Aryan – Myth verses Reality

Their linguistic and theological contributions influenced major religions, including Zoroastrianism, Hinduism, Judaism, and Christianity.

This paper delves into their legacy, debunking myths and unveiling their profound impact on Freemasonry, philosophy, and modern religious thought.

This paper expands the discussion on the Aryan speaking tribes discussed in my paper “History of the Theology and Philosophy of Freemasonry” published in “The Square Magazine, 2024, Q3.” This paper takes a deep dive into the history of the Aryan speaking tribes and the discovery of Aryan texts in the 18th century.

With the discovery of these texts a substantial number of myths were developed by scholars in the 18th and 19th centuries. In the 19th and 20th centuries, scholars began to use modern scientific methods and research to unravel the myths and to develop a more realistic visions of who the Aryan speaking tribes were and their impact on the history and development of modern western religion and philosophy, which intern has had a major impact on the philosophy and theology of Freemasonry.

Today we find very few who have heard about the Aryans, and those who have heard of them only know the myths.

The Aryan speaking tribes in south central Asia, have impacted civilization for some five thousand years, and will continue to impact future civilizations, yet few have even heard of them. This paper will enlighten the curious student.

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Most who recognize the term “Aryan” will associate it with the Nazis during World War II. As all political groups and parties throughout history, the Nazis took respectable, noble, and honorable historical facts, and corrupted and destroyed them to achieve their political goals.

In the nineteenth century German academics studying linguistics began to study and speculate about a “race” of people who lived in central Asia and migrated to the northern regions of Europe.

The “science” they used to prove their theories, is now considered dubious. According to German academics of the time, these migrants were to become the “Nordic Race” in Europe.

As all politicians are apt to do, the Nazis took these academic speculations and corrupted and twisted them into a “Nordic Super Race.”

Rather than the Nazi vision of a tall, blond hair, blue eyed, light skin, warrior people, the real Aryans would have been a short, dark hair, dark eyed, brown skin, herdsman from central Asia, who lived between six thousand BC and one thousand BC.

They were not a super race, not even a race, nor were they European; in fact Aryan was not even a people but a language; however, several of these Aryan speaking tribes from south-central Asia, were entrusted by God to lead humanity away from the Pagen religious beliefs of the past, to the belief in the one living and true God, and establish the religious theology which is the basis of all modern religions.

Freemasonry took this theology found in all the modern religions and used it as the core religious theology of Freemasonry .

The Aryans that will be discussed here, were a tribal people who between six thousand BC and one thousand BC lived south of the Aral Sea located in the country now known as Uzbekistan.

Nineteenth century academics believed that between four thousand BC and one thousand BC these Aryan tribes migrated through Central Asia, Europe, Mediterranean, India, and what is known as the Middle East.

The oldest of these migrations between four thousand BC and two thousand BC were through Central Asia, Eastern Europe, Western Europe, Greece, Italy, and Spain. Nineteenth century scholars believe, but have not proven, that several migrations took place over the centuries with the earliest being around four thousand BC when the Celtics migrated into Europe.

Albert Pike in his “Lectures of the Arya” begins in his third paragraph of lecture one by supporting the German myth of Aryan migration populating Europe and the Mediterranean.

Pike may be faulted for his acceptance of the German migration myths, however, his study of the Aryan language and his translations of the Aryan documents, make his “Lectures of the Arya” a valuable scholarly tool for understanding the development of modern religion.

The Encyclopedia Britannica clarifies the current position of scholars: “Since the late twentieth century, a growing number of scholars have rejected both the Aryan invasion hypothesis and the use of the term Aryan as a racial designation, suggesting that the Sanskrit term arya (“noble” or “distinguished”), the linguistic root of the word, was actually a social rather than an ethnic epithet.

Rather, the term is used strictly in a linguistic sense, in recognition of the influence that the language of the ancient northern migrants had on the development of the Indo-European languages of South Asia.

