Vohu Manah may best be described as the enlightenment that comes to a person, who perceives the Superior Wise Being as Most Wise and Great Creator, Good Lord of Existence, in all its magnificence. It is a mind that is capable of logical and precise thinking, with clarity of thought, that is free from preconceptions. It is a mind that becomes benevolent; thinks for and of the good; committed to it and also is the thinking that desires communion with God. As with the other Essences of Ahura Mazda, Vohu Manah indwells in human beings and can be manifested by Man as he chooses to think, speak and act in accordance with it. In the Gathas, it is taught that God is worshipped by choosing to act in accordance to all the different Essences of His person. So when Man makes an informed choice of acting in accord with his Vohu Manah, he is indeed worshipping, venerating and praising God!
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Vohu Manah: The Loving Good Thinking & Aaramaiti: Serenity
VOHU MANAH: Perhaps no concept is as consistently emphasized in the Gathas as the "Loving Good Thinking" or "Vohu Manah". It is an Essence of Ahura Mazda (like Asha and others), which can also be acquired and refined within Man.
It comes to a person who chooses "Spenta Mainyu" meaning Creative and Bountiful Mind/Spirit, by seeking to examine the "...best things... ponder (reflect & meditate) with a bright (clear and unbiased) mind (and) …select either of the two discernments ((minds/spirits)…" (Song 3:2).
Vohu Manah may best be described as the enlightenment which comes to a person, who like Zarathushtra, perceives the Superior Wise Being, as Most Wise and Great Creator, Good Lord of Existence, in all its magnificence. It is a mind capable of logical and precise thinking, with clarity of thought, that is free from preconceptions, and is thereby able to perceive the goodness of the Creator.
However, it is important to note that logic and rationality of thought are not the only requisites of Vohu Manah that Zarathushtra wants us to strive for. Vohu Manah is a mind that tempers rationality with benevolence. It is the mind that, having perceived the utter innate goodness of God, becomes benevolent; thinks for and of the good; and is committed to it.
This concept of Vohu Manah, as more than just good mind, is reinforced by linguistics as well. "Vohu" is a compound of "hu" meaning 'good' and "vo" is the masculine of van a cognate of English "want" and is related to "Van" in Sanskrit, which means "desire Love", thus Vo + hu becomes Loving Goodness. Some say that vo is just an augmentative particle in which case Vohu Manah would mean more than Good Thinking. However they ignore the relation with "Van". The same is the issue with those that translate Vohumanah as Good Mind - they IGNORE VO and also do not account for the ending "ah", which means to be.
Since "good" in theTeaching of the Saviors is that which promotes the refreshing (improvement) of creation and the progress of the soul through, completeness (Haurvatat) and immortality (Ameretat) towards the "House of Song", and radiantly happy communion with God; we can conclude that Vohu Manah is also "the thinking that desires communion with God."
As with the other Essences of Ahura Mazda, Vohu Manah indwells in human beings, and can be manifested by Man as he chooses to think, speak and act in accordance with it. It is a tool to get us to the final goal of this physical existence, and at the same time it is a part and very fiber of God's being. So it is one of the principal means for achieving the goal, and at the same time is part and parcel of that same goal, which is the Better Existence, "…where God dwells…"
In the Gathas, it is taught that God is worshipped by choosing to act in accordance to all the different Essences of His person. So when Man makes an informed choice of acting in accord with his Vohu Manah, he is indeed worshipping, venerating and praising God! God Himself, through His all-encompassing Goodness, transforms our thinking into Vohu Manah, if we choose to seek Him through Spenta Mainyu. Once we have acquired it, we must constantly exercise our choices in accord with it. And as it grows in us, it helps us to discern Asha, and to conceive and promote Kshathra together with Asha and Aaramaiti. It is thus an essential component in our journey on the path of Asha (The True and Right Order of Things) to Haurvatat (Wholeness) and Ameretat (Immortality) and "Better Existence", which Zarathushtra has named the "House (or Kingdom) of the Loving Good Thinking", where Ahura dwells.
The following are some of the ways Vohu Manah is used in the Gathas by Zarathushtra:
We should "…perform all…. actions
based…on the wisdom of good thinking …" (Song1: 1). We approach God "…through
good thinking …" (Song 1:2). We should be "…attuning…our…soul to good thinking …" (Song