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Kay I'll begin with an examination of the original gathas:
In these verses Zoroaster gives devotion to Ahura-Mazda. The supreme being. http://www.iranicaonline.org/articles/ahura-mazda
"Some of the words spoken of Ahura Mazdā (aka: Ohrmuzd) in the Avesta have echoes in Vedic celebrations of Mitra and Varuṇa. In one evidently archaic verse (Y. 41.3) his worshippers say to him, “We establish Thee as the god possessing good supernatural power (maya-), zealous, accompanied by aša,” while in the Gāthās Zoroaster hails him as “all-seeing” (Y. 45.4) and “seeing afar” (Y. 33.13), the one “whom none deceives” (Y. 43.6). The prophet also speaks of him as “clad in hardest stone” i.e. the sky (Y. 30.5), although he also uses terms which suggest an anthropomorphic concept, in keeping with general Indo-Iranian religious tradition, e.g. “the tongue of Thy mouth” (Y. 31.3, cf. Y. 28.11), “the hand with which Thou holdest. . .” (Y. 43.4). Zoroaster gave a wholly new dimension to his worship, however, by hailing him as the one uncreated God (Y. 30.3, 45.2), wholly wise, benevolent and good, Creator as well as upholder of aša
aša is Truth and is the highest virtue. It is counterposed by "drug" (sometimes "druj") the Lie. All evil stems from deception. Just as Mazda is the uncreated manifestation of truth and virtue he has an uncreated counterpart or 'twin' in the form of Angra Mainyu (aka: Ahriman).
"This is the Hostile Spirit, Angra Mainyu. Zoroastrian tradition (e.g., Bundahišn 1.3) states plainly what is adumbrated in the Gāthās, that Ahura Mazdā became the Creator (Av. Dadvah, Dātār, Pahl. Dādār)—this being his constant appellation—to destroy Angra Mainyu, and so to achieve a universe that was wholly good. In one Gathic verse he is said to have achieved creation by his “thought” (Y. 31.11), but elsewhere his instrument is said to have been his Holy or Bounteous Spirit, Spənta Mainyu"
The first of Ahura Mazdā’s creative acts was to emanate the six great Beings known from the tradition as the Aməša Spəntas ("ahuras" or Spirits in the original gathas). These along with Spənta Mainyu make 7 divine entities but it's not strictly speaking polytheistic
"The relationship of Ahura Mazdā to the six Aməša Spəntas is again a subtle one, and its closeness is expressed metaphorically by the prophet when he calls Ahura Mazdā the father of Aša and of Vohu Manah... but it is conveyed even more vividly by his addressing Ahura Mazdā now [sic] as “Thou,” now (when he conceives of him together with one or more of the Aməša Spəntas)
The cosmogony is preserved in later Pahlavi texts:
"He (Mazda)first shaped his creations in a spiritual (mēnōg) state, in the form of “bright, white fire” (Bundahišn 1.44). The creations remained in this state for 3,000 years. In the meantime Ahriman made his demonic creatures out of darkness. He then attacked the luminous world. Finally, the two spirits made a treaty (paymānag) to wage war for a limited period of time (a speculative duration of 9,000 or 12,000 years is given) in a well-defined arena: the world. The three stages in the cosmic drama were the (material) creation (bundahišn), which began with the treaty; the mixture (gumēzišn) of good and evil; and the separation (wizārišn) of evil from good. The last stage, however, was to fall outside historical time."
"The period of (material) creation, also to last 3,000 years, began after the treaty, when Mazda recited the Ahunwar (Av. Ahuna Vairiia) prayer, revealing to Ahriman his ultimate defeat and causing him to fall back into the darkness in a stupor, which lasted for the entire period of the creation. During this time Ohrmazd fashioned his creations in material (gētīg) form, by celebrating a “spiritual yasna” (Bundahišn 3.23). He placed each creation under the protection of one of the seven Amahraspands (Av. Aməša Spənta). First he created the sky (protected by Šahrewar, Av. Xšaθra Vairiia), which enclosed the world like the shell of an egg (cf. Bailey, pp. 135-36). The second creation was water (protected by Hordād, Av. Haurvatāt), which filled the lower half of the “egg.” The third creation, earth (protected by Spandārmad, Av. Spənta Ārmaiti), shaped like a flat disk, floated on the primeval waters. On it stood the fourth, fifth, and sixth creations, respectively the single plant or tree (protected by Amurdād; Av. Amərətāt), the uniquely created bull (protected by Wahman, Av. Vohu Manah), and the first man, Gayōmard (Av. Gaiiō.marətan, protected by Ohrmazd himself). The seventh creation, fire (protected by Ardwahišt; Av. Aṧa Vahišta), was said (e.g., Bundahišn 3.8) to have permeated all other creations. During the 3,000 years of the period of material creation these creations were motionless, and the sun stood still in the middle of the sky.
I will detail in another post the more nuanced aspects of these creations and how they relate to man, and hopefully begin to expand over how these teachings are put to practice. Sorry for the walls of text