In the 19th century “Aryan” was used as a synonym for “Indo-European” and, more restrictively, to refer to the Indo-Iranian languages.

It is now used in linguistics only in the sense of the term Indo-Aryan languages, a branch of the larger Indo-European language family.”

Vere Gordon Childe in his book “The Aryans, A Study of Indo-European Origins” goes to great lengths to explain the various theories of the Aryans migrating into Europe and especially the Scandinavian and Germanic territories.

Most of the theories he discredits keeping his favorites, however on Page 208 he concedes that archaeological evidence used by most scholars to prove the theory of migrations is not valid.

He states “To infer a migration from the distribution of weapon types alone would, I submit, be rash . The diffusion of such objects is very often due to trade.

Only in a few exceptional cases, particularly in early periods or when the articles are of a more archaic character than their context, such as the Trojan battle-axes, can such commercial diffusion be ignored.

It is quite a different matter when we have a whole cultural complex moving about from place to place as happens with the battle-axe cultures. It is for this reason that I have been unable to follow Mr. Peake, who traces the migrations of the Western Aryans from the Danube valley by means of swords.”

While he exempts his own theory based on grave goods from this statement, his statement is more universally applicable than he would wish. Research using DNA testing is still new and not complete.

DNA evidence shows a DNA link between Europeans and the ancient peoples of what is known today as the Caucasus and eastern Turkey.

While these people were Aryan speaking people they were only distantly related to the Aryan tribes we will be discussing below.

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From written texts left by the Aryan tribes we will be discussing, we know that by two thousand BC they had lived south of the Aral Sea located in the country now known as Uzbekistan, expanding south and west toward the Caspian Sea.

They later expanded eastward into northeastern Afghanistan. “These tribes were connected by a now extinct common language known as Indo-Aryan languages or Proto-Indo-Iranian, also known as Common Aryan, which was spoken around the late third millennium BC.

The three branches of modern Indo-Iranian languages are Indo-Aryan, Iranian, and Nuristani. Indo-Aryan languages are spoken by more than eight hundred million people, in Bangladesh, India, Pakistan, Sri Lanka, Maldives, and Nepal.”

Between two thousand and sixteen hundred BC there was a split in the Aryan peoples into two groups, the Indo-Aryans, and the Irano-Aryans.

The Irano-Aryans moved into current day Iran and became the Persians, while the Indo-Aryans migrated into distant lands from northern India and into Europe.

Academics today believe that other than the Celt migrations, most of the so-called European migrations were more trading parties looking for trade.

The Aryan language spread through their trade/migrations and the intermixing of cultures due to their key location on the silk road , linguistics have found traces of the ancient Aryan language in the languages of the peoples of India, Persia, the Mediterranean, and Europe.

DNA testing has shown common DNA profiles in the peoples of modern-day Afghanistan, Pakistan, India, and Iran, which proves the migration of the Aryan tribes into those countries.

A paper was written by ninety-two scientists in 2018 titled: “The Genomic Formation of South and Central Asia” A one sentence summary of this study is: “Genome wide ancient DNA from 357 individuals from Central and South Asia sheds new light on the spread of Indo-European languages and parallels between the genetic history of two sub-continents, Europe and South Asia.”

A summary of the two major findings of the study are first: “Some form of “Aryan” migration did take place, even if that term is not used.

The introduction of Steppe pastoralists into the subcontinent might have been the way what we know as Indo-European language and culture spread, since it was the same lot of Steppe peoples that also moved West into Europe.”

And second: “Moreover, there may be connection between the Steppe migration and priestly caste and culture. The researchers say they found ten out of one-hundred forty Indian groups with a higher amount of Steppe ancestry compared to Indus Valley ancestry.

These two were titled “Brahmin_Tiwari” and “Brahmin_UP.” More generally groups of priestly status seem to have higher Steppe ancestry, suggesting those with this mixture may have had a central role in spreading Vedic culture.”

In the minds of everyone except for a very few religious scholars, the Aryans are just a forgotten footnote in history.

