The original concept behind the new book was to be a path in which the Wicked Yatus was to become like Ahzi-Dahaka. Upon through study of Ahzi-Dahaka and Tantra, the path work changed. Ahzi-Dahaka become a valuable lesson what was best for this evil path, and what was wrong for this path of evil. It became obvious that Ahzi-Dahaka was an evil example of a Guru to Tantra and was only guide leading us to the Agori Shivites. This then lead us to Sir John Woodroffe, the only English writting author who could explain Tantra with proper authority to do so. Here we find an indepth and detailed understanding of the Maha Nirvana aka the Great Liberation. Along with the other books used to explain everything before the Great Liberation.
Also through the Agori Shivites, Vashikan Mantras were brought into the equation. These are the Mantras of Attraction and Subjugation. So, along with Tantra practice to free one’s self from reincarnation cycle, we have a magical formula to attain our desires. This deep study has also shown me many aspects of Zoroastrianism and Catholicism that would never be understood without this knowledge. Through all this, many things have changed about the original concepts that started this path. It is no longer the way of Ahzi-Dahaka.
Traditional Ahrimanism is now moving toward becoming Ahriman, I am He. We also recognize the demonizing of the Tantra Pantheon by the Zoroastrians and have been able to reconstruct the Daeva vs Deva and Pairaka vs Devi in all these things. I also maintain the evil integrity of Ahriman and the Daeva through this way of worship and devotion. Mantras and forth have been altered, rewritten, and new ones created to maintain the ideals and principles of Traditional Ahrimanism. Thus corrupting and modernizing the religious practice to not only fit within the boundaries of Traditional Ahrimanism, also fit in a modern life style that lacks things needed for certain rituals.
As a Traditional Ahrimanist I seek to become both Ahriman and Naga Manasa as Shiva and Kali are sought in the cremation grounds. I will become one with Purusha through becoming one with Ahriam as Brahma is sought. I will corrupt my Buddhi, to allow Manasa to act as the Kundalini Serpent as Sakti does. I will corrupt my Chakra with my lower chakras which are connected to the plains of the Nether Realm as higher chakras are used to purify. I will descend into the Nether Realm through Kudalini to worship Ahriman directly because I know only a Daeva can worship a Daeva, for I am not druj like Ahzi-Dahaka.
It has been further related that on that same day the madman entered divers churches and there sang a requiem. Led out and quietened, he is said to have retorted each time: “what are these churches now if they are not the tombs and sepulchres of God?”
There are consequences for the action of killing God, and a reflection of that can be seen in this myth about Shiva beheading one of Braham’s heads. Then his trial where he is cursed by the men of God. Through conviction, Shiva was still able to overcome the adversity and what was lost became form of worship:
As per one story (Skanda Purana), Brahma was engaging in an incestuous act with his own daughter Saraswati created by him from his lower body. Shiva was enraged by the sight of this and assuming the form of a fierce Bhairava, cut off one of the five heads of Brahma. That explains why we generally believe that Brahma has four heads. As per some other Puranas, the claim of Brahma that he was the most Supreme angered Shiva who turned into a fierce Bhairava and cut off one of Brahma’s five heads.
Shiva seems to have been an angry “head-cutter” since he also cut the head of Ganapathy who was created by Parvathy from her skin as she was bathing! Parvathy asked the new-born Ganapathy to prevent entry of anyone as she was bathing. Shiva was prevented by an unrecognizing Ganapthy from entering the house. In anger Shiva cut off his head.
The cutting of one head of Brahma who was a Supreme Brahmin resulted in a curse on Shiva. The cut head got stuck to Brahma’s left hand and that became kapali, a begging bowl. Shiva thus became a beggar, the Bhikshatana. He had to go from house to house and eat from the alms that he obtained on the begging bowl. Shiva had to wander thus for twelve years.
