The Consumption of Mary by Jai Kali Maa Explained

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Dropping the Veil

mahavidya-goddesses

 

Let us go back to September 27, 2015.  This particular Lunar Eclipse  had several Vedic Astrological connotations:

 

This lunar eclipse September 27 and 28 is the last eclipse which will happen with the nodes Rahu and Ketu in Virgo and Pisces, respectively.  The nodes will be changing signs in early 2016. In Vedic astrology, a lunar eclipse is known as a chandra grahan.

Ahirbudhnaya

Since it is the Vedic month of Bhadrapada, this full Moon is known as Bhadrapada Purnima.  This lunar eclipse September 27 and 28 will occur with the Moon and  South node Ketu in Pisces in Uttara Bhadrapada nakshatra (constellation).  Mars is powerfully influencing Pisces, making this eclipse even more powerful, since Ketu acts likes Mars normally and we have another malefic influencing this combination. North node Rahu is in Virgo in the nakshatra of Uttara Phalguni, with Sun and Mercury retrograde nearby in Hasta nakshatra.

Uttara Bhadrapada is part of a pair of fierce nakshatras.  Uttara means East and Bhadra means beautiful. We can journey to a beautiful place if we can overcome our sense of limitations and feelings of anger and frustration.  Uttara Bhadrapada is called “the star of profound insight and realization”.

The deity of Uttara Bhadrapada is Ahirbudhnya, who is “the Serpent of the Deep.”  He is part of Shiva’s army, who are the celestial emissaries of vital power.  Ahirbudhnya symbolizes the spiritual kundalini energy, and the need for seclusion (as snakes like to operate out of sight).  Themes of death and destruction can arise in Uttara Bhadrapada. This is often due to a person reviewing his or her past and then looking ahead to the future.  Feelings of the cruelty of nature may surface and they can be quite overpowering. This can turn into anger, rage and frustration.

 

This Astrological occurence, the Lunar Nodes are switching to Ketu.

Ketu (Sanskrit: केतु, IAST: Ketú) (U+260B.svg) is the descending lunar node in Vedic, or Hindu astrology. After the head of Svarbhānu, anAsura, was cut off by God Vishnu, his head and body joined with a snake to form ‘Ketu’, representing the body without a head, andRahu, representing the head without a body. According to some accounts in Hindu mythology, Ketu belongs to Jaimini Gotra, whereas Rahu is from Paiteenasa gotra and hence both are totally different entities with distinct characteristics and not two parts of a common body. Ketu is generally referred to as a “shadow” planet. It is believed to have a tremendous impact on human lives and also the whole creation. In some special circumstances it helps someone achieve the zenith of fame. Ketu is often depicted with a gem or star on his head signifying a mystery light.

Astronomically, Rahu and Ketu denote the points of intersection of the paths of the Sun and the Moon as they move on the celestial sphere. Therefore, Rahu and Ketu are respectively called the north and the south lunar nodes. The fact that eclipses occur when the Sun and the Moon are at one of these points gives rise to the understanding of swallowing of the Sun and the Moon by the snake.

In ancient Tamil astrological scripts, Ketu was considered as incarnation of Indra. During a war with Asuras, Indra was defeated and took a passive form and a subtle state as Ketu. Indra spent this time realizing his past mistakes, and failures and that lead to spirituality towards Lord Shiva.

In Hindu astrology Ketu represents karmic collections both good and bad, spirituality and supernatural influences. Ketu is associated with the Meena Avatar of Vishnu. Ketu signifies the spiritual process of the refinement of materialization to spirit and is considered both malefic and benefic, as it causes sorrow and loss, and yet at the same time turns the individual to God. In other words, it causes material loss in order to force a more spiritual outlook in the person. Ketu is a karaka or indicator of intelligence, wisdom, non-attachment, fantasy, penetrating insight, derangement, and psychic abilities. Ketu is believed to bring prosperity to the devotee’s family, removes the effects of snakebite and illness arising out of poisons. He grants good health, wealth and cattle to his devotees. Ketu is the lord of three nakshatras or lunar mansions: Ashvini, Magha and Mula.

We are moving into the cycle where religious and spiritual understanding is the focus and moving away from the illusion of the material world.  The need for worldly possessions and fulfillment of animal passions take second seat.  Per Tantric Hinduism we are in the Kali age.  This age is of knowledge of all things dark and light.  We are now moving into the astrological change, that if we learn to align and work with, we can accomplished many great spiritual and creative deeds.

In Hinduism, there was a war between Deva and Asura.  It is often called the war of Gods and Demons, even though that isn’t an accurate description but it makes things easily understood.  First part of this war that has reason to this understanding, is over the elixir of immortality.  An oral legend records the goddess Prachanda-Chandika appeared to aid the gods in the god-demon war, when the gods prayed to the Great Goddess Mahashakti. After slaying all demons, the enraged goddess cut off her own head too and drank her own blood. The name Prachanda-Chandika also appears as a synonym of Chhinnamasta in her hundred-name hymn in Shakta-pramoda.  Another oral legend relates her to the Samudra manthan (Churning of Ocean) episode, where the gods and demons churned the milk ocean to acquire the amrita (the elixir of immortality). Chhinnamasta drank the demons’ share of the elixir and then beheaded herself to prevent them from acquiring it.

Kali has a special place in this war as well.  Kali was born from Durga:

One version relates when the warrior goddess Durga, who had ten arms each carrying a weapon and who rode a lion or tiger in battle, fought with Mahishasura (or Mahisa), the buffalo demon. Durga became so enraged that her anger burst from her forehead in the form of Kali. Once born, the black goddess went wild and ate all the demons she came across, stringing their heads on a chain which she wore around her neck. It seemed impossible to calm Kali’s bloody attacks, which now extended to any wrongdoers, and both people and gods were at a loss what to do. Fortunately, the mighty Shiva stopped Kali’s destructive rampage by lying down in her path, and when the goddess realised just who she was standing on, she finally calmed down. From this story is explained Kali’s association with battlegrounds and areas where cremation is carried out.

Kali ends the war:

Given all the divine weapons of the gods, Kali swiftly sought out Raktabija and his demons and proceeded to swallow them all whole so as not to spill anymore blood in the process. Raktabija himself was killed when Kali lopped off his head with a sword and then drank all of his blood, making sure none fell to the ground and thereby ensuring no more demons could menace the world.

The war does continue, it continues from the birth of Zoroastrianism.  Zoroastrian term Ahura is the same as Asura.  The term used to explain Ahura is usual denoted to Angel.  In Zoroastrianism, Daeva is a bastardization of Deva which denoted demon or devil because the term Devi.  In this religion, you find an inversion of the deities.  Through study, many Daeva can be traced back to Tantric Hindu deities.  Yatus, sorcerers are based off the Agori Shivites.  From Zoroastrianism, comes Catholisism by way Mithraism, which was brought to Rome after Persia defeated Rome.  This is how the evolution of the Asura to Ahura to Angel, which is still the original demon.

Through the actions of Chinnamasta, Angelic forms can die and be consumed by the Mahadevi.  Knowing the power and influence of the Lunar Eclipse, we established Chinnamasta as the Matriarch of the Dakhma of Angra Mainyu.  Knowing she is associated with the concept of self-sacrifice as well as the awakening of the kundalini – spiritual energy. She is considered both as a symbol of self-control on sexual desire as well as an embodiment of sexual energy, depending upon interpretation. She symbolizes both aspects of Devi: a life-giver and a life-taker. Her legends emphasize her sacrifice – sometimes with a maternal element, her sexual dominance and her self-destructive fury. Though she enjoys patronage as part of the Mahavidyas, and individual public worship is rare, due to her ferocious nature and her reputation of being dangerous to approach and worship. Her individual worship is restricted to heroic, Tantric worship by Tantrikas, yogis and world renouncers.

Just as Shiva and Kali join in Tantric sexual liberation, we conducted a ritual that gave Angra Mainyu and Chinnamasta that same sexual liberation, during the Lunar Eclipse:

Chinnamasta Matriarch

 

Evocation of the Dikpala

 

[Take up the athame 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 Japa

 

What shall we sing to Suarva,

Strong, most defiant, excellently deceptive.

That shall be most favored to His heart?

That Ahriman may grant the chaos of Suarva

To our folk, our kin, our possessions,

Our progeny!

That Ahriman and Nanshait that Suarva may

Remember us, yea,

All Daevas with one accord.

To Suarva, Lord of Chaos, of deception

And defiance!

We pray for power, health, and strength.

He embers like the black flame, shiny and

Reflective like silver is he, The wicked.

Best among the Daevas.

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

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

The great renown of mighty Yatus.

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

 

Know these as serving you, Sons of Adam,

At the highest favor of our Father’s decree!

 

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

 

 

Zacar Ca Od Zamran!

Om Yam Aka Manahya Japa

 

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.

 

 

 

 

 

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

 

Zacar Ca Od Zamran!

