Suarva Oppression

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 Suarva and oppression with 10,000 spells I choose Suarva to cause desolation in (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

Suarva looks out though the threshold of the twilight dakhma.  And below there are a thousand people decaying from excessive black bile and busted bones.  You can’t separate age, race, or religion.  There is a feeling of domination amongst all of these people.  Suarva is the reason for that oppression that has so much control that not one sob came out from any of the dying.

4

Suarva now lined up people that were about to die, and one by one chopped off their heads.  The corpses without heads were slung into the ossuary in the dakhma where their bodies festered and rot.  All the druj feasted on the carcass along with the hair, bones, and nails to be used as their weapons.  Nasu, is like a big bloated fly, who is the head commander of druj.  It’s Nasu who decides which druj get to satisfy their mania in what order.

5

Going outside of the dakhma, Suarva surveys who to bring in next.  At a building next to the dakhma there are dying bodies who are quite ready to move on.  Suarva looks among the decrepit bodies and noticed one who wears a Faravahar symbol on their necklace.  Suarva reached down and took the symbol and crushed it. She took what was left of the amulet and put it away.

6

She proceeded to float over to Mt Damavand and went down in there to see Ahriman.  In Dush-humat, the first layer of Hell, Suarva witnessed a soul with a snake going up his ass hole, then coming out of his mouth.  In the next layer the Dush-hukht, she saw a soul commit apostacy and the soul fled into Hell in the form of a serpent.  In the third layer Dush-huvarsht, she saw the soul of a woman who constantly chewed on and forever ate her own dead corpse because she practiced sorcery.  Then Suarva made it down to Ahriman’s watery chamber.

7

Ahriman was laying on his side next to his pond.  He rose up, “Suarva, what do you need?”  Suarva said “I got this symbol of Zoroaster off of a decaying one.”  Ahriman, laughing, in pure delight quickly snatched the broken symbol away.  Then he said, “Now go away I have something to do.”

8

Suarva floated past Damavand back to the twilight dakhma.  After she gets there, she finds the haggard body, and picks him up by the shirt.  What wretchedness is left he looked at her in her eyes and quickly looked down.  Suarva takes the body, clinging to life by a thread, and takes it into the dakhma.  Instead of dropping him she pulls out a knife and she cuts his head clean off his shoulders.

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

 

 

 

 

 

 

 

 

 

 

 

 

Nanshait Blasphemy

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 Nanshait and blasphemy with 10,000 spells I choose Nanshait to cause blasphemy 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

Nanshait creeps in the darkness next to an Imam, to find out where and when the next soofies are going to be.  Nanshait likes to attack soofies because he will get the Imam and other men.  Upon Nanshait creeping he learns where the next soofie is.  The men are rejoicing the coming of god to all of them.  Nanshait, having plenty of time, schemed the whole corruption.

4

As Nanshait is looking down where the soofies are going to take place, Nanshait’s bottom jaw becomes unhinged.  As he is flying down to meet the men, a destructive laughter boom.  As Nanshait lurks in the darkness he gets ready to go inside the Imam’s head.  The Muslims have started shouting Allah, and dancing around.  Nanshait then takes domination of the Imam.

5

Now that everyone gets the masters energy, the Imam gets up and starts dancing with them.  Now the Imam is possessed by Nanshait completely.  Deafeningly screams out Nanshait/Imam being possessed, “Iblis is Allah!”  And the other Muslims profess, “Iblis is Allah!”  And upon staring back at the Imam/Nanshait foam is covering his face.

6

The Muslims were already damned, and as all that happened Nanshait reached out with all of his extremities. He used his appendages to grab all of the Muslims.  And Nanshait had all of them jeering only blasphemy.  All of the Muslims started to move erratically while shouting out desecrations to the Koran.  Then the Muslims started trifling with their cocks and buttholes.

7

The Imam/Nanshait began to rotate the circle of rotating men counter clockwise. Nanshait could tell by the looks on their faces that they too started foaming at the mouth.  The foam on the Muslims’ faces then began to fester and ferment.  The rotation began to speed up.  Nanshait looked around him and saw that they were getting ready for destruction.

8

As the Muslims all begin to fall down, all of Nanshait’s twine began to wrestle with their souls.  Nanshait became unpossessed by the Imam, and he took the Imam in his tangled tether.  The Muslims and the Imam dispatched and their souls are embedded around him.  Flying up and over to Mt. Damavand he discarded them with the increasing agglomeration.  Flying away, Nanshait began to laugh hellishly.

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 Nanshait and Ahriman, the two great, imperishable demons; and to shut down the stars, the moon, the sun.  We sacrifice this Nanshait, 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

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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.

Through Me and You the Devil’s Work is Done

 

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Evocation of Ahriman

 

Rise up, thou Father of us!  For I will cause that conflict in the world where from the distress and injury of Auharmazd and his archangels 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 Auharmazd, I will make the whole of creation of Auharmazd 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 Chinnamasta, 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!