The ithyphallic Shiva wandered naked accompanied by many women infatuated with his form and who were even shedding their clothes. He entered a deodhar forest abounding in rishis whose wives were captivated by Shiva’s appearance. The rishis cursed Shiva without knowing him and thus Shiva’s linga (penis) got detached from him. Soon enough the rishis realized who the mendicant was and thus his linga which was left began to be worshipped in the name of Shiva.
The wandering Bhikshatana eventually reaches Kashi (Benaras) where the kapali from his hand finally gets detached and falls off.
Once you murder God, the Devil is revealed. If you allow yourself to be stuck in the moment of God’s death or choose to continue in God’s traditions, then you remain in denial. That denial is just a form of Maya-Shakti, or veil ignorance. You must morn the destruction of the Divine Will that you were attachted to. You must let go of all the internal attributes that you assigned to the God you just cut down. That part is gone, and must left to rot. Then the Devil is revealed, the beast of your action in the slaying is here.
You have invited Anguish, the Devil, to replace God. Many try to pervert this Devil into a fallen angel because they refuse to let go. Others use the delusion of atheism to rationalize the murder. The herd, they continue in celebrating the tradition of the dead, and the shadow lingers. Its best to acknowledge the loss, grieve over it, and move forward. The Devil has many delights and hold much wisdom.
The main difference between God’s way and the Devil’s way, is freedom. You are free to do as you please and you are also free to accept the responsibilities for all that you do. There is no longer a way to purify your conscious, but by you. In order to attain the wisdom of the Devil, you must become the Devil. First, you must face your all your shadow aspects, regrets, and guilts. You must murder God to face these things, which are found in the Ebony Mirror of the Devil.
Here is where the weak fall off. If you move forward into this, and start confronting and dealing with these aspects, then you have detachment. Anything you fear to lose or fear you will never have, you must detach yourself from. That fear will hold you back and destroy your will. Once your will is destroyed, then you continue the loop of constantly facing the loss over and over till you become detached.
The Devil has no care as to how you become free of this loop, or if you ever become free. Remember you murdered God, you are on your own. The Devil does have a way, but it requires self-ownership. It requires constant vigilance and dedication to become the Devil and until you do the illusion of the delusion you use to cope will just another set of shackels that keep you tied to this wretched world that must be suffered till your ready to free yourself. Liberation is found in becoming Him, not the fallen shadow of the God you murdered.
While other folks are talking about Fravashis (holy guardian angels) because they are under funded by Thelema, they’ve over looked Old Zoroastrianism. In fact, their studies are merely surface and are plugged into opposing magical systems that have nothing to do with Zoroastrianism. Let’s examine a fine example of this. The creatures or monsters that predate druj are known as Khrafstar. Per the Old Avesta (pre Zend Avesta) the concept of druj had its roots in these out of time or spiritual mad monsters that plagued the Earth before mankind. Supposedly, these monsters could be tamed by a magician, then used to do their bidding. This is where the concept of Djinn and the Lesser Key of Solomon come from. Thus, the current debate is, was King Yima and Solomon the same figure?
Theses monsters, Khrafstars, are mad from the influence of death aka Ahriman. Once these animals consumed the dead or dead matter (Ahrimani matter) they became infected with the Devil’s maddness. This weakened these creatures to succume to disease easily. This is apart of how Zariz became a counter-created Pairaka. These animals were seen to be between both the Invisible Spirit and Material Worlds. The infected maddness was a sign or actually brought death, plague, and poison.
As Middle Zoroastiran evolved, so did the actions of the Ahuras and Daevas. The major switch that occures is the Spiritual becomes more of a war over influence of consciousness. That both God and the Devil interiorly and exteriorly influence the consciousness of each individual, thus requiring constant monitoring of thoughts, speech, and action. The Khrafstar gave way to becoming Druj or noxious creatures of the Earth that are under the influnce of Ahriman. The concept of Druj also expanded into sexual influence lot like a incuccubi or succubus. The Book of Proper and Impromper makes this down grade concrete in the religion.