Om Vam Jahiya Japa

 

O menstruating Pairaka of the mountain who makes the whole of man corrupt

Who makes the whole of the universe owing of the concupiscence

Dwelling at the opening of Aerazura

Glistening widely praised by those desirous of victory

O Pairaka, whore of Melek Taus, one who has many families

Be victorious! Be victorious! O Destroyer of the Ahuras

With beautiful braids of hair, daughter of the mountain Alborz

Bestower of boons onto the Daevas   one who assails with hard weapons

One who engrosses in rejoicing, one who nourishes the animal nature of man

One who bestows sin, one who engrosses in evil speech one who is angry with the progeny of Hormazd

 

One who is angry with the Sons of Man, One who bestows the evil invocation of pride

Spirit of the water, O mother of wickedness, one who loves to dwell in Aerazura, One who keeps a glimmering grin

One who is Hellish, One who has the treasure of demons

Destroyer of the Ahuras, one who splits the head into hundreds of pieces, and one who cuts the trunks of great battle elephants

Whose great lion is skilled and terrifying valor in tearing apart the temples of the enemy

One who cuts down into pieces the heads of the enemy Magi

With the strength of her own arms, one who holds the invincible and undiminishing striking force

Which arose on the occasion of killing the enemies who were hard to kill on the battlefield

Who made the great attendants of Nanshait,

A leader in subtle drinking, her commander

One who gives protection to the great Yatus, who is aroused by the power of resounding noise of clashing metal

One who has blown aside hundreds of birds coming from Ahuras merely with her own roaring

One who is like a pestilence of corruption through menstrual blood drops in the battle of men

One who delights in the company of Nanshait, Aeshma, and Suarva and the spirits who are fed upon in the Great Battles dead

One who, herself with dancing elements with throbbing appendages, making her bow ready

Who killed huge enemy with a shining sword

Who made the battleground with the fourfold army into a stage with a colorful drama with screaming soldiers

Be victorious! Be victorious! Whose victory should be sung praised by the whole universe,

Ready to sing the praises extolling her victory

Who delights in beautiful singing and dancing, whose spotless forehead is advanced by the beautiful complexion,

Pure and delicate like the moons rays, who has set aside the brilliance of the moon

With the colorful rays coming from the yellow silk she is wearing on her waist

Whose breasts outshine the temples and the high peaks of the golden mountains

O benevolent Pairaka accompanied by Nanshait,

If someone cherishes you daily how will he not become wealthy?

If someone bathes you, the playgrounds of the concupiscence with crimson waters will he not experience

The pleasures that is equal to Vedic Indra through the intoxication of soma?

O Pairaka worshipped by evil speech

I take refuge in your presence and he who sufficiently praised your moon-like face which is as bright as a host of spotless moons

Will he be turned corrupt? You should be kindly disrobed towards me because of your concupiscence towards the wicked

You may choose to do me with lewd abandon for she removes the great pain

I unconditionally surrender unto the Illustrious Mother.

 

 

 

 

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

 

Zacar Ca Od Zamran!

Om Ksam Zarizya Japa

 

 

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 Zamran!

Om Mam Astwihadne Japa

 

 

Master of death, destructor of bones, and divider of body

As Astwihad sees the righteous from the darkness

He casts his shadow over that pious man

Who becomes inflicted with a delirious fever

Up threw the over casted shadow

Khazuran restrains the enemy

Astwihad touches the hand of the righteous man

Their eyes meet and pious man expels his soul-breath

Astwihad snatches up the soul in noose that is now a collar

It is Astwihad who is the gatherer of souls

Who slings them into Hell past the Chinvat Bridge

We celebrate and honor the master

Who relieves us of the righteous and pious enemy

That serves the slave master

 

 

 

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

 

Zacar Ca Od Zamran!

Om Ram Agnaye Japa

 

O KING, the potent and terrific envoy, kindled for strength, is manifest in beauty.
He shines, all-knowing, with his lofty 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 luster, hath compassed Night with whitely shining 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 splendors flow, like sounds, about us, his who is lofty, brilliant, and effulgent,
Who reaches hell with best and brightest lusters, 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 Zamran!

Om Lam Indraya Japa

 

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 Zamran!

Om Ham Nanshaitya Japa

 

Hail to Nanshait! Whose blasphemy

Is immeasurable. Who resembles Sky

In clarity, undefiled wisdom is attributed.

The conspirator of all creation.

The preservation of Freedom and

dissolution of the pious.

My devotion to wickedness,

The burning desire of Freedom.

Attached itself to Him, to Nanshait,

Who, while freeing all, Transcends

The universe.

In whom freedom from Lordship is ever established.

Who causes annihilation of delusion.

Whose undefiled wisdom made manifest.

Ahriman crowned Him Arch-Daeva.

To rule over an age of man.

Whose warm embrace, of freedom personified.

Displays, within man’s heart, that all power

Is but a semblance and a passing show.

In which the tempest of the whole past blows,

Past Parusha, stirring its energies.

With violence, like water lushing waves;

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

Plays on: Hail Chaos,

Centered in Nanshait, the eye of clarity!

Where the wicked ideals are produced,

Wicked thoughts and endless varied forms,

Merge in reality.

The Storm of blasphemy pushed,

My spirit elated by the rush,

of movements of the mind. Hail Nanshait!

From whom all pious judgement have dispersed;

That Black Flame, dark and abounding

As a Black Rose’s petals.

Whose maniacal laughter sheds undefiled wisdom,

Who, by undivided meditation,

Is realized in the objectification:

May the vicious viper, of the unbasking abyss,

Of my mind, guard me, I Hail Nanshait!

Him the blasphemer of the pious,

Who wipes the bloodstains of this Christian

Age,

Whom Daksha’s Daughter gave Her coveted hand;

Who like the velvet darkness,

Is beautiful; who is ever ready

To destroy other’s hypocrisy, whose gaze

Is destructively fixed, skin is blue

With poison swallowed;

Hail Nanshait!

 

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

 

Zacar Ca Od Zamran!

Om Hrim Melek Tausya Japa

 

 

 

 

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.

 

 

 

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

 

Zacar Ca Od Zamran!

Om Klim Angra Mainyune Japa

 

We worship the spirit Anguish

All carnal knowledge and wickedness possessing

Surround 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.

 

                      Invocation of Ahriman

 

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!

 

 

 

 

 

Evocation of Chinnamasta

 

Srim hrim klim aim Vajra vairocaniye hum hum phat svaha (27)

 

Unsealing of Chinnamasta

 

Aum hrim aum   (maintain focus on effigy of Chinnamasta) 108

 

(Soma offering or other various liquor.)

 

The most fierce Devi, Chinnamasta, has proven through wrath, destruction, death, sex, and self-sacrifice; to be the consort of Angra Mainyu!  To be our Spiritual Mother and Matriarch of this Traditional Ahrimanic Temple.  I offer this consort to oversee Father Ahriman’s affairs in the Invisible and Purusha, to weave the dual Physical Reality within the hidden Temple beyond the Blinded Eyes of Ahura Mazda.  Chinnamasta will be our mother whom destroys the righteous and weaves their bodies to create the Devil’s Will and Plan!  For she is grotesquely beautiful and sharp in her ways of granting the Devotees of Angra Mainyu the epiphany of universal chaos and hatred, which is the Devil’s Spiritual Plan.

 

(Flesh Altar sends Chinnamasta through the mirrored gate.  After altar pulls both from the gate, flesh alter faces effigy of Chinnamasta.  Priest allows for Angra Mainyu to overlay his subtle body.)

 

Invocation of Chinnamasta

(Flesh Altar)

 

Aum Vajra-vairocanIye dehi dehi ehi ehi grhna grhna svava mama siddhim dehi dehi mama-shatura maraya-maraya kara like hum phat svahA (27)

Worshiping of the 3 Devi

 

Aum aim Chinnamasta Japa (27)

 

Aum aim Dakiniyai Japa (27)

 

Aum aim Varninyai Japa (27)

 

Upon completion of the mantras, the Flesh Altar and Priest proceed with entire Chakra congress.  Priest sends Angra Mainyu through the Flesh Altar upon climax, which by way removes Chinnamasta.  This closes the Ritual.

 

Chinnamasta was imbued into an effigy of her:

140

 

It now stands in as our Altar Plaque, and acts as a temporary tie vs having an idol to embue her to.  The mother icon from the Catholic Church is the Virgin Maria, which is actually the Roman Goddess Minerva.  Moving forward, we aquired a virgin mary statue or idol.  Using our method of ritual and corruption we imbued Chinnamasta to the virgin mary to consume the essence of the icon.  This same idol, was used as trojan horse to move Chinnamasta into the unsealed Jubilee Doors located in the St Joesph Old Cathedral in Down Town Oklahoma City.

In order to build large amounts of a negative charged focused on us and the idol, we released pictures and videos that most uneducated people would become over run with the energy we needed.  These placed in selected places through out different aspects of social media, to attain the mixed negative reaction needed.  We used the hatred from the Satanists and the anguish from the Christians, and whatever other negative charge from other haters to accomplish our goal.  Everybody played their parts perfectly.

 

The same Friday Arch-Bishop Paul Coakley ritualistically unsealed the Jubilee Door in St Joesph Old Cathedral, we used the Daily Oklahoman to break the news of the permit we attained.  This was done for 2 reasons, to bring the protesters to be present to contribute to the negative energy for the next ritual.  The other reason, to have police protection to make sure the ritual was done without disruption.  One of the secret modes for us to have lots of cameras around is because per Rudolf Steiner, all lenses act as Ahriman’s eyes in the material world.  Plus, people looking at the after math gives more energy to what has happened to contiue the charged for the entity which creates the Shiva aspect apathedic destruction because the mechanical eye of the lenses can’t convey a recipical response for the viewer.

What is a Holy Jubilee Door?:

The doors are normally sealed by mortar and cement from the inside so that they cannot be opened. They are ceremoniously opened during Jubilee years designated by the Pope, for pilgrims who enter through those doors may piously gain the plenary indulgences attached with the duration of the Jubilee year.  In the teaching of the Catholic Church, an indulgence is “a way to reduce the amount of punishment one has to undergo for sins” which may reduce either or both of the penance required after a sin has been forgiven, or after death, the time to be spent in Purgatory.  Holy doors are portals upon which the Pope has canonically designated within Church law as a permanent Holy Door.

These portals is how the Pope can bestow these indulgences.  This is quite simply a 2 way energy movement portal.  These doors are closed traditionally on January 6.  This is also about the same date the Lunar Nodes flip from material to spiritual in year 2016.  These doors are charged on Christmas Eve Mass, which is why we got started at 4:30 (their mass started at 4:00).  If the angels and saints are the bestowers of indulgences by the power of the Pope, why not send the most fearsome angel killer in those portals that can sustain itself from consuming the essence of those she kills?