 

What is the point of this Evocation and why do we use it?  It was Pairaka Jahi who roused Father Ahriman from His dark sleep of humiliation and defeat.  Rise up thou Father of Us!  We say this to raise His energy through our lower chakras that start at the soles of our feet which exist in Kakola.  From our hips, He is evocated into our ritual or even in daily life if one is so bold.  With this evocation, we are swearing to Him our intent in His name and for His Honor.

For I will cause that conflict in the world where from the distress and injury of Auharmazd and his archangels will arise.  Our first duty to the Devil is this, period!  This is done by attacking the religion and faith of the righteous and pious man with evil thought, evil speech, and evil action.  To mock God with perversion of mind is Aka Manah in the Ajna Chakra.  To Mock God with blasphemy is Nanshait in the Vishuddha Chakra.  To Mock God with inverted religious ceremony is Suarva in the Anahata Chakra.  Through working with these three Archdaevas, we damage god and his goons.  We also can destroy physical representations of these pious beings, and damage their spiritual sanctums as well.  They rest in their idols, destroy their idols and they will arise.

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.  If our lower basal chakras are charged with the Spirit of Anguish’s energy, we must unleash the anguish by vexing the righteous man and his animals.  These animals can be seen as machines as well in these modern times.  The easiest way to vex the righteous man is through cognitive dissonance about their fucking god.  Keep pressing their mind with your evil words and evil actions, until life will not be wanted.  Drive them to free their animal needs through vexation and doubt.  With the Knowledge gained through Ahriman-Mantra, object apathy allows to just walk away from the mess while keeping your hands clean.

I will destroy their living souls, I will vex the water, I will vex the plants, I will vex the fire of Auharmazd, I will make the whole of creation of Auharmazd vexed!  By forcing them to express their animal needs, you’ll destroy their internal morality and damn their souls to Hell.  I will vex the elements through corruption by creating poison both physical and spiritual.  Salting the earth is a great example of this or the obvious creation of poison.  Conversational hypnotism is also a poison created with water, earth, and fire.  In other words, You swear to the Devil that you create vexation for the entire material and spiritual world for Angra Mainyu.

 

 

 

Preparing for a New War

mars

 

On the evening of August 7-8, is a slight lunar eclipse which sets the upcoming events for the Solar Eclipse on the August 21, and Mercury going into retrograde on the 20th.  The lunar eclipse brings in the cooling protection and corruption of Pairaka Jahi, setting the stage for movement.  Mercury will be blind, thus leaving Aka Manah blind and without reason from August 20 to September 5.  The good news, Mars will take dominance over the minds of men.  This allows for Suarva, into introduce war, conflict, anger, and ect unchecked by logic or reason.  Its best to have your plans set and ready by the evening of August 7-8, here are the Planet and Daeva Mantras to set things in place with ease of Jahi:

 

Jahi

 

Om Jahi Hail, Pairaka of menses.  She is the mother of wickedness, whose lust makes the Universe owe.  She is like pestilence of corruption through menstrual blood drops.

 

Oma Jahiya Jaya, masika dharma ki devi.  Vaha ji saka vasana brahmanda dena hai banata dustata ki mam hai.  Vaha masika dharma bundom ke madyama se bhrastac ara ki mahamari ki tarahata hai.

 

Jahi/Moon

 

I offer my lust to the Moon Pairaka, whose skin resembles white cheese, white conch shells, and snow.  She is the ruling deity of the ocean and the tides of the menses cycle.

 

Maim jinake tvara saphead panira, sap head sankha aura barpha jaisa dikhata hai candrama devi ko.  Vaha sagara ki sattaruha devata aura masika dharma cakra ke jvara hai.

 

Do a full 108 japa on the White Vijanti Mala.  The wear it till the 20th.  From evening of the 7-8, utter the Moon mantra 18 times each evening till the 20-21.

 

Starting on the 21st and through the 25th, using the Sphatik Mala, chant 21 times daily.  Wear this mala all day for these days, except when chanting:

Om Klim Bij Rupinayee MahaSuarvakayee Klim Phat

Then chant the Mars Mantra 18 times at night:

Suarva/Mars

 

Spinning the womb of all existence into chaos, Mars shines forth with defiance and deception enhanced by hate, the son wielding energy in his hand. We jaya Mars, bearer of fulfillment with chaotic wickedness.

 

Arajakata mem sabhi astitva ke garbha spinings. Mangala graha se napharata satha age cama kata hai, usake hatha mem urja calane vale beta. Maim mangala, purti ke vahaka. Oma jaya mangala, arjaka dusta ke satha purti ke vahaka

 

On the 25th after the chant, leave the mala with Suarva/Kali idol and replace with Rudraksa Mala.  From the August 26th to September 5th, 108 japa:

Aum Akulita Ahriman