Daevaology

                                 Daevaology

(Evil Spirits)

 

Angra Mainyu is the deadliest of all Daeva, Father Ahriman was created from the self-doubt of Zurvan.  Zurvan is masculine neutral force of Time and Death, who continuously sacrificed to Purusha for 1,000 years.  The terminology of 1,000 is the equivalent of infinity, through this eternity Zurvan was sacrificing for the creation of a son.  Through this time period, the doubt was offered up as well, this doubt develop in the womb of Purusha alongside with Zurvan’s ideal son.  Twin Spirits where being created in primordial essence of the universe by the Intent and thought of the neutral force Zurvan.

It was Angra Mainyu, who tore His way out of the womb of Purusha, knowing who ever was born first was to receive the kingdom of Zurvan.  It was vigorous ambitious doubt that tore itself into existence, presenting itself in its terrible glory ready to do.  Upon Angra Mainyu’s self-abortion, Zurvan snatched Angra Mainyu up the throat and said, “You are dark and stinky!  You are not my son.”  Then Zurvan discarded the personification of his self-doubt, unware the hazard and hell that was unleashed onto the universe that was created form the explosion that happened as Angra Mainyu ripped His way into reality; the power of counter-creation.

Looking and evaluating the mythos of the Devil, it gives us a great understanding of the components of how Evil is created.  The father’s self-doubt and frustration created a twisted and ambitious creature ready to act with a high level of agitation and energy, which is nothing more than a reflection of the energy given to creation of the Devil.  As Zurvan inspected Angra Mainyu, Zurvan was forced to look into the Black Mirror and was confronted with his shadow-self personified.  Zurvan rejected Angra Mainyu because he couldn’t face his dark nature, and was ignorant to the unrelenting anguish that was about to become an antithetical creation of universal destruction.  This rejection of the dark aspect gave yet another component to creating this perfect storm.

Once Angra Mainyu was discarded by His caretaker, He was ostracized into isolation.  So, here is personification of self-doubt and frustration that has now been rejected by His father and ostracized away from His father and paternal twin brother, Ahura Mazda, who is receiving all of the father’s love and praise.  This neglect added sibling rivalry, and universal understanding of hatred created by the anguish of the rejection and being ostracized.  This potent mix of vexation leads to counter-creation to destroy everything that Angra Mainyu’s brother creation, not only to undo with chaos, but also create the same anguish into those who rejected Him; also to help alleviate loneness.  This is why the Devil’s creations are fierce, but the love and compassion amongst themselves and their kind creates jealousy in Ahura Mazda’s creations.

It was the prophet of Ahura Mazda, Zarathustra who stated, “Let each one choose his creed with that freedom of choice each must have at great events.”  Each one of us who chooses Angra Mainyu over Ahura Mazda, does so out of free will and understanding that Evil is freedom from Ahura Mazda’s laws and enslavement.  We each fell compelled and find solitude in the Ahrimanic impulse because it has a heavy reflection in our lives and anguish within.  We learn that through our sacrifice of Evil Thought, Evil Speech, and Evil Deed; we find a love and compassion for those like us that can’t be matched by those who proclaim love as law.  So, let us learn about the counter-creations of Father Ahriman, and meet a family that is thicker than thieves.

Angra Mainyu

(Ahriman)

Ahriman God

Om Klim Angra Mainyune Japa

(Dikpala position is Below)

 

Angra Mainyu is the patron father of the pantheon of Daeva that we work with.  The Daeva are His creation that oppose the righteous in the physical reality (the material world.)  Father Ahriman is our connection to Purusha, and through Him we connect to the Universal Essence and a knowledge of understanding that can be attained through a Black Hole.  The universal chaos and destruction that even light cannot escape.  Let us worship the devourer of light!

Hymn to Angra Mainyu

 

We worship the spirit of Anguish

All carnal knowledge and wickedness possessing

Surrounded by corrupted Immortals,

the desecrators 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.

Mantra of Angra Mainyu

 

Aum Angra Mainyu japa, antithetical destroyer of the righteous, counter-creator of all death.  Just as you were rejected by your father, so were we and now Angra Mainyu is our father

Ōm Angra Mainyune japa, saba mauta kē dharmī, javābī nirmātā kī virōdhātmaka vidhvansaka. Āpa apanē pitā dvārā asvīkāra kara diyā gayā basa kē rūpa mēṁ hai, tō hama kara rahē thē aura aba Angra Mainyune hamārē pitā hai

Opposing Scripture

 

Thereupon came Angra Mainyu, who is all death, and he counter-created the serpent in the river and Winter, a work of the Daevas.

