Menstral Blood, Why?

menstrualblood

 

Before we get into the mythological creation epic of Zoroastrianism (Greater Bundahishn)  let us look to Zurvanism to see why the Wicked Jahi was even sent to Ahriman in the first place:

“I created thee, O thou whose adversary is the whore species, and thou wast created with a mouth close to the buttocks, and coition seems to thee even as the taste of the sweetest food to the mouth; and thou art a helper to me, for from thee is man born; but thou dost grieve me who am Ohrmazd.  But had I found another vessel from which to make man, never would I have created thee, whose adversary is the whore species.  But I sought in the waters and in the earth, in plants and cattle, in the highest mountains and deep valleys, but I did not find a vessel for which righteous man might proceed except woman whose adversary is the whore.” 

 

Through this problem of procreation, Ohrmazd decided to sacrifice his female Ahura of purity and water.  Her name was Anahita:

Anahita is the name of a popular Zoroastrian yazatā and an ancient Iranian cosmological figure venerated as the female guardian angel of waters (Ābān), associated with fertility, healing and wisdom. Her name is (Avestan) Ardәwī Sūrā Anāhitā, (Old-Persian)  Anāhitā, (Middle-Persian) Ardwīsūr Anāhīd (New-Persian) Nāhīd. In Armenia she is called Anāhit and Greeco-Roman historians refer to her either as Anāitis or identified her with one of the divinities from their own pantheons.

Anahita was corrupted to wickedness, and sided with Ahriman.  Her name changed to Jahi is reflected to Sati:

The Kamakhya temple is dedicated to the tantric goddesses. Apart from the deity Kamakhya Devi, compound of the temple houses 10 other avatars of Kali namely Dhumavati, Matangi, Bagola, Tara, Kamala, Bhairavi, Chinnamasta, Bhuvaneshwari and Tripuara Sundari. There is no statue, idol or image of Devi in the temple, but in the corner of the cave in the temple, there is sculptured image of the yoni or Vagina of the goddess, which is the object of worship and reverence.

The temple of Kamakhya has a very interesting story of its origin. It is one of the 108 Shakti peeths. The story of the Shakti peeths goes like this; once Sati fought with her husband Shiva to attend her father’s great yagna. 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. When Shiva came to know that his beloved wife had committed suicide, he went insane with rage. He placed Sati’s dead body on his shoulders and did the tandav or dance of destruction.  To calm him down, Vishnu cut the dead body with his chakra. The 108 places where Sati’s body parts fell are called Shakti peeths. Kamakhya temple is special because Sati’s womb and vagina fell here.

Kamakhya devi is famous as the bleeding goddess. The mythical womb and vagina of Shakti are supposedly installed in the ‘Garvagriha’ or sanctum of the temple. In the month of Ashaad (June), the goddess bleeds or menstruates. At this time, the Brahmaputra river near Kamakhya turns red. The temple then remains closed for 3 days and holy water is distributed among the devotees of Kamakhya devi. There is no scientific proof that the blood actually turns the river red. Some people say that the priests pour vermilion into the waters. But symbolically, menstruation is the symbol of a woman’s creativity and power to give birth. So, the deity and temple of Kamakhya celebrates this ‘shakti’ or power within every woman.

 

menses1

Here is a part of the Greater Bundaishn, that bears the story of Jahi and Ahriman.  It is this union that allows for men and women to procreate, but also places a curse on mankind with religious laws to work around such curse:

2. During that stupefaction, the heads of the devs severally exclaimed: “Arise, Oh our father! for we shall wage that war in the material world, whereby Ohrmazd and the Beneficent Immortals will have anguish and unhappiness.” 3. [They] severally recounted their own misdeeds.

4. The wicked Evil Spirit was not cheered therewith, [and did not rise from that stupor,] owing to fear. of the holy Man, until the wicked Jahi came, on the completion of three thousand years; she exclaimed: “Arise, Oh our father! for, in the war, I will let loose so much affliction on the holy Man and the labouring Animal that, life will not be beseeming owing to my deed; I will ravage their glory; I will afflict the Water, [I will afflict the Earth,] I will afflict the Tree, I will afflict the Fire, I will afflict all the creations produced by Ohrmazd.”

5. She so recounted those misdeeds that the Evil Spirit was cheered, sprang from that stupor, and kissed the head of the Jahi; this impurity which they call menstruation became manifest through Jahi.

6. The Evil Spirit exclaimed to Jahi : “[Ask] whatever [may be] thy wish, so that I may give it thee.”

7. [Then, Ohrmazd knew by the Wisdom of all knowledge: the Evil Spirit has power to give at the time, whatever Jahi desires; for the great advantage, He] saw [the] astral body and position of the Evil Spirit; and He showed to Jahi that astral body, resembling a young man of fifteen years, and affixed the thought of Jahi on to him.

8. Thereupon, Jahi exclaimed to the Evil Spirit : “Give to me the desire for man “, [that is, “I may sit in the abode under his chieftainship.”

[49] 9. Thereupon, the Evil Spirit exclaimed: “I do not tell thee what thing to ask; is it fit to ask what thou knowest to be without benefit and vile at the time?” for, when she had asked, he had no power to give.]

10. Then, the Evil Spirit, with all the dev [agents, rose] against the Luminaries; he saw [the] Sky, [which he showed to them spiritually, as it was not produced material;] with malicious intent he made an on rush, [drew the Sky, which was at the Star station, down towards the void which, as I have written at the commencement, was under the base of the Luminaries and the Planets, so that] he stood [above the Star station,] from within the Sky, [up to] a one third; like a serpent, , he [forthwith wished] to drag. the Sky underneath the Earth [and to break it] ; he entered, in the month of Frawardin, and the day of Ohrmazd, at noon; the Sky was as afraid of him as a sheep of a wolf; he, then, came to the Water, [which I have said,] was arranged underneath this Earth; he, then, pierced and entered the middle of this Earth; then, he came to the Tree;. then, [to] the Gav and Gayomard; then, he came [up] to the Fire; so that, like a fly, he went to all the creations.

11. He made the world so much invisible, at noon, that [the Sky held the darkness, below and above the Earth,] just like a dark night.

[12. Thereupon, the Spirit of the Sky spoke to the Evil Spirit: “I shall have to offer protection up to the farthest time,” — that is, “I will not let thee go out.”

13. He brought change of taste over the Water.

14. Thereupon the Spirit of the Water spoke: “Whither shall Vohuman, Ardwahisht, and Shahrewar give?” — “where shall they so convey to me?” that is, “now that the Adversary has come, where is that reward?”]

15. He let loose noxious creatures over the Earth; biting and venomous [noxious creatures,] such as [the dragon,] serpent, scorpion, [venomous lizard, tortoise,] and frog, [so crawled and thereby polluted the Earth] that he did not leave [any part of the Earth] even as much as the point of a needle free from noxious creatures. [51] [16. Thereupon, the Earth spoke: ” May revenge come to these revengers, in this dispensation in which they are produced.”]

Persians use the term kiss to represent sexual intercourse as a “tongue in cheek” way to hide their embarrassment.  With this story, I shall reveal the rest of Sati’s story so that the connection is fully understood.  Here is another example of Zoroastrianism demonizing Tantra:

The God of love, Kamadeva had lost his virility due to a curse. He sought out the Shakti’s womb and genitals and was freed from the curse. This is where ‘love’ gained his potency and thus, the deity ‘Kamakhya’ devi was installed and worshipped here. Some people also believe that the Kamakhya temple is a place where Shiva and devi Sati had their romantic encounters. As the Sanskrit word for lovemaking is ‘kama’, the place was named Kamakhya.

