Archive for Enocian Magic

Ritual Tools

Posted in Dakhma of Angra Mainyu with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on September 3, 2015 by Adam Daniels

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Both the Way of Ahriman and Bible of Corruption will be retired with the publishing of Living Embodiment of Ahzi-Dahaka.  Here is the reworking and additions to the Traditional Ahrimanism ritual tools:

  • Religious Tools

 

Purpose of ceremonial magic is two-fold, to give sacrifice to the Daeva and to make request of the Daeva.  Each particular tool has a purpose in Physical Reality and in the Invisible.  We use these things as a way of celebrating and coming together to worship and sacrifice to seek the favor of the Daevas and seek help and guidance from the Invisible.  Human beings have lost their religious way and spiritual understanding of how the Invisible interacts with the Physical Reality, and this shows us that the time of Ahrimanic Teacher is imminent because of the religious deviation, division amongst all things, and belief only in Physical reality by way of science.  These destructive ideologies promulgate the Devil and strengthen Him.

Throughout time, Daeva have whispered to people the ways of magic and chaotic worship.  Many misunderstood in the Medieval Times, that Hebrew mysticism was the true path to become a living god or to have attained god like powers, and this same issue is alive and prevalent in the Occult world today.  Many magicians are often too scared to throw off the shackled righteous fear of Hell and they miss out on the extraordinary power of sorcery.  Ashemaogha Yatus, are sorcerers that attack Ahura Mazda, and makes apostates out of his followers.  For as Sorcerers we are to create vexation on all living things and destroy the “Good Ideology” by any means necessary, and especially with magic because it directly attacks Ahura Mazda himself.

Indoor Altar

 

There should be two physical altars in the ritual chamber, the floor altar has 2 purposes and is located in the center.  First purpose is for the Devil’s Yasna, which should be done a minimum of twice a month, but weekly is best.  The secondary purpose of the floor altar, is to raise it up to waist level for rituals that require a spiritual flesh altar, and it should be covered with a layer of black satin and a second layer of crimson red satin.  The floor altar should lay North to South, if sitting the head priest is looking North and if standing the head priest is facing the West wall.  The North Altar stands at the north wall running East and West as standing altar that the nightly transformative rituals are done.

Outdoor Altar

 

The Outdoor Altar is used for Quartly Rituals that are done on the Equinoxes and Soloists, and yearly feast should cooked in the fire pit part of the Outdoor Altar.  The fire pit should be 4 foot circumference about 18 inches deep, with a square retaining wall that encompasses the circular fire pit that is 5 foot by 5 foot; made from limestone bricks.  The pentagon should have its peak pointed to the North and the point should line up with the center of the circle of the fire pit with a 10 foot base.  The pentagon is made of large pieces of lumber with plastic laid on the open ground, and then fill the pentagon and around the retaining wall with pea gravel.  Place a canopy over the fire pit to protect it from the elements.

Candles

 

On the altar should be two candles.  Left front corner has a black candle.  This represents the Left-hand path and Melek Taus’s black flame.  Melek Taus guides us with this flame both in our internal elevation and evil enlightenment.  Right corner has a red candle, and represents the fire and will to concur by sustaining one’s own existence.  It’s with the Devil’s passion and chaos that we make our own way.

Athame

 

The athame is a forceful tool used by the Traditional Ahrimanist to extend his conscious mind’s command of desired magical out come and will into a finite point.  It is also used as a spiritual self-defense tool that can cut an entity down for a time if it’s attacking or being abstinent.  In many magical traditions, there are a variety of items that represent the magical male aspect of sexual nature of the blasting ideal of ejaculation.  Using the metaphor of a mushroom spore rain, sends the potential agitation to fertilize the ground to reproduce and continue its genetics.  The athame is by far the most precise version of the tools and the most base which gives it the most potential power.

Chalice, Offering Bowl, Menses Pot, Soma Cups

 

All of these containers have different jobs but maintain the same purpose of representing the feminine aspect of magic in the Invisible.  The Chalice gives the intoxicating libation of the female flesh that lowers inhibition and allows for fuller emotional expression and experience.  In Traditional Ahrimanism, the offering bowl represents the barren female that still collects the offer of the ash that is the remnants of desire delivered through Agni, which charges ash for defilement.  The lushest menses pot holds that very fluid of the sweetest corruption and concupiscence that calls the Daeva like beacon in the darkest night.  The Soma Cups hold the nectar of Zariz, through the Soma drink Angra Mainyu gives his blessing to the Sons of Adam.

 

Gong

 

The sound of clashing metal is music to the ears of the Daeva.  They are accustom to the sound meaning war and fighting, which is chaos, death, and blood.  This is to summon the Daeva to hear our request and receive our sacrifice.  The opposing noise would be banging a brass bowl or ringing a brass bell.  That is the reason that Traditional Ahrimanism has removed the use of the clearing bell.  It drives away the Daeva and calls the Ahuras into the space, though it can be used like Pavlov’s Conditioning methods.

Parchment or Flash paper

 

For traditional purposes, parchment paper is used for ritual requests.  For thousands of years man has used animal skin to write on.  Holding their tradition, the requests are written an animal skin.  The requests are then burned and Agni delivers the request to the intended Daeva. Flash paper should be used to cover sacrifices that are to be burned, and the flash is your way of knowing Agni has your sacrifice.

Altar Plaque and Amulet

 

The symbol of the Seraphim is the recognized by the denizens of Hell.  The altar plaque should be 18 inches in diameter.  The symbol of the Seraphim is different than the normal Baphomet.  The face of the lion is maintained due to the long time association of the lion and Ahriman.  The six wings is the authority of the Seraphim.  Around the Seraphim you find sigils of Ahriman, Melek Taus, and Jahi.  These are the ruling body of Hell and Earth.  Through our Spiritual Oligarchy can all the spenders of the Physical World be attain if one destroys the enemy’s Spiritual Kingdom.

Mirrors

 

Uses the pentagonal setup of 5 mirrors (like the center of the pentagram, apex pointed north) allows for an X crossroad versus a + crossroad.  The infinity crossroad allows for direct energy exchange with the Devil.  The third vector is created by having mirrors in and above the space enclosed within the pentagonal gateway.  This allows for the physical temple to be projected and become the spiritual temple as well.  Here is, behind the black hole do we conspire with Angra Mainyu.

Strobe Lights

 

Strobe lights have a more mental purpose to help connect to the Invisible.  Its best t0 use three different strobe lights running at three different speeds.  Bounce the lights off the mirrors to enhance the infinity vector of the crossroads.  This amplifies the direct link of the subconscious mind to the Devil’s Domain through the gateway that is opened by the mirrors.  It’s best to have both mirrors and strobe lights on the floor, minus the one mirror on the ceiling.  If people who are part of the ritual have epilepsy or start having seizures then be ready to deal with that.