Do these monsters, these khrafstars still have their evil influence? Of course they do, Christianity made sure to bring these animal forward with them, as animals in witchcraft and omens. I know you’ll recognize these guys and their connection to witchcraft. Middle Zoroastrianism was quite a great tool to write the Malleus Maleficarum. Check out Proper/Improper and make your own decision.
Flies/Maggots: house, carrion, fruit, disease spreading larva, mosquitoes, locust, lice and fleas. House flies feed on feces, open sores, sputum, and moist decaying matter (spoiled foods, eggs, and fruit.) These are symbols of death, disease, pestilence, and corruption.
Ants, termites; meaning carnage, death, and mortis. Omens of impending evil.
Worms, gnats, cockroaches, caterpillars, bugs were infestations of death or impending death.
Serpents (mortha) are murder, evil, deceit, and choas at the very essence of evil. Other reptiles are grouped here as well: snakes, crocodiles, alligators, lizards, worm lizards, turtles, and tortoises.
Amphibians, toads, frogs, newts, and salamanders are symbols of heresy, forgery, and unclean spirit.
Rats, mice, and othe infestation causing rodents, foxes and coyotes, are symbols of disease, avarice, greed, and defamed; destructive intelligence as well.
What does that mean to the Wicked Yatus? It should give some idea of what was considered evil and spiritual. You see most of these as omens even today, and most are even considered witches’ familiars. If the evolution is for the Invisible to influence our minds, how is this knowledge worth anything to us? Simple, they have now become symbols in our minds that speak directly to the subconscious. You see this in the Hindu God illistrations, animals being used as symbols.
The Daeva too can be seen with certain symbols during meditation. Its taking in these mental visions into spiritual selves and leaving impressions on our Jiva (spirit) that furthers us toward becoming a living embodiment of the Devil. The purpose here is to seek Moksa through corruption of our minds, consciousness, and spirit. Their specific meditative practices to attain this goal, but that is for another time…
A lot of questions have been surfacing about what happened at the Consumption. I am glad to see enough of you have seen the last 5 minutes of it and not listening to the other side saying it never happened. I have been able to piece together the broken bits of experiences for me based on other peoples’ recalling of the whole event in the Civic Center. Like Adam explained there are layers of the rite. The first is the idol of Kali. The one that stuck out to me was one of older dark stories, not the young blue skinned image that has been more widely accepted. When I saw it I knew there was something different about it. The way it looked at me I knew she was mine. Adam got it for me and it is deceivingly heavy. On the way home I sat in the front seat with her in the seat with me. I didn’t want her to be anywhere else. By a third of the trip home Adam started being more aggressive. Her energy was expanding already. When we were almost home I looked around outside and saw things destroyed, houses barely standing, trees gone, red sky. Kali and her destructive, bloody persona had made her way into my mind already, just having her in my lap. Then we got her home and as soon as she was in the back room Adam started being his jovial self. We got the red flowers soon after because her anger started pervading the rooms around her. When we got the garland I put them on her and almost immediately I felt internally happy and girly. The red flowers that adorned her was because it is said that red flowers pleased the goddess so she was easier to work with. Then there was the sitting down on the red pillow in front of her with the 108 bead japa mala and doing 3 mantras. The first one is Om Kleem Kalikayei Namaha. Basically it is me saying “Hi, I welcome she who is dark into me” I said this the first 27 times. On the Mala, every 27 beads is a lapis lazuli bead. When I came to that it lets me know to pause. Then the second mantra is Kring Kring Kring Hring Kring Dakshinee Kalike Kring Kring Kring Hring Hring Hung Hung Swaha. It was said 27 times. It is a prayer to her go gain her favor, to cause her gaze to turn to me. Then while practicing the rehearsal I drank water from the chalice next to the idol. After that was the time to be splashed with blood. For practice we used water in the bowl so that first time I knew what to expect but I was still surprised because the water was cold. But after that, the last 27 times I said Om Maha Kalyai Ca Vidmahe Smasana Vasinyai Ca Dhimahi Tanno Kali Prachodayat. This is pleasing for the goddess to hear and lets me gain her favor. In particular