Thereupon came Angra Mainyu, who is all death, and he counter-created the locust, which brings death unto cattle and plants.

Thereupon came Angra Mainyu, who is all death, and he counter-created plunder and sin.

Thereupon came Angra Mainyu, who is all death, and he counter-created the ants and the ant-hills

Thereupon came Angra Mainyu, who is all death, and he counter-created the sin of unbelief.

Thereupon came Angra Mainyu, who is all death, and he counter-created tears and wailing

Thereupon came Angra Mainyu, who is all death, and he counter-created the Pairika Knathaiti, who claves unto Keresaspa.

Thereupon came Angra Mainyu, who is all death, and he counter-created the sin of pride

Thereupon came Angra Mainyu, who is all death, and he counter-created a sin for which there is no atonement, the unnatural sin

Thereupon came Angra Mainyu, who is all death, and he counter-created a sin for which there is no atonement, the burying of the dead

Thereupon came Angra Mainyu, who is all death, and he counter-created the evil work of witchcraft.

Thereupon came Angra Mainyu, who is all death, and he counter-created a sin for which there is no atonement, the cooking of corpses

Thereupon came Angra Mainyu, who is all death, and he counter-created abnormal issues in women, and barbarian oppression

Thereupon came Angra Mainyu, who is all death, and he counter-created abnormal issues in women, and excessive heat.

(Avesta: Vendidad: Fargard 1)

Then I saw the Evil spirit, the deadly, the world-destroyer, whose religion is evil, who ever ridiculed and mocked the wicked in hell, and said thus: ‘Why did you ever eat the bread of Ohrmazd, and do my work? and thought not of your own creator, but practiced my will?’ So he ever shouted to the wicked very mockingly.

(Arda Viraf: Chapter 100: Ahriman, The Devil)

  1. Ohrmazd, through omniscience, knew that Ahriman exists, and whatever he schemes he infuses with malice and greediness till the end; and because He accomplishes the end by many means, He also produced spiritually the creatures which were necessary for those means, and they remained three thousand years in a spiritual state, so that they were unthinking and unmoving, with intangible bodies.
  2. The evil spirit, on account of backward knowledge, was not aware of the existence of Ohrmazd; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 10. Desirous of destroying, and because of his malicious nature, he rushed in to destroy that light of Ohrmazd unassailed by fiends, and he saw its bravery and glory were greater than his own; so he fled back to the gloomy darkness, and formed many demons and fiends; and the creatures of the destroyer arose for violence.
  3. Ohrmazd, by whom the creatures of the evil spirit were seen, creatures terrible, corrupt, and bad, also considered them not commendable.
  1. Then Ohrmazd, with a knowledge of which way the end of the matter would be, went to meet the evil spirit, and proposed peace to him, and spoke thus: ‘Evil spirit! bring assistance unto my creatures, and offer praise! so that, in reward for it, ye (you and your creatures) may become immortal and undecaying, hungerless and thirstless.’
  2. And the evil spirit shouted thus: ‘I will not depart, I will not provide assistance for thy creatures, I will not offer praise among thy creatures, and I am not of the same opinion with thee as to good things. I will destroy thy creatures for ever and everlasting; moreover, I will force all thy creatures into disaffection to thee and affection for myself.’ 15. And the explanation thereof is this, that the evil spirit reflected in this manner, that Ohrmazd was helpless as regarded him, therefore He proffers peace; and he did not agree, but bore on even into conflict with Him.
  3. And Ohrmazd spoke thus: ‘You are not omniscient and almighty, O evil spirit! so that it is not possible for thee to destroy me, and it is not possible for thee to force my creatures so that they will not return to my possession.’
  1. It will be possible for him to act so that he may be able to cause the seduction of my creatures to himself. As even now there are many of the intermixture of mankind who practice wrong more than right.

