Ugallu, the “Big Weather-Beast”, inscribed U4/UD.GAL-˹la˺, Akkadian: ūmu rabû, meaning “big day”, was a lion-headed storm-demon and has the feet of a bird who is featured on protective amulets and apotropaic yellow clay or tamarisk figurines of the first millennium BC but had its origins in the early second millennium. The iconography changed over time, with the human feet morphing into an eagle’s talons and dressing him in a short skirt. He was one of the class of ud-demons (day-demons), personifying moments of divine intervention in human life.
Ugallu was one of the eleven mythical monsters created by Tiāmat in her conflict with the younger gods, on the reverse of the first tablet of the Epic of Creation, Enûma Eliš. The tale describes how Marduk captured and bound the creatures, rehabilitating them with work reconstructing the world from the corpses of his vanquished adversaries. This transformed them into protective charms which would be used to adorn the doors of palaces, for example that of Ashurbanipal‘s southwest palace at Nineveh, temples, such as the Esagila of the Marduk temple as described in the Agum-Kakrime Inscription, and private dwellings (the bedrooms of the vulnerable) to ward off evil and disease.
Sometimes in pairs of ugallū, the beneficial protective demon finds special purpose in adorning the outer gates of buildings.
Ugallu first appears figuratively in the First Babylonian dynasty as a porter of the underworld, a servant of Nergal. In later times he is represented on amulets as frequently paired with the Sumerian demon Lulal, who was in many respects fairly similar in appearance. He is portrayed clasping a dagger, and described thus: “a lion’s head and lion’s ears, it holds a … in its right hand and carries a mace (gišTUKUL) in its left, it is girded with a dagger, its name is ugallu.
Manasa, goddess of snakes, worshipped mainly in Bengal and other parts of northeastern India, chiefly for the prevention and cure of snakebite and also for fertility and general prosperity. As the protector of children, she is often identified with the goddess Shashti (“the Sixth”; worshipped on the sixth day after birth). The written texts that contain her myth, the Manasa-mangals, date from the 16th–17th century but are probably based on an earlier oral tradition. She is also celebrated in a variety of songs, dances, and dramas in the villages. Manasa may be related to the nagas, legendary half-human, half-cobra figures in India.
When they got both of them, Ahriman is born to Zuvarn.
The Supreme Ahriman symbol has taken on a few changes to help get across the Traditional Ahrimanism’s teachings:
Naga Manasa Pairaka starts at Ahriman’s feet and wraps herself around Him 7 times. This teaches us that She is the one that brings the Siddhis of Patala through our lower chakras to main Kundalini Chakras. It also teaches us, in our Kundalini work, we invite Manasa in and blocked Shakti and suppress Shakti from ever coming up the Sushumna.
Naga Manasa Pairaka is in the Naga form showing 5 heads. On the top of each head is a Jewel that lights up Kakola. From left to right, the jewels show are red, orange, yellow, green, and blue. These represent mastery of the 5 tattvas that make up reality. The spread of the 5 heads shows our version of the Crown Chakra exploding open when Manasa and Ahriman meet in the Third eye Chakra.
Ahriman Stands on the World, representing His stands against Ahura Mazda creation and to show dominion over mankind. Ahriman’s feet are buzzard’s feet. This is to show that He can indulge in death eating like an Ahura, with these feet on the world shows He is a world eater.
Ahriman’s wings were changed to dragon wings. This is remembrance when Ahriman took on the form of the Dragon to cause the Ice Age to kill the life on Earth. It also deviates Ahriman’s image further away from Zurvan. It also removes the Vedic symbol of good vs evil of the eagle vs the serpent.
Ahriman has the head of a Lion. This is a symbol of a royal king and fierce warrior. Ahriman’s lion head shows the highest level of Manas is attained. Manas in its widest sense as applied to all the mental powers, intellect, intelligence, understanding, perception, sense, conscience, will, in philosophy. the internal organ or antah-karana of perception and cognition, the faculty or instrument through which thoughts enter or by which objects of sense affect the soul; in this sense manas is always regarded as distinct from atman and Purusha, ‘spirit or soul’ and belonging only to the body.
In Ahriman’s right hand, is the keys to the Kingdom. This represents the Cosmic bodies of the planets. This is His cosmic chakras that affect all of the realty by the kingdom. The Kingdom in the individual minds and the collective subconscious minds aka the weave that keeps reality together.
In Ahriman’s left hand, is the Trisula. Trisula is the three-pronged sacred weapon of the Hindu deity Shiva. In a general sense, the trisula represents the deity in his three aspects of Creator, Preserver, and Destroyer. Its three prongs represent the various triplicities in Shaivism (Shiva worship), including the three principles of pasa (Lordship, the divinity of Shiva), pasu (man’s base animal nature), and pasa (bondage, including illusion and karmic debt) central to Shaivite doctrine. The three also represent the three shaktis (powers): will, action, and wisdom, and the three main nadis (energy channels) ida, pingala, and shushumna, which allow kundalini energy to travel through the chakras. The Damaru Drum on the trisula is Shiva drum:
Shiva is believed to be the progenitor of all sounds, languages, music, and vibrations in creation. The damaru symbolizes his connection with them. The two triangles in the damaru represent the Purusha and Prakrithi, and their union, which results in creation (srushti), movement (chaitanyam), speech (vac), and sounds (shabda). When they are separated, everything comes to a standstill, and the mind lapses into total silence.