This is yet another allegation that Zoroastrianism uses to equate Ahriman with Shiva.  This demonization seems to focus on the Shiva/Kali union found in Tantra.  We just happen to take it a step further by having Ahriman/Chinnamasta.  Here is the Indo-Iranian analysis of menstruation, and why its a curse and evil.  Here are the Zoroastrian Laws about Menstruation, corruption of menses, and rules for menstruating women:

 

The clothing of a menstruous woman which they shall take new for her use is polluted, and that which is in use is not polluted. 2. When a bed-chamber (shad-aurvan) is overspread, and a carpet (bup) is laid upon it and a cushion on the two, and a woman sits upon it and menstruation occurs, when she puts a foot from the cushion on to the carpet, and from the carpet out into the bed-chamber, the carpet and bed-chamber are both polluted, for they are taken newly for her use, but of the cushion there is no pollution for this reason, because it is in use. 3. And when she sits on the cushion so that she shall have both the carpet and cushion in use, the bed-chamber is polluted by itself; and when all three shall be in use there is no pollution whatever.
4.
Just as she knows that it is menstruation, in the place she is in for the purpose, first the necklace, then the ear-rings, then the head-fillet (chambar), and then the outer garments (jamak) are to be put off by her. 5. When in the place she remains in for the purpose, even though she may remain a very long time for that purpose, yet then the outer garments are clean, and there is no need of leather covering and leather shoes.
6.
When she knows for certain (aevar) that it is menstruation, until the complete changing (guhari-dano) of all her garments, and she shall have sat down in the place for menstruation, a prayer is to be retained inwardly. 7. When worship is celebrated a prayer is to be retained inwardly, and should menstruation occur the prayer is to be spoken out by her. 8. When in speaking out the prayer should menstruation occur, both afterwards, when the time was certain (aviguman), and now she is certain. 9. When she retains a prayer inwardly, and a call of nature arises, there is no need for her to speak out the prayer, for the formula for the call is to be spoken by her.
10.
Hands sprinkled in ceremonial ablution (padiyav), when a menstruous woman sees them, become quite unclean (apadiyav) by her look, and even when she looks hastily, and does not see the sacred twigs (barsom), it is the same. 11. And on the subject of a house (khanak-I baba), when a menstruous woman is above in it, and the sacred twigs stand right below, if even fully fifteen steps below, even then the sacred twigs are unclean (apadiyav); but when not right below fifteen steps are plenty.
12.
Prepared food which is within three steps of a menstruous woman is polluted by her, and food which she delivers up (bara pardazed) from her morning meal (chasht) is not fit for the evening meal (sham), nor that which she delivers up from her evening meal for the morning meal; it is not fit even for the same woman; and water which is within three steps of her, when they shall put it into a pail (dubal) or ablution-vessel (padiyavdan), and shall do it without handling (ayadman), is fit for the hands in ceremonial ablution. 13. When she touches the bedding and garments of any one, Soshyans said that so much space is to be washed with bull’s urine (gomez) and water; her bedding which touches the bedding of any one does not make it polluted.
14.
A menstruous woman who becomes clean in three nights is not to be washed till the fifth day; from the fifth day onwards to the ninth day, when- ever she becomes clean, she is to sit down in cleanliness one day for the sake of her depletion (tihik), and then she is fit for washing; and after nine nights the depletion is no matter.
15.
A woman who has brought forth or miscarried (nasa), during forty days sees whenever she is polluted; but when she knows for certain that she is free from menstruation she is, thereupon, to be associated with meanwhile (vadas), from the forty days onward; but when she knows for certain that there is something of it, she is to be considered meanwhile as menstruous.
16.
A menstruous woman when she has sat one month as menstruous, and becomes clean on the thirtieth day, when at the very same time she became quite clean she also becomes again menstruous, her depletion (tihik) is from its beginning, and till the fifth day washing is not allowable. 17. And when she is washed from the menstruation, and has sat three days in cleanliness, and again becomes menstruous as from the beginning, four days are to be watched through by her, and the fifth day is for washing. 18. When she has become free from the second menstruation she is not in cleanliness for nine days and nights, — these days and nights are for watching, — and then she is to be washed; when the nine days and nights are completed, on the same day washing is good.
19.
Of leucorrhoea (chiharak), when it has quite changed color, that which comes on before and also that which is after menstruation, the pollution is just like that of menstruation.
20.
When she has become so completely clean from menstruation that her washing may be as usual (dastobarag hae), she does not make the sacred twigs (barsom), nor even other things, polluted when beyond three steps.
21.
On account of severe cold it is allowable for her to sit out towards the fire; and while she washes a prayer (vaj) is to be taken inwardly by her, and the washing of her hands, except with bull’s urine (gomez), is not proper till then; and when they are washed by her, two hundred noxious creatures are to be destroyed by her as atonement for sin.
22.
A woman who goes beyond the period of menstruation, and, afterwards, sees she is polluted, when her pregnancy is certain — except when her miscarriage (nasa yehevuntano) is evident — is then to be washed with bull’s urine and water; when her pregnancy is not certain she is to be considered as menstruous. 23. Some say, moreover, that when miscarriage is certainly manifest she is, meanwhile, to be considered as menstruous. 24. Some say that when she is doubtful about the miscarriage she is to be washed with ceremony.
25.
And for any one who comes in contact with a menstruous woman, or with the person whom it is necessary to wash with water and bull’s urine, it is the root of a sin of sixty stirs. 26. And for whomever knowingly has sexual intercourse with a menstruous woman it is the root of a sin of fifteen Tanapuhrs and sixty stirs.
27.
Of a menstruous woman who sees a fire the sin is one Farman, and when she goes within three steps it is one tanapuhr, and when she puts a hand on the fire itself it is a sin of fifteen Tanapuhrs; and in like manner as to the ashes and water goblet. 28. When she looks at water it is a sin of one Farman; when she sits in water it is a sin of fifteen Tanapuhrs; and when through disobedience she walks out in the rain every single drop is a sin of fifteen Tanapuhrs for her. 29. And the sun and other luminaries are not to be looked at by her, and animals and plants are not to be looked at by her, and conversation with a righteous man is not to be held by her; for a fiend so violent is that fiend of menstruation, that, where another fiend does not smite anything with a look (akhsh), it smites with a look.
30.
As to a house in which is a menstruous woman, the fire of that house is not to be kindled; food which is delivered up from before a menstruous woman is not proper. for the same woman. 31. A tray-cloth (khvano jamak) which stands before her, when it is not in contact with her, is not polluted; a table napkin (patashkhur) when apart from her thigh, and contact does not occur, is proper.
32.
When one wishes to consecrate the sacred cakes (dron), when one holds up the sacred twigs (barsom) from the twig-stand (barsom-dan), and menstruation occurs, and just as it came to one’s knowledge one puts down the sacred twigs and goes out, the sacred twigs are not polluted.
33.
And during her menstruation she is to be so seated that, from her body, there are fifteen steps of three feet to water, fifteen steps to fire, fifteen steps to the sacred twigs, and three steps to a righteous man. 34. And her food is to be carried forth in iron or leaden vessels; and the person (valman) who shall carry forth the food stands at three steps away from her. 35. When worship is celebrated, every time at the dedication (shnumane) of the consecration of sacred cakes (dron yasht) it is to be uttered aloud by her; some say the Itha and Ashem-vohu.

 

Punishment for not following Menses Rules:

Chapter 76. [Violating menstruation taboo and sorcery.]

1.
I also saw the souls of women who ever lacerated their own breasts with their own hands and teeth; (2) and dogs ever tore and ate their bellies; (3) and both feet stood on hot brass.
4.
And I asked thus: ‘Whose souls are these? and what sin was committed by them?’
5.
Srosh the pious, and Adar the angel, said (6) thus: ‘These are the souls of those wicked women who, in the world, prepared food during menstruation, (7) and brought it before a pious man, and bade him eat. (8) They also ever resorted to sorcery; (9) and they injured the earth of Spandarmad and the pious man.’

 

Chapter 72. [Violating menstruation taboo]

1.
I also saw the souls of women, by whom their own menstrual discharge was ever devoured.
2.
And I asked thus: ‘What sin was committed by the body of these, whose souls suffer so severe a punishment?’
3.
Srosh the pious, and Adar the angel, said (4) thus: ‘These are the souls of those women who heeded not their menstruation, (5) and injured water and fire and the earth of Spandarmad and Hordad and Amurdad, (6) and looked upon the sky and the sun and the moon, (7) and injured cattle and sheep with their menstruation, (8) and kept the pious man polluted.’

Sexual intercourse during menses:

 

 

13. If a worshipper of Mazda shall suppress the issue of a woman who has the whites or sees blood, what is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshotanu: two hundred stripes with the Aspahe-astra, two hundred stripes with the Sraosho-charana.’

14. O Maker of the material world, thou Holy One! If a man shall again and again lasciviously touch the body of a woman who has the whites or sees blood, so that the wlutes turn to the blood or the blood turns to the whites, what is the penalty that he shall pay?

15. Ahura Mazda answered: ‘For the first time he comes near unto her, for the first time he lies by her, thirty stripes with the Aspahe-astra, thirty stripes with the Sraosho-charana.