Tesla Coil

These are used for a twofold purpose.  Charging the ritual chamber with a Tesla Coil allows us to bring in O3, which also cause the same type of electro-static charge of the earth’s atmosphere.  This also produced the same ionization that is found after a lightning strike and the gamma reflection of the Moon, which in turns creates a charging environment for the Invisible Daeva.  It also charges the human adrenal response, which also causes the molecules of our cells to become energetic.  Ritual requires the tapping of the reptilian brain.  The major emotions of fear, anger, and lust live here.  The higher the emotional response, the better results can be.

Oils and Incense

 

Knowing that the sense of smell is the sense that connects strongest to memory, its best to use oils and incense that are unique and outside the normal range of daily scents.  The burning of incense is another offering and sacrifice to the Daeva.  Sandal incense have proven to be best to appease the Daeva.  Cypress and Pine Tree scented oils bring about the scent of the Fly Agaric Mushrooms because they grow at the base of these trees.  Make the scent of the ritual chamber conducive to the Daeva and a remembered scent to those who worship there.

Music

 

The scent is the catalyst to the emotion to occur, and then music drives the emotion through the ritual.  Instrumental music is best because lyrics can be distracting, which can break mental focus and can separate emotional experience of the ebbs and flows of the music while disrupting the spoken aspect of ritual.  The addition of white noise, bi-nary beats at the Theta level, is best to bring about a good trance state that allows for the highest amount of creative energy that allows communication directly to the Indivisible.  Black noise of chaos can also be added to create an adrenal response and an uneasiness that allows for focus to be maintain without falling asleep.  Musical ambience is important to establish and maintain emotional response to include the mesmerizing effect of a strong beat that follows the spoken aspect (Celebration is ritual and ritual is sacrifice).

Idols

 

A physical representation of a Daeva that is worshiped allows for both the devotee and the Daeva to store energy together.  This allows for a reservoir of energy for both.  It also gives that particular Daeva and anchor to the Physical Reality that gives easier congress to be summoned into ritual.  The use of a clear quartz crystal can help with the communication between the devotee and Daeva.  The combined essence of both idol and crystal gives a Yatus a unique combination to commune with Daeva.

Japa-Mala and Gem Stones

 

As one progress on the path of Evil Enlightenment, mantra and tantric working that will require the use of counting device that becomes charged with your Prana and the Daeva’s spiritual essence.  Rudraksha Japa-Mala is the chosen mala because it is the prayer beads use by Shivites, and Rudraksha means Rudra (Shiva/Nanshait) and aksha means eyes or tears.  The mala is to be made of 108 seeds from Rudraksha Tree (which is an evergreen tree) 3 Lapis Lazuli spacer beads, 1 bindu bead made of ox bone, and Seraphim or Om pendant.  The use of a variety of gem stones are used to be charged in the use of mantra, planetary mantra, masturbatory tantric work, and other Chakra workings.  These stones can be used with combination of seed mantra working and your intent to use against a target to attack spiritually.

Ritual Book

 

This should be your personal journal of nightly ritual and the recorded after effects.  In the Traditional Ahrimanist Temple, the Ritual Book is the hand written clergy manual written by the Mobed of that chapter.  Nobody is to handle that book except the Dastur, Mobed it belongs to, or that Mobed’s Herbad.  This is book used in weekly, quarterly, and yearly rituals.  It also contains the secrets of the clergy, will be maintained under lock and key.

Yantras

 

Yantras are used similar to angelic or demonic sigils or seals.  You may also find that working with Yantras was stolen and reworked by the Jews with their Qabalah practices.  The point of Yantra working is to open your subconscious mind to the influence of the Daeva that choose to work with at that time.  These could be used for the purpose to allow for communication with a Chakra Guardian Daeva or use for exterior magic in the form of a talisman that can be charged for your own purposes.  The most common you find are Chakra Flags but those are missing the Deva and his spiritual chariot and only have the concurrent color and Bindu symbology.

Official Press Release For Ahrimani Enlightenment

Posted in Dakhma of Angra Mainyu with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on June 2, 2015 by Adam Daniels

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CONTROVERSIAL BOOK TELLS THE TRUE NATURE AND
HISTORY BEHIND SATANISM

Ahrimani Enlightenment, a new book by Adam Daniels, has been released by Dorrance Publishing Co., Inc.

“Both good and evil are equal forces in a constant war that maintains equilibrium. We have been under the law of ‘Light,’ and it has shown itself to be abusive, enslaving, and stifling to the betterment of mankind.”

Thus opens the Ahrimani Enlightenment by Dastur Adam Daniels, a tome that serves as a guide for those who choose to worship Ahriman, providing key articles of faith, prayers, and rituals. Ahriman is of course the nemesis of Ahura Mazda in Zoroastrianism, and here he is interpreted as the true essence of the universe, assisted by Melek Taus, the illuminating light, guardian, and ruler of Earth in this system.

For the uninitiated, the church of Ahriman seeks to break away from the conventional association with traditional Satanists, “due to the understanding that Satan is a fallen angel subservient to the slave master Jehovah. Traditional Satanists believe that in the end, Satan and Jehovah will war and Satan will emerge the victor. However, Ahriman is an equally unstoppable force. The Dark Ages, dominated by the Catholic Church, based their spiritual enemy, Satan, on Ahriman.

About the Author:
Adam Daniels holds a sixth degree black belt in aikido and a black belt in judo. After killing an assailant in self-defense, Dastur discovered he could find little solace in the religions and spiritual systems he could find. A critical statement in a Satanic Bible, however, enabled him to turn his life around, and he has never since looked back, even finally finding a way to fuse Satanism with Eastern spirituality.

Ahrimani Enlightenment is a 72-page paperback with a retail price of $9.00. The ISBN is 978-1-4809-0149-0. It was published by Dorrance Publishing Co., Inc of Pittsburgh, Pennsylvania. For more information, or to request a review copy, please go to our virtual pressroom atwww.dorrancepressroom.com or our online bookstore atwww.dorrancebookstore.com.

The Real Enemy (Black Mass Documentary)

Posted in Dakhma of Angra Mainyu with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on May 1, 2015 by Adam Daniels

Dead Center

Thursday, June

9:45pm

Saturday, June 13
 3:00pm

Traditional Ahrimanism is Stand Alone

Posted in Dakhma of Angra Mainyu with tags , , , , , , , , , , , , , , , , , , , , on March 30, 2015 by Adam Daniels

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Traditional Ahrimanism as taught by the Dakhma of Angra Mainyu, is a stand alone religious practice.  This religion is built out of deep study into Indo-Iranian, Vedic Hinduism, Zoroastrianism, Zurvanism, and Yazidism.  Traditional Ahrimanism is codified within these constructs only.  The base magical system is a corrupted rewritten perversion of Enochian Magic along with base sorcery found in Shivate worship to include Aghori traditions.  Traditional Ahrimanism has been classified by Dr Sieg of the University of New Mexico as:  An anti-cosmic religion, that is humanistic as its follows because base human nature is self-destructive.  The church is uncovering and reconstructing an ancient form of Deva worship that is centered around Angra Mainyu.  Angra Mainyu is normally missed translated as angry spirit, in reality its translated as the spirit of anguish and anxiety.  They are also an apocalyptic religion that is trying to unleash the Devil to destroy the Earth, and they engage in spiritual battle through ritualistic practice against Ahura Mazda and its followers.

