The Consumption of Mary Recalled

A lot of questions have been surfacing about what happened at the Consumption. I am glad to see enough of you have seen the last 5 minutes of it and not listening to the other side saying it never happened. I have been able to piece together the broken bits of experiences for me based on other peoples’ recalling of the whole event in the Civic Center. Like Adam explained there are layers of the rite. The first is the idol of Kali. The one that stuck out to me was one of older dark stories, not the young blue skinned image that has been more widely accepted. When I saw it I knew there was something different about it. The way it looked at me I knew she was mine. Adam got it for me and it is deceivingly heavy. On the way home I sat in the front seat with her in the seat with me. I didn’t want her to be anywhere else. By a third of the trip home Adam started being more aggressive. Her energy was expanding already. When we were almost home I looked around outside and saw things destroyed, houses barely standing, trees gone, red sky. Kali and her destructive, bloody persona had made her way into my mind already, just having her in my lap. Then we got her home and as soon as she was in the back room Adam started being his jovial self. We got the red flowers soon after because her anger started pervading the rooms around her. When we got the garland I put them on her and almost immediately I felt internally happy and girly. The red flowers that adorned her was because it is said that red flowers pleased the goddess so she was easier to work with. Then there was the sitting down on the red pillow in front of her with the 108 bead japa mala and doing 3 mantras. The first one is Om Kleem Kalikayei Namaha.  Basically it is me saying “Hi, I welcome she who is dark into me”  I said this the first 27 times. On the Mala, every 27 beads is a lapis lazuli bead. When I came to that it lets me know to pause. Then the second mantra is Kring Kring Kring Hring Kring Dakshinee Kalike Kring Kring Kring Hring Hring Hung Hung Swaha. It was said 27 times. It is a prayer to her go gain her favor, to cause her gaze to turn to me. Then while practicing the rehearsal I drank water from the chalice next to the idol. After that was the time to be splashed with blood. For practice we used water in the bowl so that first time I knew what to expect but I was still surprised because the water was cold. But after that, the last 27 times I said Om Maha Kalyai Ca Vidmahe Smasana Vasinyai Ca Dhimahi Tanno Kali Prachodayat. This is pleasing for the goddess to hear and lets me gain her favor. In particular at the Civic Center that was the mantra I said to evoke her into me. I will interject here that Adam has described working with the Daeva in weekly ritual as them being a cell phone and talking with them on the phone and what I did was take that cell phone, cut a hole in to top of my head, and put the cell phone in the hole in my head and let it go. I laughed and I thought about it and said, that’s a good way of describing that. After rehearsals there were times it was harder to shake that concentrated anger after it was over. The anger and destruction of things around me, be it in the Dakhma or outdoors to have more room to do all 3 separate parts of the Consumption, kept growing during the last mantra. There was one rehearsal the people recording the documentary got that the rest of everyone could tell something wasn’t right so they all left Adam and I to ourselves and I fought letting her anger go. So Adam had to press chakra spots and told me to let her go and it was harder to. I wanted to keep that anger and let it grow. I wanted to start smashing that fucking statue and set the neighbors trees on fire and rip the fence out of the ground and smash the windows. I wanted to destroy it all. I know that when I came to again it was because they said Adam told me to walk barefoot around the fire pit. By then the other members felt comfortable enough to take things back inside. The rehearsals were fine but what got worse was the same bloody, screaming nightmares that repeated every night. I don’t feel able to talk about them now. She was pervading aspects of my life during the day and at work, when I was picking up, how I treated people outside of the house, Adam and the kids say I changed in my behaviors with them as well. There were times I was cleaning and they said it looked like a few steps of a dance, very, very flowing. And there were the physical changes as well too. I started to look younger and healthier. I became compulsed with wearing 2 sets of small silver hoops all the time and I bought a set of 16 silver bracelets at work, and felt happy hearing them jangle together. I was also lightening my hair and before the ritual dyed it brown from the multilayered colors of bleach. I got a brownish, golden look and there were times I was disgusted by it then one selfie on my phone I had my makeup spot on and stood in front of the Kali banner and was creeped out by it because the similarity in my hair with hers. I’m not that bad now, but it still comes in waves-wanting to physically