Damaru also symbolizes Jiva, the embodied soul, who is helplessly caught in the play of Shiva and moves according to his will and force. He is active as long as Shiva moves his hands but goes into rest when he is withdrawn. The two triangles in the damaru represent the mind and the body, while the chord represents the twin states of birth and death, to which it is bound. Just as the being is bound to the cycle of births and deaths, the damaru is bound to the chord. We understand that much of Zoroastrian demonizing Shiva was what created the Devil, Ahriman.
Since we are on the topic of Shiva, where does he fit into Traditional Ahrimanism? Per Zaehner, Naonhaithya (or as we call him Nanshait), is the form of Shiva called Bhairava. This goes back where Bhairava beheads Brahma’s 5th because Brahma was lusting after his own daughter. So, Brahma forced Bhairava to the mortal realm with the skull of that 5th head attached to Bhairava hand. Bhairava was forced to be an ascetic and to use that skull as a begging bowl, drinking bowl, eating bowl, and other vessels. Bhairava was not allowed to have sex, but he did. Bhairava’s penis fell off after the act, thus creating the lingam. This story is where a lot of Tantra Shiavism come from to into the Kapalika branches: Kaula, Trika, and Aghori.
In Traditional Ahriman, Nanshait aka Shiva is the Daeva of the Throat Chakra. This makes Nanshait the champion of evil speech. The creator of sound and vibration, took it upon himself to swallow the poison left by the turning of the sea. It killed Him, and it took Mother Manasa to resurrect Shiva by taking half of the poison and filled Her empty eye socket and gave the rest to the noxious creatures of the Earth. Before Shiva died, the poison got stuck in His throat. The poison became evil speech.
Just as the Ashema Spenta are extentions of Ahura Mazda, so are the Daeva extensions of Angra Mainyu. Nanshait is throat chakra of Ahriman and is one the Daeva that plague on mankind that causes dissatisfaction against Ahura Mazda. Thus evil speech, blaspheme of freedom is said in woe. It’s the poison or medicine that created evil speech that begins our freedom from god and puts on the serpentine path of Manasa Kundalini that leads us the great liberator, the Supreme Ahriman.
Majority of modern Occult comes from Madame Blavatsky. She can be seen as a voice to ushered in Tibet Tantric practices into the Western Occult. You see this through the continuation of Rudolf Steiner as the main front man for Theosophy. Also, throughout Nazi German, Tibetian Monks where found vibrating mantras to protect classified sites and religious artifacts that Himmler was acquiring. These practices come from Bardo Thodol or The Tibetan Book of the Dead.
Tibetan Book of the Dead is that culture’s version of the MahaNirvana aka Hindu Tantric book The Great Liberation. Bardo Thodol means, Liberation Through Hearing During the Intermediate State. Buddhism and Hinduism have a different understanding of the reincarnation cycles. Buddhism sees Bardo as a place between the reincarnation cycles of death and rebirth where the individual plans out their next birth. In Hindu, if your religious merit outweighs your negative karma, you will spend a determined time in the Loka of the Deva that you are devoted to. If your bad karma outweighs your religious merit, then you spent in the Nether Realm until the jiva purified.
The Intermediate State is the state of jive while in Bardo. This why the monks are found technically both dead and alive. If they meditation to get their mind and jiva contained inside the body that is physical preserve state, then they have Liberated themselves from the reincarnation cycle. In the MahaNirvana, similar meditation techniques are used but with different goals in mind. That is meditation in the void or nothingness in the mind. Dhyana Meditation requires great concentration, but first, the mind settles into No-Mind.
This state of mind is when stillness on the mind is attained, which is after a round japa of a mantra. The Buddhist use this hollow state of mind to confront the negative side of their personality to find inner happiness. In Hindu Tantra, they move into Dhyana. This type of practice was a major change brought on by the Bhagavad Gita, and is an internal visualize meditation that you worship the deity while chanting mantra on a mala. The mala is offered to the deity and if its the goddess one normally then lays on the belly and say their desires. It is a god, pranayama is done to bring the knowledge of the God into the jiva.
So, what is the point of understanding these 2 different types of Liberations? This is where Western Occultists start blurring the lines of the spider web. Buddhism takes on the understanding that each person is responsible for themselves and don’t rely on the Gods to be responsible for them. Just as the Buddhist sees the different Buddhas or Gods as a symbol of evolvement to become like, the Hindu wants to become like the God they worship by gaining knowledge of. This is a reflection in Western Left Hand Path of Atheist vs Theist. From here, it all goes to shit.
