Written by The Teaching Begins (Age 30-42)
“Humata, Hukhta, Hvarshta: Good Thoughts, Good Words, Good Deeds”
— The Threefold Path of Asha
Three Words That Would Build Civilization
For 12 years, the world tried to kill him for teaching them.
The Message (Age 30)
Zarathustra emerged from the river—and from the vision—with the answer to the question that had consumed him for a decade:
“Why does evil exist?”
The answer:
- Asha (Truth/Order/Righteousness) vs. Druj (Lie/Chaos/Deception)
- Humans are free to choose between them
- Your choices determine your fate (heaven or hell)
- The cosmic battle has a purpose (Frashokereti—ultimate triumph of good)
But how do you translate cosmic revelation into daily living?
How do you take the most profound metaphysical insight in history and make it actionable?
Zarathustra’s answer was devastatingly simple:
Good thoughts. Good words. Good deeds.
That’s it. The entire religion in six words.
The Threefold Path of Asha
The central moral precepts of the religion are good thoughts (hwnata), good words (hakhta), and good deeds (hvarshta), which are recited in many prayers and ceremonies.
In the original Avestan:
- Humata — Good Thoughts
- Hukhta — Good Words
- Hvarshta — Good Deeds
Humata, Huxta, Huvarshta (Good Thoughts, Good Words, Good Deeds), the Threefold Path of Asha, is considered the core maxim of Zoroastrianism especially by modern practitioners.
Why This Sequence Matters
1. Thoughts → Words → Deeds
In the ethical goals of Zoroastrianism (“good thoughts, good words, good deeds”), Vohu Manah is active in good thoughts, Sraosha in good words and Aṣ̌a in good deeds.
The order is intentional:
- First: Control your mind (thoughts)
- Second: Control your speech (words)
- Third: Control your actions (deeds)
You cannot have good deeds without good words.
You cannot have good words without good thoughts.
The battle begins in the mind.
2. Progressive Alignment with Asha
Every thought, word, and deed either strengthens Asha or empowers Druj.
This isn’t passive morality. This is active cosmic participation.
Living in alignment with Asha requires truthfulness, integrity, and service to others, reinforcing the idea that enlightenment is not achieved through isolation but through active participation in the world.
Every choice you make—no matter how small—tips the balance of the universe.
What Is Asha?
Aṣ̌a “cannot be precisely rendered by some single word in another tongue” but may be summarized as follows: It is, first of all, ‘true statement’. This ‘true statement’, because it is true, corresponds to an objective, material reality that embraces all of existence. Recognized in it is a great cosmic principle since all things happen according to it.
Asha is:
- Truth (speaking what is real)
- Order (the way things should be)
- Righteousness (moral alignment)
- Cosmic Law (the structure of reality itself)
- Right working (functioning as designed)
Daena should not be confused with the fundamental principle of Asha, believed to be the cosmic order which governs and permeates all existence, and the concept of which governed the life of the ancient Indo-Iranians. For these, asha was the course of everything observable—the motion of the planets and astral bodies; the progression of the seasons; and the pattern of daily nomadic herdsman life, governed by regular metronomic events such as sunrise and sunset.
Asha is the pattern behind reality.
The sun rises. The seasons change. Seeds grow. Rivers flow.
That’s Asha—cosmic order, divine design, the way things work when truth prevails.
Asha is the dynamic, living force that pervades the universe, the very fabric of reality established by Ahura Mazda. Asha is the divine blueprint for existence, the unwavering path towards harmony and perfection.
What Is Druj?
The opposite of Avestan aṣ̌a/arta is druj-, “lie.”
But Avestan druj, like its Vedic Sanskrit cousin druh, appears to derive from the PIE root *dhreugh, also continued in Persian دروغ d[o]rūġ “lie”, Welsh drwg “evil”, and German Trug “fraud, deception”.