The reality is that the Aryans are the most influential people in the history of the world and have had a major impact on the peoples of the world for over four thousand years.

Prior to three thousand BC to two thousand BC the religion of the Aryans as well as the religion of the rest of the world was based on superstition, fear, mysticism, and environmental worship, which we refer to today as Pagen religion.

Man based his religion on the observation of the things in his environment, which he did not understand, and attribute the good as rewards from God, and bad as punishment from God. He assigned Gods to environmental aspects.

The sun, moon, planets, stars, plants, animals, fertility, fire, wind, rain, and earth were all considered Gods and needed to be worshiped. Each culture had its own interpretation of these Gods. In the early migrations of the Aryans, or Celts, they would have spread their Pagan religious ideas through the lands they traveled.

We find from modern day Turkey and Syria through England and Ireland a common thread of building stone circles and burial mounds, which indicates some basic form of common religion among these ancient peoples.

The Aryans circa. two thousand BC began to question the old Pagan religions and conceived a religion focusing on the one and true living God.

Obviously, this was a long and arduous process, and God revealed himself to Aryan prophets along the way, who intern became priest of the new religious thought.

Between three thousand BC and two thousand BC the Aryans began the transition from Paganism by developing the religious philosophy which later became Hinduism.

This was developed in northern Afghanistan and carried by the Aryan migration into India. The Aryans created the “Vedas” texts, a collection of poems or hymns composed in archaic Sanskrit by Indo-European-speaking peoples who lived in northwest India during the second millennium BC.

Some of these text were found and translated which provides a clear view of the Aryan spiritual development some four thousand years ago. Hinduism is accepted by scholars as the oldest and largest religion in the world.

Originally the Indo-Aryans followed the religion of Hinduism as documented in the religious texts known as the “Vedas.” Circa. two thousand BC, then God revealed himself to a Hindu priest named Zoroaster, who was an Indo-Aryan, and is believed to have lived in “Bactria” which is in what is today northeastern Afghanistan.

Zoroaster is credited as the founder of Zoroastrianism. Zoroaster’s religious background would have been in ancient Hinduism; therefore, Hinduism would have influenced Zoroaster’s religious philosophy.

“Zoroastrianism is the monotheistic faith established by the Persian prophet Zoroaster (also given as Zarathustra, Zartosht) between circa. fifteen hundred and one thousand BCE.”

Zoroaster founded this religion after a vision:

“On the riverbank before him, a bright image appeared of a celestial being who identified himself as Vohu Mahah (“good purpose”) and proclaimed he had been sent by Ahura Mazda himself to deliver a message: the priests had misunderstood the divine truth and were worshipping false gods – there was only one god, Ahura Mazda, who did not require blood sacrifices but only ethical behavior. Zoroaster had been chosen to preach this revelation and seems to have begun his mission immediately.”

Zoroastrianism is the first monotheistic faith to be established and had a major impact on the theology of the three great religions of today, Judaism, Christianity, and Islam.

These Aryans who practiced this new religion would become known as “Zoroastrians” and later “Parsis” The main scriptural texts of Zoroastrianism are the Avesta, Gathas, Denkard, and Bundahisn.

For centuries, these teachings were passed down from mouth to ear. In the Fourth Century AD the texts were written down.

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By 1000 BC some of these Aryans who practiced Zoroastrianism began to migrate into ancient Persia. They eventually subdued the native tribes and converted them to Zoroastrianism.

Politically the Aryans became the nobility in Persia and became the ruling class of Persia for almost two thousand years, until the Muslims conquered them around 635 AD.

During this slow process of the Aryan speaking tribes taking over Persia, these people began to accept Sanskrit and later Arabic, as their language, and they became known as Parsis.

Under the Aryan rule in Persia, Persia became a dominant power in the region, interacting with all the powers in the Mediterranean and Middle East.

