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.
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.
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,
That Ahriman and Nanshait that Suarva may
Remember us, Yea,
All Daevas with one accord.
To Suarva, Lord of Chaos, of deception
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
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
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
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;
[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.