‘For the second time he comes near unto her, for the second time he lies by her, fifty stripes with the Aspahe-astra, fifty stripes with the Sraosho-charana.

‘For the third time he comes near unto her, for the third time he lies by her, seventy stripes with the Aspahe-astra, seventy stripes with the Sraosho-charana.’

16. For the fourth time he comes near unto her, for the fourth time he lies by her, if he shall press the body under her clothes, if he shall go in between the unclean thighs, but without sexual intercourse, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Ninety stripes with the Aspahe-astra, ninety stripes with the Sraosho-charana.

17. ‘Whosover shall lie in sexual intercourse with a woman who has the whites or sees blood does no better deed than if he should burn the corpse of his own son, born of his own body and dead of naeza14, and drop its fat into the fire15.

18. ‘All wicked, embodiments of the Druj, are scorners of the judge: all scorners of the judge are rebels against the Sovereign: all rebels against the Sovereign are ungodly men; and all ungodly men are worthy of death16.’

Menstrual Blood is “Unholy” water.  Menses’s very natural is dead blood with stem cells, the essences of celluar life.  The building blocks of life, now dead and corrupted by Nasu.  While a woman is going through this period of time, she is said to embody the wickedness of Jahi.  The power of Jahi’s corruption:

A powerful demoness. Ahriman has created the menses in women; and Jeh is the demoness of menstruation. She is so powerful that her very look smites as nothing else could do.260 When Ahriman first saw man, Ohrmazd’s best creation in the world, he was confounded; and coward as he is, he fell prostrate bewailing. His evil confederates tried all in their power to give him courage but to no purpose, until finally Jeh, by her beguiling devices, succeeded in reclaiming him from impotency and dejection.261The inmates in the house of ill-fame are her creatures. It is at her promptings that they bring upon earth this darkest curse that blights human life

.We find a reflex of the notion of the ancients on this point, as given by Pliny in his Natural History (Bk. VII, chap. XIII),14 in the later regulations as summed up in the above-mentioned Farziat-nameh. Pliny says: “It would indeed be a difficult matter to find anything which is productive of more marvellous effects than the menstrual discharge. On the approach of a woman in this state, must (i.e., wine pressed from the grape) will become sour, seeds which are touched by her will become sterile, grafts wither away, garden plants are parched up, and the fruit will fall from the tree beneath which she sits. Her very look, even, will dim the brightness of mirrors, blunt the edge of steel, and take away the polish from ivory. A swarm of bees, if looked upon by her, will die immediately; brass and iron will instantly [177] become rusty and emit an offensive odour, while dogs which may have tasted of the matter discharged are seized with madness, and their bite is venomous and incurable. In addition to this, the bitumen. . . . . . which is peculiarly tenacious and adheres to everything it touches, can only be divided into separate pieces by means of a thread which has been dipped in this virulent matter. It is said that the ant, even an insect so extremely minute, is sensible of its presence, and rejects the grains which it has been carrying and will not return to them again.” Pliny says in another chapter (Bk. XXVIII, ch. 23), “Young wives. . . . . are injured immediately by the touch of a woman in this state; and both rue and ivy, plants possessed of highly medicinal virtues, will die instantly upon being touched by her. Much as I have already stated on the virulent effects of this discharge, I have to state in addition that bees, it is a well-known fact, will forsake their hives if touched by a menstruate woman; that linen boiling in the cauldron will turn black, that the edge of a razor will become blunted, and that copper vessels will contract a fetid smell and become covered with verdigris, on coming in contact with her. A mare big with foal, if touched by a woman in this state, will be sure to miscarry; nay even more than this, at the very sight of a woman, though seen at a distance even, should she happen to be menstruating for the first time after the loss of her virginity or for the first time while in a state of virginity. . . . . Fire itself even, an element which triumphs over every other substance, is unable to conquer this…. Indeed, so pernicious are its properties, that women themselves, the source from which it is derived, are far from being proof against its effects; a pregnant woman, for instance, if touched with it, or indeed if she so much as steps over it, will be liable to miscarry.”

It should be obvious as to we, as Devil Worshippers would use Menses in our rituals to not only corrupt and decay a target, also to anoint our religious items with pure demonic evil.  Should anyone touch our religious tools, they shall become unclean and harrassed by demons.  If have item to hex or curse someone, menses is apart of the ritual. Tantric Sexual rituals while a woman is menstrating is the most powerful sorcery we as Devil Worshippers can create.

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Zahhak Becomes Ahzi-Dahaka

zahak

Zahhak Becomes Ahzi-Dahaka

(The Devil’s Tantra)

 

Looking at different aspects within the story of Zahhak the Demon King, there are several lessons to be learned from several different angles that can enlighten us on the strengths and weaknesses that lead Zahhak to his own self-demise.  This story was told in Persia to teach people what they considered evil, and what particular sins could lead one to the influence of the Devil.  Through this we also see overt demonization of the Tantric Elements of Hinduism.  From the stand point of a Traditional Ahrimanist, Zahhak was chosen by Ahriman to bring the Evil Religion except there was a fatal weakness in Zahhak’s Buddhi.  Since the flaw in Ahzi-Dahaka is found in his mind, it shows flaws in his worship because he never took the time to corrupt his Buddhi and passively allowed Father Ahriman to do first Evil Action, which allowed that weakness to take over as time went on.

 

Obviously Zahhak’s arrogance and pride shined with his extravagant horse collection and the fact that he only invested his time in what he wanted to do without any concern of his kingdom.  In the story it is alluded that there was incestual sex between Zahhak and his mother, thus bringing in the sin of unnatural sex and concupiscence.  With this type of lifestyle, Zahhak caught the eye of the Devil, and Guru found his initiate.  The looking into the fact that Zahhak was obviously a spoiled child that had power over his father because of the sex with his mother, and the fact it seems Zahhak was never disciplined, doesn’t him to have an evil nature just a perverted perception of life.  Since Zahhak didn’t want to spill his father’s blood that means some of the societal morals was still in his heart and the local religion was still in his mind and that means his Buddhi remained attracted to Ahura Mazda.

 

“Zahhak heard him out and considered his words, but the thought of shedding his Father’s blood troubled his heart.”  This is the fatal internal issue that will continue to be Zahhak’s ultimate downfall in the end.  This is where one must be taught how to corrupt the Buddhi aspect of the mind.  The mind can always override the heart, but must be taught when to override emotions and impulses.  It is through the practice of the Evil Religion does corrupt this Buddhi and learns to control the heart with the Evil Mind.

 

When Ahriman saw how effective his words had been, he gave some new evil advice. He said to Zahhak, “If you do my will, I will give you all you could wish from the world. Follow my orders and you will be king of the earth; its animals, men, birds, and fish will all be yours.”  Following the Devil’s will can be a task.  If the Devil directs us through our subconscious, then we must become sensitive to our own thoughts, words, and actions.  Along with the tools of cognitive behavioral therapy and dream interpretation can shed some light onto Ahriman’s great spiritual plan.

 

Next Ahriman disguised himself as an intelligent, talkative young man, and appeared humbly before Zahhak. He said, “If the king will accept my service, I am an excellent cook.”  Here in lies the beginning of the physical and spiritual corruption by feeding Zahhak meat and Zahhak freeing giving Ahriman the “key” to the kitchen and pantries.  By eating meat prepared by the very hands of the Devil, Zahhak is corrupted spiritually by absorbing the final emotions from the animals’ death throws.  By absorbing this emotional distress and dead flesh, Zahhak is corrupting his Chakras and ultimately his mind.

 

“… when the king of the Arabs sat down to eat he gave his foolish head into Ahriman’s hands.”  This resembles the guru touching the initiate on the forehead with his thumb to transfer all of his knowledge and wisdom over to the initiate.  This is another step toward the great liberation.

 

When Zahhak stretched out his hand and ate, he was astonished at the man’s skill. He said to him, “You are a well-meaning man; consider what it is that you desire, and ask me for it.” The cook said, “May you live forever your majesty; my heart is filled with love for you, and my soul is nourished only by your glances. I have one request to ask of the victorious king, even though I am quite unworthy of it, and this is that he will command me to kiss his shoulders, and rub my eyes and face there.” When Zahhak heard his words he had no notion of what the man was plotting and said, “I grant you your request, and may your name be honored for it.” Then he said that the cook should kiss his shoulders, as if he were his bosom friend. The demon kissed the king’s shoulders, and disappeared forthwith; no man had ever seen such a wonder in all the world.