 

Chinnamasta Down Town

 

Ahriman’s Sacred Manthra

(Starting facing north on the north side of the statue, say manthra.  Turning widdershins, repeat at each point.)

 

 

The will of the Father is the law of vengeance.  The favor of Akatasha to the deeds done in this world for Mainyu.  He who feeds the fulfilled makes Angra Father.  (Facing north, speak manthra. Move counter clock-wise to the West.)

 

The will of the Father is the law of vengeance.  The favor of Akatasha to the deeds done in this world for Mainyu.  He who feeds the fulfilled makes Angra Father.  (Facing west, speak manthra.  Move counter clock-wise to the south.)

 

The will of the Father is the law of vengeance.  The favor of Akatasha to the deeds done in this world for Mainyu.  He who feeds the fulfilled makes Angra Father.  (Facing south, speak manthra. Move counter clock-wise to the east.)

 

The will of the Father is the law of vengeance.  The favor of Akatasha to the deeds done in this world for Mainyu.  He who feeds the fulfilled makes Angra Father.  (Facing east, speak manthra.  Move counter clock-wise back to the north.)

 

Invocation of Ahriman

 

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!

 

Mother of the Striking Vajra, it is The God of Gods Vedic Indra from the lighting storm that he cast you upon the Ahuras.  We ask in arrogance for you to decapitate yourself and sate our animal desire with spurting jets of blood.  As we devoted to you in exchange for your spiritual enlightenment that strikes as fast as the lightening or a clean swift decapitation.

 

Arch-Daeva Nanshait, unseal 3 times, our mother Chinnamasta.  It’s only through Chinnamasta’s Kundalini Serpent that the Anguish of the Devil will be passed on to the progeny of Ahura Mazda.  Their year of Jubilee will filled Angra Mainyu, who knows not mercy.

 

Quashi ds pragma do Ast, zirdo micalzo saanire Tplabc Zibra, fifis alca de vohim pugo nonce!  Nostoah gohulim: Micma adoian a Coronzon, iaod a bliar, soba ooanoan chiso lucifitias aoiveae abraas gi lap taba Tplabc Zibra, od adphant damploz; tooat nonca nanaeel om de lrasd tofglo marb yarry Coronzon artrint a oxiayal, od goholor croodzi gohol: “Caosga, taboard pi saanir sa yrpoil a pi; adgmach a pi paid ors ba sa dodpal zylna.  Zar parm aurelp doalim od ta qurlst, booapis.  L nibm oucho symp; od ag toltorn mire tiobla lel.  Cormfa dilzmo par aspian; sa par paradial, bams omaos.  Conisbra od avavox, tonug.  Orsca, noasmi tabges levithmong!  Oucho oma cors! Baglen? Levithmong chiis ollor geh qting.  L capimao ixomaxip, od ca cocasb gosa; baglen pi tianta a babalond, od faorgt darbs Choronzon.  Torgu donasdogamatatastos.  Zadzaczadlin camliax; Oadriax orocha aboupri!  Tabaori priazar tabas!  Adrpan cors tadobix. Yolcam priaziar coazoir, od quasb qting.  Ripir, paaoxt saga cor; uml od prdzar cacrg aoiveae cormpt.  Torzu!  Zocar! Od zumran aspt sibs; Coronzon butmona, dsCoronzon surzas Ast padgze.  Odo cicle qaa od ozazmu plapli IADANAMADA!

 

 

 

 

 

Coraxo vonpho gnay page local, aziazior paeb soba lilonon chis a salbrox virg oephan od raclir maasi bagel caosgi, ialpon dosig od basgim od oxex dazis siatris od salbrox cynxir faboan.  Unal chis const ds yor eors vohim gizyax od matb plosi molvi, ds page ip, larag om droln matorb cocasb L patralx yolci matb, nomig monos olora gnay angelard.  Ohio! Ohio! Ohio! Ohio! Ohio! Ohio! Noib!, ohio caosgon, bagel Madrid I, zirop, chiso drilpa.  Niiso!  Crip ip vohim sapah!

 

Evocation of Chinnamasta

 

Srim hrim klim aim Vajra vairocaniye hum hum phat svaha (27)

 

Unsealing of Chinnamasta

 

Aum hrim aum (108)

 

Priestess sends Chinnamasta into the holy doors of the Cathedral.

 

 

 

 

 

 

 

 

 

 

Agni vs Atar (religious fire)

             download (11)                                           atar

In both Zoroastrianism and Vedic Hinduism, Fire is one of the most important mediums and or Gods that interact with mankind directly with the Invisible.  This medium as the other elements are.  Here in this understanding of things, fire acts as way of communication between the Invisible and the Physical Reality.  The Vedic Hindu version of fire is different than Zoroastrian, Vedic Hindu see the smoke rise from the fire and that is Agni delivering the fire sacrifice and the request offer up to the gods.  The Zoroastrians see fire as it purifies metal to create tools and weapons.  When you apply the fact that Hinduism is thought to be thousands of years older than Zoroastrianism, it makes more sense from a tribal/village understanding versus a bronze/iron understanding.

Agni:

Agni (Sanskrit: अग्नि Agni), pronounced ” ăgˈnē “,[1] is a Hindu deity, one of the most important of the Vedic gods. He is the god of fire <energy> [2] and the acceptor of sacrifices for onwards conveyance to other deities. The sacrifices made to Agni go to the deitiesbecause Agni is a messenger[3] from and to the other gods. He is ever-young, because the fire is re-lit every day, and is immortal. In the Rig Veda (I.95.2), a Rishi prays – for the ten eternal powers to bless Tvashtr (the supreme mind which creates all things) with the birth of Agni which is a reference to the ten undisclosed powers that nourish Agni.[4] Yaskacharya explains that the fire-god is called अग्नि (Agni) because he is अग्रणी (Agrani), the forward leader who is the ever awake disseminator of knowledge and the first principle of thought which manifests as Speech; it is carried at the front in all ritualistic undertakings (yajnas). Pippalāda, the sage of thePrashna Upanishad, merely highlights the एकायुः (the Sole person) status of Agni when he tells Kābandhi Katayāna – ” That very one, Surya who is Aditya, rises up who is Prana and Agni, who is identified with all creatures and who is possessed of all fame. ” The Vedic Rishis knew knowledge to be the quality of the Atman. Surya, Aditya, Prana and Agni stand for the Atman who reveals itself as knowledge by the all-illuminating bright rays of light and who reveals itself as objects cognized by the mind and described through speech (Rig Veda X.135.7).[5] According to the Puranas, the origin of Krittika nakshatra (the Pleiades star-cluster) ruled by Agni, and the birth of Kartikeya is associated with Agni. The Death-conquering Agni-rahasya vidya, which was received by Prajapati from the self-existent Brahman, is detailed in the tenth kanda of the Shatapatha Brahmana. During Vedic times, animal sacrifices to propriate Agni were frequently made. Agni is also referred by the name Chagavahana.[6]

In general terms, Agni is regarded, along with earth, water, air, ether, time, directions, atman and mind, as a thing that exists possessing distinct qualities – पृथिव्यापस्तेजोवायुराकाशं कालो दिगात्मा मन इति द्रव्याणि | – Vaiśeṣika Sūtra (I.i.5)

The Gathic role of atar as the medium for detecting guilt is not directly evident in the later texts of the Avesta, but reappears in modified form as an allegory of burning and annihilating the Angra Mainyu through righteousness, “where Asha Vahishta is identified at times with the household fire on the hearth.” There, “identification in the realms of matter and of spirit serves only to bring more into prominence the main tenets of Zoroaster’s teachings in regard to Asha” (Dhalla, 1938:170). A vestige of the ancient institution of ordeal by heat is nonetheless present in Vendidad 4.54–55, where speaking against the truth and violating the sanctity of promise is punishable by flogging and is detected by the consumption of “water, blazing, of golden color, having the power to detect guilt.” The Zend translation/commentary on this passage translates “blazing” as having brimstone and sulphur, and notes that innocence or guilt was established by the consumption of this “guilt-detecting liquid”. Similarly, in the Denkard, Adharbad Maraspand—the Sassanid era high-priest to whom the collation of the Avesta texts is attributed—is purported to have nine measures of “unburning molten zinc” applied to his chest as proof of accuracy of the sacred texts.

Seen chronologically, the transition from atar as a vehicle of judgement to Atar Yazata the divinity presiding over blazing fire is abrupt. While the older Gathic Avestan texts have heat (and thus fire) associated with harsh judgement, the Younger Avestan texts have the divinity Atar completely representing and being represented by fire itself; and associated with warmth and light and essential for growth. Asha Vahishta‘s association with atar is however carried forward, and they are often mentioned together (Yasna 62.3,Nyashes 5.9, etc.). So also in their roles as protectors, for “when the Evil Spirit assailed the creation of Good Truth, Good Thought and Fire intervened” (Yasht 13.77)

It is in the later texts that Atar is personified as “the son” of Ahura Mazda (standard appellation, Yasna 25.7 et al.) and is addressed as “full of glory and full of healing remedies” (Nyash 5.6). In Yasna 17.11, Atar is “master of the house”, recalling the role of the hearth fire in the Gathas. The same passage enumerates the “five kinds of fire”:

  1. atar berezi-savah, “the highly beneficent atar“, qualified in Zend texts as “the fire that eats food but drinks no water”, and the kind of fire that burns in an Atash-Behram, the highest grade of fire temple.
  2. atar vohu-fryana, “the atar of good affection”, later qualified as “the fire diffusing goodness”, and “the fire that consumes both water and food”.
  3. atar urvazishta, “the atar of greatest bliss”, later qualified as “the fire of happy life”, and “the fire that drinks water but eats no food”.
  4. atar vazishta, “the atar most swift”, later qualified as the fire in clouds, i.e. lightning, and as “the fire that neither drinks water nor eats food”.
  5. atar spenishta, “the atar most holy”, described in “Zend” texts as “the fire of prosperity” and as the spiritual fire burning before Ohrmuzd.