become her as much as possible. Then came the night of the ritual. When I started walking down the hallway at the Civic Center it was lined with individual pockets of mass like the druj and divs were against the walls, greeting us with zest and energy. That morning Adam and the guys went inside to set up and they said it was empty down there earlier. But when we were set up before the ritual the energy from outside from all the crazy catholic prayers and high angst-and fainting from heat exhaustion-it was like I was hyper and ready to play. We did the black mass, I had some weird experiences with that, then after I recovered and the guys had set up for the Consumption I joined Adam on the stage so he can explain about Kali and what I would be doing. The smell of the oil was growing and starting to help me feel relaxed. Then it came time to start. I have to interject here and realize I hadn’t explained the mirrors. Those of you still reading, thank you. Have you ever been looking at a mirror and then see your reflection behind you in another mirror? Like at a department store as a kid and there were as set of like 4 mirrors in different angles so you can see how things you are trying on look? It has always been different for me. I felt like there was more behind the mirror than I saw. Well, in the Dakhma we have incorporated using 5 mirrors reflecting into each other. In theory if you have 2 mirrors reflecting off of each other it creates a gateway. So there are 2 gateways crossing each other. Adam having peeled back more layers in time has simply incorporated the guardians of the Dikpala. It is for the different directions around the room. Having said that I can return to the ritual in the Civic Center. I got in the mirrors in the pentagonal setup. When I sat on the pillow in the middle facing the idol, there were 2 mirrors pointing like an arrow, one on my left, one on my right, and one behind me. I have no memories of this but everyone said that I was reaching for one of the mirrors and it looked like I was grabbing something. I thought I was touching the idol in front of me. I was reaching for where the energy was coming from-making that physical connection with the deity. With the recital of the first mantra I saw things get darker and out of focus. I thought they had turned the lights low. I lose memory but during the second mantra I looked into her eyes, not right above them, as Adam directed me to during practice. According to the other people who had done the prayer around the statue when they were done, they watched me and said I became quieter and was reaching to the mirror and it looked like I wasn’t there mentally. I remember seeing the video camera down next to the left of the idol. I don’t know if Adam actually prompted me to drink but I remember the cold of the water in my mouth. I put the chalice down and jumped inside because the blood was poured on me. It was cold and thick and felt good. Then the next mantra was started and it got darker and colder. I felt goosebumps. Adam told me that the main camera the other people used was focused on me next to the idol while I was reaching for the mirror and the guy with the microphone was behind me. I could see between that on my left, outside of the mirrors, 3 individual figures. Then 4 on my right that was in my sight while focused on the idol. They were dark and ominous and corrupting but I felt safe so I knew that they were our guardians because as it easy for me to go through the mirrors to connect with something and pull her out to our side it is easy for something else to come with me. The next recollection I have is Adam picking my right arm up and I pulled back. I wanted to sit there and keep that connection going. As he pulled me up to standing I realized I didn’t want to put the mala down so while I was countering the heavy weight of every fiber of my being wanting to sit down, I remember putting the mala over me and I cooperated with coming out of the pentagonal mirrors. I was filled with red thoughts and sight but it was darker and I was cold and tired while I with help walked to get the knife. Then when I got the knife in my right hand I saw brighter around the idol of Mary, like they had a spotlight on her and I stalked around her like she was prey that was already dead before being sacrificed, like in war. The areas around her were dark. I only saw the mary idol and the square. The member that handed me the heart after the smashing said my eyes were black and he was thinking ‘how much of Kelsey is left in there now?’. The image I chose for my facebook profile is taken when I looked up at Adam. I have no recollection of seeing anything other than glimpses of the red on his robe and blackness. I remember feeling satisfied. The next memory is of Adam picking me up and I was shivering I was so cold and I felt like a baby animal trying to walk for the first time. But after that and up til now is another blog, this is just what I have pieced together of other people telling me what happened. And the last bit is my eyes stayed that ice blue for 3 days after the event before returning to their normal color.