There is written documentation to show how the Persians traded, inter-married and fought wars with Egypt, Hebrews, Greeks, and Romans. At the climax of their power, they controlled land from the eastern Mediterranean, and modern-day Turkey, Syria, Lebanon, Israel, Jordon, Iraq, Iran thru India.

They fought, won, and lost many wars including being conquered by Alexander the Great for a time, finally being permanently defeated by the Muslims around 650 AD.

The Persian Empire as well as Zoroastrianism reached their peak during the rule of Cyrus the Great (c. 559 to 530 BC) and Darius I (c. 550 – 486 BC).

By this time, the Aryan speaking tribes had been fully integrated into Persia, became known as the Parsees, and the old Aryan language had become extinct.

This time was an extraordinarily crucial time in the development of modern western religion. During the reign of Cyrus the Great, Pythagoras of Samos (c. 570 – c. 495 BC) visited Persia and studied under all the great intellectuals of the period.

At this time, he developed the basis for his religious and civil philosophy which in turn would become the religious and civil philosophy of the western world. It was also the time of the Jewish captivity in Persia.

During the captivity, many of the Jews studied under the Zoroastrian scholars and integrated some of the teaching from Zoroastrianism into Judaism.

Many scholars believe that these were the Jews that formed the Pharisees upon the return to Jerusalem. Later, a Jewish sect called the Essenes would take their Jewish lineage, add teachings from Pythagoras and the Zoroastrians, and form Christianity.

The Aryans and their religious texts were unknown until “Abraham Hyacinthe Anquetil-Duperron travelled to India in 1755, and discovered the texts among Indian Zoroastrian (Parsi) communities.

He published a set of French translations in 1771, based on translations provided by a Parsi priest. Anquetil-Duperron’s translations were at first dismissed as a forgery in poor Sanskrit, but he was vindicated in the 1820s following Rasmus Rask’s examination of the Avestan language (A Dissertation on the Authenticity of the Zend Language, Bombay, 1821).

Rask also established that Anquetil-Duperron’s manuscripts were a fragment of a much larger literature of sacred texts.” Further translation work was done during the nineteenth century by Professor Spiegel, Max Muller, Dr. Haug, Mr. Bleeck, and Albert Pike.

We find the philosophy and theology of Zoroastrianism is primarily laid out in the Gathas, which are a series of interrogative poems where Zoroaster asks Ahura Mazda questions and receives answers.

The Zend-Avesta sets the laws and standards by which a pure life is lived, it also establishes penalties and atonement rituals for those who have not followed the law. Zoroaster in the Gathas is focused on “Truth” and “Justice” in his interrogative with Ahura Mazda.

It becomes clear that Zoroaster considers the only real “Truth” and “Justice” is God’s “Truth” and “Justice.” Interestingly we find that Pythagoras, along with his disciples Socrates, and Plato, spent much of their lives trying to define “Truth” and “Justice” without avail.

They determined that the only “Truth” was that which was proven by numbers. When it came to “Justice,” they were never able to define it.

Found in these texts are the first theologies which were to become the foundation of Judaism, Greek (Pythagorean) religion, Christianity, and Islam.

Since Freemasonry studied the theology of all these religions in developing their own understanding of God, the Aryans had a significant indirect influence on the Masonic fraternity. Theological concepts that were previously unknown were developed and taught by the Zoroastrians.

Abraham the founder of the Hebrew religion was born several centuries after Zoroaster in Ur, which is in modern day Iran.

This was during the period that the Aryans were migrating into modern day Iran and bringing Zoroastrianism with them. It would be reasonable to believe that Abraham was influenced by these new theological concepts and incorporated them into his theology.

Pythagoras in his youth traveled to Persia and studied under the Zoroastrian priests. Studying his theological beliefs, clearly Zoroastrianism influenced him.

The Zoroastrians used symbols, allegories, and folklore as well as written text to teach these lessons and theological concepts handed down by God. In their writings we find not only theology but civil laws and regulations. We find these methods continued by all modern religions.