Traditional Ahrimanism has nothing to do with Luciferianism.  There are minor similarities because there is limited amount of codified religious knowledge of Zoroastrianism and Yazidism.  Traditional Ahrimanism is a theistic religion, where Luciferianism; is a atheistic form of philosophy that engages in a pantheistic magical practice that is based on Joseph Campbell’s theory on blanket arch-types and Karl Jung’s version of Gnostic Christianity that uses Qabala as an internal self-development system.  This system is never really explained on its use.  Traditional Ahrimanism uses the theories set forth by Rudolf Steiner with Spiritual Science combined with Chakra practice, codified by the Traditional Ahrimanic religious dogma, that guides the practitioner step by step.

Luciferianism is another occult practice that uses multiple pantheons and cultural religious practices, in a similar practice to Thelema’s philosophy, of having your head in the heavans and your feet in the hells.  They take these things to the extremes so they can have lone practitioners buy the “necessary” tools needed to “work” the Luciferian magical path way.  In order to engage in this practice of multiple pantheons, you will need items specifically for only one pantheon at a time.  This includes a variety of daggers, masks, books, sigils, robes, books, music, candles, incenses, books, and other kinds of ritual gear.  Of course, they have an internet shop where you, can purchase these things for above average price because they are considered specialty items.  Traditional Ahrimanism suggest tools that you should use and most of these things can be found at low prices in stores in your city or neighborhood, and they are universal in most forms of magical practice.

Luciferianism teaches its followers to be hidden away from society and disconnect from all social nets as a form of sustaining godhood.  They claim long periods of isolation helps build strength, and this can be true for more experienced practitioners, but is disastrous to new people who are likely come from a traumatic back ground to begin with. These folks are their prey that they get the most money from.  Traditional Ahrimanism teaches people to be proud of their religion, but to keep it to themselves because of the normal reaction to worshiping the devil.  Finally, the leaders of Traditional Ahrimanism put their money where their mouth is by provoking, fighting, and winning against the Catholic Church in a public/political fight that was seen world wide.  This proves the strength and character that Traditional Ahrimanism provides its followers.

Guardians

Posted in Dakhma of Angra Mainyu with tags , , , , , , , , , , , , , , , , , on October 26, 2014 by Adam Daniels

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The development of the Holy Guardian Angel actually starts in quite an older source, allow me start with the most known form in the occult.  Lets start with Crowley’s idea:

“Now, on the other hand, there is an entirely different type of angel; and here we must be especially careful to remember that we include gods and devils, for there are such beings who are not by any means dependent on one particular element for their existence. They are microcosms in exactly the same sense as men and women are. They are individuals who have picked up the elements of their composition as possibility and convenience dictates, exactly as we do ourselves… I believe that the Holy Guardian Angel is a Being of this order. He is something more than a man, possibly a being who has already passed through the stage of humanity, and his peculiarly intimate relationship with his client is that of friendship, of community, of brotherhood, or Fatherhood. He is not, let me say with emphasis, a mere abstraction from yourself; and that is why I have insisted rather heavily that the term ‘Higher Self’ implies a damnable heresy and a dangerous delusion.”

Moving into John Dee’s conversation with Angel  Jubanladace, it shows a similarity to Crowley:

Dee: If I should not offend you, I would gladly know of what order you are or how your state is in respect of Michael, Gabriel, Raphael or Uriel.
Jubanladace: Unto men, according unto their deserts, and the first excellency of their soul, God hath appointed a good Governor or Angel, from among the orders of those that are blessed. For every soul that is good, is not of one and the self same dignification. Therefore according to his excellency we are appointed as Ministers from that order, whereunto his excellency accordeth: to the intent that he may be brought, at last, to supply those places which were glorified by a former: and also to the intent, that the Prince of darkness might be counterposed in God’s justice.

Where does this concept come from?  The Catholics, I think not, but lets see what they have to say the topic:

Psalm 91: 10-12 A heavenly spirit assigned by God to watch over each of us during our lives. The doctrine of angels is part of the Church’s tradition. The role of the guardian angel is both to guide us to good thoughts, works and words, and to preserve us from evil. Since the 17th century the Church has celebrated a feast honoring them in October throughout the Universal Church. Since the last calendar revision this feast is Oct 2.

He has charged His angels with the ministry of watching and safeguarding every one of His creatures that behold not His face. Kingdoms have their angels assigned to them, and men have their angels; these latter it is to whom religion designates the Holy Guardian Angels. Our Lord says in the Gospel, “Beware lest ye scandalize any of these little ones, for their angels in heaven see the face of My Father.” The existence of Guardian Angels, is, hence a dogma of the Christian faith: this being so, what ought not our respect be for that sure and holy intelligence that is ever present at our side; and how great our solicitude be, lest, by any act of ours, we offend those eyes which are ever bent upon us in all our ways!

At this point, it all sounds the same to me.  So lets go further back to the first monotheistic religion, Zoroastrianism.  Let us look to these guys to see how this modern development started:

Alternate title: fravarti
Fravashi,  in Zoroastrianism, the preexisting external higher soul or essence of a person (according to some sources, also of gods and angels). Associated with Ahura Mazdā, the supreme divinity, since the first creation, they participate in his nature of pure light and inexhaustible bounty. By free choice they descend into the world to suffer and combat the forces of evil, knowing their inevitable resurrection at the final glory. Each individual’s fravashi, distinct from his incarnate soul, subtly guides him in life toward the realization of his higher nature. The saved soul is united after death with its fravashi. Cosmically, the fravashis are divided into three groups—the living, the dead, and the yet unborn. They are the force upon which Ahura Mazdā depends to maintain the cosmos against the demon host. Protecting the empyrean (sacred fire), they keep darkness imprisoned in the world.In the popular religion, the fravashis of the righteous dead and of ancestors are invoked for protection. In the Parsi festival Fravartigan, the last 10 days of each year, each family honours the fravashis of its dead with prayers, fire, and incense.

What is the pre-Zoroastrian idea that surrounds this concept:

THE DECENT OF THE FRAVASHIS

 Pre-Zoroastrian notions of the fravashis reach back in time to the Indo-Aryan period and, earlier, to a primitive moment when as spirits of the deceased they continued to exercise power over human affairs in life. Ancestor-worship and the cult of the dead have ever since played a major part in religious observances throughout human history. It was not so much respect for the sprits of the departed, as their dread, that made the essential rituals of appeasement so elaborate. Those spirits had to be especially remembered at certain times, usually anniversaries, or when not exactly recalled, then at fixed times during the seasonal year during which all the spirits of the dead were ritually summoned to partake of commemorative feasts where offerings were presented solemnly in their names.

That it was indeed fear based is borne out by the treatment accorded the newly deceased. Prayers were said for the repose of the soul, for its sustenance during its journey towards the gods beside whom it was hoped it would forever remain. A dread visitation by an unappeased spirit to its former earthly home to wreak its malevolence upon the living lay behind the child like precaution taken to foil such return. Before its preparation for disposal the body of the deceased was placed in an unused room set apart from the usually occupied living quarters. It was thence removed through a breach purposely made in an outside wall, the opening then being resealed to turn away the angry spirit from gaining re-entry into the home it had occupied during its incarnated existence.

