Yazathas

The term "Yazatha" originates from Avestan, an ancient Iranian language. It derives from the root "yaz," meaning "to worship" or "to adore." Thus, Yazathas are those who are worthy of worship and reverence.

Pure celestial sitirits, wliom tlic \'( ndidad shows once upon a time sliarin<r their food with moi'tals, who thus pai-ticipatc in tlieir existence. Years of Brahma. The whoh' period of "Brahma's Ape" (100 Years'. K<iuals 311,040.000.000.000 years. (See "Yuga".) Yeheedah {Ilih.}. Lit.. "Individuality"; esoterically, the highest individuality or Atma-Bnddhi-lManas when united in one. This doctrine is in the Chaldean Book of Numh(rs, which teaches a septenary division of human "princi])les", so-called, as does the Kahidah in the Zohar, acconlinp to the Book of Solomon (iii., 104a, as tran.slated in I. Myer's Qdhlxdah). At the time of the conception, the Holy "sends a d'yooknah, or the phantom of a shadow imape "like the face of a tnan. It is designed and sculptured in the divine tzelem, i.e., the shadow image of the Elohim. "Elohim created man in his (their) tzelem" or image, says Genesis (i. 27). It is the tzelew that awaits the child and receives it at the moment of its conception, and this tzelem is our linga sharira. "The Rva'h forms with tlie N( phrsh the actual personality of the man", and also his individuality, or, as expressed hy the Kahhalist, the combination of the two is called, if he (man) deserves it. Yeheedah. This combination is that which the Theosophist calls the dual Manas, the Higher and the Lower Ego, united to Atma-Buddhi and become one. For as explained in the Zohar (i., 20r)&, 206a, Brody Ed.) : "Neshamah. soul (Buddhi), comprises three degrees, and therefore she has three names, like the mystery above: that is, Nephesh, Rua'h, Neshamah", or the Lower IVIanas, the Higher Ego, and Buddhi, the Divine Soul. "It is also to be noted that the Neshamah has three divisions;" says Myer's Qahhalah, "the highest is the Ye-hee-dah" — or Atma-Buddhi-Manas, the latter once more as a unit; "the middle principle is Hay-yah" — or Buddhi and the dual Manas; "and the last and third the Neshamah, properly speaking" — or Soul in general. "They manifest themselves i

In the vast expanse of spiritual traditions, the concept of the Yazathas, as found in Zoroastrianism, offers a compelling perspective on the divine. Unlike a purely monotheistic or strictly dualistic worldview, the Avestan concept presents a spectrum of divine emanations, beings worthy of veneration for their roles in maintaining the cosmic equilibrium. Mircea Eliade, in his seminal works on religion, often highlighted the importance of intermediary beings in bridging the human and divine realms, and the Yazathas certainly fulfill this role. They are not merely abstract principles but active agents in the cosmic drama, embodying virtues such as truth (Asha), righteousness, and dominion.

The root meaning of "yaz" – to worship, to adore – is crucial here. It suggests a reciprocal relationship. Humans are called to honor these divine entities, and in doing so, they participate in the very forces that sustain the world. This is not a passive worship but an active engagement with the divine energies that shape reality. It is akin to how Carl Jung spoke of archetypes as potent psychic forces that, when acknowledged and integrated, can lead to wholeness. The Yazathas, in this light, can be seen as personifications of these cosmic archetypes, guiding humanity toward a more ordered and virtuous existence.

The Blavatsky definition, while containing some disparate elements, touches upon the idea of celestial spirits. The notion of "sharing their food with mortals" hints at a divine sustenance, a participation in the blessings that the Yazathas represent. This echoes the idea of sacred meals and offerings found across many ancient cultures, where the act of sharing food with the divine is a profound ritual of connection and communion. It is an acknowledgment that the divine is not distant but immanent, present in the very fabric of life and capable of bestowing its grace. The Yazathas, therefore, serve as conduits, embodying the benevolent intent of the divine and inviting humanity to align itself with these forces through ethical conduct and mindful devotion. They remind us that the cosmos is not merely a mechanism but a living, breathing entity, populated by intelligences that foster and protect.

RELATED_TERMS: Amesha Spentas, Ahura Mazda, Asha, Vohu Manah, Fravaashi, Daevas, Fravashi, Zarathustra ---