Druj is:
- Lie (speaking falsehood)
- Chaos (disorder, dysfunction)
- Deception (misrepresentation of reality)
- Destruction (decay, death, corruption)
- Wrong working (malfunctioning, breaking)
Druj is the antithesis of Asha so it decays and destroys instead of creates; it fosters confusion and chaos instead of truth and order.
However, this divinely ordained order is constantly threatened by Druj, the Lie, the counterpart to Asha, the principle of chaos and disorder. Druj seeks to corrupt and distort the presence of Asha in the world, leading to disharmony, suffering, and ultimately, the demise of existence.
Druj is anti-creation. Anti-truth. Anti-order.
It doesn’t build—it destroys.
It doesn’t illuminate—it obscures.
It doesn’t heal—it wounds.
Unlike the Vedic morality of India in which the opposite of order is merely its absence, and unlike the Classical Greek belief that it is just ignorance that causes us to make bad choices, the evil portrayed in the earliest Zoroastrian scriptures is a forceful expression of ill will. The dregvant (one who adheres to Druj) actively chooses evil thoughts, words and actions, perpetuating cruelty, violence, ill-treatment and acts of wrath and oppression.
Druj is not passive. It’s active malevolence.
The Choice
Zoroastrian doctrine holds that, within this cosmic dichotomy, human beings have the choice between Asha (truth, cosmic order), the principle of righteousness or “rightness” that is promoted and embodied by Ahura Mazda, and Druj (falsehood, deceit), the essential nature of Angra Mainyu that expresses itself as greed, wrath, and envy.
Every moment. Every decision. Every thought, word, and deed.
You choose.
Each person has the freedom to make choices that align them with Asha (truth, order) or Druj (falsehood, chaos), and these choices have consequences for their spiritual journey.
Not just for you—for the entire cosmos.
All physical creation (getig) was thus determined to run according to a master plan—inherent to Ahura Mazda—and violations of the order (druj) were violations against creation, and thus violations against Ahura Mazda.
When you lie, you don’t just hurt yourself. You violate cosmic order.
When you speak truth, you don’t just help yourself. You strengthen reality itself.
The Teaching: Simple But Revolutionary
1. Good Thoughts (Humata)
Control your mind.
Before Zarathustra:
- Thoughts don’t matter—only actions and sacrifices
- Inner life is irrelevant
- What you think is between you and the demons
After Zarathustra:
- Thoughts are the beginning of morality
- Good starts in the mind
- What you think determines what you become
Why this was dangerous:
If morality begins in thoughts—then priests can’t control it.
You don’t need a ritual to think well.
You don’t need a sacrifice to cultivate virtue.
You don’t need a mediator to have a pure mind.
This made priests obsolete.
2. Good Words (Hukhta)
Control your speech.
Herodotus (63) reports: “Persians consider telling lies more disgraceful than anything else.” In an inscription from the fifth century BC by the Persian emperor Darius I in his capital, Persepolis, we read this prayer: “May Ahura Mazda protect this country from enemy army, from famine, and from the Lie!”
Truth-telling became sacred.
Not ritual purity. Not ceremonial correctness.
Honesty.
Truthfulness: Honesty in thought, word, and deed. This means speaking the truth, keeping promises, and acting with integrity.
Before Zarathustra:
- Words are tools—use them however benefits you
- Deception is clever
- Lying to enemies is justified
After Zarathustra:
- Words create reality
- Lies corrupt the cosmos
- Truth strengthens Asha
The Lie destroys trust and tears apart the fabric of community. What’s worse, the liar becomes incapable of perceiving and acting on what is truly good, good for him or her as well as everyone else.
Lying isn’t just unethical—it’s cosmically destructive.
3. Good Deeds (Hvarshta)
Control your actions.
In Zoroastrianism, good transpires for those who do righteous deeds for its own sake, not for the search of reward.
Not for heaven. Not for reward. Not to earn divine favor.
Do good because it’s right.
In pursuing this course, the ashavan is emulating the increase-producing activity of Ahura Mazda, who brings benefits to the highest degree.