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The first major concept of the Zoroastrians is that there is the one and only God, creator of all the heavens and earth. Zoroastrians called God: “Ahura Mazda,” meaning: “ Wise Lord.” Albert Pike says about the first part Ahura: “I think that Ahura meant both “the Living One” and the “Light Being.”

And these names were synonymous, so that one word might well express both, since light was deemed to be the life of all things: the Zarathustrian idea being exactly expressed by St. John, in the phrase, “In him was life, and the life was the light of man.” Ahura was this light and life, the Light-Substance, the Life Subsistence, of the universe.”

Albert Pike says about the second part Mazda: “I am convinced, therefore, that there were two roots, from one of which maha in Sanskrit and Mazda in Zend had the meaning of “light.”

And in the name Ahura Mazda, I am quite sure that Mazda meant “light.” Ahura Mazda is the creator of all light and is represented by the eternal flame.

Even back in the Pagen religions, early man realized that there was a God creator of all, who provided the “Light” to create and sustain life. His “Light” brought warmth, grew the plants, and sustained all life.

In the changing of the seasons, they saw God’s light ebb and flow, with new life beginning to grow at the winter solstice, coming to abundant life at the spring equinox, life beginning to fade at the summer solstice, and God’s bounty being provided at the fall equinox.

This “Light” became the most important of all Gods. He was the God who created life and wisdom. The Zoroastrians saw fire as the symbol for God, and was used as an element in all their worship.

Their temples are called fire temples, and fire is always burning in the temple. This fire or light as a symbol of God has been maintained by all the major religions to this day.

The second is the concept of “Dualism: the doctrine that the world (or reality) consists of two basic, opposed, and irreducible principles that account for all that exists. It has played an important role in the history of thought and of religion.”

The Zoroastrians teach that there are two angels, or prophets, or spirits, each representing one side of dualism.

First, Spenta Mainyu (the Holy or Bountiful Spirit, Spenta = Good and Mainyu = Spirit): meaning the bountiful or progressive spirit in the ethical dualism, it is the Good-Spirit.

Second, Angra Mainyu (the Destructive or Opposing Spirit, Angra = Evil and Mainyu = Spirit): is the spirit of destruction or opposition.

In the doctrine of ethical dualism, it is the Evil Spirit. This concept of good and bad in a constant struggle for the soul of man has carried down through Judaism, Greek religion, Christianity, and Islam to this day.

In every form of storytelling the struggle between good and bad is the core of the story. In our entertainment today the battle between good and evil is at the core of every story, this is blatantly evident in the Star Wars movies and the fight between good and evil.

The third, the concept of freedom of choice. We humans have free will, we must choose, and bear the responsibility for that choice. The “Free Will” verses “Predestination” debate has gone on for millennia.

Is man free to make his own decisions and lead his life as he sees fit, or, has God determined how his life will be lived. Zoroaster in Yasna 30, verse 3, says “In the beginning there were two primal spirits, Twins spontaneously active.

These are the Good and the Evil, in thought, and in word, and in deed. Between these two, let the wise choose aright. Be good, not base!” In Fargard XIX, Chapter I, verse 6 and 7 says “Again to him said the guileful one, the Maker of the evil world, Angra Mainyu: Do not destroy my creatures, O holy Zarathustra! Thou art the son of Pourusaspa, just born of thy mother Renounce the good law of the worshippers of Mazda, and thou shalt gain such a boon as the murderer gained, the ruler of the nations.

Thus, in answer to him said Spitama Zarathustra : No! never will I renounce the good law of the worshippers of Mazda, though my body, my life, my soul should burst!” Zoroaster understood that each man had the right to make his own decisions and live his own life as he saw fit.

This concept has been hotly contested over the millennium, however in Zoroastrianism it is accepted without question. A major academic question today is which one is true: first, everyone’s life is preordained before he is born and there is no way to change that, or second, every person has the choice throughout his life to choose how his life will be lived and thus determine his own destiny. Recently a third perspective has been advanced stating that everyone is directed by their environment and their life choices are not their own but determined by their environment.

