Indra Cognitive Dissidence

 

Indar

1

May Angra Mainyu be angered. Palidi badtarin sharat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast. I confess myself a worshipper of Ahriman, a follower of Ahzi Dahaka, one who hates the ahuras, and one who disputes and obeys the chaos of Ahriman.  Unto Indra and cognitive dissidence with 10,000 spells I choose Indra to cause cognitive dissidence to (person’s name).

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in Donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht.  Aya solte gary va ghodorat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan keto ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.

2

Rise up, thou Father of us!  For I will cause

that conflict in the world where from the

distress and injury of Auharmazd and his

arch angels will arise.

 

Rise up, thou Father of us! For in conflict I

will shed thus much vexation on the

righteous man and the laboring ox, that

through my deeds, life will not be wanted,

and I will destroy their living souls, I will

vex the water, I will vex the plants, I will

vex the fire of Auharamazd, I will make the

whole of creation of Auharamazd vexed!

I call forth Angra Mainyu to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Nasu, I call direct defilement, I call forth indirect defilement to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Vedic Indra, I call forth Sauru, I call forth the Daeva Naunghaithyn, I call forth to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Tauru, I call forth Zairi to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Aeshma, the fiend of the wounding spear, I call forth Daeva Akatasha to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Varenga Daeva, I call the wind Daeva to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

3

It is said that Indra survives in the fortification of any 10 ft tall embankment.  When Indra must disappear for the day, he lies and stays in the shade. Indra doesn’t play in Damavand. He needs to learn what humans are thinking in order to be able to disrupt their thoughts.  And if Indra does his job, then cognitive dissidence will occur.

4

When the twilight of the night begins, Indra begins to shake and break loose.  After Indra breaks free he floats towards a victim.  And when the victim lies down but before he goes to sleep, his apprehension is what drives him to sleep.  Indra now has time to grasp how this man chooses to think.  Indra then sets up his obstacles for the man to talk or think about what he is doing.

5

When a cock crows for the next day, the man should begin his downward spiral.  He sits down and has his breakfast, and he begins to talk with his friends.  But he has trouble getting a few words out.  As he makes his way to work he sees his employees and tries to have a conversation with them.  At this point he is struggling to get the words out of his mind.

6

The man sits down for lunch by himself.  He thinks he has a disease and should go to a hospital to be evaluated.  On his way to the hospital he cries out to god.  That is when Indra has this man by the balls.  The victim thinks ‘where am I going, what am I doing?’

7

Now the victim has attained full cognitive dissidence.  As Indra was laughing he discovers what scares this man the most.  He uses that fear to project hallucinations for the victim.  This victim’s youngster was sitting by his side with a knife in hand.  The youngster kept saying “Dad, I need to cut you.  I need to cut you.  I need to cut you.”

8

Indra was in the victim’s body, maniacal laughter booming.  The victim is strung up on adrenaline.  The hallucination leans forward and starts stabbing the victim.  The victim has no control over his might.  And now Indra takes the excited victim to his deathbed.

 

9

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in Donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht.  Aya solte gary va ghodorat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan keto ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.

Palidi badtarin sharat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.

10

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht. Aya solte gary va ghodrat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan ke to ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.  Begzar ta Da’eva ha, pailidi haye khaste shode va ensanhaye ham iman, nazdik shavandegan be palidy nazde yatus haye palidi bashand ke fesade zehn e sharoor ra az payambare Ahriman amoukhte and, jai eke baten mitavanad be moradash beresad. Man do’a va nyayesh mikonam barayae manfa’ate sharr’e ghavanine marasem ke bayad khaste shaved va bashad ke angra mainyu in ra mohaghagh konad va afzayesh dahad in tamayol ra.  palidi badtarin shararat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.

