The nature and person of the individual entity,whether Yazata or Fravarti, or among the tutelary angels/servants/messengers – are understood in Mazdean ontology to be discernable in one of two ways;
a getik(material,earthly,”ordinary”) way and a mentok (imaginal,visionary,”suprasensual”) way;
unlike some speculations of like kind,to the Mazdean the getik state is not accorded as being a “degradation” of the splendour and glory of spiritual beings; but that this aspect of its being, once it is

comprehended and accorded attention – actually lifts up the

sensory appreciation of the “seer” into another world, one which does not consist of shadow and minor lights, but only supernatural and primordial Light.

Every being can be considered and “perceived” in one of

two ways; so also for the Fravarti of Earth (zam) the

Spenta Armaiti.Through these one might arrive at a

understanding, no longer only of what these beings are – but

who they are, and what relationship each have with

the other and with ones own.

H.Corbin:

“It is quite evident that the mental vision of the Angel of

the Earth, for example, is not a sensory experience.If, by logical habit, we classify this fact (of the vision) as imaginary, the question nonetheless remains as to what can justify an identification of what is imaginary with what is arbitrary and unreal, the question

as to whether representations, deriving from physical perception are the only ones to be considered as real knowledge, whether physically verifable events alone can be evaluated as facts. We must ask ourselves whether the invisible action of forces that have their

purely physical expression in natural processes may not bring into play psychic energies that have been neglected or paralyzed by our (mental) habits, and directly touch an Imagination which, far from being arbitrary invention, corresponds to the Imagination which the

alchemists called Imaginatio vera which is the astrum

in homine.”
H.Corbin :Spiritual

Body and Celestial Earth.pp.10-11.

The world of the Fravartis are “known” through events

which does not accord explanation or exegesis purely

and simply within the regime of logical or normative

analysis. These events, because of this quality are known

to disturb the psychological equilibrium of those who experience them. This mainly because they are at loss in justifying the contents of their consciousness at a time immediately after such an

“encounter”.