This third perspective removes any personal accountability for a person’s actions as his actions are determined by others. In Zoroastrianism everyone is held responsible for his own actions, and at his own judgement day he alone will have to answer to Ahura Mazda.

The fourth is the concept of life after death. Zoroaster understood that man contained a soul that would exist after death.

Zoroaster mentions his soul many times in the Gathas such as: Yasna 34, verse 2, “Inspired by the Good Mind, these deeds come from the good spirit of the virtuous person, Whose soul follows the path of Truth, Approaching Thy Presence, O Mazda, singing hymns of Thy praise,” and Yasna 44, verse 8, “How shall my soul rise to the ever greater attainment of the Good?” “Life after death in the Gathas is viewed as a state, the character of which is a consequence of the moral quality of one’s life.

The notion of the final judgment upon the person is expressed dramatically in the crossing of the Bridge of the Separator (chinvad peretu), where the virtuous cross to the Abode of Songs, the heavenly abode, and exist in a state of “Best Consciousness.”

The wicked fall away into the House of Falsehood, existing in a state of “Worst Consciousness,” detached from Truth.” The Zoroastrians gave up the Hindu belief of reincarnation, however, Zoroaster describes the way to the afterlife in Fargard XIX, Chapter 2, verses 29 to 30, “The soul enters the way made by Time, and open both to the wicked and to the righteous.

At the head of the Kinvad bridge, the holy bridge made by Mazda they ask for their spirits and souls the reward for the worldly goods which they gave away here below.

Then comes the well-shapen, strong and tall-formed maid with the dogs at her sides one who can distinguish, who is graceful, who does what she wants, and is of high understanding.

She makes the soul of the righteous one go up above the Hara-berezaiti above the Kinvad bridge she places it in the presence of the heavenly gods themselves.”

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Zoroastrians believe since Ahura Mazda created the entire universe, that his creation is holy and is to be preserved. Part of their worship is the worship of fire, water, earth, and air, which makes them the first environmental religion in history.

They believe that Ahura Mazda created fire, water, earth, and air and made everything in the universe from these elements. Thus, these elements, fire, earth, water, and air are the most holy of creation.

This tenet of religion had died out or was relegated to primitive groups for millennia, to be reinstated in modern western governments in the 20th century. Zoroastrians believe it is a sin to contaminate the air, water and land and work hard to keep from spreading contamination.

The Zoroastrians took the concept of angels, prophets, or spirits (angelology) even further, in that they represented the attributes of God revealed in a form that man could understand.

They called these: Amesha Spentas, (the term not used in the Gathas, but very early in the history of the religion) means the bountiful immortals. They are seven abstract concepts, essences as some would say, in terms of which the theology is constructed. Amesha Speṇtas—literally “Immortal (which is) holy/bounteous/furthering”) are a class of seven divine entities emanating from Ahura Mazda, the highest divinity of the religion.

There are seven spirits or attributes identified by the Zoroastrians:

1. Speṇta Mainyu: Holy/Creative Spirit/Mentality,

2. Asha Vahishta: The Highest (Best) Truth, also the Highest form of Righteousness,

3. Vohu-Mana: The Good-Mind, Good Purpose,

4. Spenta Armaity: The Holy Attitude,

5. Khshathra-Vairya: The Ideal Dominion, Desirable,

6. Haurvatat: Wholeness,

7. Ameretat: Immortality. The state of Immortal Bliss. It is God’s desire that man emulate these attributes of himself.

Zoroastrianism relies heavily on symbols, allegory, and parables to teach its lessons. The most significant of these symbols is fire: representing the ultimate life-giving force or God.

Secondly are the three symbols of earth, wind, and rain: representing the elements that make up all earthly life. The earth which God used to create the physical body of man and all the plants and animals which sustain man.