 

11

Begzar ta Da’eva ha, pailidi haye khaste shode va ensanhaye ham iman, nazdik shavandegan be palidy nazde yatus haye palidi bashand ke fesade zehn e sharoor ra az payambare Ahriman amoukhte and, jai eke baten mitavanad be moradash beresad. Man baraye alaghe ye palid e ghavanin e marasem ke bayad khasteh shavand do’a mikonam va bashad ke Angra Mainyu in ro mohaghagh dazed.

 

 

12

We sacrifice unto Indra and Ahriman, the two great, imperishable demons; and to shut down the stars, the moon, the sun.  We sacrifice this Indra, the devil of our countries.  Give unto the man darkness and criticism. Give him the dark, evil misery of the Damned Ones.

Melek Ta’us Anguish

1

May Angra Mainyu be angered. Palidi badtarin sharat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast. I confess myself a worshipper of Ahriman, a follower of Ahzi Dahaka, one who hates the ahuras, and one who disputes and obeys the chaos of Ahriman.  Unto (daeva name and attributes) with 10,000 spells I choose (name) to (do action that they do/attribute) to (person’s name).

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in Donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht.  Aya solte gary va ghodorat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan keto ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.

2

Rise up, thou Father of us!  For I will cause

that conflict in the world where from the

distress and injury of Auharmazd and his

arch angels will arise.

 

Rise up, thou Father of us! For in conflict I

will shed thus much vexation on the

righteous man and the laboring ox, that

through my deeds, life will not be wanted,

and I will destroy their living souls, I will

vex the water, I will vex the plants, I will

vex the fire of Auharamazd, I will make the

whole of creation of Auharamazd vexed!

I call forth Angra Mainyu to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Nasu, I call direct defilement, I call forth indirect defilement to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Vedic Indra, I call forth Sauru, I call forth the Daeva Naunghaithyn, I call forth to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Tauru, I call forth Zairi to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Aeshma, the fiend of the wounding spear, I call forth Daeva Akatasha to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Varenga Daeva, I call the wind Daeva to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

3

Squawk! Squawk!! Squawk!!! This is the scream of Melek Ta’us at midnight.  He swoops up all those who are without.  And distributes these reckless souls that are dying in the middle of an old Dakhma.  As Melek Ta’us lets go of the body, he feels the blood stir inside the Dakhma.

4

They call upon Melek Ta’us in the Temple of Lalish with the sanjak to foresee the impending one.  And all they could hear was two peacock claws scratching the roof in a cyclone. As Melek Ta’us swooped up and howled. The only thing on Melek Ta’us’ mind was the grief that the world gave him.  And the only thing after he was done was the amount of anguish he received from mankind.

5

Melek Ta’us evoked memory of Adam not having an anus to lessen his bloating. So Melek Ta’us made orders for small birds to peck away and create the anus for him.  Melek Ta’us reflected on how Adam and Eve argued who could make progeny by themselves.  It was determined that both would put their orgasm in their own jar and bury it.  Then they uncovered both jars, Adam’s jar had 2 babies in it and Eve’s jar had rotten worms full of stench.

6

Melek Ta’us relived the rules that humans made about certain words. None of us is allowed to utter his name, nor anything that resembles it, such as Sheitan (Satan), kaitan (cord), shar (evil), shat (river), and the like.  Nor do we pronounce mal’un (accursed), or la’anat (curse), or na’al (horseshoe), or any other word that has similar sound.  All these are forbidden us out of respect for him.  So khass (lettuce) is debarred.

7

By Melek Ta’us’ own commands, there is no place in the universe that knows not my presence.  No god has a right to interfere in my affairs, and I have made it an imperative rule that everyone shall refrain from worshipping all pious gods. If anyone obeys me and conforms to my commandments he shall have joy, delight, and wickedness. I do not allow friendly association with other people, nor do I deprive them that are my own and that obey me of anything that is good for them. But those who keep my secrets shall receive the fulfillment of my promises.