kelseyafterritualkalikelsey

dscn0627

 

Here is what is Left of Mary

 

THIS WAS THE GREAT CATHOLIC DEFENSE

 

 

 

Oklahoma City Satanists Pour Blood on the Virgin Mary

Dropping the Veil

mahavidya-goddesses

 

Let us go back to September 27, 2015.  This particular Lunar Eclipse  had several Vedic Astrological connotations:

 

This lunar eclipse September 27 and 28 is the last eclipse which will happen with the nodes Rahu and Ketu in Virgo and Pisces, respectively.  The nodes will be changing signs in early 2016. In Vedic astrology, a lunar eclipse is known as a chandra grahan.

Ahirbudhnaya

Since it is the Vedic month of Bhadrapada, this full Moon is known as Bhadrapada Purnima.  This lunar eclipse September 27 and 28 will occur with the Moon and  South node Ketu in Pisces in Uttara Bhadrapada nakshatra (constellation).  Mars is powerfully influencing Pisces, making this eclipse even more powerful, since Ketu acts likes Mars normally and we have another malefic influencing this combination. North node Rahu is in Virgo in the nakshatra of Uttara Phalguni, with Sun and Mercury retrograde nearby in Hasta nakshatra.

Uttara Bhadrapada is part of a pair of fierce nakshatras.  Uttara means East and Bhadra means beautiful. We can journey to a beautiful place if we can overcome our sense of limitations and feelings of anger and frustration.  Uttara Bhadrapada is called “the star of profound insight and realization”.

The deity of Uttara Bhadrapada is Ahirbudhnya, who is “the Serpent of the Deep.”  He is part of Shiva’s army, who are the celestial emissaries of vital power.  Ahirbudhnya symbolizes the spiritual kundalini energy, and the need for seclusion (as snakes like to operate out of sight).  Themes of death and destruction can arise in Uttara Bhadrapada. This is often due to a person reviewing his or her past and then looking ahead to the future.  Feelings of the cruelty of nature may surface and they can be quite overpowering. This can turn into anger, rage and frustration.

 

This Astrological occurence, the Lunar Nodes are switching to Ketu.

Ketu (Sanskrit: केतु, IAST: Ketú) (U+260B.svg) is the descending lunar node in Vedic, or Hindu astrology. After the head of Svarbhānu, anAsura, was cut off by God Vishnu, his head and body joined with a snake to form ‘Ketu’, representing the body without a head, andRahu, representing the head without a body. According to some accounts in Hindu mythology, Ketu belongs to Jaimini Gotra, whereas Rahu is from Paiteenasa gotra and hence both are totally different entities with distinct characteristics and not two parts of a common body. Ketu is generally referred to as a “shadow” planet. It is believed to have a tremendous impact on human lives and also the whole creation. In some special circumstances it helps someone achieve the zenith of fame. Ketu is often depicted with a gem or star on his head signifying a mystery light.

Astronomically, Rahu and Ketu denote the points of intersection of the paths of the Sun and the Moon as they move on the celestial sphere. Therefore, Rahu and Ketu are respectively called the north and the south lunar nodes. The fact that eclipses occur when the Sun and the Moon are at one of these points gives rise to the understanding of swallowing of the Sun and the Moon by the snake.

In ancient Tamil astrological scripts, Ketu was considered as incarnation of Indra. During a war with Asuras, Indra was defeated and took a passive form and a subtle state as Ketu. Indra spent this time realizing his past mistakes, and failures and that lead to spirituality towards Lord Shiva.

In Hindu astrology Ketu represents karmic collections both good and bad, spirituality and supernatural influences. Ketu is associated with the Meena Avatar of Vishnu. Ketu signifies the spiritual process of the refinement of materialization to spirit and is considered both malefic and benefic, as it causes sorrow and loss, and yet at the same time turns the individual to God. In other words, it causes material loss in order to force a more spiritual outlook in the person. Ketu is a karaka or indicator of intelligence, wisdom, non-attachment, fantasy, penetrating insight, derangement, and psychic abilities. Ketu is believed to bring prosperity to the devotee’s family, removes the effects of snakebite and illness arising out of poisons. He grants good health, wealth and cattle to his devotees. Ketu is the lord of three nakshatras or lunar mansions: Ashvini, Magha and Mula.

We are moving into the cycle where religious and spiritual understanding is the focus and moving away from the illusion of the material world.  The need for worldly possessions and fulfillment of animal passions take second seat.  Per Tantric Hinduism we are in the Kali age.  This age is of knowledge of all things dark and light.  We are now moving into the astrological change, that if we learn to align and work with, we can accomplished many great spiritual and creative deeds.

In Hinduism, there was a war between Deva and Asura.  It is often called the war of Gods and Demons, even though that isn’t an accurate description but it makes things easily understood.  First part of this war that has reason to this understanding, is over the elixir of immortality.  An oral legend records the goddess Prachanda-Chandika appeared to aid the gods in the god-demon war, when the gods prayed to the Great Goddess Mahashakti. After slaying all demons, the enraged goddess cut off her own head too and drank her own blood. The name Prachanda-Chandika also appears as a synonym of Chhinnamasta in her hundred-name hymn in Shakta-pramoda.  Another oral legend relates her to the Samudra manthan (Churning of Ocean) episode, where the gods and demons churned the milk ocean to acquire the amrita (the elixir of immortality). Chhinnamasta drank the demons’ share of the elixir and then beheaded herself to prevent them from acquiring it.