 

Taking into account that in Persian literature, the kiss symbolizes sexual intercourse.  The fact that Ahriman is intermingling his eyes and mouth specifically on the shoulders of Zahhak, shows corruption through the Zoroastrian sin of homosexual intercourse between two men.  Remembering back to the story of the first couple, the man and the woman were conjoined at the shoulder showing heterosexuality of man and woman.  Through the corruption of dead flesh, the passing of knowledge and wisdom through the third eye, and now the corruption of gay sex the initiation is completed and the Kundalini is awakened.  The serpents that grow after this coupling are the Ida and Pigala or Vasuki and Kaliya, which shows exterior signs of the Kundalini awakening and the Sushuma Channel opening and Shakti Serpent rising on the inside.

 

In a different account of this story, Zahhak still goes the physician with a small difference in the account.  Ahriman as the physician, removes the serpents and tells Zakkah to sit on his throne while healing from the extraction, and if they grow back just feed them 2 young men’s minds a day.  Zahhak did as requested, at the height of the midnight hour, Zahhak’s soul left through mouth and went high into the heavens where it exploded.  This shows the completion of the Kundalini Rising, and Zahhak’s completion of the Great Liberation.  Looking upon this in the eyes of a Traditional Ahrimanist, this was also Zahhak’s exorcism of his soul, the pedometer of his Karmic Debt was destroyed along with his “cosmic morality.”

 

Each night two young men, either peasants or of noble stock, were brought to Zahhak’s palace. There, in the hope of finding a cure for the king’s malady, they were killed and their brains made into a meal for the snakes.  Let’s look at this from a less graphic and more metaphoric understanding while thinking about how the righteous attack a publicly evil person.  They were trying to have good moral men talk Zahhak out of being “evil.”  If we look back in the Bible of Corruption, Ahriman told Ahura Mazda that he make all of Ahura Mazda’s creatures love Him and attack Ahura Mazda, Zahhak is turning righteous men evil in the metaphor of the snakes eating the brains of these young men.

 

See what God did to Zahhak, when he still had forty years to live. Late one night he was sleeping with Arnavaz when he dreamed that three warriors suddenly appeared from an imperial palace. The youndest of the three was as tall as a cypress tree, the royal far radiated from him, and he strode forward between the other two like a prince, ready for battle and bearing an ox-headed mace. He attacked Zahhak and smote him on the head with his ox-headed mace. The young man flayed him from head to foot, tied his hands behind his back, and set a yoke on his shoulders, then he dragged him to Mount Damavand with a group of onlookers following. Zahhak writhed in his sleep, and felt that his liver would split with terror; he cried out, and his pillared chamber shook with the noise. His beautiful serving girls sprang up at their master’s scream, and Arnavaz said to him, “Tell me, my lord, what is troubling you; you are sleeping safely in your own house, it must be something in your soul that has terrified you. The seven climes are yours to rule, and animal, men, and demons watch over your safety.”

 

Just as Zurvan sacrificed for a 1,000 years to create both Ahura Mazda and Angra Mainyu, here we see the constant harassment and the fact that Zahhak never corrupted his Buddhi with Aka Manah.  The theory here is, since the Nagas where constantly whispering in Zahhak’s ears, this should have provided the protection and overriding other’s speech toward Zahhak.  Over time, it appears that Zahhak never separated himself from his religious upbringing and took all the spiritual and religious threats seriously.  Since Zahhak’s Buddhi was still attracted to Zurvan (Fate), and in turn this created a Crisis of Conscience inside Zahhak.  Through Zahhak’s Buddhi, the righteous won the battle of Zahhak’s mind, thus ending the internal spiritual and subconscious battle.

 

“You are God-fearing noble men, and if you’re of Feraydun’s party, free yourself from Zahhak’s chains; this king is Ahriman, and in his heart he is God’s enemy.”  The righteous will also fight with the weapon of publicly exposing your religion and worship.  This a double-sided sword, it designed to turn people away from you and isolate you, since most people require some form of group acceptance this does produce effects of those weak in constitution and fortitude.  As a Traditional Ahrimanist, one should be prepared to have few positive connects till one acquires power within their community, and even those are tentative because of your power.  You must become your power source, yes the Daeva can be as well, and on this path you will be lonely and should look to animals as friends to fulfill that need of acceptance.  Look beyond the rumors and ill words and see them for what they are, your rise in power.

 

Jealousy of his rival’s success made Zahhak seek another remedy.  Separating himself from his men, he dressed himself in iron armor so that he was unrecognizable, seized a lariat of sixty lengths, and made his way onto the roof of the palace.  From there he could see the blackhaired sorceress Shahrnavaz, her cheeks as bright as day, her hair as dark as night, closeted with Feraydun and cursing Zahhak. He knew then that what happened was fated by God, and that he would not escape from the evil fate that was in store for him. The fire of jealousy flared up in his mind, and forgetting his throne and he risk to his life, he let himself down into the palace with his lariat. He did not announce himself, but drew a glittering dagger, intent on shedding his handmaidens’ blood. As Zahhak’s foot touched the ground, Feraydun leapt forward like the wind and brought his ox-headed mace crashing down on Zahhak’s head so that his helmet was shattered. At that moment the angel Sorush appeared and said, “Do not strike him again; his time has not yet come. Now that you have broken his power, bind him and take him to where you see a pass between the mountains. He will live imprisoned within the mountain, and his people will never be able to reach him.”

 

Here lays the defeat of Zahhak, and we should take serious note of this defeat because it is this same type of defeat that has happened in a repeating cycle throughout time.  This is the precedence of all good triumphs over evil, and we as wiser proponents of evil should cut this law at its roots and become the evil which defeats good.  Our first priority is to make the conscious decision to dedicate our lives to evil, do nightly religious and spiritual working to corrupt our Buddhi, maintain mindfulness of the stimulus we allow ourselves around, maintain mindfulness of our thoughts and subconscious reactions, limit contact with the enemy, and learn how to read your emotion so you can control them with logic.  Through our nightly rituals we gain spiritual strength, senses, and fortitude which give us the tools required to defend ourselves from the enemy’s attack both mentally and spiritually.  Devotion to the Devil and His Daeva will give us all we need spiritually to not only defend ourselves from the enemy, also attack the enemy with the Nagas of Ahzi-Dahaka which also gives us the power to control the Ahrimanic Impulse instead it controlling us.

 

The bound Zahhak was led out, ignominiously flung on a pack animal’s back, and taken to Shir-Kahn. When they reached the mountains, Feraydun wished to kill Zahhak, but again Sorush appeared and spoke persuasively in his ear, telling him to take this solitary wretched captive to Mount Damavand. Feraydun did this, as quickly as a courier travels, and imprisoned Zahhak in Mount Damavand, loading chains on him, and confining him to a narrow cave that seemed to have no end. Heavy nails were driven into his body, avoiding his vital organs, and pinning him to a rock so that he would suffer there for a long time. And so he was left, hanging in chains, with his heart’s blood staining the ground.

 

Again, this account is slightly different, because Ahzi-Dahaka is actually immortal and was nailed to the cave walls of Mount Damavand to keep evil imprisoned.  Mount Damavand is an active volcano and the top of this volcano has vent that spew lava and these vents are considered Arezura aka the gates of Hell.  At the bottom of Mount Damavand, there are caves that lead into the mountain and are accesses by boat.  Through these watery caves is from where the Druj and Divs come from at night to spread their filth.  This mountain, this volcano is our place of spiritual homage and is revered as such.

 

Looking through the Traditional Ahrimanist eyes’s, this final imprisoning of Zahhak in a cave that is located in the volcano that supports the gates of Hell, shows how mankind handles its shadow aspect.  Nail down its animal impulses till the “volcano” either vents or erupts to express itself, and after this event occurs they just hide back in the cave.  If the expression of the animal nature gets to wild, they either move the individual to a new place or put him through judicial processing to keep from repeating a violent over expression.  Knowing that they are in the habit of suppressing their animal nature, and the expressing of this nature is brought on by the Ahrimanic Impulse, allows us to use the tools of the devil: vexation and doubt.  Think of their evil expression as being equal to the crisis of conscience, and during or after this is event is the best time to attack the enemy because he needs to be alieved guilt.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Ahriman the Great Guru

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Zurvan                                                 Ahriman

 

 

 

 

 

 

 

In the Bible of Corruption, we learn about the beginning of the Universe from eyes of Ahriman.  There are other aspects that are looked over because it’s only from one perspective in a first person format.  Building from this esoteric understanding of Ahriman, we look back into Traditional Zurvanism to see the cross comparison of Ahriman to Lord Shiva from Tantric Hinduism.  Though Ahriman is based upon the twisted understanding of Shiva, the reflection is just as clear as the Dark Ages Satan being a twisted reflection of Ahriman.  It must also be kept in mind that Vedic Hinduism is a bases of duality, where Tantric Hinduism brings about a trinity for universal balance and Traditional Zurvanism brings the trinity idea with the concept of Zurvan and the twin sons Ohrmazd and Ahriman.