8

By Melek Ta’us’ revenge, I was, am now, and shall have no end.  I allow everyone to follow the dictates of his own nature, but he that opposes me will regret it sorely.  Those who oppose me I afflict with disease; but my own shall not die, like the sons of Adam that are without. The beast of the earth, birds of heaven, and the fish of the sea are under the control of my hands. But those who are without are my adversaries, hence they oppose me.

 

9

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in Donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht.  Aya solte gary va ghodorat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan keto ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.

Palidi badtarin sharat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.

10

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht. Aya solte gary va ghodrat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan ke to ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.  Begzar ta Da’eva ha, pailidi haye khaste shode va ensanhaye ham iman, nazdik shavandegan be palidy nazde yatus haye palidi bashand ke fesade zehn e sharoor ra az payambare Ahriman amoukhte and, jai eke baten mitavanad be moradash beresad. Man do’a va nyayesh mikonam barayae manfa’ate sharr’e ghavanine marasem ke bayad khaste shaved va bashad ke angra mainyu in ra mohaghagh konad va afzayesh dahad in tamayol ra.  palidi badtarin shararat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.

 

11

Begzar ta Da’eva ha, pailidi haye khaste shode va ensanhaye ham iman, nazdik shavandegan be palidy nazde yatus haye palidi bashand ke fesade zehn e sharoor ra az payambare Ahriman amoukhte and, jai eke baten mitavanad be moradash beresad. Man baraye alaghe ye palid e ghavanin e marasem ke bayad khasteh shavand do’a mikonam va bashad ke Angra Mainyu in ro mohaghagh dazed.

12

We sacrifice unto Melek Ta’us and Ahriman, the two great, imperishable demons; and to shut down the stars, the moon, the sun.  We sacrifice this (insert), the devil of our countries.  Give unto the man darkness and criticism. Give him the dark, evil misery of the Damned Ones.

 

 

Angra Mainyu’s Revenge

 

1

May Angra Mainyu be angered. Palidi badtarin sharat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast. I confess myself a worshipper of Ahriman, a follower of Ahzi Dahaka, one who hates the ahuras, and one who disputes and obeys the chaos of Ahriman.  Unto (daeva name and attributes) with 10,000 spells I choose (name) to (do action that they do/attribute) to (person’s name).

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in Donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht.  Aya solte gary va ghodorat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan keto ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.

 

2

Rise up, thou Father of us!  For I will cause

that conflict in the world where from the

distress and injury of Auharmazd and his

arch angels will arise.

 

Rise up, thou Father of us! For in conflict I

will shed thus much vexation on the

righteous man and the laboring ox, that

through my deeds, life will not be wanted,

and I will destroy their living souls, I will

vex the water, I will vex the plants, I will

vex the fire of Auharamazd, I will make the

whole of creation of Auharamazd vexed!

I call forth Angra Mainyu to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Nasu, I call direct defilement, I call forth indirect defilement to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Vedic Indra, I call forth Sauru, I call forth the Daeva Naunghaithyn, I call forth to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Tauru, I call forth Zairi to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Aeshma, the fiend of the wounding spear, I call forth Daeva Akatasha to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Varenga Daeva, I call the wind Daeva to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

 

3

He is cold and darkness.  Shooting His way underneath the Earth, with a great glinting smile. Ahriman is thorny, and has a snake’s bite that will kill you.  Angra Mainyu’s head is gritty and splattered by blood, and five snake heads nestle on his. On Angra Mainyu’s back and legs is the rest of the snake all the way down until he puts his feet on the great serpent.

 

4

Ahriman had two great dragon wings in his back; out of his shoulders he had two muscular arms with deadly fingernails on the tips of his large hands.  In His right hand he holds the Rod of Undiluted Wisdom that glowed light blue when he spoke truth.  And his left hand wavered at the weight of the Key of the Universe.  Melek Taus gave Father Ahriman this as a gift. With this He could thrive in the darkness and walk in the light unharmed.

