The works of Zoroaster and Zoroastrianism had a significant influence on Greek philosophy and Roman philosophy. Several ancient Greek writers such as Eudoxus of Cnidus and Latin writers such as Pliny the Elder praised Zoroastrian philosophy as "the most famous and most useful". Plato learnt of Zoroastrian philosophy through Eudoxus and incorporated much of it into his own Platonic realism. [A. D. Nock (1929), "Studien zum antiken Synkretismus aus Iran und Griechenland" by R. Reitzenstein, H. H. Schaeder, Fr. Saxl", "The Journal of Hellenic Studies" 49 (1), p. 111-116 [111] .] In the 3rd century BC, however, Colotes accused Plato's "The Republic" of plagiarizing parts of Zoroaster's "On Nature", such as the Myth of Er. [David N. Livingstone (2002), "The Dying God: The Hidden History of Western Civilization", p. 144-145, iUniverse, ISBN 0595231993.] [A. D. Nock (1929), "Studien zum antiken Synkretismus aus Iran und Griechenland" by R. Reitzenstein, H. H. Schaeder, Fr. Saxl", "The Journal of Hellenic Studies" 49 (1), p. 111-116.]

The word Mazda-Yasna is avestan and is translated as "Worship of Wisdom" in English.

Greco-Persian Era
Little is known of the situation of philosophy during the time of the ancient Greek philosophers. We know that the Persian culture had an influence on the creation of Stoic school of thought, but nothing has been left in Persian writings.

Manichaeism, founded by Mani, was influential from North Africa in the West, to China in the East. Its influence subtly continues in Western Christian thought via Saint Augustine of Hippo, who converted to Christianity from Manichaeism, which he passionately denounced in his writings, and whose writings continue to be influential among Catholic, Protestant, and Orthodox theologians. An important principle of Manichaeism was its dualistic cosmology/theology, which is shared with Mazdakism, a philosophy founded by Mazdak. Under this dualism, there were two original principles of the universe: Light, the good one; and Darkness, the evil one. These two had been mixed by a cosmic accident, and man's role in this life was through good conduct to release the parts of himself that belonged to Light. Mani saw the mixture of good and bad as a cosmic tragedy, while Mazdak viewed this in a more neutral, even optimistic way.

A map of the spread of Manichaeism (300–500). World History Atlas, Dorling Kindersly.
Hame Giti tan ast Irân del

Seal of Mani (cleaned up). Seal with figure of Mani, possibly 3rd century CE, possibly Irak. Cabinet des Médailles, Paris

Portrait of a Persian Manichaean, from cave 38B (cave 25 by Albert Grünwedel) at Bezeklik Caves.

Akshobhya in the abhirati with the Cross of Light, a symbol of Manichaeism

Amitābha in his Western Paradise with Indians, Tibetans, and Central Asians, with two symbols of Manichaeism: Sun and Cross

The four primary prophets of Manichaeism in the Manichaean Diagram of the Universe, from left to right: Mani, Zoroaster, Buddha and Jesus

Worship of the Tree of Life in the World of Light; a Manichaean picture from the Bezeklik Caves

More details
Manichaean Diagram of the Universe depicts the Manichaean cosmology.

یک معبد مانوی بجای‌مانده در غرب چین. مانویان معابد خود را مانستان می‌نامیدند Monastery in English and international languages is an Iranian loan word from
Monestân

نگاره‌ای از آگوستین قدیس مسیحی که نه سال مانوی بودآ گوستین معروف به آگوستین قدیس (Saint Augustinus) از تأثیرگذارترین فیلسوفان و اندیشمندان مسیحیت در دوران باستان و اوایل قرون وسطی محسوب می‌گردد. او از شکل دهندگان سنت مسیحیت غربی (کاتولیک و پروتستان) به حساب می‌آید.آگوستین به جهان به شکل ثنوی یا مانوی نگاه می‌کند. فلسفه تاریخ او در کتاب در باب شهر خدا یافت می‌شود.بنابراین همانگونه که میدانیم آگوستین پیرو آئین مانی ایرانی بوده است و نفوذ او در ساخت و سازِ فرقه های کاتولیک و پروتستان آئین ترسایی (مسیحی) نشان میدهد که آئین ترسایی زیر پیروی چیرگی آئینها، سنتها و آداب و رسوم دینی ایرانی بوده و بنا شده است.

School of Irân
Hirbodestâne Irân