at the Civic Center that was the mantra I said to evoke her into me. I will interject here that Adam has described working with the Daeva in weekly ritual as them being a cell phone and talking with them on the phone and what I did was take that cell phone, cut a hole in to top of my head, and put the cell phone in the hole in my head and let it go. I laughed and I thought about it and said, that’s a good way of describing that. After rehearsals there were times it was harder to shake that concentrated anger after it was over. The anger and destruction of things around me, be it in the Dakhma or outdoors to have more room to do all 3 separate parts of the Consumption, kept growing during the last mantra. There was one rehearsal the people recording the documentary got that the rest of everyone could tell something wasn’t right so they all left Adam and I to ourselves and I fought letting her anger go. So Adam had to press chakra spots and told me to let her go and it was harder to. I wanted to keep that anger and let it grow. I wanted to start smashing that fucking statue and set the neighbors trees on fire and rip the fence out of the ground and smash the windows. I wanted to destroy it all. I know that when I came to again it was because they said Adam told me to walk barefoot around the fire pit. By then the other members felt comfortable enough to take things back inside. The rehearsals were fine but what got worse was the same bloody, screaming nightmares that repeated every night. I don’t feel able to talk about them now. She was pervading aspects of my life during the day and at work, when I was picking up, how I treated people outside of the house, Adam and the kids say I changed in my behaviors with them as well. There were times I was cleaning and they said it looked like a few steps of a dance, very, very flowing. And there were the physical changes as well too. I started to look younger and healthier. I became compulsed with wearing 2 sets of small silver hoops all the time and I bought a set of 16 silver bracelets at work, and felt happy hearing them jangle together. I was also lightening my hair and before the ritual dyed it brown from the multilayered colors of bleach. I got a brownish, golden look and there were times I was disgusted by it then one selfie on my phone I had my makeup spot on and stood in front of the Kali banner and was creeped out by it because the similarity in my hair with hers. I’m not that bad now, but it still comes in waves-wanting to physically become her as much as possible. Then came the night of the ritual. When I started walking down the hallway at the Civic Center it was lined with individual pockets of mass like the druj and divs were against the walls, greeting us with zest and energy. That morning Adam and the guys went inside to set up and they said it was empty down there earlier. But when we were set up before the ritual the energy from outside from all the crazy catholic prayers and high angst-and fainting from heat exhaustion-it was like I was hyper and ready to play. We did the black mass, I had some weird experiences with that, then after I recovered and the guys had set up for the Consumption I joined Adam on the stage so he can explain about Kali and what I would be doing. The smell of the oil was growing and starting to help me feel relaxed. Then it came time to start. I have to interject here and realize I hadn’t explained the mirrors. Those of you still reading, thank you. Have you ever been looking at a mirror and then see your reflection behind you in another mirror? Like at a department store as a kid and there were as set of like 4 mirrors in different angles so you can see how things you are trying on look? It has always been different for me. I felt like there was more behind the mirror than I saw. Well, in the Dakhma we have incorporated using 5 mirrors reflecting into each other. In theory if you have 2 mirrors reflecting off of each other it creates a gateway. So there are 2 gateways crossing each other. Adam having peeled back more layers in time has simply incorporated the guardians of the Dikpala. It is for the different directions around the room. Having said that I can return to the ritual in the Civic Center. I got in the mirrors in the pentagonal setup. When I sat on the pillow in the middle facing the idol, there were 2 mirrors pointing like an arrow, one on my left, one on my right, and one behind me. I have no memories of this but everyone said that I was reaching for one of the mirrors and it looked like I was grabbing something. I thought I was touching the idol in front of me. I was reaching for where the energy was coming from-making that physical connection with the deity. With the recital of the first mantra I