In early Zoroastrianism such primitive beliefs were superseded by a more rational attitude towards the departed soul. It was recognized that vital elements, the breath-soul, of a person died when the body ceased to be a living form. The imperishable or immortal soul, or urvan, survived physical death and went on to meet with its daena or now disembodied Self, which had been shaped during the lifetime of the deceased. This post-mortem meeting with its daena was seen as the final encounter with its own good or bad deeds performed during life, just as during life it was being constantly beautified or disfigured according to those actions. During life it had been a mirror of the soul; in death that image would be presented to the urvan of the deceased starting out on its perilous journey over the Bridge of Judgement.

There was yet another spiritual element – one which pre-existed the physical entity and watched over it throughout its lifetime. This was the fravashi. Our early mythology, as best seen in the Farvardin Yasht, had taken up the ancient concept of ancestor-spirit and re-fashioned it to keep pace with the progressive thinking which has always characterized Zoroastrianism. How did Zarathushtra deal with the notion of this pre-existing guiding spirit which was supposed to watch over and protect the physical being? In the Gathas there is no mention of the fravashi: indeed it would have compromised the firm teaching on the individual responsibility for one’s thoughts, words and works. That it was never far from the peoples’ heart and minds may be confirmed by the rapidity with which the fravashi-concept re-entered their worship-in the Yasna Haptanhaiti, 37.3.

There Ahura Mazda is to be worshiped through the fravashi of all righteous men and women. There was no gender distinction. Ingrained fear from old had allowed in the dread aspect of unseen but ever-present spirits of the departed which, if not properly appeased, would exercise their malevolence upon the living. The time had come for the series of explanations that we see unfolding in Yasht 13, the Worship of the Fravashis.

The Farvardin Yasht

This Yasht fall into two main parts: Ch 1-84, and 85-158. The first part, comprising 23 smaller sections or chapters, present with minor discrepancies the six stages of creation, and proceeds to inform us that Ahura Mazda himself had recourse to the help of the fravashi in keeping the sky in its place around the tripartite earth. In the Gathas, Yasna 44.4, it is Ahura Mazda unaided who maintains this separation, and the earth in Yasna 32.3 has seven parts, Whether the later division is the older, we cannot determine, for the Vidaevodata/Vendidad’s second chapter gives Yima/Jamshid’s three stage colonization of the entire earth as taking place over three southward movement, and Yima, we know, had preceded Zarathushtra by a very considerable time. Where again in the Gathas, 34.5,7 we see only Ahura Mazda recognized as sole Deity, all-powerful and omniscient Creator of everything, the Farvardin Yasht describes a dual creation, only the good part of which was performed by Ahura Mazda with the help of the fravashis. The sun, moon and stars are said to be arranged in their motion by them; Yasna 44.3 attributes this only to Ahura Mazda. In Ch 57 is the listing, in order of distance from earth according to ancient belief, of stars, moon, sun and the Endless Lights where Ahura Mazda dwells: here again the fravashis break the heavenly inertia and cause their movement along their proper courses! This good work will continue until the Renovation of this world.

Where we a change from the old ancestor-worship is in the innovative Ch17. There we encounter the fravashi of the paoiryo-tkaesha (those adherents of the primitive doctrine) who are often presented in later Avestic and Pahlavi texts as true adherents of Mazdayasna. There can be little doubt that Mazda-worship existed, among other cults, well before Zarathushtra’s time: such worship is alluded to in the Gathas with our mantran’s caveat that that veneration was considered by him improper and ineffective, and that the true Revelation came only to him directly from Ahura Mazda. It should be stressed that whilst Mazda-worship pre-existed Zarathushtra, his particular genius ensured that he placed Mazda above and beyond all others – He became the Founder’s only Ahura. There was none other, and He had no opponent despite claims perversely and unconvincingly advanced by unprincipled dualist who have not faced up to the Gathas, but instead trifled with re-introduced deities from earlier nature-worship, Zurvanite speculation (taken up with zeal by the heretic Mani), and with later concoctions made to fit into what to them passes for Zoroastrianism.

The assimilation of this Yasht with Zarathushtra’s system is through the simple procedure of making the Reformer one among the many Mazdayasnian paoiryotkaeshas who worshipped the fravashis through the earlier form of their special Yasht. This process can be seen in the first 25 sections whose first two chapters (kardes) use the expedient of making their teachings known to Zarathushtra by Ahura Mazda himself – one which was to be thoroughly exploited in the Vidaevodata/Vendidad. Particularly noteworthy is the clear assertion that the fravashi of the LIVING righteous are MORE POWERFUL than those of the departed – it in fact includes the fravashi of all righteous persons from the past through to the unborn Saoshyants or three millennial Saviours who will each progressively destroy evil from the earth until its perfection. We note the divergence from Zarathushtra’s Gathic teachings where the Revelation declares that each and every one of mankind who has attained to the Good Mind (Vohu Manah) of Ahura Mazda is considered a saoshyant! The saving grace is, of course, that of all fravashis, past, present, and future, of all nations are to be piously invoked (Ch 21, to be repeated more fully in 143-144). Zarathushtra would, however, probably have relented just enough to allow that whilst the design was disagreeable, such compromising, sentiments did after all produce results; the Great Reformer had humanity enough to recognize human frailty in others and, having repeatedly stressed free-will and choice in his Gathas, would have quickly seen that old ingrained superstitions are not readily relinquished.

The fravashis are depicted in militaristic mode: such representation can be seen in Chs.23,26-27, 31,33,35, ( especially ) 37-38,45 and 72 (where the arms and weaponry of the times are listed), 39,40, and 67. Pre-figuring the winged angels of the Abrahamic religions are the Zoroastrian external souls of righteous mankind who hasten to the help of beleaguered sovereigns, flying like well-winged birds (Ch70).

Fear of the return of disgruntled souls has left its trace in the Farvardin Yasht: Chs. 34,49-51, 63,73, where worshippers who properly prepare the expected welcome during the fravashis’ ten days return are in turn blessed with material rewards. Tame and wild animals (of these, at least those which do no harm, as says the Yasna Haptanhaiti, 39.2) have both imperishable urvan, pre-existent external souls- their fravashis (ch74).

The qualities of the fravashis are generosity, valour, beneficence, power, radiance, and steadfastness. Through them these qualities are transferred also to Ahura Mazda who has his own Fravashi as do his aspects, the seven (!) Amesha Sepantas, whose “father” he is. Ahura Mazda’s soul, his urvan, is Bounteous Revelation, his mantra spenta. Just as human souls after death traverse the four celestial paradisiacal stations of stars, moon, sun, and the Endless Lights, so too do the Amesha Spentas “think” along the corresponding stages of Good thoughts, Good Words, Good Deeds and the House of Songs (Ch. 83-84). Zarathushtra, it must be pointed out, had no such elaboration in his Gathas, the forgoing being a development necessary for the accommodation of pre-Zarathushtrian concepts with his own radical teachings.

