Spenta Mainyu

 By Daryoush Jahanian, M.D.*
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Zarathushtra often references the intellectual faculties for self-realization and to remind us of our responsibilities in making decisions. They include: Mind, Wisdom, Conscience, Intellect,  Spenta Mainyu, Will-Power and Soul (48-4), in order to guide us to the right thoughts, teachings, intentions, choices and deeds (45-2). In Yasna 30 and 45, he reminds us to adhere to our Spenta Mainyu when making decision and determining our destiny. 

   Spenta Mainyu has been variously translated as: Progressive Mind (A.A. Jafarey), Benevolent Spirit (S.Insler) and Bountiful Spirit (D.J. Irani). The present writer has interpreted it as Intuitive Insight. For the ease of understanding here, Benevolent Spirit will be used, as translated by Insler. The word spirit, however, is to be construed within the context of the spirit of freedom, or perhaps phenomenon. The real meaning of Mainyu needs more definition. Zarathushtra, in Yasna 30, recommends that on the Great Event of Choice, we adhere to Spenta Mainyu. But what exactly is Spenta Mainyu?
   

Sociologists who have spent time among primitive tribes, have been amazed by the honesty of tribal men. Despite the absence of an organized religion, police force or justice system, they venerate honesty, and abhor lies, deception and stealing (1) . They are gentle toward children and the elderly.
This is an inborn Spenta Mainyu that humans enjoy, which helps them to live together and form productive tribes and societies.
But are humans the only creatures that possess Benevolent Spirit? A dog's loyalty to man and to cattle is well known. Also, It has been observed that dolphins can express gratitude, elephants mourn the loss of their companions and chimpanzees support the weaker among them (2) . Other animals are found to have a spirit of benevolence, although to lesser degree than humans.
In the Gathas , Spentishta Mainyu reflects God's benevolence and creativity. In Yasna 44, Ahura Mazda, through this faculty, creates and sustains his magnificent creation, the universe. This faculty is shared by humans as well. Humans, by their creative mind, Spenta Mainyu, can create poetry, writings, design buildings, gardens and make inventions and discoveries. In Yasna 47, through this faculty one can discover the truth of creation and recognize God. Through Spenta Mainyu all men and women can attain the Divine Attributes, receive evolution (Haurvatat) and become Godlike(Ameretat). It is through this faculty, that human is the only creature that has evolved over many millennia, from residing in the cave to a modern society.
God, through his Spentishta Mainyu, and by the means of Divine Light (Bright Mind), delivers justice (Asha) to both, the righteous and the wrongful.

But what does Zarathushtra teach? 
   In Yasna 30, people should think with bright mind and choose one of two paths. They determine their own destiny and fate. On this great moment of choice, one should adhere to Spenta Mainyu or Benevolent Spirit because by turning away from it, the other Mainyu (as in later Avesta called, Angra Mainyu) shall prevail which is not progressive and even regressive. But choosing Spenta Mainyu should be associated with Wisdom and Conscience ( together called bright mind) in particular for those who cannot decide. Here, Zarathushtra advises that men and women should use their Wisdom (Khratus) to differentiate right from wrong and good from evil. Conscience (Daena), or the inner conception should be used to discern the results of right or wrong choice and let their good spirit prevail.
For instance, if a man is crying for assistance to buy his medicine for the weekend, our Benevolent Spirit immediately dictates that we should give him the money. But our wisdom reminds us that he has been doing this repeatedly, he may be an addict and that any financial aid to him will go up in smoke. Using the Benevolent Spirit, Wisdom and Conscience, the right course of action would be to direct him to a doctor, to quit his addiction and offer to pay his medical bills. Thus, the Benevolent Spirit (Spenta Mainyu) in association with Wisdom (Khratus) and Conscience (Daena) will direct the will power (Ushtish) to act, and the soul (Urvan), or the whole energy, will carry out the decision in order to achieve the best result. The result of right or wrong choice is discerned in the conscience. 
So, through Spenta Mainyu, we can recognize God, attain wholeness and immortality, and become Godlike; we can be benevolent in our life and be creative like the Creator.
Zarathushtra, envisions the world as a magnificent creation of God, which needs to be  physically and spiritually perfected toward evolution (Haurvatat), and for this purpose human with perfect capabilities is in charge. Those who participate in enhancing the living world, are called God's friend and companion, Urvato.

   By studying the Gathas, we can conclude that in the teachings of Zarathushtra the person of Devil such as Satan does not exist, it even does not appear in the Achamenid's inscriptions. We learn that Zarathushtra does not compile all the evil in one entity to be feared or worshipped out of fear. There is no destructive entity which stands against the Constructive Creator, Ahura Mazda. Evil spirit stands in the human's mind and society in opposite to the benevolent spirit or Spenta Mainyu.
                                                ***********************                                                                                                                               Were the above teachings originally intended for the scholars and wise people who could understand and transfer to the public? Yasna 29-11 which is the beginning of Zarathushtra's ministry, he declares "When this teaching might spread far, when shall the society of Magas, Magavan or scholars discern your teachings." In Yasna 32-1, we will realize that, the Magavan who have accepted the new religion, according to their level of knowledge have been classified in three groups. Of interest, is that in this association, Kavi Vishtaspa and his court ministers to the ordinary people formed the association whose responsibility was to perceive and spread the knowledge to ordinary people.


1-J.Ashtiyani, Management not Governance, in Persian
2-C.Zarre, Rahavard, V 115, in Persia