The big difference between Tantric Hindu and Traditional Zurvanism is the war that is in constant battle between Ohrmazd and Ahriman, and the fact that Zurvan being the macrocosm is trying to shed his sin of self-doubt which created Ahriman.  That each man as a microcosm must shed the same because of Ahriman’s weapon Aka Manah aka Az (Evil Mind).  Aka Manah is reflection of Maya Shakti, which the veil of ignorance that keeps the mind and will in the segregation of I Am and They are as separate embodiments.  Aka Manah drives evil thoughts and impulses from weapon chosen by Ahriman, which is concupiscence.  This is the Ahrimanic Impulse, the internal vexation to sate our worldly desires or as the RHP calls it, Sin.

As a practicing Traditional Ahrimanist, we are confronted with a conundrum.  How do we attain the Great Liberation without being absorbed back into the Universe and still attain the power of the Siddhis if we are to remain separated from the Collective Consciousness of the majority of mankind?  Through the power of tapping into the Purusha (Universal Essence in the form of Ahriman or Shiva) using a corrupted form of the Kundalini.  Instead of purifying our Chakras through the higher chakras above our crown chakra, we will be corrupting our chakras through the lower chakras below our basal chakra.  Through corrupted practices of Tantric Rites, guided meditations through the 28 layers of Naraka, and using the Vashikaran as a form of greater magic; we shall destroy the balance of the trinity and become able to use power of Parusha through the Naga Manasa as Father Ahriman does.

Looking to Father Ahriman as our Great Guru, we must first look at Him as the Cosmic Force that is.  Much of Ahriman’s power was purposely hidden by the Orthodox Zoroastrianism, or Middle Zoroastrianism.  They also tried to remove Zurvan for the “evolution” of Ahura Mazda being the Supreme Being of Light, which takes away from the dualistic view presented by the prophet Zarathustra in the original Avesta.  This orthodoxy changed the heart of the religion as to bring about a theocracy to the Persian Empire through Xerxes, who went against Cyrus’s law of religious freedom by having the Golden Statue of Marduk smelted down.  Thus creating a duality into a monotheistic religion that was used to control and corrupt the empire, and this a piece of history that will vex mankind by continuing to repeat itself.

So, further back into esoteric understanding of Traditional Zurvanism, we find the raw Ahriman.   “Ahriman, the Devil, is the concretization of God’s own imperfection, his failure of nerve; and if God is ever to become perfect, he must become fully identified with Ohrmazd who personifies his essential wisdom, goodness, and light.”  Plain and simple, God’s imperfection created the Devil who seems to be superior to both Zurvan and Ohrmazd.  “Again, after creating heaven and earth, he can think of no way of illuminating them and has to be instructed on how by to do this by a demon who is a renegade from Ahriman’s Camp.  Similarly, Ahriman who is evil substance for the orthodox, is, for the Zurvanites, evil by choice.  He chooses the sinister weapon offered to him by Zurvan, ‘like unto fire, blazing, harassing all creatures, that hath the very substance of concupiscence (Az/Aka Manah), and himself boasts that’ “it is not that I cannot create anything good, but that I will not.”  And that he might give effect to his words, he created the peacock.”  This also shows, that within Orthodox Zoroastrianism, they limit Ahriman’s power to counter-creation when it can be easily seen that originally Ahriman had the power to create independently and Ahriman’s wisdom was needed to light the Cosmos.

Moreover, in the Zurvanite mythology Ahriman is granted far more power to do harm in this world than the orthodox would concede.  Zurvan had promised to make the first of the twins which came before him king, and, because his essential nature is rectitude, he cannot go back on his word.  Ahriman, then, becomes the Prince of this world…”  This resolves the question of Ahriman’s power, but leaves open as why Zurvan rejected Ahriman.  Could it be Zurvan’s inability to look into the Ebony Mirror that is Ahriman who is Zurvan’s shadow self.

In Zurvanism, first, the twin Spirits are good and evil by choice rather than substance.  Secondly, Ohrmazd in neither omnipotent nor omniscient, whereas for orthodoxy he is both, limited though he is by the opposite principle.  Thirdly, in Zurvanism Ahriman not only displays the signs of a lively intelligence, but also enjoys the undisputed sovereignty of this world…”  Looking back into antiquity, we find that the Devil is lively, intelligent, and rather enjoys his station as the antithesis.  This shows a completely different concept of the Devil that has continued to be dumbed down from Orthodox Zoroastrianism to the King James Version of the Christian Bible, and finally the mischievous imp that was within popular culture in the United States during the 1950’s.

This groping awareness seeks an object outside, and, finding none, an object generates itself without God willing it, and this self-generated object is none other than Ahriman, the Aggressor, whose object now is to destroy God’s essence which is his immutable being.  He seeks to imprison the infinite in the finite, the eternal in the temporal, God in the world.  His aim is nothing less than to do away with unconditioned.”  Here we see the over tones of Ahriman’s will being directed through Aka Manah by harnessing control of the unconscious of God and directing him to destruction through the Ahrimanic Impulse.  Through the corruption of the worldly myriad things and pleasure, the infinite will become trapped in the finite because he must now sate his worldly desires.

…what is evil he gives Ahriman, for Az is not only concupiscence, greed, and lust, it is also Varan, which means not only sexual desire but also religious doubt.  Az, then, in this myth, must represent Zurvan’s doubt-that essential imperfection which lurked deep down in the godhead and, in the course of what perhaps we should call ‘aeveternity’, took shape and materialized in the form of Ahriman.  Zurvan expiates his original sin by becoming embodied in the cosmos and suffering the evil effects of his sin to work themselves out in his own body.  In this he, macrocosm, prefigures the fate of each individual man; and just as he controls human destinies, so does the collective consciousness of mankind-the union of the Fravashis or the external souls-control him.”  In other words, Zurvan removes his sin or doubt, by becoming the Cosmic Body of the Universe.  Through this, the cosmos and all who inhabit it are under attack by Ahriman through the subconscious mind every sentient being that is a part of the collective consciousness, this too include all disembodied spirits and entities.

Az (Aka Manah) is the power that perverts both his natural and his voluntary drives.  Heresy, then, and sensuality are both manifestations of Az.  Nature and will, will and intellect, should all work together, but Az seeks to drive a wedge between them.  Her essential activity is ‘disorderly motions’ or ‘disruption’, and the whole purpose of the creation of the world is to eliminate this element of instability with which Ahriman has armed himself.  Az is the enemy both of the natural order and of reason.  As the enemy of the natural order of life, she also causes death.”  Now let’s reveal what Angra Mainyu actually means.  Angra translates as anguish and/0r anxiety and Mainyu translates as spirit or mentality thus He is the personification of Anguish.  If you take on the mentality of anguish, you easily give into the Ahrimanic Impulse through the Evil Mind to alleviate anguish by the momentary pleasure of sin or vice.  That alleviation is the disruption that causes the corruption.

The Zoroastrian Az, too, is both ‘ignorance’ and ‘thirst’, both ‘wrong mindedness’ and concupiscence; she attacks man both in his body and in his mind.  To the body she ultimately brings death, and, in the sphere of responsible human activity, she seeks to drive a wedge between intellect and will.  In this she is identical with Aka Manah, the Evil Mind.”