Zarathushtra. With Ch.87, the Farvardin Yasht introduces Zarathushtra in its second part (Ch85-158). Here our Preceptor’s fravashi is worshiped as that of the foremost athravan, the foremost rathaeshtar, and foremost vastrya-fshusho– the tripartite societal divisions of priests, (chariot-borne) warriors, and pastoralists of ancient Indo-Aryan nations. More importantly, it is specified that he is regarded as messenger and teacher of the Revelation in all its aspects, one who revolted against daevayasna and instituted the proper worship of Ahura Mazda. He is both ahu and ratu – guide in both the spiritual and material worlds, the declarer and praiser of Truth. Here the Anti-demonic Law (the proto-Vendidad?) is also taught by him – its dualism emerges in the opposition of Mazda’s Good creation and the daevic one. His birth was proclaimed a blessing by the waters, plants and all the beneficent creations (this is repeated in Ashi Yasht, 18). He acknowledged as the bearer and disseminator of Mazda-worshipping Good Religion, the vanhui daena mazdayasnish among all the earth’s seven regions.

The religious heroes of Ancient Iran are listed and their fravashis praised. Among them are Saena Ahum-stut, the first teacher-priest who appears with a hundred religious students; Zarathushtra’s three sons who severally represented the priests, agriculturists, and the warriors; Vishtaspa; Frashaoshtra and Jamaspa with their sons. There are also listed those whose names are unknown elsewhere, each subsidiary list ending with the unborn saviour, the Saoshyant Astvat-ereta. Another set of ancient heroes (Ch 130-138) includes Yima (Jamshid). Thraetaona (Faridun) Aoshnara, and the Kavi list of eight illustrious rulers of eastern Iran. They are all said to have contributed to Ahura Mazda’s Victory and Glory.

30 (Ch139-142) venerates the fravashis of the ancient religions heroines commencing with the three daughters of Zarathushtra, Freni, Thriti, and Pouruchista (this last made known to us in Yasna 53 as the youngest), and ending with the virgin mother of the three future millennial saviours. What follows is the clearest testimony (Ch 143-144) to the universalism of Zarathushtra’s religion: here the fravashis of all righteous men and women from all lands, past, present, and future, are given the same worship as those from Ancient Iran. It is carefully emphasized that traveling priests had visited all the lands spreading the Good Religion.

The magnificent Yasht closes with the reverence accorded to the five spiritual elements – the ahu, daena, baodha, urvan, and the fravashi – of the paoiryo-tkaeshas(followers of the primitive doctrine) among whom Zarathushtra has been included to validate the pre-Zarathushtrian worship. May all the fravashis who visit at the time of their Ten Days’ commemoration be welcomed and then take their departure after the due offerings have been properly made and accepted. May they not depart offended.

 

The Fravahar/Farohar symbol

Just as Fire symbolizes the Truth of Ahura Mazda, so does the well-known winged disc today commonly represent the fravashi. Here its symbolism raises some different possibilities, and one cannot be certain as to what the winged figure represented in the minds of those who originally adopted and adapted it from earlier Mesopotamian and Egyptian reliefs. The best-known examples are featured by the first Darius at Persepolis, Behistun and Nagsh -i-Rostam. But what did these actually represent? Was it Ahura Mazda depicted in Median dress? Was it His fravashi? Was it a priestly spiritual guide of religion – a ratu? Or was it the fravashi of the king himself? Was it therefore the seal of divine empowerment of the king’s authority?

As external soul and protective spirit, it could have been used as authenticator of the king’s legitimacy to rule and his earthly power conferred by the will and favour of Ahura Mazda. It could thus signify the kharenah/farr-i-izadi, the mysterious divine essence defined as Fortune, Glory, or Victorious Power. The Farvardin Yasht’s Ch.133-134 could support this notion. As king’s fravashi it could mean Ahura Mazda’s approval. Could it be Ahura Mazda himself? Now, we know from the Gathas that Zarathushtra conceived of his one chosen Deity and His aspect in the abstract, i.e., He could not be “seen”. When the manthran invoked their “visible” presence, he was merely saying that the Best Ones of Mazda, Asha and Vohu Manah should be “seen” as Wisdom, Truth and Good Mind manifested in this world (Yasna 33.7;34.6) by the good activity of all believers in Zarathushtrian Mazda-worship (Yasna 34.15). However that may be, it is still possible that the Great King wished to thus depict his sole heavenly sovereign Ahura Mazda hovering above the figure of the earthly ruler. On Behistun, the royal autobiographer details his political achievements; the religious content proper yields only an outline of his theological belief, but the hovering (wavy-) winged figure is ever-present and ever watchfully protective. Everything the Great King had achieved on earth was through “the will of Ahura Mazda”. The extant reliefs at Persepolis show a formally preened winged disc. At Naqsh-I-Rostam, the sculptured relief on the Great King’s rock tomb shows the monarch worshiping the Fire on an alter above which hovers the winged disc with its centrally place figure. To the left of the king is an inscription, which outline his perception of “Ahuramazda” by whose command and assistance he acquired the listed satrapies of his empire. He closes with a prayer to Ahuramazda for His protection. In the second inscription, around the doorway of his tomb, he details his moral qualities, and his physical powers and skills- both are conferred upon him by Ahuramazda. They are reflexions of the qualities of the fravashis as noted in the Farvardin Yasht.

THE DECENT OF THE FRAVASHIS

We have noted the virtues and functions of the fravashis. How did they originally make themselves known to the Mazdayasnians who had but lately come away from the primitive fear-laden beliefs of their forebears? We have the early teachings of the Farvardin Yasht incorporated within the later – the Pahlavi – text, two of which elaborate on these reformed views: both Zadspram and Bundahishn give us these early and mediaeval beliefs. Truth being the focus of the Zoroastrian religion, it was but natural that the religious knowledge would be equated with the knowledge of the righteous ones, the ashavans. This knowledge, being spiritual, was deemed contained in the celestial fortress, which was manned by the fravashis of the righteous to protect the physical world from the assault of Evil.

The situation on earth demanded the assistance and protection of this pure knowledge, which resided with the militaristically depicted fravashi in their spiritual stronghold. Ahura Mazda / Ohrmazd, the embodiment of All Wisdom, reasoned with the spiritual beings who dwelt with him – they are the external souls of mankind – asking whether they would choose to descend among humanity to help expedite the vanquishing of evil on earth. Knowing the final outcome, and seeking to bring closer the final renewal of the world, the frashokereti / frashegird, when only goodness and purity would prevail, they agreed to come down into the physical sphere.