(Bundahishn: Chapter 1)

  1. He stood upon one-third of the inside of the sky, and he sprang, like a snake, out of the sky down to the earth. 12. In the month Frawardin and the day Ohrmazd he rushed in at noon, and thereby the sky was as shattered and frightened by him, as a sheep by a wolf. 13. He came on to the water which was arranged below the earth, and then the middle of this earth was pierced and entered by him. 14. Afterwards, he came to the vegetation, then to the ox, then to Gayomard, and then he came to fire; so, just like a fly, he rushed out upon the whole creation; and he made the world quite as injured and dark at midday as though it were in dark night. 15. And noxious creatures were diffused by him over the earth, biting and venomous, such as the snake, scorpion, frog (kalvak), and lizard (vazak), so that not so much as the point of a needle remained free from noxious creatures. 16. And blight was diffused by him over the vegetation, and it withered away immediately. 17. And avarice, want, pain, hunger, disease, lust, and lethargy were diffused by him abroad upon the ox and Gayomard.
  1. And the evil spirit thought that the creatures of Ohrmazd were all rendered useless except Gayomard; and Astwihad with a thousand demons, causers of death, were let forth by him on Gayomard. 22. But his appointed time had not come, and he (Astwihad) obtained no means of noosing (avizidano) him; as it is said that, when the opposition of the evil spirit came, the period of the life and rule of Gayomard was appointed for thirty years. 23. After the coming of the adversary he lived thirty years, and Gayomard spoke thus: ‘Although the destroyer has come, mankind will be all of my race; and this one thing is good, when they perform duty and good works.’
  2. And, afterwards, he (the evil spirit) came to fire, and he mingled smoke and darkness with it. 25. The planets, with many demons, dashed against the celestial sphere, and they mixed the constellations; and the whole creation was as disfigured as though fire disfigured every place and smoke arose over it. 26. And ninety days and nights the heavenly angels were contending in the world with the confederate demons of the evil spirit, and hurled them confounded to hell; and the rampart of the sky was formed so that the adversary should not be able to mingle with it.
  3. Hell is in the middle of the earth; there where the evil spirit pierced the earth and rushed in upon it, as all the possessions of the world were changing into duality, and persecution, contention, and mingling of high and low became manifest.

(Bundahishn: Chapter 3)

  1. On the conflict of the creations of the world with the antagonism of the evil spirit it is said in revelation, that the evil spirit, even as he rushed in and looked upon the pure bravery of the angels and his own violence, wished to rush back. 2. The spirit of the sky is himself like one of the warriors who has put on armor; he arrayed the sky against the evil spirit, and led on in the contest, until Ohrmazd had completed a rampart around, stronger than the sky and in front of the sky. 3. And his guardian spirits (farohar) of warriors and the righteous, on war horses and spear in hand, were around the sky; such-like as the hair on the head is the similitude (anguni-aitak) of those who hold the watch of the rampart. 4. And no passage was found by the evil spirit, who rushed back.

(Bundahishn: Chapter 6)

  1. As the evil spirit rushed in, the earth shook, and the substance of mountains was created in the earth. 2. First, Mount Alburz arose; afterwards, the other ranges of mountains (kofaniha) of the middle of the earth; for as Alburz grew forth all the mountains remained in motion, for they have all grown forth from the root of Alburz. 3. At that time they came up from the earth, like a tree which has grown up to the clouds and its root to the bottom; and their root passed on that way from one to the other, and they are arranged in mutual connection. 4. Afterwards, about that wonderful shaking out from the earth, they say that a great mountain is the knot of lands; and the passage for the waters within the mountains is the root which is below the mountains; they forsake the upper parts so that they may flow into it, just as the roots of trees pass into the earth; a counterpart (anguni-aitak) of the blood in the arteries of men, which gives strength to the whole body. 5. In numbers, apart from Alburz, all the mountains grew up out of the earth in eighteen years.

(Bundahishn: Chapter 8)

  1. Ohrmazd spoke to Mashye and Mashyane thus: ‘You are man, you are the ancestry of the world, and you are created perfect in devotion by me; perform devotedly the duty of the law, think good thoughts, speak good words, do good deeds, and worship no demons!’ 7. Both of them first thought this, that one of them should please the other, as he is a man for him; and the first deed done by them was this, when they went out they washed themselves thoroughly; and the first words spoken by them were these, that Ohrmazd created the water and earth, plants and animals, the stars, moon, and sun, and all prosperity whose origin and effect are from the manifestation of righteousness. 8. And, afterwards, antagonism rushed into their minds, and their minds were thoroughly corrupted, and they exclaimed that the evil spirit created the water and earth, plants and animals, and the other things as aforesaid. 9. That false speech was spoken through the will of the demons, and the evil spirit possessed himself of this first enjoyment from them; through that false speech they both became wicked, and their souls are in hell until the future existence. 10. And they had gone thirty days without food, covered with clothing of herbage (giyah); and after the thirty days they went forth into the wilderness, came to a white-haired goat, and milked the milk from the udder with their mouths. 11. When they had devoured the milk Mashye said to Mashyane thus: ‘My delight was owing to it when I had not devoured the milk, and my delight is more delightful now when it is devoured by my vile body.’ 12. That second false speech enhanced the power of the demons, and the taste of the food was taken away by them, so that out of a hundred parts one part remained.