Before Zarathustra:
- Good deeds = ritual sacrifices, offerings to priests
- Morality = obedience to religious authority
- Ethics = following traditions
After Zarathustra:
- Good deeds = caring for humans, animals, nature
- Morality = personal responsibility
- Ethics = observable benefits and harms
Justice: Fairness and equity in dealings with others. Protecting the weak, upholding the rights of the innocent, and acting with compassion are crucial aspects of justice.
The Practical Application
Zarathustra didn’t just teach abstract philosophy. He taught how to live.
Zarathustra embraced what we now call Permaculture: the observation and mimicry of natural systems to create abundance. The ethically good choice, the choice that promotes human flourishing, is to live in harmony with how nature works. Care for the elements—later Zoroastrianism had rules for civic hygiene and against pollution of the waters—prefigures our modern concern with healthy ecology.
The teaching included:
- No blood sacrifice (mercy to animals)
- Care for creation (protect water, earth, fire, air)
- Social justice (protect the weak, oppose oppression)
- Truthfulness (in all circumstances)
- Hard work (productive labor as worship)
- Charity (sharing with those in need)
There is also a heavy emphasis on spreading happiness, mostly through charity, and respecting the spiritual equality and duty of both men and women.
Gender equality. Environmental protection. Social justice. Economic ethics.
In 1700 BCE.
Why This Teaching Was Threatening
1. It Eliminated Priestly Mediation
If morality is “good thoughts, good words, good deeds”—you don’t need priests.
You don’t need:
- Animal sacrifices (the priests’ income)
- Ritual purifications (the priests’ service)
- Temple offerings (the priests’ wealth)
- Mediators to reach God (the priests’ power)
You have direct access to Ahura Mazda through ethical living.
This was economic warfare against the religious establishment.
2. It Made Ethics Universal
Central to Zoroastrianism is the emphasis on moral choice, to choose the responsibility and duty for which one is in the mortal world, or to give up this duty and so facilitate the work of druj. Similarly, predestination is rejected in Zoroastrian teaching and the absolute free will of all conscious beings is core, with even divine beings having the ability to choose.
Everyone—regardless of birth, tribe, wealth, status—has the same moral duty.
Everyone has free will.
Everyone will be judged by the same standard: Did you choose Asha or Druj?
This was social revolution.
3. It Replaced Ritual with Responsibility
In Zoroastrian thought, humans are not merely reacting to fate or divine will; they are creating their own fate through their choices. This places a significant moral burden on individuals, as their choices directly impact not only their spiritual well-being but also the balance of good and evil in the universe.
You can’t buy your way to heaven with sacrifices.
You can’t bribe God with offerings.
You can’t delegate your salvation to priests.
You must choose. You must act. You are responsible.
There is no concept of predestination in the Zoroastrian faith—each person is free to make their own choices, and those choices carry weight in the ongoing struggle between Asha and Druj.
This was theological revolution.
The First Followers (Age 30-42)
At first, he only had one convert: his cousin Maidhyoimanha.
One person.
Then Zarathustra began preaching in his homeland. The local religious authorities opposed his ideas.
Of course they did.
Because he was saying:
- “Your gods are demons” (Daevas = followers of Druj)
- “Your sacrifices are unnecessary” (no blood required)
- “Your rituals are meaningless” (ethics over ceremony)
- “Your power is illegitimate” (no priest needed)
He attacked the worshippers of DAEVAS. The leaders of his opponents, KAVIS and KARAPANS, were a priestly caste. He attacked their traditional religion and practices.
For 12 years (age 30-42), he wandered, preached, and barely survived.
His message was:
- Too simple (just be good?)
- Too direct (no ritual complexity?)
- Too egalitarian (everyone equal?)
- Too threatening (priests unnecessary?)
And so the attempts to kill him began again.
The Opposition
Asha and druj stem from two opposite forces or qualities operating among humans ever since their appearance on the earth: the good force is Spenta Mainyu (benevolent mind), associated with Ahura Mazda, and the evil force is Angra Mainyu (“hostile mind”), personified in Ahriman (the Devil or Satan in Judaism and Islam).