We can see how much Zoroastrianism has contributed towards the freedom from fear of malignant spirits, and how far we have come from primitive belief into the glorious world-view which our Founder Zarathushtra had intended for us to realize through knowledge, progress, and selfless humanitarian deeds. Those who wear the fravahar/farohar amulet about their person should now perhaps better understand what it truly symbolizes – their own individual moral responsibility for bringing about and maintaining a better world for all mankind.

holy spirit

Dikpāla

 

 

 

 

 

 

hindu guard

 

 

As Devil Worshipers aka Daeva Worshipers, we have  what as known as Dikpala.  These are the Guardians of the directions ie, the 8 compass point plus above and below.  The Guardians of the Directions (Sanskrit: दिक्पाल, Dikpāla) are the deities who rule the specific directions of space according toHinduism and Vajrayāna Buddhism—especially Kālacakra. As a group of eight deities, they are called Aṣṭa-Dikpāla (अष्ट-दिक्पाल), literally meaning guardians of eight directions. They are often augmented with two extra deities for the ten directions (the two extra directions being zenith and nadir), when they are known as the Daśa-dikpāla. In Hinduism it is traditional to represent their images on the walls and ceilings of Hindu temples. Ancient Java and Bali Hinduism recognize Nava-Dikpāla, literally meaning guardians of nine directions, that consist of eight directions with one addition in the center. The nine guardian gods of directions is called Dewata Nawa Sanga (Nine guardian devata), the diagram of these guardian gods of directions is featured in Surya Majapahit, the emblem of Majapahit empire.

Here is our adaptation:

North, Suarva, Om Sam Suarvaya Namah

North West, Vayu, Om Yam Vayve Namah

West, Varuna, Om Vam Varunaya Namah

South West, Zariz, Om Ksam Zarizya Namah

South, Yama, Om Mam Yamaya Namah

South East, Agni, Om Ram Agnaye Namah

East, Indra, Om Lam Indraya Namah

North East, Nanshait, Om Ham Nanshaitya Namah

Above, Melek Taus, Om Hrim Melek Tausya Namah

Below, Angra Mainyu, Om Klim Angra Mainyune Namah

 

To access the attributes of each of these Daevas can be found in the book, Ahrimani Enlightenment.  Feel free to use the information to evoke these Daeva individually or in group.  This concept of calling the 4 cardinal points within magic is commonly used in many magical systems and normally has a circle of protection in either rock salt or grave yard dirt is used.  Working magically in the premise of and with Rudolf Steiner’s 4th dimension, the 8 points project outwardly into the Aether.  The other sources of projection or depression are both above and below.  With this understanding of dimensional environment, magically move from the 2 dimensional circle to a 3 dimensional sphere.  The creation of this incubating sphere, allows for a protection, healing, or compassion rite.

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Rise up, thou Father of us! For I will cause that conflict in the world where from the distress and injury of Auharmazd and his arch angels will arise.

Rise up, thou Father of us! For in conflict I will shed thus much vexation on the righteous man and the laboring ox, that through my deeds, life will not be wanted, and I will destroy their living souls, I will vex the water, I will vex the plants, I will vex the fire of Auharamazd, I will make the whole of creation of Auharamazd vexed!

I call forth Angra Mainyu to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Nasu, I call direct defilement, I call forth indirect defilement to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Vedic Indra, I call forth Sauru, I call forth the Daeva Naunghaithyn, I call forth to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Tauru, I call forth Zairi to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Aeshma, the fiend of the wounding spear, I call forth Daeva Akatasha to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Varenga Daeva, I call the wind Daeva to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I partake from the chalice of life, swallowing deeply the elixir of ecstasy. For tonight I request help with my dire need:

[Take up the athame from the altar and face to the North. Begin the calling of the guardians there. Facing North, point the athame and say.]

Zacar Ca Od Zamran!

Om Sam Suarvaya Namah

What shall we sing to Suarva,

Strong, most defiant, excellently deceptive.

That shall be most favored to His heart?

That Ahriman may grant the chaos of Suarva

To our folk, our kin, our possessions,

Our progeny!

That Ahriman and Nanshait that Suarva may

Remember us, Yea,

All Daevas with one accord.

To Suarva, Lord of Chaos, of deception

And defiance!

We pray for power, health, and strength.

He embers like the black flame, shiny and

Reflective like silver is he, The wicked.

Best among the Daevas.

May he grant strength to man, to woman, and to kin.

O Zariz, set upon us the glory of a hundred men,

The great renown of mighty Yatus.

Zariz! Head, central point, love these; Zariz!

Know these as serving you, Sons of Adam,

At the highest favor of our Father’s decree!

[Turn widdershins to the North West, pointing athame and say.]

Zacar Ca Od Zamram!

Om Yam Vayve Namah

BEAUTIFUL Vāyu, come, for thee these Soma drops have been prepared:
Drink of them, hearken to our call.
Knowing the days, with Soma juice poured forth, the singers glorify
Thee, Vāyu, with their 
hymns of praise.

Vāyu, thy penetrating stream goes forth unto the worshipper,
Far-spreading for the Soma draught.
These, Indra-Vāyu, have been shed; come for our offered dainties’ sake:
The drops are yearning for you both.
Well do ye mark 
libations, ye Vāyu and Indra, rich in spoil!
So come ye swiftly hitherward.
Vāyu and Indra, come to what the Soma-presser hath prepared:
Soon, Heroes, thus I make my 
prayer.
Mitra, of holy strength, I call, and foe-destroying Varuṇa,
Who make the oil-fed rite 
complete.
Mitra and Varuṇa, through Law, lovers and cherishers of Law,
Have ye obtained your might power
Our Sages, Mitra-Varuṇa, wide dominion, strong by birth,
Vouchsafe us strength that worketh well.

[Turn widdershins to the West, pointing athame and say.]

Zacar Ca Od Zamram!

Om Vam Varunaya Nahmah

WHATEVER law of thine, O DAEVA, O Varuṇa, as we are men,
Day after day we violate.
give us not as a prey to death, to be destroyed by thee in 
wrath,
To thy fierce anger when 
displeased.
To gain thy mercy, Varuṇa, with hymns we bind thy heart, as binds
The 
charioteer his tethered horse.
They flee from me dispirited, bent only on obtaining wealth,
As to their nests the birds of air.
When shall we bring, to be appeased, the Hero, Lord of warrior might,
Him, the far-seeing Varuṇa?
This, this with joy they both accept in common: never do they fail
The ever-faithful 
worshipper.

He knows the path of ahuras that fly through heaven, and, Sovran of the sea,
He knows the ships that are thereon.
True to his holy law, he knows the twelve moons with their 
progeny:
He knows the moon of later birth.
He knows the pathway of the wind, the spreading, high, and mighty wind:
He knows the Daevas who dwell above.
Varuṇa, true to Father’s law, sits down among his people; he,
Most wise, sits there to govern all.
From thence 
perceiving he beholds all wondrous things, both what hath been,
And what hereafter will be done.
May that Āditya, very wise, make fair paths for us all our days:
May he prolong our lives for us.
Varuṇa, wearing golden mail, hath clad him in a shining robe.
His spies are seated found about.
The Daeva whom enemies threaten not, nor those who tyrannize o’er men,
Nor those whose minds are bent on wrong.
He who gives glory to mankind, not glory that is incomplete,
To our own bodies giving it.
Yearning for the wide-seeing One, my thoughts move onward unto him,
As kine unto their pastures move.
Once more together let us speak, because my meath is brought: priest-like
Thou eatest what is dear to thee.
Now saw I him whom all may see, I saw his car above the earth:
He hath accepted these my songs.
Varuṇa, hear this call of mine: be gracious unto us this day
Longing for help I cried to thee.
Thou, O wise DEAVA, art Lord of all, thou art the King of earth and hell
Hear, as thou goest on thy way.