(Bundahishn: Chapter 15)

2, The evil spirit has formed therein, among those which enter as opponents, a lizard as an opponent in that deep water, so that it may injure the Haoma.

(Bundahishn: Chapter 18)

all the water in the sea would have perished. from the contamination which the poison of the evil spirit has brought into its water, through the death of the creatures of Ohrmazd.

(Bundahishn: Chapter 19)

  1. And by their devotion to witchcraft (yatuk-dinoih) he seduces mankind into affection for himself and disaffection to Ohrmazd, so that they forsake the religion of Ohrmazd, and practice that of Ahriman. 5. He casts this into the thoughts of men, that this religion of Ohrmazd is naught, and it is not necessary to be steadfast in it. 6. Whoever gives that man anything, in whose law (dad) this saying is established, then the evil spirit is propitiated by him, that is, he has acted by his pleasure.
  1. And its connection (band) is with the seven planets, be it through much cold like Saturn (Kevan), be it through much heat like Ahriman; and their food is brimstone (gandak), and of succulents the lizard (vazagh), and other evil and wretchedness (patyan).]

(Bundahishn: Chapter 28)

  1. “Those who will be famed for preceptorship and pupilage will wish evil unto one another and mention the faults of and find faults with one another; Ahriman and the devs shall have carried much affliction unto them. (40) And of the sins which men shall commit, out of five sins the preceptors and pupils will commit three sins, they will be the enemies of the good,” [that is, they will thereby speak evil and mention the faults of one another;] “and they will not perform the ‘yazishn’ ceremonies they undertake, and have no fear of the wicked existence.

(Zand-I Vohuman Yasht: Chapter 4)

Melek

Taus

Melek

 

Om Hrim Melek Tausya Japa

(Dikpala position is Above)

 

Melek Taus the prime Djinn known as Shaitan or Ibliss, created through the corrupted Atar.  Who was corrupted by Jahi’s menses that bled in the “holy flame.”  Through Melek Taus’s sacrifice was he reborn as the smokeless flame, Shaitan.  Unlike the Pheonix, he shed the “holy” part of himself to be reborn as a superior being of free will to lead the “holy” away to freedom.  We offer our praise to Melek Taus, as he watches over the Sons of Adam and the physical for Angra Mainyu the Devil.

Melek Taus/Saturn

Aum, let me meditate on him who is the peacock king. Oh, he is burdened with father’s decree and undefiled wisdom and let Melek Taus light my way with the black flame

Ōm, mujhē mōra rājā hai, jō usa para dhyāna dēṁ. Ōha, vaha pitā kī ḍikrī aura nirmala jñāna kē bōjha talē daba jātā hai aura dō Melek Tausye kālē lau kē sātha mērē rāstē prakāśa

Hymn to Melek Taus

 

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 Paradisiacal 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 Shambhala.

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.

 

AL-JILWAH (THE REVELATION)

Before all creation this revelation was with Melek Ṭâ’ûs, who sent ‘Abd Ṭâ’ûs to this world that he might separate truth known to his particular people.

This was done, first of all, by means of oral tradition, and afterward by means of this book, Al-Jilwah, which the outsiders may neither read nor behold.

CHAPTER I

I was, am now, and shall have no end. I exercise dominion over all creatures and over the affairs of all who are under the protection of my image. I am ever present to help all who trust in me and call upon me in time of need. There is no place in the universe that knows not my presence. I participate in all the affairs which those who are without call evil because their nature is not such as they approve. Every age has its own manager, who directs affairs according to my decrees. This office is changeable from generation to generation, that the ruler of this world and his chiefs may discharge the duties of their respective offices every one in his own turn. I allow everyone to follow the dictates of his own nature, but he that opposes me will regret it sorely. No god has a right to interfere in my affairs, and I have made it an imperative rule that everyone shall refrain from worshiping all gods. All the books of those who are without are altered by them; and they have declined from them, although they were written by the prophets and the apostles. That there are interpolations is seen in the fact that each sect endeavors to prove that the others are wrong and to destroy their books. To me truth and falsehood are known. When temptation comes, I give my covenant to him that trusts in me. Moreover, I give counsel to the skilled directors, for I have appointed them for periods that are known to me. I remember necessary affairs and execute them in due time. I teach and guide those who follow my instruction. If anyone obey me and conform to my commandments, he shall have joy, delight, and goodness.

