Article one presents asha and its opposition to druj as the Gathas' own framing, with Ahura Mazda and Angra Mainyu as two spirits who chose freely at the beginning. A significant current within Zoroastrianism itself, most prominent under the Sasanian empire, restructured that picture in a way orthodox Zoroastrianism came to treat as heretical.
Zurvanism held that both Ohrmazd, the good spirit, and Ahriman, the destructive one, were twin sons born of Zurvan, a primordial deity of Time and Fate, who became father to both through a moment of doubt during a sacrifice performed to obtain a son. On this account the ultimate principle behind reality is Zurvan rather than the free moral choice of two co-eternal spirits the Gathas describe, subordinating the asha-druj opposition article one presents as foundational to a prior cosmology of fate and time. No Zurvanite scripture survives in its own right; the movement is known chiefly through hostile summaries in Armenian, Syriac and later Zoroastrian sources, a familiar pattern for suppressed positions.
Mainstream Zoroastrian priesthoods eventually rejected Zurvanism as compromising Ahura Mazda's supremacy and the freedom of the primal choice between asha and druj article one treats as the tradition's ethical foundation. Whether it was ever formally condemned by an organised authority, or simply lost adherence as the priesthoods favouring it lost political backing after the Arab conquest, is not settled by the surviving evidence, and specialists in Sasanian religion continue to debate how widespread or institutionally central it actually was.