).

These influences primarily affect the subconscious mind.

Constructive and Destructive Wisdom

All internal and external indoctrinations may be divided into two broad categories:

• Constructive wisdom: influences that promote harmony, evolution, and well-being in the universe and its components.

• Destructive wisdom: influences that hinder evolution and promote illusion, hatred, and stagnation.

Constructive wisdom inspires freely and subtly, leaving the individual the choice to follow it. Destructive wisdom, by contrast, imposes itself forcefully and continuously upon the immature human.

Destructive wisdom first harms the individual who carries it and then spreads to society. This fact reveals the vital importance of constructive thinking—not only for personal growth but also for social harmony.

Intelligence Embedded in Existence

Empirical observation suggests that the universe operates according to intelligent, stable laws. For example, all known living beings have eyes positioned in the head, and no fossil record suggests an evolutionary relocation of this function. Such consistency suggests not randomness alone, but embedded design, which itself implies intelligence.

This intelligence may be understood as Mazda—the inherent wisdom of Existence. Phenomena such as dark matter and dark energy may also represent aspects of this embedded intelligence.

Mind Management

The conscious mind, together with conscience, is the sovereign faculty of the human being. When it governs the mind through reflection and discernment, the individual gains mastery over thoughts and feelings. This mastery constitutes mind management.

Through proper mind management, one becomes protected from illusions and destructive wisdom and gradually transforms into a mature human. This maturity enables the individual to perceive the guidance of constructive wisdom, inevitably leading toward happiness and evolution.

If, however, the conscious mind fails to govern, control falls to the subconscious. The subconscious reacts automatically, without discernment, responding like a herd to mental stimuli. This state represents enslavement to illusion and destructive wisdom

The Illusion of Freedom and the Mazdeyasni View of Human Maturity

In contrast to the cultural outlook that became widespread among those raised during the 1940s and later popularized by the hippie movement—an outlook that equated freedom with the release of the mind and the pursuit of fantasies—Mazdeyasni teachings present a fundamentally different understanding of human development. Although this mindset later gained acceptance within academic and intellectual circles, it rests on a misunderstanding of freedom and maturity.

From a Mazdeyasni perspective, the distinction between an immature human being and a truly evolved one lies in mental sovereignty. The immature human is ruled by fantasies, impulses, and unmanaged thoughts, whereas the mature human has consciously abandoned illusion and, through Vohumana (constructive thinking), has learned to supervise and evaluate the content of the mind. By mastering thought and feeling, the individual attains Kheshtara—dominion over the self—and becomes the rightful ruler of their own being.

In this state, the human no longer seeks fulfillment through fantasy or desire-driven imagination. Instead, wisdom replaces illusion. Estimation and speculation are no longer tools of escapism but instruments of rational calculation guided by inner wisdom (De’ena). Through alignment with Asha—the harmonious and progressive order of existence—the human being emerges as a stable, capable, intelligent, and balanced participant in the evolutionary process.

Within Mazdeyasni teachings, freedom is not defined as mental release or indulgence in fantasies. Such a state represents not freedom but inner disorder—an anarchy of the mind in which destructive wisdom is unleashed. True freedom and nobility arise from discipline, order, and conscious governance of the inner world. This freedom is liberation from illusion, from compulsive desire, and from the continual slavery imposed by an unmanaged mind.

Thus, in Mazdeyasni understanding, freedom is not the absence of restraint but the presence of mastery. It is the condition in which the human mind, aligned with wisdom and harmony, becomes a constructive force rather than a servant of illusion.

The Need for Mind Management

The immature human is particularly vulnerable because unexamined thoughts and feelings easily overwhelm consciousness. Since most unexamined mental content consists of illusions, the result is weakness, instability, and imbalance.

True freedom is not the release of fantasy and impulse. That is anarchy. Freedom and nobility arise from governing the mind, not surrendering to it.

What Is Mind Management?

Mind management consists of:

1. Monitoring thoughts and feelings,

2. Evaluating them through inner wisdom or conscience,

3. Selecting constructive thoughts,

4. Neutralizing destructive thoughts through concentration.

Concentration is simply the redirection of attention—from destructive thoughts and feelings into eyes, such as focused vision. Though subtle, this technique becomes powerful through consistent practice.

Teaching Mind Management from Childhood

Mind management should be taught from early childhood, as it is no less essential than learning to earn a living or even to breathe consciously. Children should not be left to grow under unchecked fantasies and vulgar freedoms.

By learning to master the mind early, individuals can prevent hatred, resentment, and destructive wisdom from embedding themselves in the subconscious—and thereby contribute to a healthier society.

Religion and Its Deviation

Although early religions carried teachings related to mind management, they gradually became distorted through misinformation, superstition, and socio-economic manipulation. As a result, many revolted against religion itself, and the original wisdom it carried was lost.

This neglect led to moral stagnation and deepened captivity in illusion.

A Solution: Mazdeyasnian Insight

A solution lies in rediscovering the Mazdeyasnian worldview, which inspired early humanistic principles and the first declarations of human rights over 2,500 years ago.

Mazdeyasni is not identical with later Zoroastrian religion, particularly the Sassanid-era interpretations that distorted the Gathas due to linguistic loss and superstition.