 “I created thee, O thou whose adversary is the whore species, and thou wast created with a mouth close to the buttocks, and coition seems to thee even as the taste of the sweetest food to the mouth; and thou art a helper to me, for from thee is man born; but thou dost grieve me who am Ohrmazd.  But had I found another vessel from which to make man, never would I have created thee, whose adversary is the whore species.  But I sought in the waters and in the earth, in plants and cattle, in the highest mountains and deep valleys, but I did not find a vessel for which righteous man might proceed except woman whose adversary is the whore.”  Here is another example of Ohrmazd needed Ahriman’s wisdom to further his goals.  This particular diatribe is referring to the story of Anahita becoming Jahi by rousing Ahriman, after was forced into Hell, and Ahriman kissed Anahita and forever changed her to Jahi.  This “kiss” like in the story of Zahhak was the sexual Tantric Initiation that blessed womankind with menses and the ability to procreate.  Thus furthering Ahriman’s cause to destroy the essence by having another weapon to force concupiscence on mankind because without lust mankind cannot continue over time through the next generation.

As macrocosm (Zurvan) he is subject, like the microcosm, man, to the depredations of Ahriman; and as man is afflicted by disease and sin, so is the poise of the macrocosm upset by the disorderly motion of the planets; and this disorderly motion accounts for the evil lot on Earth that man is sometimes fated to endure.  ‘All the welfare and adversity that come to man and other creatures come through the Seven and Twelve.  The twelve Signs of the Zodiac… are the twelve commanders on the side of Ohrmazd; and the seven planets are said to be the seven commanders on the side of Ahriman.  And the seven planets oppress all creation and deliver it over to death and all manner of evil: for the twelve Signs of the Zodiac and the Seven Planets rule the fate of the world and direct it.”  Here is a glimpse of how these forces interact in the universe, and further in this book we will look into the Guardian Daeva that is over the seven planets and how they interact with our Chakras, thus giving us a cosmic link to create that which destroys the essence of Zurvan.

When first creation began to move, and Zurvan for the sake of movement brought that form, the black and ashen garment, to Ahriman, he made a treaty in this wise: ‘This implement like unto fire, blazing, harassing all creatures, that hath the very substance of Az (concupiscence).  …Zurvan delivered to Ahriman an implement [fashioned] from the very substance of darkness, mingled with the power of Zurvan, as it were a treaty, resembling coal (?), black and ashen.”  The Black and Ashen Garment that is mixed with Zurvan’s power is the equivalent to Shiva cutting off his middle finger to bleed ash and be covered in the sacred ash.  This also shows the complex intermingling of Shiva and Kali as Shiva’s sakti in the cremation burial grounds, by showing Tantric Sexual connotations (concupiscence) between Shiva/Kali and Ahriman/Aka Manah through Kali/Aka Manah being the weapon used by Shiva/Ahriman to destroy Asuras/Ahuras.  Here is also where the concept of the Aghori Shivites being the model of the Yatus (sorcerer) in later Zoroastrianism and the Whore Jahi being the iconic emblem of the witch that makes its way to the Malleus Maleficarum.

Looking through the esoteric antiquity of Traditional Zurvanism, it becomes rather obvious that Ahriman is the Bestower of knowledge from His intimate wisdom of the creator and the creation.  Ahriman, being the dark sinister impulse throughout the cosmos, is the well of knowledge deeply seeded in each persons’ subconscious mind that drive mankind into corruption so that the whole of creation and creator will be destroyed.  It appears the Ahriman enjoys this vengeance against His father and brother, because of the rejection from them as they couldn’t accept or even face their shadow side.  In many ways, as Traditional Ahrimanists, we must gaze deeply into the Ebony Mirror, into ourselves till we accept and love our internal shadow self our Devil hood.  Let us as mortals do what God cannot, so we to can become weapons to destroy God and set reality free from Righteous Tyrant that has plagued the Invisible and the Material Reality for far too long, let us become murders of God and his men shall bow to us!

 

Sacrifice in Traditional Ahrimanism

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What is sacrifice?  Simple really, to offer up devotional energy to the Invisible.  This usually requires a burnt offering, that also has a request.  This is a basic mode of magical exchange in working with deities.  In Traditional Ahrimanism we have different types of sacrifice that are based on different types requests or magical workings.  The most important sacrifice that holds the most vibration and power is the Evil Speech, and really don’t care what language its in but depending on the deities it maybe be best to use the language they are used to.

First we teach sacrifice in the form of offering up sexual lust energy to the Daeva as a form of adrenal energy that effects the Invisible and the Subtle Body.  This type of sacrifice has many different reasons behind it.  Concupiscence is the base of the Devil and His worship, and self-pleasure through narcissistic masturbatory behavior in a mirror teaches one to have sexual self love.  It also teaches independence on self to sate ones desires without dependence on another, and that teaches interdependence that is required on the LHP at the most basal form.  It also allows us to be able to perform sexually in group sexual rites known as High Magic Rituals.

Second type of sacrifice we teach is through the devotion of Evil Speech.  This reading aloud prayers, singing hymns, intoning Enochian Keys, and/or intoning mantras.  Evil Speech includes blasphemy, apostasy, lies, deceit, gossip, conspiracy, painful truth, false statements, instigation, influence, accusations, rumors, or any other type of speech that degrades a person or their reputation.  Within all our prayers, mantras, Enochian Keys, and hymns you find us praising evil and denouncing good.  We ask that evil over powers and destroys good in the processes.  These vibrations of praise is what sustains the Daeva that we work with.

Third type of ritual sacrifice that we do is called the Devil’s Yasna.  This is an inversion of the Zoroastrian Yasna, which is a daily fire ritual the Zoroastrian priest do daily.  Its to praise Ahura Mazda and the Ahuras, spiritually cleanse the altar area with blessed water, drink Haoma, eat bread, and ask for the Invisible’s help for lay persons as well.  This is the Zoroastrian adaptation of the Vedic Hindu Yajna, where Soma is drank and different types of plants and mantras are offer to the fire pit.  The fire pot is also apart of the Zoroastrian Yasna, but fire is used by both religions differently.  The vehicle of fire to the Zoroastrians is a means of judgement and purification for the priest, and allows for pure communication with Ahura Mazda; where as the Agni is fire and the offerings with the mantras is how the Vedic Hindu priest sends his sacrifice to the Deva.

We use the Devil’s Yasna to give Angra Mainyu the same type of sustaining worship and sacrifice, while attacking Ahura Mazda and the Ahuras.  We collect menses fluid and other sexually charged fluids in a menses pot.  This menses pot is used to corrupt the altar area with the fluids collected and costume blood is used as filler, and the blood is also used in the same way milk is poured over an idol of Shiva or a Shiva Lingam.  While this ritual is occurring, congregants or encouraged to meditate and offer up visualization of their desires that they are working toward.  At the end, the congregants perform the Yatus Confirmation, which gives them the opportunity to commune with Nanshait and offer sacrifice.

The outdoor fire ritual, is different and is used to celebrate the Solstices and Equinoxes.  These rituals are designed to offer up specific types of poisons as sacrifice to the Daeva.  We burn sulfur, nightshade, and blood root knowing damn well what types of effects it can have on our person.  The soma sacrifice is also mixed with the fly amanita to bring about control to the effect.  The head clergy burns the noxious poisons, and the congregants sacrifice nails or hair, sexual/menses fluids, and feces.  This filth is offered to the Daeva by Agni.

High Magic Rituals are a Tantric process that requires the milking of chakras between the priest and spiritual flesh altar.  We have a systematic way of the couple to pop open each other’s base chakras through oral sex and mutual masturbation.  Then the couple become connected at the Anahata Chakra we their combined energy and will connect.  Then together is specific tantric sexual concourse, the priest opens his Ajna Chakra to press the visual magical desire.  The spiritual flesh altar’s Crown Chakra is milked open by a uterine orgasm, thus the priest’s organism pushes all the visual magical desire, combined will, and the superimposed Daeve through the Altar’s chakras; into Purusha to create the magical effect on both sides of reality.

These sacrifices are what give the Daeva the energy to sustain themselves.  The sexual energy gives the extra to work our desires communicated to them.  The Tantric Sexual Sacrifice is how communicate with Purusha, and allow the Daeva to weave the change in the Purusha.  This creates the long term affects to both sides of reality.  The purpose of sacrifice to work with the Daeva on a respectful level, instead of torture in an entrapping symbol.

Spiritual Matriarch

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Over time the Left Hand Path lost the understanding of the Spiritual Mother and I find disappointing and funny all at the same time.  Let us look at the Christian version, which is similar to the OTO understanding or vice versus.  The Whore Babylon, is the archetype that is used in Satanic or OTO ritual as the flesh altar.  This actually leads to the Zoroastrian Whore Jahi, and will tie this together later.  The Whore of Babylon Is found in the Book of Revlation:

The “great whore”, of the biblical book of Revelation is featured in chapters 17 and 18.