CHAPTER II

I requite the descendents of Adam, and reward them with various rewards that I alone know. Moreover, power and dominion over all that is on earth, both that which is above and that which is beneath, are in my hand. I do not allow friendly association with other people, nor do I deprive them that are my own and that obey me of anything that is good for them. I place my affairs in the hands of those whom I have tried and who are in accord with my desires. I appear in divers manners to those who are faithful and under my command. I give and take away; I enrich and impoverish; I cause both happiness and misery. I do all this in keeping with the characteristics of each epoch. And none has a right to interfere with my management of affairs. Those who oppose me I afflict with disease; but my own shall not die like the sons of Adam that are without. None shall live in this world longer than the time set by me; and if I so desire, I send a person a second or a third time into this world or into some other by the transmigration of souls.

CHAPTER III

I lead to the straight path without a revealed book; I direct aright my beloved and my chosen ones by unseen means. All my teachings are easily applicable to all times and all conditions. I punish in another world all who do contrary to my will. Now the sons of Adam do not know the state of things that is to come. For this reason they fall into many errors. The beasts of the earth, the birds of heaven, and the fish of the sea are all under the control of my hands. All treasures and hidden things are known to me; and as I desire, I take them from one and bestow them upon another. I reveal my wonders to those who seek them, and, in due time my miracles to those who receive them from me. But those who are without are my adversaries, hence they oppose me. Nor do they know that such a course is against their own interests, for might, wealth, and riches are in my hand, and I bestow them upon every worthy descendant of Adam. Thus the government of the worlds, the transition of generations, and the changes of their directors are determined by me from the beginning.

CHAPTER IV

I will not give my rights to other gods. I have allowed the creation of four substances, four times, and four comers; because they are necessary things for creatures. The books of Jews, Christians, and Moslems, as of those who are without, accept in a sense, i.e., so far as they agree with, and conform to, my statutes. Whatsoever is contrary to these they have altered; do not accept it. Three things are against me, and I hate three things. But those who keep my secrets shall receive the fulfilment of my promises. Those who suffer for my sake I will surely reward in one of the worlds. It is my desire that all my followers shall unite in a bond of unity, lest those who are without prevail against them. Now, then, all ye who have followed my commandments and my teachings, reject all the teachings and sayings of such as are without. I have not taught these teachings, nor do they proceed from me. Do not mention my name nor my attributes, lest ye regret it; for ye do not know what those who are without may do.

CHAPTER V

O ye that have believed in me, honor my symbol and my image, for they remind you of me. Observe my laws and statutes. Obey my servants and listen to whatever they may dictate to you of the hidden things. Receive that that is dictated, and do not carry it before those who are without, Jews, Christians, Moslems, and others; for they know not the nature of my teaching. Do not give them your books, lest they alter them without your knowledge. Learn by heart the greater part of them, lest they be altered.

Opposing Scripture

 

And when We said unto the angels: Prostrate yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever.

(Al-Baqara, Chapter #2, Verse #34)

And We created you, then fashioned you, then told the angels: Fall ye prostrate before Adam! And they fell prostrate, all save Iblis, who was not of those who make prostration.

(Al-A’raaf, Chapter #7, Verse #11)

He said: What hindered thee that thou didst not fall prostrate when I bade thee? (Iblis) said: I am better than him. Thou createdst me of fire while him Thou didst create of mud.

(Al-A’raaf, Chapter #7, Verse #12)

Save Iblis. He refused to be among the prostrate.

(Al-Hijr, Chapter #15, Verse #31)

He said: O Iblis! What aileth thee that thou art not among the prostrate?

(Al-Hijr, Chapter #15, Verse #32)

And when We said unto the angels: Fall down prostrate before Adam and they fell prostrate all save Iblis, he said: Shall I fall prostrate before that which Thou hast created of clay?

(Al-Israa, Chapter #17, Verse #61)

And (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the jinn, so he rebelled against his Lord’s command. Will ye choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you? Calamitous is the exchange for evil-doers.