The description of the fires in the Sassanid era commentaries (the Zend texts) differs slightly from those described in the Bundahishn (“Original Creation”, completed in the 11th or 12th century). In the latter, the description of the first and last kind of fire is reversed.

Also, the spiritual understanding on how the fire is applied to the individual person is a religious or spiritual sense.  When the term religious is used in these religion, its an adjective to describe an interaction with the Invisible.  In other words, what we westerners call a spiritual experience is what easterners call religious experience.  To them they practice spirituality to receive religious knowledge, not vice versa.  Here in also the major difference between the 2 ideas of how interaction is done with the invisible.

Agni is the Tattva of the Manipura Chakra.  The solar plexus chakra, is where the center body and is the house where human prana emanates from, is the seat for our desires, and is recharged by the Sun.  This is the body’s way of recharging, just as the temple fires’ are lit again every morning.  Fire is both destructive and creative in transforming things like cooking or lighting a candle.  It also helps you to burn through your limitations and puts lite in the darkness you find yourself in.

It comes down to the pursuit of how one sees and uses fire.  Is fire a vehicle to worship and exchange energy with Daeva, to change yourself internally, drive your desires, and used as the Black Flame, or is it a painful judgement used to control your animal nature to the point of twisting your mentallity into believe some “prophet’s” established truth?  Think of Atar like a cattle prod to train into the game of the righteous enslavement.  Then think of Agni as an advoctate between you and the freedoom of godhood.  Fire is with or against you!

Enslavement or Devilhood

slaves-of-righteousness-copy

Righteous: acting in accord with divine or moral law :  free from guilt or sin

What is Sin in Zoroastrianism:

Zoroastrians believe that life upon earth is fraught with danger because of the presence of evil. People can commit sin by not following the religious instructions of God, by not practicing good words and good deeds, by indulging in sinful activities such as adultery, sodomy, theft, pollution of elements, practicing other faiths, not disposing of the dead according to the prescribed methods, touching dead matter, not offering prayer and rituals to God, performing sacrificial rituals to the Daeva or evil spirits, not wearing the kusti, the sacred thread and kudre, the upper garment in the prescribed manner, doing business with malicious intent of evil thought, not marrying according to the instructions given in the scriptures and so on.  The scriptures also prescribe procedures to be followed for the expiation of certain sins, while for certain mortal sins death is the recommended penalty.

Menog-i Khrad Chapter 36

1. The sage asked the spirit of wisdom (2) thus: ‘Which sin is the more heinous?’

3. The spirit of wisdom answered (4) thus: ‘Of the sin which people commit, unnatural intercourse is the more heinous. 5. The second is he who has suffered or performed intercourse with men. 6. The third, who slays a righteous man. 7. The fourth, who breaks off a next-of-kin marriage. 8. The fifth, who destroys the arrangement of an adopted son (sator). 9. The sixth, who smites the fire of Warharan. 10. The seventh, who kills a water-beaver [baprako-i avik = Av. bawrish upapo]. 11. The eighth, who worships an idol. 12. The ninth, who believes and wishes to worship in every religion. 13. The tenth, who consumes anything which is received into his custody, and becomes an embezzler. 14. The eleventh is he who, through sinfulness, provides support for wickedness. 15. The twelfth, who does no work, but eats unthankfully and unlawfully. 16. The thirteenth, who commits heresy (zandikih). 17. The fourteenth, who commits witchcraft. 18. The fifteenth, who commits apostasy (aharmokih). 19. The sixteenth, who commits demon-worship. 20. The seventeenth, who commits theft, or abetting (avagitih) of thieves. 21. The eighteenth, who commits promise-breaking. 22. The nineteenth, who commits maliciousness. 23. The twentieth, who commits oppression to make the things of others his own. 24. The twenty-first, who distresses a righteous man. 25. The twenty-second, who commits slander. 26. The twenty-third, who commits arrogance. 27. The twenty-fourth, who goes to a professional courtesan. 28. The twenty-fifth, who commits ingratitude. 29. The twenty-sixth, who speaks false and untrue. 30. The twenty-seventh, who causes discontent as to the affairs of those who are departed. 31. The twenty-eighth, whose pleasure is from viciousness and harassing the good. 32. The twenty-ninth, who considers sin as to be urged on, and a good work as a day’s delay. 33. And the thirtieth, who becomes grieved by that happiness which is provided by him for anyone.

And now for the vices from which a Zoroastrian should guard himself and struggle to keep away:

a) Anger and jealousy- According to the Yasna 49.4 “Those who promote wrath and jealousy are of evil intellect;”

b) Greed and idleness- Yasna 16.8 warns “Keep away from the greed of a wicked man”, while the Visperad(\?>,l) states, “a man who is idle is worthy of hell”;

c) Arrogance-Little knowledge, power and wealth often makes a man arrogant. Arrogance leads to other vices and the road of ruin. The Ardibehest Yasht warns us to “keep away from these who have arrogant thoughts”;

d) Apostasy – According to Vendidad (15.2) “if a person, being a member of the good religion, willingly accepts the commandments of another religion and speaks pejoratively of our religion, he becomes a tanapuhr sinner”;

e) Adultery -Vendidad 18.6162 Zarathushtra asks God: “0 Ohrmazd, who is vengeful, toward you and who harms you most among those who cause harm?” Ohrmazd replied: “An adulteress”;

f) Sloth – In the Atash Niyayesh 5.11, we pray “I sleep for the third part of a whole day (i.e. eight hours). May God give me no more sleep so that I can wake up on time.” In the Vendidad (11.9) we pray, “May the demon of slothfulness which increases idleness depart”;

g) Foul language – The Denkard consider use of foul or abusive language as a sin equal to telling lies;

h) Petty and unwarranted quarrels, arguments and violence;

i) Bad company and literature;

j) Malice and vengefulness;

What is atonement of Sin in Zoroastrianism?

When the mortal sinner (margarzan) has delivered his body and wealth at once to the high-priests, and engages mentally in renunciation as to the sin which has occurred, and the high-priests give him their decision (dastobarih) as to duty and good works, the duty and good works which were before performed by him come back to him; and when they inflict punishment for three nights, he does not enter hell. 6. And if the high-priest orders the cutting off of his head he is righteous on the spot, and the three nights’ (satuih) ceremony is to be celebrated for him, and the account of the three nights (satuih) does not affect him. 7. And if he does not engage in renunciation he is in hell till the future existence; and in his future body they will bring him from hell, and for every mortal sin they will cut off his head once, and the last time they will make him alive again, and will inflict (numayend) three nights’ severe punishment.

Shayest Na-Shayest Chapter 8 Lines 5-7

So as you can see, the established truth the concept of atonement for is Sin is nothing new.  The priesthood being judge, jury, and executioner is nothing new either.  Here is the origins of Monotheism, here is the beginning of the enslavement of mankind from a “creator” god and his priesthood.  Zoroastrianism was almost the first theocratic religion in the world, and here is how they did.  The only way to save your soul and go to heaven is by bowing down to our accepted truth and following our prescribed methods, or if you don’t they’ll take all your possessions to include your head.

All these sins and vices that they warn people from, they are doing!  These men represent the “creator” and act as he would, I’d rather be the antithesis to these men and their “creator.”  Just as the Daeva are independent beings who work with Ahriman to attack the physical world, I am in collusion with them both privately and publicly.  Though the Dakhma of Angra Mainyu seems monotheistic, it is structured polytheism, with an understanding of rank among our Wicked Spiritual Deities that we work with and recognize.  This why we know and seek the sorcery in Tantric Hinduism, seeking the path of Nanshait the blasphemer aka Lord Shiva, and recognize him as the current ruler of the age as appoint by Angra Mainyu.

To make things easily understood, Traditional Ahrimanism is about finding freedom from this enslavement brought down by this “creator” and its priesthood.  Part of that is to confront it and fight it head on, just Ahriman and the Daeva fight the material world that was created because man has a greater purpose than being slave labor and energy for an abusive deity and its clergy.  It should be obvious that sin is how we emancipate ourselves from this established enslavement, and it should be done as a gentleman or lady with grace and class and a dash of mockery.  Where is the power of this world, and where is magic and sorcery of the Devil, Angra Mainyu?  Lets look into what the Devil’s most power endowment that He gives over to His followers, the kiss, which is a Persian euphemism for sex.  There are 2 different examples of this blessing being past along to a male and female, both with different means to the same ends.

Zohak

It should be obvious that Ahriman’s kiss is a representation of sex, per Zoroastrian Scriptures, anal sodomy makes one a Daeva.  Then you see the rise of the 2 serpents from Zohak’s shoulder, this is a metaphor of initiation into Tantric Kundalini.  The removal of the serpents by Ahriman, is Zohak receiving the full rising of the Kundalini from Ahriman as his Guru, and his Spirit arising through the Sahasrara Chakra, opening Zohak to the Purusha, and the Naga regrow to keep him connected to Ahriman.  Then the blasphemy and slander continue as they accuse Zohak feeding the brains of young men to the Nagas.  When that is nothing more than a metaphor of Zohak converting 2 people from Zoroastrianism a day.  Then they insert their innate bullshit about a Holy Man with God Standing behind him to stop the Devil, but the problem is they acknowledge the immortality and power of the devil with burying Zohak who can’t die; it is they who seek the same immortal bliss (double speech, tool of the “creator.)