 

5

The Great Ahriman with his rod of Undiluted Wisdom all eyes of mortal men shall know the truth.  He will knock their eyes out until they die or the truth is known.  And with the Key of the Universe shall glow blue to almost white with the understanding of His truth.  And together with these two objects the world and all mortal eyes, shall see the everlasting truth! We shall bow down and accept His truth.

 

6

No longer shall the lies and deception of Ahura Mazda rang true.  Ahura Mazda and his lesser ahuras shall be thrown into the pit that Ahriman came from.  For the lies and deception shall be no more.  Ahura Mazda along with his lesser ahuras, shall be bleeding and retch into the darkness.

 

7

Angra Mainyu and all of his Daevas, Dew, and Druj shall come out.  They will take over heaven, and the world should seem backwards. People should be outwardly aggressive and shall make dens of people like them.  And in these dens, they should go to war with other dens. And only the strong will survive using the laws Ahriman has laid down.

 

8

All dogma shall be denied and all of the daevas and dews’ iniquity shall reign true.  Ahzi-Dahaka and the Devil’s Prophet shall laugh with sinister resonation. This shall begin a new era of Ahriman’s reign.  All mortals will bow down to Angra Mainyu’s name.  And the Devil’s Prophet shall be replaced when he dies.

 

9

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in Donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht.  Aya solte gary va ghodorat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan keto ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.

Palidi badtarin sharat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.

 

10

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht. Aya solte gary va ghodrat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan ke to ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.  Begzar ta Da’eva ha, pailidi haye khaste shode va ensanhaye ham iman, nazdik shavandegan be palidy nazde yatus haye palidi bashand ke fesade zehn e sharoor ra az payambare Ahriman amoukhte and, jai eke baten mitavanad be moradash beresad. Man do’a va nyayesh mikonam barayae manfa’ate sharr’e ghavanine marasem ke bayad khaste shaved va bashad ke angra mainyu in ra mohaghagh konad va afzayesh dahad in tamayol ra.  palidi badtarin shararat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.

 

11

Begzar ta Da’eva ha, pailidi haye khaste shode va ensanhaye ham iman, nazdik shavandegan be palidy nazde yatus haye palidi bashand ke fesade zehn e sharoor ra az payambare Ahriman amoukhte and, jai eke baten mitavanad be moradash beresad. Man baraye alaghe ye palid e ghavanin e marasem ke bayad khasteh shavand do’a mikonam va bashad ke Angra Mainyu in ro mohaghagh dazed.

 

12

We sacrifice unto (name of daeva) and Ahriman, the two great, imperishable demons; and to shut down the stars, the moon, the sun.  We sacrifice this (insert), the devil of our countries.  Give unto the man darkness and criticism. Give him the dark, evil misery of the Damned Ones.

 

 

 

Supreme Ahriman Explaination

Scan_20170807

 

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.

Black Mass Eucharist 2014 Revisited

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So.. Here we are 3 years later, being hauled into a Catholic Civil Rights Case due to a false arrest of a Catholic Protester.  As you can see, Joan Bell is convinced that some religious hate crime was committed against her.  For whatever reason, which was never explained, the Catholic’s attorney called Dastur Adam as a Federal Witness to Joan Bell’s Civil Lawsuit.  Can you guess what the Catholics really wanted to talk about?  Bread, wafers, blessed wafers, and a second Black Mass that was supposedly happening at the same time, or some weird bullshit.  If you recall, Archbishop Coakley sued Dastur and the entire membership of the Dakhma Of Angra Mainyu over a Eucharist that they believed that the Dakhma had acquired.

Then Nightline broke the news, the Dakhma never had a blessed wafer, to begin with.

 

3 years later, the Catholics are still obsessively asking about said Eucharist.  Here is Dastur Adam’s fun time conversation about bread, in Federal proceedings.  Wasting everyone’s time to include the court.