(Al-Kahf, Chapter #18, Verse #50)

And when We said unto the angels: Fall prostrate before Adam, they fell prostrate (all) save Iblis; he refused.

(Taa-Haa, Chapter #20, Verse #116)

And the hosts of Iblis, together.

(Ash-Shu’araa, Chapter #26, Verse #95)

Saving Iblis; he was scornful and became one of the disbelievers.

(Saad, Chapter #38, Verse #74)

He said: O Iblis! What hindereth thee from falling prostrate before that which I have created with both My hands? Art thou too proud or art thou of the high exalted?

(Saad, Chapter #38, Verse #75)

Aka Manah

 Akamana

 

Om Yam Aka Manahya Japa

(Dikpala directions is North West and is the guardian of the Ajna Chakra)

 

Aka Manah was counter-created to oppose Vohu Manah.  Just Aka Manah is Pairaka of Evil Thought, meaning any thought that goes against the religious law or devotion.  Vohu Manah is the Ahura of good thought, and guides people into the mind control of righteous.  Aka Manah deserves our praise because she is fighting on the battlefield of the mind, which is the most malleable yet locked into place so easily.  Within Aka Manah do we find the freedom of thought with free intensions. (All ill will.)

Aka Manah/Mercury

 

Om, Let me meditate on her who guides me to my desires. Oh, she who has the power to grant pleasure, give me evil intellect, and let Aka Manah corrupt my mind.

Ōma, mujhē mērī icchā’ōṁ kē li’ē mujhē gā’iḍa jō usa para dhyāna dēṁ. Ōha, khuśī dēnē kē li’ē śakti hai jō vaha mujhē burā’ī bud’dhi dētē haiṁ, aura mērē mana Aka Manahye bhraṣṭa karatē haiṁ.

 

Hymn to Aka Manah

 

Enlightened Immortal Aka Manah

Daughter of Ahriman, Enchantress, I implore you

Spare me, O Pairaka, these inhibitions,

Release my spirit

Whenever before you have hearkened to me

To my voice calling to you in the distance,

And heeding, thou hast come, leaving the Father’s

Hellish dominions,

Riding the whirling water of Hell

Piercing the veil of the Earth’s darkness

You ascend swimming into reality,

Upwards from Hell,

Then soon, you arrive blessed Pairaka

With the Hellish glinting grin, did you ask me

What new confusion had befallen me and why,

Thus I had called you.

What in my mad heart was my greatest desire,

Who was it now that must feel my allurements,

Who was the fair one that must be persuaded,

Who wronged you?

For now they flee, quickly they shall fallow

And if she spurns gifts, soon shall they feel it

Even reluctant.

Come then, I pray, grant me surcease from my confusion,

Drive away care, I beseech thee, O Pairaka

Fulfill for me what I lust for,

Be my ally with Evil Mindedness.

 

Opposing Scripture

 

  1. The work of Akoman is this, to produce vile thoughts and unpeacefulness into the creatures.

(Greater Bundahishn: Chapter 27)

  1. The business of Akoman is this, that he gave vile thoughts and discord to the creatures.

(Bundahishn: Chapter 28)

Be it known that, the cause of the good intention is Vohuman, and its power is the perception of higher efficiency. The cause of the evil intention is Akoman, and its power lies in causing gross defects. The improvement of both is by the existence of efficient wisdom. The man of evil intention closely searches defects in others, while he is hiding his own; but the man of good intention yearns after good virtues, and is unassuming.

(Denkard: Book 3: Verse 255)

At last, Ahriman sends Akoman on, and spoke to him thus: ‘Thou canst be very spiritual, who canst be most intimate; thou canst go with deceit into the mind of Zartosht, and make him turn his mind to us who are demons.’

(Zadspram: Chapter 14: Verse 8)

Be it known that the being to inflict the first calamity on men at their birth is the Druj Akoman. And before the act of being born is fully completed he inflicts the misery of pain and gives man a foretaste of what he is to suffer at the Tanepashin.

(Denkard: Book 3: Chapter 374

Man has the strength of the stolen (i.e. false) wisdom through the tyrannous influence of Akoman over him. (The eye of intelligence is of three kinds). One of these is open in all possible ways, the second is more open and the third is half open. And on this principle men are divided into the five following classes. One is with fully open eyes, the second with eyes more open (than what they were before), the third with half open eyes, the fourth with eyes considerably shut, and the fifth with eyes completely closed.