saw things get darker and out of focus. I thought they had turned the lights low. I lose memory but during the second mantra I looked into her eyes, not right above them, as Adam directed me to during practice. According to the other people who had done the prayer around the statue when they were done, they watched me and said I became quieter and was reaching to the mirror and it looked like I wasn’t there mentally. I remember seeing the video camera down next to the left of the idol. I don’t know if Adam actually prompted me to drink but I remember the cold of the water in my mouth. I put the chalice down and jumped inside because the blood was poured on me. It was cold and thick and felt good. Then the next mantra was started and it got darker and colder. I felt goosebumps. Adam told me that the main camera the other people used was focused on me next to the idol while I was reaching for the mirror and the guy with the microphone was behind me. I could see between that on my left, outside of the mirrors, 3 individual figures. Then 4 on my right that was in my sight while focused on the idol. They were dark and ominous and corrupting but I felt safe so I knew that they were our guardians because as it easy for me to go through the mirrors to connect with something and pull her out to our side it is easy for something else to come with me. The next recollection I have is Adam picking my right arm up and I pulled back. I wanted to sit there and keep that connection going. As he pulled me up to standing I realized I didn’t want to put the mala down so while I was countering the heavy weight of every fiber of my being wanting to sit down, I remember putting the mala over me and I cooperated with coming out of the pentagonal mirrors. I was filled with red thoughts and sight but it was darker and I was cold and tired while I with help walked to get the knife. Then when I got the knife in my right hand I saw brighter around the idol of Mary, like they had a spotlight on her and I stalked around her like she was prey that was already dead before being sacrificed, like in war. The areas around her were dark. I only saw the mary idol and the square. The member that handed me the heart after the smashing said my eyes were black and he was thinking ‘how much of Kelsey is left in there now?’. The image I chose for my facebook profile is taken when I looked up at Adam. I have no recollection of seeing anything other than glimpses of the red on his robe and blackness. I remember feeling satisfied. The next memory is of Adam picking me up and I was shivering I was so cold and I felt like a baby animal trying to walk for the first time. But after that and up til now is another blog, this is just what I have pieced together of other people telling me what happened. And the last bit is my eyes stayed that ice blue for 3 days after the event before returning to their normal color.
Here is what is Left of Mary
THIS WAS THE GREAT CATHOLIC DEFENSE
The longest and darkest night of the year is a time when friends and family gather together to eat, drink and read poetry (especially Hafez) until well after midnight. Fruits and nuts are eaten and pomegranates and watermelons are particularly significant. The red color in these fruits symbolizes the crimson hues of dawn and glow of life. The poems of Divan-e Hafez, which can be found in the bookcases of most Iranian families, are intermingled with peoples’ life and are read or recited during various occasions like this festival and at Nowruz.
In Zoroastrian tradition the longest and darkest night of the year was a particularly inauspicious day, and the practices of what is now known as “Shab-e Chelleh/Yalda” were originally customs intended to protect people from evil (see dews) during that long night,at which time the evil forces of Ahriman were imagined to be at their peak. People were advised to stay awake most of the night, lest misfortune should befall them, and people would then gather in the safety of groups of friends and relatives, share the last remaining fruits from the summer, and find ways to pass the long night together in good company. The next day (i.e. the first day of Dae month) was then a day of celebration, and (at least in the 10th century, as recorded by Al-Biruni), the festival of the first day of Dae month was known as Ḵorram-ruz (joyful day) or Navad-ruz (ninety days [left to Nowruz]).Although the religious significance of the long dark night have been lost, the old traditions of staying up late in the company of friends and family have been retained in Iranian culture to the present day.
Above is a link to the poetry translated into English.
Here are examples of our Yalda for this year:
Dastur Adam reads his newest workings into the Ahrimani Tantra: