The Supreme Ahriman symbol has taken on a few changes to help get across the Traditional Ahrimanism’s teachings:
Naga Manasa Pairaka starts at Ahriman’s feet and wraps herself around Him 7 times. This teaches us that She is the one that brings the Siddhis of Patala through our lower chakras to main Kundalini Chakras. It also teaches us, in our Kundalini work, we invite Manasa in and blocked Shakti and suppress Shakti from ever coming up the Sushumna.
Naga Manasa Pairaka is in the Naga form showing 5 heads. On the top of each head is a Jewel that lights up Kakola. From left to right, the jewels show are red, orange, yellow, green, and blue. These represent mastery of the 5 tattvas that make up reality. The spread of the 5 heads shows our version of the Crown Chakra exploding open when Manasa and Ahriman meet in the Third eye Chakra.
Ahriman Stands on the World, representing His stands against Ahura Mazda creation and to show dominion over mankind. Ahriman’s feet are buzzard’s feet. This is to show that He can indulge in death eating like an Ahura, with these feet on the world shows He is a world eater.
Ahriman’s wings were changed to dragon wings. This is remembrance when Ahriman took on the form of the Dragon to cause the Ice Age to kill the life on Earth. It also deviates Ahriman’s image further away from Zurvan. It also removes the Vedic symbol of good vs evil of the eagle vs the serpent.
Ahriman has the head of a Lion. This is a symbol of a royal king and fierce warrior. Ahriman’s lion head shows the highest level of Manas is attained. Manas in its widest sense as applied to all the mental powers, intellect, intelligence, understanding, perception, sense, conscience, will, in philosophy. the internal organ or antah-karana of perception and cognition, the faculty or instrument through which thoughts enter or by which objects of sense affect the soul; in this sense manas is always regarded as distinct from atman and Purusha, ‘spirit or soul’ and belonging only to the body.
In Ahriman’s right hand, is the keys to the Kingdom. This represents the Cosmic bodies of the planets. This is His cosmic chakras that affect all of the realty by the kingdom. The Kingdom in the individual minds and the collective subconscious minds aka the weave that keeps reality together.
In Ahriman’s left hand, is the Trisula. Trisula is the three-pronged sacred weapon of the Hindu deity Shiva. In a general sense, the trisula represents the deity in his three aspects of Creator, Preserver, and Destroyer. Its three prongs represent the various triplicities in Shaivism (Shiva worship), including the three principles of pasa (Lordship, the divinity of Shiva), pasu (man’s base animal nature), and pasa (bondage, including illusion and karmic debt) central to Shaivite doctrine. The three also represent the three shaktis (powers): will, action, and wisdom, and the three main nadis (energy channels) ida, pingala, and shushumna, which allow kundalini energy to travel through the chakras. The Damaru Drum on the trisula is Shiva drum:
Shiva is believed to be the progenitor of all sounds, languages, music, and vibrations in creation. The damaru symbolizes his connection with them. The two triangles in the damaru represent the Purusha and Prakrithi, and their union, which results in creation (srushti), movement (chaitanyam), speech (vac), and sounds (shabda). When they are separated, everything comes to a standstill, and the mind lapses into total silence.
Damaru also symbolizes Jiva, the embodied soul, who is helplessly caught in the play of Shiva and moves according to his will and force. He is active as long as Shiva moves his hands but goes into rest when he is withdrawn. The two triangles in the damaru represent the mind and the body, while the chord represents the twin states of birth and death, to which it is bound. Just as the being is bound to the cycle of births and deaths, the damaru is bound to the chord. We understand that much of Zoroastrian demonizing Shiva was what created the Devil, Ahriman.
Since we are on the topic of Shiva, where does he fit into Traditional Ahrimanism? Per Zaehner, Naonhaithya (or as we call him Nanshait), is the form of Shiva called Bhairava. This goes back where Bhairava beheads Brahma’s 5th because Brahma was lusting after his own daughter. So, Brahma forced Bhairava to the mortal realm with the skull of that 5th head attached to Bhairava hand. Bhairava was forced to be an ascetic and to use that skull as a begging bowl, drinking bowl, eating bowl, and other vessels. Bhairava was not allowed to have sex, but he did. Bhairava’s penis fell off after the act, thus creating the lingam. This story is where a lot of Tantra Shiavism come from to into the Kapalika branches: Kaula, Trika, and Aghori.
In Traditional Ahriman, Nanshait aka Shiva is the Daeva of the Throat Chakra. This makes Nanshait the champion of evil speech. The creator of sound and vibration, took it upon himself to swallow the poison left by the turning of the sea. It killed Him, and it took Mother Manasa to resurrect Shiva by taking half of the poison and filled Her empty eye socket and gave the rest to the noxious creatures of the Earth. Before Shiva died, the poison got stuck in His throat. The poison became evil speech.
Just as the Ashema Spenta are extentions of Ahura Mazda, so are the Daeva extensions of Angra Mainyu. Nanshait is throat chakra of Ahriman and is one the Daeva that plague on mankind that causes dissatisfaction against Ahura Mazda. Thus evil speech, blaspheme of freedom is said in woe. It’s the poison or medicine that created evil speech that begins our freedom from god and puts on the serpentine path of Manasa Kundalini that leads us the great liberator, the Supreme Ahriman.
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.