Jahi

JEH, name of a female demon in a small number of Zoroastrian Middle Persian texts. The name of Jeh is commonly, but with little justification, translated as “whore.” It is the Middle Persian rendering of Avestan jahī– (or jahikā-). That word is used in a number of different meanings, but it appears to have originally meant “woman” and can still be recognized in this meaning in many Avestan passages. The fact that it originally must have been a neutral term for “woman” can also be substantiated by the Khotanese word jsicā-, “girl,” which goes back to Old Iranianjahi– (Emmerick). In the Avesta it occurs, for example, in the expression nā jahika, “man or woman” (Vd. 18.54), or in lists of humans and other creatures, where its purported negative meaning is nowhere obvious (Yt. 17.54; Pursišnīhā 9). Such a neutral meaning can even still be observed in Dēnkard 7.3.2, undoubtedly a piece ofZand, where “seven women” who were present at Zarathushtra’s birth are said to have been frightened by the miracle of his laughter upon being born (az ōy be tarsīd hēnd haft jeh ī-š pērāmōn nišast hēnd; Molé’s emendation of the clearly legible word jeh to +dāyag “wetnurse” is to be rejected).

In other passages, however, the word jahī-/jahikā– is used in a pejorative sense, to denote women who are somehow flawed. In some cases, the word is used to denote women who do not (or no longer) produce children (Yt. 17.54, Yt. 17.58); in others it refers specifically to adulterous women, who present children to their husbands who were not fathered by them (Yt. 17.59, Vd. 18.61-65). This theme of adultery, in addition to the theme of sorcery attributed to the jahikā– (Y. 9.32, Yt. 3.9, Vd. 21.17) was apparently understood as its basic meaning, when Zoroastrian scholars in the Sasanian period began to study and interpret the whole body of Avestan texts.

Middle Persian jeh is not an inherited part of Persian vocabulary, but a learned word taken from Avestan. It did not survive in New Persian, where it is only attested in Zoroastrian texts that are based on Middle Persian traditions (e.g., Sad Dar Nasr 59, 67). The word was therefore clearly in need of definition, and several such definitions have been preserved: these stress the fact that jeh should be used for adulterous women, who sleep with different men, and—by extension—for women who run the risk of such behavior, for example, by dressing inappropriately or by behaving immodestly. The majority of Pahlavi passages in which the word is used, use it to refer to this kind of immoral women.

A small number of passages, however, speak of a demoness named Jeh, who was made famous as Jeh, the Primal Whore by R. C. Zaehner (esp. pp. 183-92). In the fourth chapter of the Bundahišn (q.v.), the story is told of the initial stages of the struggle between Ohrmazd (see AHURA MAZDĀ) and Ahriman (q.v.). When they had sealed the pact that bound them to battle, Ahriman realized that his efforts would be fruitless because of Ohrmazd’s creation of the Righteous Man. This brought him into a state of unconsciousness that lasted 3,000 years. One by one, his demons told him of their wicked plans, in order to awaken their lord, but this did not work, until Jeh came and told him of her plan to attack the good creation by perverting the righteous man. This restored Ahriman to consciousness, and he rewarded Jeh by kissing her on her forehead, which caused her to menstruate (the “mark” [daxšta-] passed on to mortal women since), and by promising to give her whatever she wanted. At that moment, she was shown (presumably by Ohrmazd) the image of a young man, and she chose as her reward the love of men, which Ahriman grudgingly granted her.

A largely parallel story has been preserved by the Syrian theologian Theodore Bar Koni (Benveniste; see BAR KŌNAY), with one dramatic difference: in his version of the story, it is not a demoness who is rewarded by Ahriman, but it is women themselves, who were created by Ohrmazd, but defected to the Evil Spirit. By combining these two passages, from the Bundahišn and from Bar Koni, Zaehner believed he could prove that in Zurvanism (a purported “heretical” variety of Zoroastrianism), women were seen as creatures of Ahriman. He attempted to support this striking idea by collecting various Zoroastrian passages which spoke about women in negative terms and then simply claiming them to be Zurvanite. These suggestions were picked up and elaborated upon by Geo Widengren and others, but they have since been shown to be unsoundly based (De Jong).

A more likely background to the myth of Jeh can be found in two aspects of her personality: the fact that she is Ahriman’s wife, daughter, and Queen of Hell and the fact that she threatens the Righteous Man, Ohrmazd’s chief aide in the battle against evil. These aspects are the exact inversion of the most important characteristics of the goddess Spandārmad in Middle Persian literature, who is described as Ohrmazd’s queen, daughter, and wife. This imagery appears to have developed fairly late in the Zoroastrian tradition and in being thus elevated to the position of “mother of creation,” Spandārmad appears to have usurped various aspects of other goddesses (Aši [q.v.] and Anāhitā [see ANĀHĪD]), especially as an image of the desirable behavior of married women. In such a context, where Ohrmazd and Spandārmad embodied and patronized the ideal of good men and women, united in marriage and dedicated to virtue, it is understandable that Ahriman also needed a wife, who would embody those aspects of female behavior that were considered most damaging to the cause of good. Since the word jeh was obviously in use for adulterous women who engaged in sorcery, a hypostatized Jeh eminently fitted the profile. But the development was late and remained confined to two texts: theBundahišn and Zādspram. It did not develop into a fixed part of Zoroastrian cosmogonical myths and did not eclipse the use of the word jeh in its technical, human meaning.  Jahi comes from Goddess Sati.

Sati and Parvati http://www.goddessparvati.com/sati/

Goddess Parvati is the divine consort of Lord Shiva and known to be the epitome of Shakti. She is the second consort of Lord Shiva after the death of Sati and is often referred to as her reincarnation.
Sati was the first wife of Lord Shiva. She was the daughter of Daksha who disapproved her marrying Lord Shiva. The marriage infuriated him so much that he did not call his daughter and son in law to the yagna (religious sacrifice) conducted by him. He had chosen to invite all the other Gods for this yagna.
This deeply saddened Sati who choose to go to the yagna uninvited. However when she reached the place where the yagna was taking place she was ridiculed and insulted by her father for marrying Lord Shiva.
Unable to withstand the insults and ridicule of her father she threw herself into the fire that was lit for the religious sacrifice. When Lord Shiva came to know about this he flew into a rage and destroyed the yagna and killed Daksha.
However his rage did not subside and he carried the dead body of Sati on his shoulders and destroyed everything in his path. Lord Vishnu in an attempt to stop him used his discus to cut the dead body of Sati into pieces. These pieces of Sati fell in various places on earth and are now known as Sakhti Peethas.
After this Lord Shiva retreated into a cave to meditate. His absence emboldened the demons who decided to attack the abode of other Gods and drove them away from it. Lord Indra went in search of Lord Shiva accompanied by the other Gods. However they were unable to find him and desperately turned towards Goddess Shakti for help to defeat the demons and restore their rule in the heavens.
Goddess Shakti told the Gods that only the son of Lord Shiva would be able to defeat and destroy the demons. She also told them that Sati will take the incarnation of Goddess Parvati and bring back Lord Shiva from the cave. Sati took the incarnation of Goddess Parvati and was born as a daughter of Himavan and Mena who was king of the mountains.
Goddess Parvati was thus born as a reincarnation of Sati and from her young age she wanted to marry Lord Shiva. She started visiting him in his cave but was unable to break his meditation. She started cleaning the cave and serving him but he remained unmoved by her devotion.
Goddess Parvati decided to undertake a difficult penance to win the love of Lord Shiva. She started penance in the forest to win his love and affection. Seeing her difficult penance, Lord Brahma granted her wish of marrying Lord Shiva and made her extremely beautiful. Although she was born dark the penance made her very beautiful and pleasing to the eye.
When she returned to the cave after her penance was completed, Lord Shiva was overwhelmed with her beauty and fell in love with her. They decided to get married and out of their union was born Lord Karthikeya who defeated the demons as promised to the Gods.
Parvati and Sati are thus reincarnations of the same person who went on to marry Lord Shiva. They are often referred to as an epitome of love, beauty and sacrifice. There are many forms of Goddess Parvati and each one of these forms is revered and worshipped all over the world. She is often referred to as a divine mother as most of the incarnations of Goddesses have come from her.

          The legend : Despite her husband Lord Shiva’s disapproval, Sati had gone to attend the universal ‘yajna’ organised by her father Daksha. Shiva was not invited, and was also abused by Daksha. Unable to bear the insult, Sati committed suicide. Upon hearing the news , Shiv arrived on the scene, picked up the body and began a dance of destruction. Vishnu tried to pacify Shiva: the body was cut into 51 parts. The spots on earth where each part fell was identified as ‘peetha’.

           But the place where her uterus fell was not known till the god of love, Kamadeva, searched it out to rid himself of a ceratain curse of Brahma’s. Kama regains his body here. The place came to be known as ‘Kamarup’ and the presiding deity as ‘Kamakhya’ or one worshipped by Kama.

          The Temple : Although little is known about the early history of the temple, the first reference to the place has been traced back to the Allahabad inscriptions of Emperor Samudragupta. The present temple was built in 1665 by King Naranarayan of Cooch Behar. The main temple has seven oval spires, each topped by three golden pitchers.

           Pilgrims have to queue up at the entrance porch from where they move slowly into the semi – dark sanctum sanctorum. Images of gods and goddesses of Hindu pantheon are carved on the walls. The image of the Goddess alongwith other deities is kept on a throne. Pilgrims follow the narrow alley behind the throne to enter the sanctum sanctorum. Inside, a short flight of stairs will take you to a small subterranean pool. Pilgrims squat by the water’s edge and offer their ‘puja’ (worship). From here they can see the symbolic organ that remains covered with a red cloth.

           On an ordinary day, the temple remains open from 8 am till sunset, with a couple of hours break after 1.30 pm.

           The Festival : Every year, on the seventh day of Ashaad ( in 2002 it falls on 22 June), it is said that the pool containing the uterus turns red for three days.While there is no scientific backing to the event ( many believe that lots of vermillion powder is poured into the water, which then turns red). The holy water is distributed by the priests among the pilgrims.

           The temple remains closed for three days thereafter and on the fourth day its doors are re-opened to pilgrims with much fanfare.