The wind or air which all living things breathe to continue life. Rain or water, which quenches thirst and allows growth. To teach the battle between good and evil, Zoroaster uses the Daevas as the symbol of evil.

The Daevas were nomadic tribes from the steppes of Central Asia, who would sweep down through Zoroaster’s territory, killing men, stealing the herds, and stealing the women and children. To Zoroaster Daeva became a symbol for “the destroyer.”

As an example of Zoroaster using symbols and allegory we again quote the text above, where Zoroaster discusses life after death. “The soul enters the way made by Time, and open both to the wicked and to the righteous.

At the head of the Kinvad bridge, the holy bridge made by Mazda, they ask for their spirits and souls the reward for the worldly goods which they gave away here below. ‘Then comes the well-shapen, strong and tall-formed maid, with the dogs at her sides, one who can distinguish’, who is graceful, who does what she wants, and is of high understanding.

‘She makes the soul of the righteous one go up above the Hara-berezaiti; above the Kinvad bridge she places it in the presence of the heavenly gods themselves. ‘Up rises Vohu-mano from his golden seat; Vohu-mano exclaims: ” How hast thou come to us, thou holy one, from that decaying world into this undecaying one? ” ‘Gladly pass the souls of the righteous to the golden seat of Ahura Mazda, to the golden seat of the Amesha-Spentas, to the Garo-nmanem, the abode of Ahura Mazda, the abode of the Amesha-Spentas, the abode of all the other holy beings.”

This short allegory is filled with symbols and hidden meaning for the curious student to pursue.

The influence of the Aryans continues to this day. Hinduism is the oldest and largest religion in the world and has been well established in India and southeast Asia for over four thousand years.

Zoroastrianism flourished throughout, Persia, Arabia, and Anatolia for over two thousand years until the conquest of those territories by the Muslims circa 650 AD. At the conquest, the Zoroastrians were known as Parsis, who were either killed, forced to convert to Islam or fled to India.

There is still a Parsis community living in India with a few spread throughout the world. If all were brought together, they would barely fill a major college football stadium. Today we find the core theology of all the major religions consisting of the theology given by God to Zoroaster.

In Freemasonry, we find many of the symbols and theology taught by Zoroaster, still being used today. Albert Pike used the Zoroastrians or Parsis as key characters in the 15th and 16th degrees of the Ancient and Accepted Scottish Rite of Freemasonry.

The York Rite of Freemasonry also uses the same characters and stories in their degrees. Therefore, we may conclude that these few Aryan speaking tribes of pre-historic herdsman living in Central Asia, became the agents of God to bring mankind to God’s eternal light.

Albert Pike says about the hymns of Zoroaster: “The singular interest and value of the hymns consist not alone nor even chiefly in the intrinsic value of their doctrine and religious philosophy.

The value and interest are very great even when so considered, and still more so when we consider the age in which these doctrines were promulgated. But they are immensely enhanced by the fact that we find in them the source of much whose origin has been heretofore unknown, and doctrines, ideas and conceptions fully developed that have been reproduced in identical terms, in all the later religious and philosophical systems of the world.

“Ex Oriente Lux” proves truer than the world has believed. It is the light of the Zend-Avesta that illuminates the pages of Pythagoras and Plato, of Philo and Plotinus, and Proclus. Its ideas are theirs, as they are the ideas of the Kabbalah and the Gnostics, of Saint John and Saint Paul: and we in our conception of the Deity, worship , only by another name, the Ahura Mazda adored by Zarathustra.

It is a new chapter in the material history of the world and of our race.” The impact of Zoroaster and Zoroastrians on the world today is greater than any other man or even culture that ever existed.

Listed here are just a few of the theological concepts that were created by Zoroaster and incorporated into every major religion today as well as Freemasonry: Monotheism, God is Light, Dualism, Holy Trinity (Good thoughts, Good-words, and Good-deeds), Angelology (Angels of God or Prophets), Soul of man, Life after death, Free will, and Eschatology (Final Judgement).