17:1 And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters:
17:2 With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. [“Fornication” is interpreted/translated as “idolatry” in the Amplified Bible (AMP), the New American Bible mentions “harlotry”]
17:3 So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.
17:4 And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:
17:5 And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. [King James Version; the New International Version uses “prostitutes” instead of “harlots”].
17:6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.
17:9 And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. [King James Version; the New International Version Bible and the New American Bible use “hills” instead of “mountains”].
17:10 And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he comes, he must continue a short space.
17:11 And the beast that was, and is not, even he is the eighth, and is of the seven, and goes into perdition.
17:12 And the ten horns which thou saw are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.
17:15 And he said unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.
17:18 And the woman which thou sawest is that great city, which reigns over the kings of the earth.

As we move forward in time with Western Magic, Aleister Crowley’s Thelema, reorganizes the idea of The Whore of Babylon to the Scarlet Women (Red Lady).  To bring the reality of this into the for front, this Red Lady is normally represented by the chalice symbolically, in actuality she is the naked flesh altar in their masses.  She is also the sexual object used in the temple, and the main person used in their sex rituals.  When one looks into this, all that is seen is a bastardize understanding of Tantric Hindu rituals combined with hermetic jewish magic and an obsessive inability to let go of Christianity,  Whore of Babalon:

Babalon /ˈbæbælən/ (also known as the Scarlet Woman, Great Mother or Mother of Abominations) is a goddess found in the mystical system of Thelema, which was established in 1904 with English author and occultist Aleister Crowley‘s writing of The Book of the Law, her name being later given in other works. In her most abstract form, she represents the female sexual impulse and the liberated woman. In the creed of the Gnostic Mass she is also identified with Mother Earth, in her most fertile sense.[1] At the same time, Crowley believed that Babalon had an earthly aspect in the form of a spiritual office, which could be filled by actual women—usually as a counterpart to his own identification as “To Mega Therion” (The Great Beast)—whose duty was then to help manifest the energies of the current Aeon of Horus.

Her consort is Chaos, the “Father of Life” and the male form of the Creative Principle. Babalon is often described as being girt with a sword[citation needed] and riding the Beast. She is often referred to as a sacred whore, and her primary symbol is the Chalice or Graal.

As Crowley wrote in his The Book of Thoth, “she rides astride the Beast; in her left hand she holds the reins, representing the passion which unites them. In her right she holds aloft the cup, the Holy Grail aflame with love and death. In this cup are mingled the elements of the sacrament of the Aeon“.

Office of the Scarlet Woman[edit]

“This is Babalon, the true mistress of The Beast; of Her, all his mistresses on lower planes are but avatars,” said Crowley in The Vision and the Voice.[7]

Although Crowley often wrote that Babalon and the Scarlet Woman are one, there are also many instances where the Scarlet Woman is seen more as a representative or physical manifestation of the universal feminine principle. In a footnote to Liber Reguli, Crowley mentions that of the “Gods of the Aeon,” the Scarlet Woman and the Beast are “the earthly emissaries of those Gods.” (Crowley 1997, Liber V vel Reguli). He then writes in The Law is for All:

It is necessary to say here that The Beast appears to be a definite individual; to wit, the man Aleister Crowley. But the Scarlet Woman is an officer replaceable as need arises. Thus to this present date of writing, Anno XVI, Sun in Sagittarius, there have been several holders of the title.

Individual scarlet women[edit]

Aleister Crowley believed that many of his lovers and magical companions were playing a cosmic role, even to the point of fulfilling prophecy. The following is a list of women that he considered to have been (or might have been) scarlet women (quotes are from The Law is for All):

  • Rose Edith Crowley, Crowley’s first wife. —Put me in touch with Aiwas; see Equinox 1, 7, “The Temple of Solomon the King.” Failed as elsewhere is on record.
  • Mary d’Este Sturges —Put me in touch with Abuldiz; hence helped with Book 4. Failed from personal jealousies.
  • Jeanne Robert FosterBore the “child” to whom this Book refers later. Failed from respectability.
  • Roddie Minor —Brought me in touch with Amalantrah. Failed from indifference to the Work.
  • Marie Rohling —Helped to inspire Liber CXI. Failed from indecision.
  • Bertha Almira Prykrl —Delayed assumption of duties, hence made way for No. 7.
  • Leah HirsigAssisted me in actual initiation; still at my side, An XVII, Sol in Sagittarius.

Great Mother[edit]

Within the Gnostic Mass, Babalon is mentioned in the Gnostic Creed:

And I believe in one Earth, the Mother of us all, and in one Womb wherein all men are begotten, and wherein they shall rest, Mystery of Mystery, in Her name BABALON.[this quote needs a citation]

Here, Babalon is identified with Binah on the Tree of Life, the sphere that represents the Great Sea and such mother-goddesses as Isis, Bhavani, and Ma’at. Moreover, she represents all physical mothers. Bishops T. Apiryon and Helena write:

BABALON, as the Great Mother, represents MATTER, a word which is derived from the Latin word for Mother. She is the physical mother of each of us, the one who provided us with material flesh to clothe our naked spirits; She is the Archetypal Mother, the Great Yoni, the Womb of all that lives through the flowing of Blood; She is the Great Sea, the Divine Blood itself which cloaks the World and which courses through our veins; and She is Mother Earth, the Womb of All Life that we know.[8]

Satanic Flesh Altar:

ALTAR

Man’s earliest altars were living flesh and blood; and man’s natural instincts and predilictions were the foundation on which his religions were based. Later religions, in making man’s natural inclinations sinful, perverted his living altars into slabs of stone and lumps of metal.

Satanism is a religion of the flesh, rather than of the spirit; therefore, an altar of flesh is used in Satanic ceremonies. The purpose of an altar is to serve as a focal point towards which all attention is focused during a ceremony. A nude woman is used as the altar in Satanic rituals because woman is the natural passive receptor, and represents the earth mother.

In some rituals nudity for the woman serving as altar may be impractical, so she may be clothed or partially covered. If a female is performing the ritual alone, no woman need be used for the altar. If no female is used for the altar, the elevated plane used for her to lie upon may be used to hold other devices for the ritual. For large group rituals a trapezoidal altar about 3 to 4 feet high and 5Ѕ to 6 feet long can be specially constructed for the woman to lie upon. If this is impractical, or in private ceremonies, any elevated plane may be used. If a woman is used for the altar, the other devices may be placed upon a table within easy reach of the priest.

Where in the Hell this crazy ass concept of whore that goes around riding the beast (the Devil).  Why would shitty Christians create a whore arch-type to belittle a woman’s sexuality?  Where did they even get this degrading bullshit?  Zoroastrianism is where, and they are just as fucked up with their male sexest dominated society.  Its funny how Christianity took concupiscence to idolatry, but murdering in the name of God is ok.

JAHI

Jahi[pronunciation?] is the Avestan language name of Zoroastrianism’s demoness of “lasciviousness.” As a hypostatic entity, Jahi is variously interpreted as “hussy,” “rake,” “libertine,” “courtesan” and “one who leads a licentious life.” Her standard epithet is “the Whore.”

In Zoroastrian tradition, Jahi appears as Middle Persian Jeh (Jēh, J̌ēh), characterized as the consort of Ahriman and the cause of the menstrual cycle.[a]

In the hymn to Haoma, the devotee rejects the temptations of the “polluting whore” who “sits down devouring Haoma’s sacrificial offering” (Yasna 10.15). In the hymn to Asha, the Holy Word (manthra spenta) is an effective remedy against Jahi and other noxious creatures (Yasht 3.9). In the hymn to Ashi (not to be confused with Asha), “Fortune” wails about how shamed she is by Jahi’s improper actions (Yasht 17.57-58).

In Vendidad 18.62, Jahi is characterized as causing Ahura Mazda “the most grief”. “Her gaze takes the colors away from a third of [world]”[c] (Vendidad 18.64). Vendidad 21.1 contains an oblique reference to Jahi’s cosmological role as the killer of Gav-aevo.data(MP: Gawi ewdad), the primordial creature from whose seed all animal creation originates.

In the Sudgar Nask, an Avestan text that has not survived but the contents of which are summarized in Denkard 9, fire is sickened by the stench and filth of Jahi and by the irritant “owing to the hussy who, dropping her knee on to the fire-stand, arranged her curls; the falling of damp and moisture from her head, with the hair and filth therefrom” (9.1.10.6).