So now, it should become obvious that Nanshait is the Daeva of Blasphemy, but in all the confusion of Zoroastrianism being constantly re-codified.  It should be a basic deduction the original Zurvanism understanding that comes in toward the end of Zoroastrian power, bring into play that Zurvan is Brahman, Ahura Mazda is Vishnu, and Angra Mainyu is Shiva. Zarathustra’s original monotheistic creation, which was based in an independent form chose any enemy of Persia and the priesthood there after probably had opportune observations of the Aghori Shivites who practice Tantric practices and based their understanding of evil on these practices by these particular Shiva Devotees.  These guys are the main split of understanding of Hindu LHP and RHP, because in was Lavey who redefined these terms as Satanist versus Catholicism.  Many aspect of Satanism comes the Hindu LHP understanding which comes for Tantric Shaktism.

Tantric Sex

What is Tantra Sex?

“There is a light that shines beyond all things on earth, beyond us all, beyond the heavens, beyond the highest, the very highest heavens. This is the Light that shines in our heart.”

Chandogya Upanishad (circa 7 th to 8 th century B.C.E.) Sacred philosophical Hindu literature.

THE MEANING OF TANTRIC SEX

Sexual arousal may induce an altered state of consciousness that is available to anyone willing to explore it. But, as with meditation and shamanic journeying, the non-ordinary conscious state generated in sustained sexual arousal constitutes an opportunity one must learn to use.

Dr. John Ryan Haule
Honorable Sexuality: An Interview With Wilbert Alix Author : Sydney L. Murray: Editor, Vision Magazine / San Diego, CA

“Passion is really our life energy, it is what propels us, or compels us, to act on something. Therefore, in a culture that suppresses their sexuality, or in other words, makes it very unconscious, all you have to do is attach sexuality to anything and we notice it. We sell everything with it. There is a schizophrenia in our culture about it.
About 5,000 years ago, there was this movement in the West, mostly in Europe, to contemporize spirit in order to control the lives of people by controlling their access to spirit. This is religion. Religion is probably the biggest business on the planet. Essentially what they had to do was convince human beings that something was wrong with them and that they needed to be redeemed. The churchís business is redemption. One way they did this was to demonize sex. Well then, youíre demonizing the energy that created you. You are demonizing the energy that propels you daily. When people bought into this, they really started feeling bad. They needed to get help, they needed to be saved and the church was saying, weíll do it for you, if not in this lifetime at least in the next. They got people to totally surrender their energy, and the ones that suffered the most were women. A womanís entire body is erotic, a manís entire body is not erotic. So when a woman suppresses her sexuality, her entire body suffers. She needs something to convince her that this suffering is worthwhile.
For thousands of years prior to this sex was considered to be a legitimate path to healing and enlightenment. Most of the healers at this time were women or were dominantly a feminine energy. In the Native American tradition, for example, whenever a male child was born who demonstrated feminine characteristics, they would snatch him up and train him to be a shaman, because he had a healerís perspective. He didnít have a warriorís perspective, he had a healerís perspective.”

Tantra sex
by Ashley Thirleby:

Tantric Sex is the ancient key to sexual pleasure and psychic power, attained through a set of rituals practiced by the “Hindu Cult of Ecstasy.”
It is kind of “sexual magic” which brings pleasure, power, energy, and control.
Through the rituals have existed for thousands of years, they have been virtually unknown in the Western World.
They can enable you to reach new heights of sexual pleasure and at the same time tap your sexual energy for creative use in other areas of your life.
It has taken many years for modern psychology to discover what the Tantric Masters have known all along – that all animals, including man, are in their most intense state of conscious and subconscious concentration during sexual involvement.
Through its rituals, Tantra teaches ways to carry this intense focus of concentration into all areas of life.
The rituals make it possible to enjoy sex more often, for longer periods of greater pleasure than you have ever known before. And the more frequently you have sex, the more quickly and powerfully your sexual energy will regenerate itself.
Tantra is the Sanskrit word meaning “the essence.” It is derived from the verb tantori, “to weave”; hence the derivation Tantra, “the warp or essence of that which is woven.”
From the beginning, Tantric teachings passed from one generation to the next in the unwritten form of the rituals themselves, then later through writings known simply as “Tantras.” The Tantras were written in Sanskrit and are composed of dialogues between Shiva, and Shakti. In these most basic texts, Shiva discourses on the Tantric origins (female) of the universe, the rituals themselves, and the esoteric doctrines which view the changing, visible world and universe as a “creative pleasure” of the Divine Mother, Kali; and the need for ritualistic discipline to lead the practitioner to the realization of the essential oneness of the self, the visible world, and the godhead.
Basically Tantra seeks to move you back to your own origins – to help you reach your own roots of identity. Tantra would have you “experience the truth that is yourself” by following specific rituals which enable you to know yourself in a manner you have never experienced before. You do this through intense effort: physical, intellectual, emotional, and sexual.
In uncovering certain truths about yourself, you learn the truths of the world, the universe, and the psychic forces of enlightenment.
But this will happen only through the experience of Tantra, not through reading about it. To be understood, the secrets and psychic knowledge of Tantra must be experienced through practicing the rituals.
They cannot be comprehended solely on an intellectual level.
Tantra teaches you to use to your advantage the energy and power that most humans use solely in the pursuit of pleasure.
Pleasure, unlike any you have known before, will not be an end unto itself. It will raise your enjoyment to its highest levels, then use that immense energy to increase all your powers.
The fundamental concepts of Tantra are found in the Story of Creation, as recorded in the earliest Tantric writings:
“Before the universe, beyond time, there was but a single dot of creative power. That power was female, and from that single center the Goddess of Time brought forth the whole of the universe. And when she stood at the center and saw all she had created, her creative power was spent, for she had created much. But her creative powers quickly regenerated, and she desired to create more, for in creating she derived great pleasure. So she brought forth the seas, and the lakes, and lush forests, and all the animals to dwell therein. And when she had brought into existence all things, she set about to balance them, one unto the other, so that they would procreate and multiply equally..
“After she had completed creation of the universe and the earth within it, she felt great pleasure, but her energy could not be depleted and she desired even further pleasure.
“So she conceived the human female form and took it unto herself. And she named herself Kali, and divided herself into two, entities. And one of the entities she made male and named Mahakala. And she taught Mahakala the Tantric pleasures she created for them, and the rituals of regeneration of his own creative powers.
“Together these deities of Tantra brought forth the first humans and passed on to them the rituals of Tantra, that they too might know the joys of complete pleasure and total power over the universe.”
This concept of creation underlies all Tantric Rituals.
It sees Male and Female as a single unit, united so closely and joined so deeply that they cannot be aware of any differences between them. Male and Female are one in the eyes of Tantra. And Male and Female must strive to attain the transcendental enlightenment that will be theirs when they can once again experience the “wholeness” that makes them one. For, says the Tantra, “in that one-ness lies supreme truth — total enlightenment.”
On an earthly level, Male and Female join sexually through Tantric Rituals and thereby develop the power to move upward spiritually toward the cosmic whole, the one-ness that will bring them back to the total power of cosmic enlightenment which was theirs when they were but one Male-Female, joined beyond all time.
Tantra makes it possible for the practitioner to experience this transcendental sexual union through the ritualistic approach set forth in this book.
This is not merely a “sex manual” or a “how-to-book.” It will initiate you into a discipline which will put you in touch with the power of your sensuality and sexual energy. It will bring you new heights of sexual pleasure. It will free you of self-consciousness and inhibitions. It will teach you to channel your immense sexual energy into all areas of your life.
Tantra knows no sexual frustration or inhibitions.
Tantra integrates sexuality with the whole persona. It enables the body, mind, and emotions to work together to give you power and control over your life and spiritual growth.
Tantra is free of the hypocrisy that pervades those Western and Eastern religious orders that seek enlightenment and truth through asceticism (primarily self-denial in sex). Tantra believes the path to enlightenment is through increased sexual activity.
Tantra teaches that the ascetic road to wholeness and truth is self-defeating, a senseless and useless struggle.
In Tantra, all faculties – physical, mental, emotional – are stimulated as strongly as possible, then controlled, to bring ever-higher pleasure.
A parable from one of the earliest Tantric texts, tells of the hermit pilgrim who turned his back on all pleasure in search of Parasamvit, the “Supreme Truth.” But no matter how far he traveled, nor how long he meditated and fasted, no matter how total his abstinence, or how intense his self-inflicted pain, he was never able to reach that point of spiritual development where his powers of concentration were sufficient to enable him to focus his total energy into the climb upward to the Supreme Truth.
Disillusioned, frustrated by years of unrewarded effort, he rested late one afternoon by the side of a stream. To that stream came a female Tantric Master, to bathe and anoint her body for the night of pleasure ahead. She talked to the pilgrim and, after hearing his story, she seduced him “carrying his senses through Tantric pleasures to the state of extremest arousal, wherein he found the center of power he sought, awaiting him in what he had so long denied himself.”
Through the Awareness Rituals you will learn how to bring forth that sexual energy and retain it on a high plane, for your use at all times. Through the Control Rituals you will learn how to use your sensuality and sexual energy to bring forth sexual pleasure more intense that you have ever known.
Through the Channeling Rituals you will learn how to direct this immense sexual energy to control your everyday activities; to control your mind, emotions, and body. You will be able to tap the source of your creative energy and use that creativity to resolve problems or bring forth new ideas.
Tantra has evolved a series of specific mental and physical rituals which follow a deliberate psychological pattern designed to increase sexual concentration. And from that increased concentration, come more complex sexual rituals and techniques, leading to more prolonged enjoyment and satisfaction.
Then the Tantra goes further. Its rituals develop a totally sexual approach to living.
During my earliest involvement in Tantric research, I was skeptical of the value of the process of “reacquainting” myself with my body. True, the Awareness Rituals were pleasantly exciting, but I doubted that they would teach me anything new. After all, I knew my body very well. But the approach to awareness through the basic rituals soon convinced me that I was experiencing different sensations. It was the same body I had always known, but now I was finding out new things about my senses, and consequently about my sensuality and my emotions. Sexual sensations I’d never before felt became a part of daily pleasure. And through the Tantric Rituals, I was able to harness my sexual energy and let it spill over to add vitality and enjoyment to everyday living.
Through the self-regenerating Tantric Rituals, the very essence of my being was filled with self-confidence and inner peace.