The Ultimate Knowledge of Self-Discernment and Worldview

As noted earlier, this refers to the humanistic teachings of Mazdeyasni, understood as the ultimate knowledge of self-discernment and worldview. It is important to clarify that Mazdeyasni does not mean the traditional Zoroastrian religion as it later appeared during the Sassanid period. That form was a historical deviation rather than a continuation of the original teachings.

During the Sassanid era, the original concepts of the Gathas of Zarathustra were significantly distorted. This happened largely because the true meaning of the Gathic language had been forgotten over time. What emerged was a system reconstructed centuries later from fragmented sources and limited information, much of which was already contaminated by misinformation and superstition. As a result, the Sassanid form of Zoroastrianism developed the familiar characteristics of institutional religions and gradually absorbed even more superstitions from later periods.

The Six Progressive Stages Toward Übermensch

The authentic teachings of Mazdeyasni are centered on the Gathas, attributed to Zarathustra himself. Their original meanings were rediscovered after the European Renaissance through the combined efforts of European scholars and the Parsis of India. Today, these teachings are primarily represented by Dr. Khosrow Khazaei (Pardis), founder of the European Zoroastrian Foundation in Brussels.

At the core of these teachings—particularly those related to mental discipline and self-development—is the Aryan concept of six mental principles or progressive stages. These stages describe both the perfection of the universe and the evolution of its components, including the transformation of the immature human being into the Übermensch. These principles are known as Amsha-Spandan, or Progressive stages. The six stages are:

1. Ashaa

2. Vohumana

3. Kheshtara

4. Armaity

5. Ahurvataat

6. Amarehtaat

1) Ashaa

Ashaa means perfection, straightness, and harmony. It is the fundamental norm of existence and refers to the harmonious order governing the behavior of all phenomena in the universe. This harmony manifests as straightness and coherence in movement and process.

One of the most essential principles of Ashaa is that existence naturally moves toward evolution, seeking to overcome its own deficiencies. Ashaa also points toward the ideal state—the utopia—toward which the universe is progressing. The first step on this path is the conscious choice to align oneself with perfection and harmony, and to move in accordance with the progressive order of existence.

2) Vohumana

Vohumana means constructive or good thinking. Thought is the root of all action, including speech and behavior, and thus forms the second step in the process of evolution.

This stage requires abandoning mental slavery and blind obedience to destructive thoughts and illusions. Through awareness, reflection, and supervision of one’s thoughts, each idea is examined and evaluated. Thoughts that are approved by inner wisdom are acted upon as constructive deeds; those that are destructive are neutralized through concentration and mental discipline. Vohumana also represents the resonance between the constructive wisdom of Existence and the individual’s capacity to receive it.

3) Kheshtara

Kheshtara means sovereignty over oneself—being the ruler or king of one’s own being. It is the third step toward evolution.

The mentality is the meeting place of thought and feeling, operating within the brain. For the immature human to evolve into the Übermensch, the most fundamental rule is mastery over one’s thoughts and emotions. Through concentration and self-control, attention is withdrawn from destructive illusions and imposed falsehoods, neutralizing their influence. This mastery leads to mental freedom and inner nobility.

4) Armaity

Armaity means tranquility or inner peace. This fourth stage of evolution is reached when the previous three stages have been successfully realized and genuine inner freedom has been achieved.

At this point, peace and serenity naturally radiate from the individual’s thoughts and actions, reflecting a stable inner harmony aligned with the order of existence

5) Ahurvataat

Ahurvataat signifies attainment, maturity, and fulfillment, representing the fifth stage of evolution. At this level, the immature human has transformed into the Übermensch—the embodiment of ultimate humanity.

Existence, including life and society, is marked by shortcomings and imperfections. The removal of these deficiencies through development and refinement constitutes the very philosophy of human existence. In this role, the human being acts as a collaborator with Existence itself—Ahuramazda. This process begins with personal evolution and continues outward, as the evolved human gains greater capacity to serve as an accelerating force in the universal movement toward perfection.

6) Amarehtaat

Amarehtaat means immortality and eternity, which are inherent qualities of Existence and the final outcome of the previous stages.

From a material perspective, living beings do not vanish after death; they transform into other forms of matter. Matter itself is eternal and merely changes state. Regarding human personality—the mental or symbolic presence of an individual—immortality presently manifests as the enduring memory and influence of a person within the minds of others.

A Theoretical Perspective on Mental Immortality

From a theoretical standpoint, if dark matter—currently intangible to human perception—is composed of thought-like essences or functions as the source of thought within Existence and its Farrevashi, it may serve as the underlying intelligence guiding certain aspects of biological evolution. It may also be the source of thoughts received by the human unconsciousness—what is referred to as Mazda itself.

In this view, De’ena, or inner wisdom, as a component of the Farrevashi, may reunite with this source after physical death. Through this union, the human being may attain a form of mental immortality shared within the collective consciousness.

The Last Word

To walk the Mazdeyasnian path requires courage and perseverance. As Attar of Neyshaburi wrote:

If you are a seeker of the Way, you must pass through blood.

Even worn and overthrown, you must continue.

Set foot upon the Path without asking questions—

The Path itself will teach you how to go.