But the cosmic opposition manifested in human form:
The Karapans and Kavis (the old priesthood) vs. Zarathustra (the prophet of truth)
For 12 years, they hunted him.
For 12 years, they slandered him.
For 12 years, they tried to destroy his teaching.
Why?
Because some may criticize Zoroaster’s thinking as dualistic and polarizing, but there is a sense of social realism in his teaching. The world is a blend of good news and bad news. We see both compassion and cruelty. Which side do you want to be on? This is Zoroaster’s question.
And Zarathustra was forcing everyone—priests, rulers, people—to choose a side.
You cannot serve both Asha and Druj.
You cannot worship Ahura Mazda and the Daevas.
You cannot have it both ways.
Choose.
What Was At Stake
One of the most striking aspects of Zoroastrianism is the emphasis placed on individual responsibility. Humans are viewed not as passive recipients of fate but as active agents capable of influencing their future. Every decision, no matter how small, has cosmic consequences, and individuals are accountable for their actions.
This is the most important teaching in the history of ethics:
You are not helpless. You are not powerless. You are not a victim of fate.
In the face of all the ill and evil which we witness and which can indeed be overwhelming, Zoroaster insists that humans are not helpless or powerless: they can take life in their own hands and be on the side of good and light.
You have agency. You have choice. You have responsibility.
And the way you exercise that choice—through thoughts, words, and deeds—determines not just your fate, but the fate of all creation.
The ultimate goal in Zoroastrianism is to achieve a state of frashokereti, the renovation of the world and the final triumph of Asha over Druj. This involves not only individual salvation but also the collective responsibility of humanity to restore the world to its original state of perfection.
You’re not just saving yourself. You’re helping save the world.
The Theft of This Teaching
Where Do We See “Good Thoughts, Good Words, Good Deeds” Today?
Judaism (Post-Exile):
- Ethical monotheism becomes central
- Righteousness (tzedek) over ritual
- Speaking truth (emet) as sacred duty
- All adopted after 70 years under Persian rule
Christianity:
- “Love your neighbor as yourself”
- “Let your yes be yes and your no be no” (truth-telling)
- Faith without works is dead (deeds matter)
- All Zarathustra’s framework, 1,700 years later
Islam:
- Emphasis on righteous deeds (amal salih)
- Truthfulness (sidq) as essential virtue
- “Actions are by intentions” (thoughts matter)
- All Zarathustra’s teaching, 2,300 years later
Western Ethics:
- Virtue ethics (Aristotle, learned from Persians)
- Kant’s categorical imperative (moral duty)
- Utilitarianism (consequences of actions)
- All variations on Asha vs. Druj
Modern Psychology:
- Cognitive behavioral therapy (thoughts → feelings → actions)
- Mindfulness (controlling thoughts)
- Positive psychology (cultivating virtue)
- All echoes of the Threefold Path
The Pattern of Theft
Zarathustra (1700 BCE): “Good thoughts, good words, good deeds” = the path of Asha
Judaism (Post-539 BCE): Suddenly emphasizes ethics, truth-telling, righteousness
Christianity (30 CE+): “As a man thinketh in his heart, so is he”
“Let your light shine through good works”
Islam (610 CE+): “The best of you are those best in character”
“Speak truth even if it’s bitter”
Every major religion adopted the teaching.
Almost none acknowledge the source.
NEXT: Episode 6 – The Exile
For 12 years, Zarathustra preached the most important idea in human history. His own family wanted him dead. That’s how threatening the truth was.
“Good thoughts, good words, good deeds”
Three words. Six syllables. The entire moral foundation of Western civilization.
Invented by a Persian priest 3,700 years ago.
Adopted by 4.3 billion people today.
Source: Forgotten.
For the complete Zarathustra series and more on the systematic theft of Persian contributions to human civilization, visit efiretemple.com
The man who said “Good thoughts, good words, good deeds” gave you the ethics you live by.
The least we can do is know his name.