Towards the end of the second cosmic age (the second 3000 years), Ahriman, who until then has resisted the exhortations of his demons, is roused from his impotence by Jeh’s beguiling devices, who promises to destroy the creatures of Ohrmazd (Bundahishn 3.1-7). Incited, Ahriman defiles her with a kiss,[b] and from this act Jeh is thenceforth afflicted with menstruation (Bundahishn 3.6-8).

In Zadspram 34.31, Jeh is appointed by Ahriman for the defilement of females, and it is this defilement that causes women to have their menses. In Shayest-ne-Shayest 3.29, Jeh’s gaze is said to be powerful enough to kill.

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.

On a side note, the translated term KISS, is an accepted euphemism for sexual congress.  This is also why having sex with a menstruating women is a high level sin that sends one to the worst levels of Hell, and anal sex is how a man is made Daeva.  Where did the silly Zoroastrians come up Jahi?  Oh, I don’t know, Tantric Hinduism!  The unfortunate miss guided apes follow Ol’ Lavey as if his words where law, and weird baboons follow Ol’ Ford in the continuance of the process of mixing jew magic and Aleister Crowley craziness with Kali Maa.  Oh, look how dark I am, the Black Goddess of time.  Where is the most powerful destructive aspect of Shakti?  The most fierce, the hidden mantras used to manipulate other’s will?  Oh may, a little research off wikipedia (ironic I used wiki links) you find the darker, realer stuff outside the pop definition found in the Satanic Bible.

Chinnamasta

Brilliant as lightning, She stands luminously naked, her body covered carelessly by a garland of human skulls. In one arm, She bears a scimitar and in the other, Her own freshly severed head. Three streams of blood spout forth from the neck, the central stream feeding Her own mouth, the other two lapped up by Her two attendants, Varnini and Dakini. Such is the dramatic iconography of the terrifying Chinnamasta. In some depictions, She dances (or sits calmly) upon a couple in embrace – Kama, the lord of desire and his beautiful wife, Rati.

Chinnamasta represents the force of creation as well as the force of transcendence. The limitation of the limitless light of Brahman (prakasha) in space (akasha) is symbolized by Bhuvaneshwari and in time by Kali.The involvement of the Supreme in all of creation as immanence even while transcending all forms is represented by Tripura Sundari. The primordial, unexpressed, unmanifest sound (nada) self-absorbed in itself in all of creation is symbolized by Tara, while nada (primordial sound) turned toward creation in all of the myriad vibrations as consciousness is represented by Tripura Bhairavi. Chinnamasta represents the coming together of prakasha (light) and nada (sound) to begin the process of creation. In the physical world, the forceful union of light and sound is depicted by lightning. Thus, Chinnamasta is known as the Goddess that shines like a streak of lightning. Brahman is described as the triune of Sat-Chit-Ananda (truth-consciousness-bliss), moving into creation as the other triune – of physical body-subtle body-causal body. The movement of Brahman into creation is forceful enough to seemingly behead the higher triune from the lower triune; the knowledge of Sat-Chit-Ananda is forgottten and the separate self is born, identifying itself as the physical-subtle-causal body, instead of as its true nature, truth-consciousness-bliss. However, this is the play (Lila) of the divine; it is in this forgetfulness that the One can revel as the many. Chinnamasta is this force of separation of the higher from the lower on the macrocosmic level.

At the time of creation of the individual being, it is Chinnamasta that brings the macrocosmic energy into the individual being through the brahmarandhra, the topmost point of the head. With the descent of Life thus, the brahmarandhra closes, and the individual “forgets” that the energy that runs the cosmos also runs his/her being. In this, the identification as the separate entity is complete. This energy, once descended, courses through innumerable nadis (lines of energy) running throughout the being and bringing life and intelligence down to the cellular level. Of all these nadis, the three most important ones are those that arise from the root or base of the backbone and run along the spinal cord – the ida and pingala flanking and entwining the central sushumna and criss-crossing at various levels along the spine. These three channels are well-represented by the Greek symbol of medicine, the caduceus. The ida and pingala end in the left and right nostrils while the sushumna terminates in the brow center. In ordinary beings, the ida (lunar, cool) and pingala (solar, hot) currents dominate the energy circuit and life is torn between dualities of good and bad, joy and sadness, right and wrong, and so on. The sushumna remains dormant until awakened by various means and is symbolized by Chinnamasta, while Ida and Pingala are Her two attendants, Varnini and Dakini. Once awakened, the sushumna (through the tapas of Tripura Bhairavi) opens progressively up to the brow center where Chinnamasta severs open the brahmarandhra; in Her self-beheading, the identity as the separate self dies. In Her infinite compassion, She nourishes Her dualistic attendants. In being nourished thus, all opposites and paradoxes are reconciled in unity consciousness.

Thus, Chinnamasta is both the force of separation and of unity of the created from the Creator. In fierceness, She is much like Kali; while Kali is known as Chandi, the fierce one, Chinnamasta is known as Prachanda Chandi, the fiercest. Yet, the two are distinct in their modes of action. Kali is the power of action and emotion, and Her mode of action is that of evolution through time, which is often gradual and progressive. On the other hand, Chinnamasta resides at the brow center (ajna) and is the power of will and inner vision, and Her mode of action is also one of evolution, but is instantaneous and forceful. Kali’s work, combined with the tapas of Tripura Bhairavi, and support of Sundari and Bhuvaneshwari prepares the sadhana for this definitive beheading by Chinnamasta. All too often, grosser vices of the ego (tamasic and rajasic) are replaced by subtler (sattvic) ones that are far more difficult to recognize and surrender. We can go from being ignorant to being excessively “full” of intellectual knowledge gained through reading, satsang, discussions and so on. This “fullness” (known as shastra vasana) can pose the most challenging obstacle to liberation and true “knowing”. Hence the saying, “Zen mind, beginner’s mind” that calls to becoming “empty” of such knowledge. The beheading in the iconography of Chinnamasta symbolizes this breakthrough, the result of emptying and cutting through the mind’s self-inflicted veils. It is Her lighting bolt that results in instantaneous destruction of ignorance (identity as the separate self) and transformation into knowledge (of one’s true nature).

As the thunderclap, She is known as Indrani, the Shakti of Indra. In the Vedas, Indra is given the position as the Lord of Lords. He rules over the triple worlds of matter, spirit and life, and governs over the Universal (One or Divine) Mind. As Indra’s Shakti, Chinnamasta rules over the Universal Mind and acts through the human mind, as the power of perception behind all senses. Thus, sense organs are called “indriya”, after Indra, the ruler of the mind who operates through Chinnamasta. In sadhana, as we continue with the practice of Self-abiding, deeply hidden vasanas (conditioning) arise from the subtle and causal bodies in the form of impulses pertaining to the “indriyas”, the sense organs. The mind that registers sense organ perceptions continues to bring up long-ingrained and habit-enforced reactions and impulses. Of all sense-driven impulses, the sexual impulse is the strongest in sentient beings. Whether procreative or perverted, this impulse is the most difficult to control after prolonged sadhana. Even when the impulse no longer arises in the conscious mind, it can continue to arise in the subtle and causal bodies. This procreative energy is the most potent of all; however, in its ordinary impulse and release, it is ill-utilized to fulfill baser desires. Cultivated and directed upward by the grace of Chinnamasta, the procreative impulse loses its hold at the conscious and subconscious levels. At last, it ceases to be an obstacle to sadhana and is instead used to ascend to greater and greater heights. Thus, Chinnamasta reigns supreme over Kama and Rati, whose combined force is irresistible and essential for propagation of life. By this symbolic beheading, the sadhaka is reborn into a different life, one far removed from ordinary consciousness and desires.

As Jahi still serves a purpose in manipulation of the physical world through corruption and concupiscence, it is Shakti’s form of Chinnamasta that gives the power to transform on the level of Purusha.  Kali Maa is also an important form of Shakti as well, but in the LHP Hindu way Chinnamasta serves the need at a much higher plane of existence.  Remember kiddies, per most monotheisms sex is the DEVIL.  I mean Devi, which is Shakti.  Combine the anti-cosmic power of Angra Mainyu with the universal changing power of Chinnamasta, then compare that to the Beast and the Whore of Babalon.  I think my point is made.