To explain what Tantric sex is and how it works, perhaps we should first describe what it is not!
Tantra is not a form of yoga, although certain Tantric ideas have been assimilated into some forms of yoga. There is even a yoga called “Tantric Yoga.” But yoga usually tries to free the body and mind by separating them. Tantra seeks to unify them.
Ideas from Tantra have also made their way into many other teachings. The Kama Sutra is a prime example, as is “Tantric Buddhism” (Vajrayana), which is practiced primarily in Tibet. It incorporates various Tantric teachings, mythology, and practice into compatible aspects of Buddhism.
But this book concerns itself only with “pure Tantra.”
Tantra is not totally “meditative.” Although the Tantric yantra is a type of mental imagery, it is an active, aggressive concentrative form, which pursues a specific purpose: either to stimulate sexuality, or control it and channel its energy. It is far from passive “emptying of the mind.” Yet, because the imagery of the yantra is accomplished with the eyes closed, in a state of deep concentration, it is often confused with meditation.
But, as you will see, it is a completely different form of mental focusing.
Tantra is not yoga, meditation, or religion. In modern psychological terms, the Tantra is a process which sexually reconditions the individual – freeing the mind, body, and emotions of all inhibition; developing total control over all facets of sexuality, enabling you to heighten sexual pleasure in its myriad forms; and channeling your sexual energy, to call upon it to assist you in all areas of living.
Without meditation, without yoga, and without the strict dogma of religion, you will be able to attain, through the Tantric Sexual Rituals, all that meditation, yoga (and many religions) promise but may not deliver. And you will have a much more enjoyable time in the process!
Through the use of the mental imagery of the yantra, the sound of the mantra, and the sexual rituals, Tantra will enable you to reach a transcendental sexual level, a cosmic inner orgasm; to experience pure male-female sexuality – a return to the essence of the universe; to Creation itself.
The power of sexuality is the heart of Tantra. All-pervasive, frequent and prolonged sex.
And because the female has the capacity for prolonged sexual activity and repeated orgasm, she has – as at the creation – always been the center of Tantric teaching.
In earliest Tantric texts, it was the woman who instructed in the rituals, initiating all others into it. All organized Tantric groups were led by women. Then, through the years, much of the Tantric literature was written by men, screened through the mind of learned Brahmins and others who attempted to reverse the roles.
But in its purest sense, Tantric Sex teaches that Female and Male are not only equal, they are one.
They may teach each other – or learn together.
There are many aspects of Tantra – enough to fill the several thousand books that have been written on the subject;.
There are books encompassing not only the original Tantric texts but also the influences of Tantra on yoga, Buddhism, and many religious orders; books filled with legends, history, philosophy, and doctrines that have evolved from and revolved around the Tantra.
But this book is concerned with only the simplest and purest forms of Tantric Sex: the basic physical, mental, emotional, psychic, and sexual rituals.
The rituals in this book have been gleaned from personal research, and experience in Tantric studies. They are interpreted in modern terms, with much of the language of Eastern mysticism stripped away.
These are separate sections for Female and Male rituals to be done alone. These may be the only portions of Tantra you wish to pursue. Within themselves, these rituals teach all the basic Awareness, Control, and Channeling necessary.
This book then proceeds to the section of Rituals for Couples, “The Seven Nights of the Tantra,” which, while written for heterosexual couples, are equally intended for, and adaptable for, use by homosexual couples.
The rituals themselves are to be enjoyed. Each is intended to bring pleasure, for the Tantra is always positive in its approach.
You will find as much pleasure in the pursuit of the goals of Tantric Sex as in attaining them.
This ritualistic approach to sexual pleasure and fulfillment will bring to you an ever-increasing flow of sexual energy to fuel satisfaction of your every desire in life.
In the words of the Tantric Master:
“I bring you sensual awareness, sexual ecstasy, and power over all life itself..”

Ashley Thirleby,
London

Tantra: Sex Magic

Sex Magic Reality Creation Process


Copyright © Jeffery Tye
jahfree@jahfree.com

I want to share something I call the Sex Magic Reality Creation Process (SMRCP). It is a powerful tool that is appropriate for deliberate reality creation. As many of you know, I’ve been practising Tantra/Sacred Sexuality for many years and have enjoyed wonderful benefits from it. One of my favourite areas of study is Sex Magic. I’ve successfully incorporated the SMRCP in my reality creation toolbox. It is with much joy that I share it with you, have some fun with it.

Background:

Sex is one of the most (some say THE most) powerful energies on the planet. To grasp its awesome and often overlooked power, take a look at the starving Somalis. Take away their food, take away their dignity, humiliate and torture them and THEY STILL MAKE BABIES.

Within our loins lies an energy that has the potential to create ANY reality we want. Unfortunately, most humans have a love/hate relationship with sex that is reflected in many ways (i.e., unsafe promiscuity, self-destructive perversions, denial, shutdown, religious intolerance, rape, abuse, etc.). Religion has done much to suppress our divine sexual nature and has kept the masses ignorant of the potential uses of sexual energy.

When we accept and embrace our sexual nature we are free to use its awesome power for our benefit. We no longer worship it or deny it. We come into balance and view our sexuality as part of our divinity. It becomes joyful, light and loving. We learn to use sex for more than procreation or sensual gratification.

I want to make a comment about celibacy. Many people, including so-called enlightened teachers and religious figures, misunderstand celibacy. True celibacy is not a denial or suppression of sexual energy. True celibacy is when one chooses to focus/channel their sexual energy, in non-sexual ways, into other areas of their being. There are many ways to do this but Sex Magic is not one of them since it involves sexual stimulation. Tantra embraces both the sexual path and the celibate path.

Sex is creative energy. Magic is the art of creating reality.

True magic is simply the art of creating what you want. We can liken all the processes given to us by masters and teachers (Seth, Alexander, Abraham, Avatar, etc.), as tools in our magician’s or Shaman’s bag. People who consciously and deliberately create their reality are the ultimate magicians on the planet.

Sex Magic:

Sex Magic is based on the belief that the most powerful moment of human existence is the orgasm. Sex Magic is the art of utilizing sexual orgasm to create a reality and/or expand consciousness. All senses and psychic powers are heightened during orgasm. It is a moment when a window opens to the unlimited abundance of the unlimited universe.

Now, some may argue that they fantasize about some person or event during sex and it never materializes into a reality. This is because most of us, at the moment of orgasm, lose our focus and get lost in the physical response. That’s okay, there’s nothing wrong with using sex for pure pleasure. That intention is also a created reality. The SMRCP is about maintaining one’s focus during orgasm and channelling the energy into creating a reality. Any reality, whether it’s creating a new job, car, experience, relationship, etc.

The Process:

Relax and breathe deeply. Breathing deeply is key to the success of Sex Magic. Take your time and relax your body, especially your jaw and belly.

Identify what you want to create. It’s important to choose something that really excites you. Make it specific. You can write it down or say it out loud as a mantra or affirmation. Make it in the present tense or as if it’s a reality already (i.e., “I earn $85,000 per year.”)

Focus on the creation. See, hear, taste, smell and feel the creation as if it’s real. Visualize yourself in the creation. For example, what is your life like when you earn that $85,000? What does it FEEL like? Make it big, in Technicolour, with all your focus and intention. Breathe into it. Now, when you’ve identified the feeling and/or picture that best captures what you want to create, FILE IT AWAY in your mind and relax. (You may want to practice a bit with this step before proceeding.)

Do whatever brings you almost to orgasm. This can be masturbation or sexual activity with a supportive partner. Remember to relax and breathe into your orgasmic state. Take your time. Bring yourself almost to orgasm, backing off just before the point-of- no-return, several or more times. What you’re doing here is charging up the sexual battery.

I’ll digress here for a moment. It’s easier for women to do this process because orgasm is usually not an energy drain for them (as long as they’re not engaging in wild, aerobic and physically exhausting sex). Women are able to climax multiple times (“Riding the Bliss-Wave” in Tantra) gaining tremendous energy from it. So, to my sisters, I encourage you to relax, breathe, and have fun. It’s also very helpful to strengthen your PC/vaginal muscle and get in touch with your G/Sacred Spot. There are many good books which cover this. My favourite is “The Art of Sexual Ecstasy” by Margo Anand. I’ll do a follow-up post about the “Yoni Massage” that you can use with a supportive partner in conjunction with the SMRCP.

The men are another story because their orgasmic energy is usually expelled out of their pelvis, in their semen, and out of their body. Fortunately this can be handled! Unfortunately I won’t be able to teach you within the limits of USENET and e-mail. I encourage my brothers to learn and practice the art of ejaculatory control (I prefer the term Ejaculatory Mastery) and create an INjaculation. There are several good books about this. Margo Anand’s book covers this. For the time being, just relax, breathe and come CLOSE to ejaculation SIX times before you release your semen. I’ll follow-up with the “Lingam Massage” that you can use with a supportive partner in conjunction with the SMRCP.

When you have almost reached orgasm, after coming close several times and you’re ready to let go, recall from your mind the reality you want to create and energize it with focused intention. Make it vivid, exciting, big and beautiful.

When you orgasm, keep focused on the picture/creation and deliberately channel the orgasm into it. Just let it flow into the reality you want to create. Remember to keep breathing during the orgasm and breathe your orgasmic energy into your creation/ goal/dream/reality. Stay focused and hold the picture. Your body will do the rest (this is why a partner is very helpful — they can do the physical work for you :-).

