PRINCIPLE BEYOND THE TWIN BROTHERS
The Gathic Yasna 44.5, e.g., teaches that Mazda created light and darkness, and the latter (destructiveness) is not primeval, but came into existence when human beings enter the stage of creation, but this is in a realm of anthropological dualism, whereas Theosophical cosmology deals with the entire cosmogonical phases long before anthropos (or Man). Destructiveness, strife, struggle, etc., long predates human existence on earth and is inherent in all stages of the manifestation of matter.
From reading this, it would seem simpler to adopt the position in Isaiah or in the Gathic Avesta that this “Supreme Good God” created both good and evil, but this is the theological problem. Many think, the two resolve the “heresy” of the Zurvanite philosophy.
“God creates Weal and Woe; that solves it!”
Does it really solve it though?
Based on the Gathas, in the orthodox position, Ahura Mazda is Supreme, Ahriman is his enemy, and Zurvan is a minor abstraction or heresy. This understanding is coming from Theosophist interaction with Parsis at that time. The modern Theosophy argues that Ahura Mazda is not the One Absolute, or Unknown Cause (Hegelian), but is the first manifested in the cosmic drama; and without Zurvan or the Unmanifested Deity, this dynamic is impossible to explain without falling into superstition. Ahriman is the necessary shadow of Mazda, both issuing from Boundless Duration, which is not created and has no creator.
The Vendidad and Fargard 19.9 mentions “The Sovereign Time of the Long Dominion” (Zurvan Dareghō‑vadata) as finite time and uncreated “Infinite Time” (Zurvan Akarana). The intuition of the Zurvanite philosophers in the late-Sasanian period is agreed upon in Theosophy, which is that there is a principle more fundamental than any god or creator.
“After the Muslim Arab Invasion of Persia in the 7th century CE, Zoroastrianism was suppressed and Zorvanism all but disappeared. Its influence continued, however, in that the Zorvanite version of Zoroastrianism was the first to reach the West and so dictated how that religion was understood – as a dualist, instead of a monotheistic, faith – an interpretation which still affects how Zoroastrianism is understood in the present day. The concept of fate as more powerful than free will also influenced later Persian poets and the literary motifs which inform some of the greatest works of Persian literature and, through them, world culture.” (Joshua J. Mark, Zorvanism)
Ahura Mazda describes these realms in the Avesta, and it was inferred from the Zurvanite philosophers, that uncreated limiteless TIME (i.e., timelessness) or DURATION (in Theosophy) is superior to the oppositional poles. Ahura Mazda, very much like Zeus describes and is cognizant of a reality or principle beyond himself, so then DURATION (the metaphysical “container” of all possible universes) is the true unconditioned reality or DEITY, not the manifested refraction made known to mortals, which is then always further diluted in their divisive interpretations over which humans are ever so willing to split off the heads of each other for.
This fact I brought up in my articles on Satan has bred notions, that the “God of this world” is the Deceiver and we live in his prison. In a psychological sense, the concept or God-theory is a prison, misnomer, conditioned notion, or impediment that has been clanged to for too long and is itself an idolatry. This idolatry is not punishable. It is just a mental attachment. It is simply as described — an impediment, or limitation that is incapable of helping us approach the higher metaphysics underlying its idea and carries too much baggage.
The American Minervan 
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