Kali has a special place in this war as well.  Kali was born from Durga:

One version relates when the warrior goddess Durga, who had ten arms each carrying a weapon and who rode a lion or tiger in battle, fought with Mahishasura (or Mahisa), the buffalo demon. Durga became so enraged that her anger burst from her forehead in the form of Kali. Once born, the black goddess went wild and ate all the demons she came across, stringing their heads on a chain which she wore around her neck. It seemed impossible to calm Kali’s bloody attacks, which now extended to any wrongdoers, and both people and gods were at a loss what to do. Fortunately, the mighty Shiva stopped Kali’s destructive rampage by lying down in her path, and when the goddess realised just who she was standing on, she finally calmed down. From this story is explained Kali’s association with battlegrounds and areas where cremation is carried out.

Kali ends the war:

Given all the divine weapons of the gods, Kali swiftly sought out Raktabija and his demons and proceeded to swallow them all whole so as not to spill anymore blood in the process. Raktabija himself was killed when Kali lopped off his head with a sword and then drank all of his blood, making sure none fell to the ground and thereby ensuring no more demons could menace the world.

The war does continue, it continues from the birth of Zoroastrianism.  Zoroastrian term Ahura is the same as Asura.  The term used to explain Ahura is usual denoted to Angel.  In Zoroastrianism, Daeva is a bastardization of Deva which denoted demon or devil because the term Devi.  In this religion, you find an inversion of the deities.  Through study, many Daeva can be traced back to Tantric Hindu deities.  Yatus, sorcerers are based off the Agori Shivites.  From Zoroastrianism, comes Catholisism by way Mithraism, which was brought to Rome after Persia defeated Rome.  This is how the evolution of the Asura to Ahura to Angel, which is still the original demon.

Through the actions of Chinnamasta, Angelic forms can die and be consumed by the Mahadevi.  Knowing the power and influence of the Lunar Eclipse, we established Chinnamasta as the Matriarch of the Dakhma of Angra Mainyu.  Knowing she is associated with the concept of self-sacrifice as well as the awakening of the kundalini – spiritual energy. She is considered both as a symbol of self-control on sexual desire as well as an embodiment of sexual energy, depending upon interpretation. She symbolizes both aspects of Devi: a life-giver and a life-taker. Her legends emphasize her sacrifice – sometimes with a maternal element, her sexual dominance and her self-destructive fury. Though she enjoys patronage as part of the Mahavidyas, and individual public worship is rare, due to her ferocious nature and her reputation of being dangerous to approach and worship. Her individual worship is restricted to heroic, Tantric worship by Tantrikas, yogis and world renouncers.

Just as Shiva and Kali join in Tantric sexual liberation, we conducted a ritual that gave Angra Mainyu and Chinnamasta that same sexual liberation, during the Lunar Eclipse:

Chinnamasta Matriarch

 

Evocation of the Dikpala

 

[Take up the athame and face to the North. Begin the calling of the guardians there. Facing North, point the athame and say.]

Zacar Ca Od Zamran!

Om Sam Suarvaya Japa

 

What shall we sing to Suarva,

Strong, most defiant, excellently deceptive.

That shall be most favored to His heart?

That Ahriman may grant the chaos of Suarva

To our folk, our kin, our possessions,

Our progeny!

That Ahriman and Nanshait that Suarva may

Remember us, yea,

All Daevas with one accord.

To Suarva, Lord of Chaos, of deception

And defiance!

We pray for power, health, and strength.

He embers like the black flame, shiny and

Reflective like silver is he, The wicked.

Best among the Daevas.

May he grant strength to man, to woman, and to kin.

O Zariz, set upon us the glory of a hundred men,

The great renown of mighty Yatus.

Zariz! Head, central point, love these; Zariz!

 

Know these as serving you, Sons of Adam,

At the highest favor of our Father’s decree!

 

[Turn widdershins to the North West, pointing athame and say.]

 

 

Zacar Ca Od Zamran!

Om Yam Aka Manahya Japa

 

Enlightened Immortal Aka Manah

Daughter of Ahriman, Enchantress, I implore you

Spare me, O Pairaka, these inhibitions,

Release my spirit

 

Whenever before you have hearkened to me

To my voice calling to you in the distance,

And heeding, thou hast come, leaving the Father’s

Hellish dominions,

 

Riding the whirling water of Hell

Piercing the veil of the Earth’s darkness

You ascend swimming into reality,

Upwards from Hell,

 

Then soon, you arrive blessed Pairaka

With the Hellish glinting grin, did you ask me

What new confusion had befallen me and why,

Thus I had called you.

 

What in my mad heart was my greatest desire,

Who was it now that must feel my allurements,

Who was the fair one that must be persuaded,

Who wronged you?