Release us from the upper bond, untie the bond between, and loose
The bonds below, that I may live.


[Turn widdershins to the South West, pointing athame and say.]

Zacar Ca Od Zamram!

Om Ksam Zarizya Namah

Here is Zariz, never restrained, active, all-conquering

Bursting forth with sweet venomous lies.

All that are without are poisoned with corruption,

And led astray with lies of knowledge.

You, Zariz, give us wide defense against the hate of the Pious Men,

Hatred that waste and weaken us.

You by Your insight and skill, Impetuous One,

From Hell and Earth drives us sinners to allocation.

When to their task they come with zeal, may they attain

Favor and satisfy their animal desires.

So, may he take what is his, so speed the pious man, to an untimely death.

Favorable, veil intentions, unconquered, gracious in movement.

Be comforting, O Zariz, to our heart.

O Zariz, in form of terror, strike alarm, O Pairaka

Wound those without with a dazzling flame.

When in my dwelling-place I see the pious enemies of Ahriman,

Pairaka, horde them into your shroud, Venomous One,

Dispel our foes with your poison.

[Turn widdershins to the South, pointing athame and say.]

Zacar Ca Od Zamram!

Om Mam Yamayu Namah

HONOUR the King with thine oblations, Yama, Vivasvān’s Son, who gathers men together,
Who travelled to the 
lofty heights above us, who searcbes out and shows the path to many.
Yama first found for us a place to dwell in: this pasture never can be taken from
Us.
Men born on earth tread their own paths that lead them whither our ancient Fathers have departed.
Mitali 
prospers there with Kavyas, Yama with Aṅgiras’ sons, Bṛhaspati with Rkvans:
Exalters of the Gods, by Gods exalted, some joy in praise and some in our oblation.
Come, seat thee on this bed of grass, O Yama, in company with Aṅgirases and Fathers.
Let texts recited by the sages bring thee O King, let this oblation make thee joyful.
Come, Yama, with the Aṅgirases the Holy, rejoice thee here with children of Virūpa.
To sit on sacred grass at this our worship, I call Vivasvān, too, thy Father hither.
Our Fathers are Aṅgirases, Navagvas, Atharvans, Bhṛgus who deserve the Soma.
May these, the Corrupted, look on us with favour, may we enjoy their gracious loving-kindness.
Go forth, go forth upon the ancient pathways whereon our 
sires of old have gone before us.
‘Mere shalt thou look on both the Kings enjoying their sacred food, God Varuṇa and Yama.

Meet Yama, meet the Fathers, meet the merit of free or ordered acts, in lowest hell.
Seek sin and evil, seek anew thy dwelling, and bright with glory wear another body.
Go hence, depart ye, fly in all 
directions: this place for him the Fathers have provided.
Yama bestows on him a place to rest in adorned with days and beams of light and waters.
Run and outspeed the two dogs, Saramā’s offspring, brindled, four-eyed, upon thy happy pathway.
Draw nigh then to the gracious-minded Fathers where they rejoice in company with Yama.
And those two dogs of thine, Yama, the watchers, four-eyed, who look on men and guard the pathway,—
Entrust this man, O King, to their protection, and with prosperity and health endow him.
Dark-hued, insatiate, with distended nostrils, Yama’s two envoys roam among the People;
May they restore to us a fair existence here and to-day, that we may see the sunlight.
To Yama pour the Soma, bring to Yama consecrated gifts:
To Yama sacrifice prepared and heralded by Agni goes.
Offer to Yama holy gifts enriched with butter, and draw near:
So may he grant that we may live long days of life among the Gods.
Offer to Yama, to the King, oblation very rich in meath:
Bow down before the Ṛṣis of the ancient times, who made this path in days of old.
Into the six Expanses flies the Great One in Trkadrukas.
The Gāyatrī, the Tṛṣṭup, all metres in Yama are contained.

[Turn widdershins to the South East, pointing athame and say.]

Zacar Ca Od Zamram!

Om Ram Agnaye Namah

O KING, the potent and terrific envoy, kindled for strength, is manifest in beauty.
He shines, all-knowing, with his lotty 
splendour: chasing black Night he comes with white-rayed Morning.
Having o’ercome the glimmering Black with beauty, and bringing forth the dame the Great Sire’s Daughter,
Holding aloft the 
radiant light of Sūrya, as messenger of hell he shines with treasures.
Attendant on the Blessed Dame the Blessed hath come: the Lover followeth his Sister.
Agni, far-spreading with conspicuous lustre, hath compassed Night with whitelyshining garments.
His goings-forth kindle as ’twere high voices the goings of the auspicious Friend of Agni.
The rays, the bright beams of the strong-jawed, mighty, adorable Steer are visible as he cometh.
Whose radiant splendours flow, like sounds, about us, his who is 
lofty, brilliant, and effulgent,
Who reaches hell with best and brightest lustres, sportive and piercing even to the summit.
His powers, whose chariot fellies gleam and glitter have loudly roared while, as with teams, he hasted.
He, the most Godlike, far-extending envoy, shines with flames ancient, resonant, whitely-shining.
So bring us ample wealth: seat thee as envoy of the two youthful Matrons, Earth and Heaven.
Let Agni rapid with his rapid, horses, impetuous with impetuous Steeds, come hither.

[Turn widdershins to the East, pointing athame and say.]

Zacar Ca Od Zamram!

Vedic Indra the singers with high praise, Vedic Indra reciters

With their nightly prayers, the choirs have glorified.

Vedic Indra hath ever close to him his two bay steeds and word-yoked car, Vedic Indra the silver, thunder-armed.

Help us Vedic Indra, in frays, yea, frays,

Where thousand spoils are gained, With awful aids, O awful One.

In Mighty battle we Invoke Vedic Indra, Vedic Indra in lesser fights, Fiend who bends his bolts at the pious.

Unclean, our manly Hero, you are ever bounteous, yonder cloud,

For us, you are irresistible.

Still higher, at each strain of mine, thunder-armed Vedic Indra’s

Praises rise: I find no prayer worthy of him.

Even as the bull drives on the herds, he drives the people with his might, The Ruler irresistible:

Vedic Indra who rules with single sway men, riches, and the fivefold race of those who dwell upon the earth.

For your sake from each side we call Vedic Indra from other men:

Ours, and none others’, may he be.

[Turn widdershins to the North East, pointing athame and say.]

Zacar Ca Od Zamram!

Om Ham Nanshaitya Namah

Hail to Nanshait! Whose blasphemy

Is immeasurable. Who resembles Sky

In clarity, undefiled wisdom is attributed.

The conspirator of all creation.

The preservation of Freedom and

dissolution of the pious.

My devotion to wickedness,

The burning desire of Freedom.