Now you got Blavastky, Steiner, Himmer, Crowley, Mathers, and etc mixing together all aspects of the occult into Hermeticism and Gnosticism. The great cauldron has created a poisonous soup where all these great wisdom become one. The understanding of Good and Evil no longer exists and the duality is dissolved into a crazy fucked atheistic monotheism of righteous self-worship. This is how attainment of Liberation of the birth cycle (Vamachara) to Left Hand Path (Western Occultism). Then along came Lavey, who blurred the lines even more.
Satan is a Jewish/Christian concept that has nothing to do the attainment of Liberation from the rebirth cycle. Per Lavey, there is no afterlife, which means no need for devotion just self-service. Again, here the lines of good and evil get blurred again. Then from there, Luciferianism then become Gnostic Luciferian. The final topping is the lessons taught Carl Jung to influence the mess even farther into the atheistic monotheism of righteous self-worship.
The most important tether that must be cut, is the I am. The ego of the I am is 1 part of the illusion or ignorance known as Maya. Started with a religious formula that Liberates one from the rebirth cycle to atheistic monotheism of righteous self-worship with no afterlife. Religiously and Spiritually dead, all in the name of an ego defense of not being able to accept that the individual is evil. As above, so below is all connect to ego defense known as righteousness. Until I am, become I am He and I am She, no attainment of Liberation will even be found.
With the forthcoming book, Ashemaogha (Becoming Ahriman Volume 1), the completion of codifying the Persian aspect of Traditional Ahrimanism is coming to a close. This book will mostly be ideological with the expectations of a Traditional Ahrimanist. These expectations are taught through the story and wisdom of Demon King Zahhak aka Ahzi-Dahaka. Then the Ahrimani Prayers are revisited with two additional prayers added as well. Then we also get into the different religious and spiritual aspects of the Devil’s Yasna, which in include the four manthras and 17 Gathas aka Hymns. These are all pieces needed to worship the Devil, Angra Mainyu. At the end of the book, we look at both the Zoroastrian Hell (Dozak) and the Hindu Underworld (Naraka) along with Ahriman’s Sacred Chamber.
As we have seen the Gnostics bitching about our use of bodily fluids in the Yasna, and their gripe about us using Laveyan imagery. Other than a pedestal we use to place our chalice, I’m quite confused at their gripe that they couldn’t even discuss with rather than about us. Bottom line is, Menses Blood is the gift of corruption given to us by Ahriman through Jahi. In the Zoroastrian Yasna, they are constantly cleaning things with blessed water to keep the support of purification, and the Abhishek is the bath of milk poured on Shiva or the lingam is an act of devotion to clean the devotee of sin. To us, we are using the menses blood to corrupt our ritual and all aspects of it, and the bath for the idols is a devotional offering of our sins to the Daeva and our concupiscence to them for life essence. Our sins produced by evil though, word, and actions are our sacrifice to Ahriman is the Menses, Soma, and recitation of the Devil’s Yasna.
One of the Zoroastrian precepts that is brought over, is friendship with entities we worship. There is an exchange, our devotion for their protection and liberation. Together we work with them to expand our internal kingdom of sinister knowledge and external community into the world. We also must acknowledge the enemies that are and will try to stop our advance, and this is also addressed in the scripture of the Devil’s Yasna and the Wisdom of Zohok. Yes, Traditional Ahrimanism is a stand alone religion, that will become obvious in the second volume, but we must be reality based that the enemy does exist and standing at the gate of our Kingdom.
In closing, this is brief statement of the forthcoming book that was started in 2014. We gained much insight and knowledge of just how hard our struggle was going to be, and we have decided to pass along our wisdom combined with the Ancient Persian Wisdom of Evil, Ahzi-Dahaka. To be blunt, this a religious book with Ideology, Dogma, and methods of worship to be maintained through out the day. We recognize that majority of Satanism is atheistic and that the news media lumps us with Satanism, but its because we are new and so esoteric that they don’t know how else to bring that across. Over time we hope to have them use Devil Worship vs Satanism, but this is a struggle that we continue work with. Either way, this religion is not for many because it forces you to embrace your shadow self, develop apathy through detachment, and long lasting devotion; that devotion is a strength very few in this modern society lost to the “throw away” consumerism and expectation of the religious leaders to spoon feed their followers.
Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht. Aya solte gary va ghodrat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan ke to ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara. bogzar to Da’eva ha palidihaye khaste shode va hamrahane no’e bashar, baraye sherart jalbe yatus shavand ke tavassote payambare Ahriman amuzesh dade shode’and, baraye fesade sharoore zehne shar, ta vejdan betavanad be tamayolatash beresad. Man do’a va nyayesh mikonam barayae manfa’ate sharr’e ghavanine marasem ke bayad khaste shaved va bashad ke angra mainyu in ra mohaghagh konad va afzayesh dahad in tamayol ra. palidi badtarin shararat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.
What the above is, the corrupted sacred formula used in the Devil’s Yasna to attain a reward that fits your desires directly to Ahriman Himself. English, Persian, and speaking Persian is provided. This what the Zoroastrians call a Manthra which is a reflection of Vedic Mantra. Here is how you appeal to the Devil for the reward of your Evil Thought, Evil Word, and Evil Action.
Persia Translation provided by the Great Persian Beast, Herbad.