Zoroastrian festivals trace a sacred rhythm through the year, binding cosmic order, ethical life, and communal solidarity into a single pattern of remembrance. At the heart of this cycle stands Nowruz, the “New Day,” celebrated at the spring equinox as the New Year and the renewal of creation. It is understood as a time when light gains ascendancy over darkness, when nature’s rebirth mirrors the soul’s call to renewal and the triumph of good over evil. Cleansing of homes, festive meals, new garments, and prayers at the fire temple all serve to mark a fresh beginning, both outwardly and inwardly, as families gather to seek blessing and reconciliation.

Surrounding this New Year are the six great seasonal festivals known as the Gahambars, among the most ancient observances in the tradition. Each Gahambar is linked to a stage of creation: Maidyozarem to the sky, Maidyoshahem to waters, Paitishahem to earth and harvest, Ayathrem to cattle and pastoral life, Maidyarem to plants or mid‑winter, and Hamaspathmaidyem to humankind and the souls of the departed. These festivals emphasize that the material world is fundamentally good, shaped by Ahura Mazda in ordered stages. Communal feasts, charity, and shared prayers during these days express an ideal of equality before the divine and gratitude for the blessings of nature.

The days leading up to Nowruz are further sanctified by the observance known as Hamaspathmaidyem, also called Farvardigan or Muktad in later traditions, a period devoted to the Fravashis, the guardian spirits and souls of the righteous departed. During this time, the dead are lovingly remembered, their presence ritually welcomed through prayers, offerings of consecrated food and flowers, and the purification of homes and fire temples. This festival weaves together creation and remembrance, suggesting that human life is not isolated but sustained by a lineage of spiritual support and blessing. It is closely associated in some communities with Pateti, a year‑end day of moral reflection and repentance.

Zoroastrian devotion also turns to the figure of the prophet through Khordad Sal, the festival of Zarathustra’s birth, and Zarthost No Diso, the commemoration of his death. Khordad Sal is marked by special prayers, readings from the Gathas, gatherings, and acts of charity, honoring the revelation of the path of Asha—truth, order, and the triad of good thoughts, good words, and good deeds. Zarthost No Diso, by contrast, is more somber, inviting reflection on impermanence and on the prophet’s role as a renewer of the world, with memorial services that emphasize contemplation rather than festivity.

Other major celebrations illuminate specific divine qualities and elements. Sadeh is a mid‑winter fire festival that celebrates the discovery and sanctity of fire, symbolizing light and warmth overcoming cold and darkness, and expressing gratitude for Ahura Mazda’s gifts. Tirgan is associated with Tishtrya, the yazata of rain and fertility, and is marked by water‑splashing and prayers for just and life‑giving rainfall. Mehrgan, dedicated to Mithra, the yazata of covenant, justice, and light, serves as an autumn thanksgiving for harvest and social order, where truthfulness and the keeping of promises are especially emphasized. Taken together, these observances reveal a religious vision in which seasonal cycles, ethical responsibility, remembrance of ancestors, and reverence for the elements all converge to sustain a life aligned with Asha.