Attached itself to Him, to Nanshait,

Who, while freeing all, Transcends

The universe.

In whom freedom from Lordship is ever established.

Who causes annihilation of delusion.

Whose undefiled wisdom made manifest.

Ahriman crowned Him Arch-Daeva.

To rule over an age of man.

Whose warm embrace, of freedom personified.

Displays, within man’s heart, that all power

Is but a semblance and a passing show.

In which the tempest of the whole past blows,

Past Parusha, stirring its energies.

With violence, like water lushing waves;

In which the dual consciousness that is of Ahriman’s rule

Plays on: Hail Chaos,

Centered in Nanshait, the eye of clarity!

Where the wicked ideals are produced,

Wicked thoughts and endless varied forms,

Merge in reality.

The Storm of blasphemy pushed,

My spirit elated by the rush,

of movements of the mind. Hail Nanshait!

From whom all pious judgement have dispersed;

That Black Flame, dark and abounding

As a Black Rose’s petals.

Whose maniacal laughter sheds undefiled wisdom,

Who, by undivided meditation,

Is realized in the objectification:

May the vicious viper, of the unbasking abyss,

Of my mind, guard me, I Hail Nanshait!

Him the blasphemer of the pious,

Who wipes the bloodstains of this Christian

Age,

Whom Daksha’s Daughter gave Her coveted hand;

Who like the velvet darkness,

Is beautiful; who is ever ready

To destroy other’s hypocrisy, whose gaze

Is destructively fixed, skin is blue

With poison swallowed;

Hail Nanshait!

[Turn widdershins to the North, look and point the athame straight up and say.]

Zacar Ca Od Zamram!

Om Hrim Melek Tausya Namah

Wherefore, it is true that My knowledge compasses the very Truth of all that Is,

And My wisdom is not separate from My heart,

And the Manifestation of My descent is clear unto you,

And when it is Revealed to the Children of Adam it will be seen […………………..]

And many will tremble thereby.

All habitations and desert spaces are indeed of My own creation, set forth.

All fully within My strength, not that of the false gods;

Wherefore I am He that men come with their rightful worship,

Not the false gods of their books, wrongly written;

But they come to know Me, a Peacock of bronze and of gold,

Wings spread over Kaaba and Temple and Church, not to be overshadowed.

And in the secret cave of My wisdom it is known that there is no God but Myself,

Archangel over all the Host, Melek Ta’us.

Knowing this, who dares deny?

Knowing this, who dares fail to worship?

[……………………]

Knowing this, who dares worship false gods of Koran and Bible?

Knowing this, who shall make that [………………………….]?

Know that who knows Me will I cast into Paradisical gardens of My pleasure!

But the Yezid who knows Me not will I cast into affliction.

Say then, I am the only and exalted Archangel;

And I make prosperous whom I will, and I enliven whom I will.

Say then, I alone am to be praised from the Towers of Lalish,

And from the Mountain of Ararat to the Western Sea.

Say then, Let the Light of Knowledge flash forth from the Ziarahs,

Flash forth from the river of Euphrates to the hiddenness of Schambhallah.

Let My sanjak be carried from its safe place into the Temple,

And let all the clans of Yezid know of My Manifestation,

Even Sheikan, and Sinjar, and Haliteyeh, and Malliyeh, and Lepcho,

And the Kotchar who wander among the heathen.

[Look and point the athame straight Down and say.]

Zacar Ca Od Zamram!

Om Klim Angra Mainyune Namah

We worship the spirit Anguish

All carnal knowledge and wickedness possessing

Surround by corrupted Immortals,

the desicrators and liberators.

We destroy Ahura Mazda’s works.

His vexation and His doubt dominating

We corrupt all the things that are pure,

for these are His counter-creations;

The thoughts that are wicked, and the

words and deeds that have liberated

These are to mock Ahura Mazda,

and for these we make liberation.

Hear us, o Mainyu! Thou destroyist

in corruption and in wicked mockery;

Defile us in filth, and keep us

from the righteous and pious

Spill out the darkness and vengeance of Thy life,

on our enslaved sadness

Defile their gardens and fields,

Defile their working and weaving;

Defile the whole race of man.

Liberated and enslaved;

Defile us through the night.

Corrupt us now in Thy might.

The wicked waters of our hate

and the song of our blasphemy.

[Replace athame on the altar.]

This is the opening to these rites.  Similar to calling the 4 corners.  Each point is willed to move and appear along with atonement of the direction.  Then, in worship, devotional energy is given to each by way of the hymn sung to the Daeva that is called into its direction.  Now you’re encompassed within a sphere of protection where you and ritual chamber is now transformed into a place of communion and transformation within the guardianship of the Daeva.  May the power of the Devil and His generals charge with the power of Hell to change reality as you see fit.

 

The Devil’s Enochian

Posted in Dakhma of Angra Mainyu with tags , , , , , , , , , , , , , , , , , , , , , on October 9, 2014 by Adam Daniels

Golden_Talisman

As described in the Bible of Corruption, the Watch Towers along with an intricate spiral of 30 Aeythers that spiral though the chasm of Arezura. Within each Aeyther are 3 governors with 1 watching over the mouth of Arezura. Contained within Aeyers are the 57 Caco-demons that are counter-created against the governors. Within the 19th Enochian Key one can switch out the Aeyers to attain the 49 day ritual of knowledge. The great last day is not to be done, oh my! Dastur Adam Daniels has studied the Enochian language long enough to rewrite the Enochian Keys to fit the needs of the Devil. Instead of calling the Aeythers, the Caco-demons are called to act as mediators.

30 Aeythers

As a side note to keep the visual simple, see the 3 separate lines where you would find the 3 governors per Aeyerther. Each Aeyther has a sigil.

91 sigils

To work with the Caco-demons, a clear quartz crystal that has many angles. Referencing the ritual Die Elektrischen Voespiele from The Satanic Rituals by Anton Lavey, we learn that the “hounds of the barrier” move in and out of reality through sharp angles and pious beings move through rounded angles. This idea is discussed in Dreams of the Witch House by HP Lovecraft. Sharp angles are the demons gateways in and out, thus recognized by Anton Lavey’s theories of the Law of the Trapezoid. Its best to work ritual magic in a room that holds these same properties.

images (17)

Looking at the Sigillum Dei Aemeth, you get a sense of obtuse angular distortion as described. Through these ideas, it is believed that Ave was not an angel but a demon. This was the Devils way to transmute to man how to unravel the Watch Towers. According to the theory the fall of the Watch Towers brings the Apocalypse. Even has the potential to undue reality itself because man will have the knowledge of creation vs just good and evil. This is just a sample of how the concept of Enochian outside the Golden Dawn and Crowley’s understanding of Angelic Magic can be used to work the Sinister side of Magic. True Black Magic doesn’t require an angelic guardian to protect you from demons. If you fear the sites of, how can you respectfully work with its denizens.

The Devil’s Enocian

Posted in Dakhma of Angra Mainyu with tags , , , , , , , , , , , , on July 14, 2013 by Adam Daniels

Dastur Adam Daniels explains our version of Enocian and why we we use it.