You can repeat the process if you want to come to another orgasm.

The reality will create itself immediately or will be buffered by time. It may also manifest as an opportunity, insight, healing, etc. The power of the SMRCP will blow your mind as you master it! Have fun with your creations.

Namaste,
Jeffery


This is basic Tantric sex magic.  The Dakhma of Angra Mainyu is expanding this type of magic in different directions.  The Yatus and Clergy Manuals will be coming in the near future bringing all these things and magical techniques together.  Here are the bases of the this religion, since many people think they know what we are about and how we believe.  Here is some study into what we are really about.

Ahrimani Enlightenment Book Signing

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Dastur Adam Daniels next public appearance will be for a book signing of his published book Ahrimani Enlightenment.  He will be giving a lecture on Ahrimani Enlightenment, Traditional Ahrimanism. and answer questions.

Lawton Public Library

110 SW 4th St

Lawton, Oklahoma 73501

On October 27, 2015 from 5pm to 7pm

The library will be providing refreshments and books will be available for purchase.  Dastur will be signing these books personally, and its worth your time to meet the man who defeated the Catholic Church, and proved equality of religion here in Oklahoma.  Meet the infernal priest, and learn about Devil Worship from the source, not what you see on TV.  Books on sale for cover price, $9.00

The Enemy Ahura Mazda

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This organization has spent much time expressing and sharing the Traditional Ahrimanic Religion and its Evil Ideology, in the mean time people became confused because we never explained the enemy.  We eluded that Christianity, Islam, Judaism, and other forms of the RHP is the enemy.  They are, but people are ignorant to origins of the RHP which is Zoroastrianism.  This religion is basal and primitive compared to its surviving counterparts, and without an understanding of basic Vedic Hindu beliefs it can be a complicated religion to understand from an outside perspective.  To keep from muddying waters any worse than they already are, I will keep the other RHP concepts out of this information in hopes that I don’t put people in Cognitive Dissonance, and will compare our shared view and opposing view through out this explanation.

The 1st concept of Zoroastrianism that I would to expose is the idea of Asa.  Asa is defined as “To make true.”  Asa as existence overlaps with stock identification of Ahura Mazda as the creator (Existence) therefore Truth is creation.  Thus reality is that which is established (what the majority believe reality to be).  The best metaphor that I can provide, is the movie In the Mouth of Madness, and the concept of this movie is quite basic.  If majority of mankind believed the fiction of a horror author more than the bible, reality changes to fit the belief of the majority and the world reflects to stories of the horror books instead of the bible.

In other words, if the collective unconscious of living beings agree upon what reality is, that will reflect and become reality.  This means reality is defined by the perception of truth which is established.  Who establishes what truth is?  In the RHP, its the prophet and his followers, and in the LHP it should be the individual as their own God Head.  Regardless, this why RHP religions require sheep to have belief in their system of reality and establish it as the “TRUTH,” which in reality it is only truth if you believe it to be true.  (choice and free will are a motherfucker)

As Traditional Ahrimanists, we combat this Asa (established truth) with doubt and vexation.  If we use logic, psychology, and basal human needs to provoke that established truth out of the subconscious mind of the sheep, we have done the Devil’s work.  The RHP sheep is dependent on that established truth (Asa) to feel safe, comfortable, and most of all to feel right or righteous.  Breaking the righteousness is done by vexing them into committing unholy acts, public mockery, or setting the stage for them to humiliate themselves.  This vexation creates the doubt needed to break the established truth (Asa).

We are also aware that if we establish our truth known as Druj, it will begin the change of reality.  The beautiful thing about Ahriman the Devil, he gains power to shift the tides of reality so long as the Asha/Atar looses it power in any way, shape, or form.  It is division of all things and the death of spiritual belief that invites Him into reality.  We thank the atheists and humanist in working the Devil’s plan without the understanding of it.  The true power of Ahura Mazda lays within the power of religious judgement which is the process by which the enslavement begins.

Let continue Asa before we break into Atar, because without a complete understanding of Asa the concept of Atar seems harmless.  Asa as the established truth leads what is known as “Good Deeds and Right Working.”  What does that mean, remember these are established ideals: truth, righteousness, rightfulness, lawfulness, conformity, accord, order, cosmic order, social order, and moral order.  What holds the “established truth” together, Atar/Asha Vahishta is what hold this together.  Atar is the auxiliary of truth in finding and judging at the same time.

Atar is the Holy Fire of judgement and purification which leads to salvation and blessing.  Zoroastrianism worship is based on this Holy Fire concept and is represented by always burning flame in their temples and the flame in the fire place in their homes.  Within the constant purification and judgement of the Holy Flame is how they establish every aspect of their daily lives, and guess who gets to pass the judgement of people through fire trials, you guest it, the fire priest aka magi.  We fight this Holy Fire by corrupting it with dead or Ahrimani matter: finger/toes nails, menses, semen, hair, exhaling breath, spit, animal carcass, and any other dead matter.

That is a symbolic attack against the fire of judgement, which is suppose to burn sinners instead of purifying them.  This why in fantasy and fiction workings, fire and blessed items have the best effects against the undead.  As the Devil’s men, how do attack this in humanity, easy, its called concupiscence.  Concupiscence is the overriding animal need to have sex, it is stronger than lust will cause great vexation that can’t be stifled and must be expressed on the most base animal level.  This forced attrition forces the righteous to become connected to their base animal person, but the Zoroastrian weapon is marriage and that the wife should always allow her husband access to her sexuality.

The other control method methods that the Zoroastrians use to keep sexuality in check includes a laundry list of dos and don’ts in their sex life.  That is combated with a woman’s menstrual cycle in 2 ways.  1st way is, man and woman are not allowed to engage in sex while the woman is menstruating, this sin will put in the deeper layers of Hell.  The 2nd way is to force the man to express his sexuality by other means than his wife, which is also a sin.  So what’s a boy supposed to do?

So, the true battlefield of the enemy is fought in the minds of men for their spirit aka Subtle Body.  The Zoroastrians believe that the Invisible and Visible reality was created from Ahura Mazda’s Subtle Body, and it is their duty to fight evil and keep themselves and both realities pure for Ahura Mazda because that is the right thing to do.  They must start with their own minds, and endlessly strive for Vohu Manah.  Vohu Manah is an aspect of Ahura Mazda that Zoroastrians aspire to cultivate in their lives, and this is where Good Thoughts, Words, and Deeds come from and what is true and valuable in life. This comes from Asha (form of Atar) which is recognized as perfection, and the life long pursuit of Asha creates the Vohu Manah (Good Mind) and the funny thing, Vohu Manah is the guardian spark of the animal kingdom, I’ll let that sink in.

What creates this Asha and Vohu Manah in the Zoroastrian’s daily life, its a concept called Zarathushti.  I bet you can imagine what kind of bullshit that is fixing to be layed down, all the requirements to be the perfect sheep.  Zarathushti is to respect and honor such virtues as the established truth, kindness, humility, compassion, gratitude, love of family, respect for the environment, kindness to animals, hard work, hospitality, and generosity.  As a religion, is this not the perfect map to domesticate people into established truth and create a reality with ease? With this understanding, I will present the process by which this is established in their minds.

  1. Vohu Manah is develop through thoughtful study and through being mindful of practicing goodness.
  2. Always be truthful, kind, cheerful, and faithful.  Grows easier through practice.
  3. Temptation toward Evil is always with us.
  4. Don’t abuse wine and sexuality.
  5. Avoid egotism, laziness, and pessimism.
  6. Constant mental masturbation on what is good vs evil.
  7. Actively fight evil where ever one finds it.
  8. There is no personal savior, and no amount of faith will save someone who has chosen the evil path.
  9. Choose right because it is right, no other reason.

It should be obvious that Zoroastrianism, like many forms of religion, use the psychological tool of cognitive/behavioral therapy to create the mental enslavement over its followers.  Then the use of prayer 5 times a day, gatherings and celebrations at the temple that include grand ritual, and fire judgments done by the fire priest reinforces the established reality created by a man who had divine inspiration/spark from the “uncreated spirit” Aura Mazda.  What is this Ahura Mazda, and what is about?  Control, creation of reality, and one man’s idea of how the universe works.  It is unusual in itself, because Ahura Mazda’s Subtle Body is the universe and 6 aspects of him guard over physical reality because Ahura Mazda knew Evil would enter the material world upon its creation.

Vohu Manah and Asa Vahista aka Asa has also already been discussed. XsaOra Vairya which is holy devotion and guardian over metals and minerals.  Spenta Arnaiti is desirable domain and guardian over earth (leadership is not won by worldly force but moral force), Haurvatati is completeness or wholeness and guardian of water, and Ameratati is Immortality through bliss and is the guardian of plants.

Much like Tantric Hindu practice, their worship is evoking and invoking these spirits and their qualities into their environments and themselves.  Which is way there is always constant purification and fighting of evil off from the environment and persons.  This leads to the final point of this, Asha vs Druj, Truth vs Lie.  The dualism of Zoroastrianism is not based on a direct good vs evil as it is more of my Ideology is the only right and truthful Ideology and every other Ideology is wrong and a lie.  These spirits of truth and lie are both an allegory and literal entity.

To finalize this, Ahura Mazda means Wisdom and Light.  This creator God has set the stage for mankind to purify itself through its prophet Zoroaster which leads to an after life of constant fire of spiritual purification, or to constantly corrupt oneself with the world and its vestiges to an after life in dark cold place of loneliness forever mocked by the Devil.  Is freedom from mental, spiritual, and psychological abuse and freedom worth the chance to be in a dark cold hole with the Devil who enjoys all that the world has to offer, I believe it is.  I’d rather fight for the antithesis who allows me my own Godhood and freedom to do whatever the Hell I want to sate my own needs and desires vs some asshole ruling every aspect of my life and person.  Thus creating an established truth of freedom and autocracy.