The eye of intelligence is half open by the man making the dim light of Vohuman in the conscience shine more brightly and by removing the clouded (i.e. dark) thought of Akoman which is spread over the conscience.

The eye of intelligence is considerably shut by the light of Vohuman in the conscience being weaker and the cloud of the thought of Akoman being more thickly overspread therein and (it is considerably shut) through a most superficial study of the all-wise precepts of religion. (A man in) this position leads men astray in this world.

The eye of intelligence is completely closed by the dim light of Vohuman in (the man’s) conscience passing away altogether and by the thought of the pain-inflicting Akoman being completely blended with the conscience and (it is also completely closed) by not reciting the wise words of the faith. This state harms his life, drags it through the mire, inflicts pain and suffering, causes damage and clouds the understanding.

(Denkard: Book 3: Chapter 397)

The work done through the agency of the evil intellect in men is not from God. The work thus done (through the evil intellect) is not for the soul; the reason whereof is that the work for the soul is (done) through the strength of the divine wisdom in men. Religious work is done by piety and virtue and not by the blemish-disclosing evil intellect For just as the agent for good wisdom in men (i.e. Vohuman) does the work relating to its source (i.e. God) so also the source of the blemish-giving faculty in man is the evil-minded (Akoman) (residing) in men. The Yazad who is the dispenser of the power of wisdom in men instructs him everywhere in the Mazdayasnian religion, which religion is (derived from} the innate intelligence of the wise Spenamino. And the power in men which induces a love for the evil intellect gives everywhere instruction in the religion of the demons and is derived from the evil-minded (Ganamino). Men who are on the side of God, the invisible multiplier of mankind, are righteous in thought, word, and deed, and are grateful unto God. And the Supreme God who keeps them in a prosperous condition gives them their due reward for their actions.

(Denkard: Book 3: Chapter 400)

  1. I came back again to the Chinwad bridge. (2) And I saw a soul of those who were wicked, when in those first three nights so much mischief and evil were shown to their souls, as never such distress was seen by them in the world. (3) And I inquired of Srosh the pious, and Adar the angel, thus: ‘Whose soul is this?’
  2. Srosh the pious, and Adar the angel, said (5) thus: ‘This soul of the wicked wandered there where the wicked one died, over the place where the life went forth; (6) it stood at his head, and uttered the Gatha words (7) thus: ‘Creator Ohrmazd! to which land do I go? and what do I take as a refuge?’ (8) And as much misfortune and difficulty happen to him, that night, (9) as in the world, unto a man who lived in the world and lived in difficulty and misfortune.’
  3. Afterward, a stinking cold wind comes to meet him. (11) So it seemed to that soul as if it came forth from the northern quarter, from the quarter of the demons, a more stinking wind than which he had not perceived in the world. (12) And in that wind he saw his own religion and deeds as a profligate woman, naked, decayed, gapping, bandy-legged, lean-hipped, and unlimitedly spotted so that spot was joined to spot, like the most hideous, noxious creature (khrafstar), most filthy and most stinking.
  4. Then that wicked soul spoke thus: ‘Who art thou, than whom I never saw any one of the creatures of Ohrmazd and Ahriman uglier, or filthier, or more stinking?’
  5. To him she spoke thus: ‘I am thy bad actions, O youth of evil thoughts, of evil words, of evil deeds, of evil religion. (15) It is on account of thy will and actions that I am hideous and vile, iniquitous and diseased, rotten and foul-smelling, unfortunate and distressed, as appears to thee. (16) When thou sawest any one who performed the Yazishn and Dron ceremonies, and praise and prayer and the service of God; (17) and preserved and protected water and fire, cattle and trees, and other good creations; (18) thou practicedst the will of Ahriman and the demons, and improper actions. (19) And when thou sawest one who provided hospitable reception, and gave something deservedly in gifts and charity, for the advantage of the good and worthy who came from far, and who were from near; (20) thou wast avaricious, and shuttedst up thy door. (21) And though I have been unholy, I am made more unholy through thee; (22) and though I have been frightful, I am made more frightful through thee; (23) though I have been tremulous, I am made more tremulous through thee; (24) though I am settled in the northern region of the demons, I am settled farther north through thee; (25) through these evil thoughts, and through these evil words, and through these evil deeds, which thou practisedst. (26) They curse me, a long time, in the long execration and evil communion of the Evil spirit.’

(Arda Viraf: Chapter 17)

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