 

For now they flee, quickly they shall fallow

And if she spurns gifts, soon shall they feel it

Even reluctant.

 

Come then, I pray, grant me surcease from my confusion,

Drive away care, I beseech thee, O Pairaka

Fulfill for me what I lust for,

Be my ally with Evil Mindedness.

 

 

 

 

 

[Turn widdershins to the West, pointing athame and say.]

 

Zacar Ca Od Zamran!

Om Vam Jahiya Japa

 

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.

 

 

 

 

[Turn widdershins to the South West, pointing athame and say.]

 

Zacar Ca Od Zamran!

Om Ksam Zarizya Japa

 

 

Here is Zariz, never restrained, active, all-conquering

Bursting forth with sweet venomous lies.

All that are without are poisoned with corruption,

And led astray with lies of knowledge.

You, Zariz, give us wide defense against the hate of the Pious Men,

Hatred that waste and weaken us.

You by Your insight and skill, Impetuous One,

From Hell and Earth drives us sinners to allocation.

When to their task they come with zeal, may they attain

Favor and satisfy their animal desires.

So, may he take what is his, so speed the pious man, to an untimely death.

Favorable, veil intentions, unconquered, gracious in movement.

Be comforting, O Zariz, to our heart.

O Zariz, in form of terror, strike alarm, O Pairaka

Wound those without with a dazzling flame.

When in my dwelling-place I see the pious enemies of Ahriman,

Pairaka, horde them into your shroud, Venomous One,

Dispel our foes with your poison.

 

[Turn widdershins to the South, pointing athame and say.]

 

Zacar Ca Od Zamran!

Om Mam Astwihadne Japa

 

 

Master of death, destructor of bones, and divider of body

As Astwihad sees the righteous from the darkness

He casts his shadow over that pious man

Who becomes inflicted with a delirious fever

Up threw the over casted shadow

Khazuran restrains the enemy

Astwihad touches the hand of the righteous man

Their eyes meet and pious man expels his soul-breath

Astwihad snatches up the soul in noose that is now a collar

It is Astwihad who is the gatherer of souls

Who slings them into Hell past the Chinvat Bridge

We celebrate and honor the master

Who relieves us of the righteous and pious enemy

That serves the slave master

 

 

 

[Turn widdershins to the South East, pointing athame and say.]

 

Zacar Ca Od Zamran!

Om Ram Agnaye Japa

 

O KING, the potent and terrific envoy, kindled for strength, is manifest in beauty.
He shines, all-knowing, with his lofty splendour: chasing black Night he comes with white-rayed Morning.
Having o’ercome the glimmering Black with beauty, and bringing forth the dame the Great Sire’s Daughter,
Holding aloft the radiant light of Sūrya, as messenger of hell he shines with treasures.
Attendant on the Blessed Dame the Blessed hath come: the Lover followeth his Sister.
Agni, far-spreading with conspicuous luster, hath compassed Night with whitely shining garments.
His goings-forth kindle as ’twere high voices the goings of the auspicious Friend of Agni.
The rays, the bright beams of the strong-jawed, mighty, adorable Steer are visible as he cometh.
Whose radiant splendors flow, like sounds, about us, his who is lofty, brilliant, and effulgent,
Who reaches hell with best and brightest lusters, sportive and piercing even to the summit.
His powers, whose chariot fellies gleam and glitter have loudly roared while, as with teams, he hasted.
He, the most Godlike, far-extending envoy, shines with flames ancient, resonant, whitely-shining.
So bring us ample wealth: seat thee as envoy of the two youthful Matrons, Earth and Heaven.
Let Agni rapid with his rapid, horses, impetuous with impetuous Steeds, come hither.

 

 

 

 

[Turn widdershins to the East, pointing athame and say.]

 

Zacar Ca Od Zamran!

Om Lam Indraya Japa

 

Vedic Indra the singers with high praise, Vedic Indra reciters

With their nightly prayers, the choirs have glorified.

Vedic Indra hath ever close to him his two bay steeds and word-yoked car, Vedic Indra the silver, thunder-armed.

Help us Vedic Indra, in frays, yea, frays,

Where thousand spoils are gained, With awful aids, O awful One.

In Mighty battle we Invoke Vedic Indra, Vedic Indra in lesser fights, Fiend who bends his bolts at the pious.

Unclean, our manly Hero, you are ever bounteous, yonder cloud,

For us, you are irresistible.

Still higher, at each strain of mine, thunder-armed Vedic Indra’s

Praises rise: I find no prayer worthy of him.

Even as the bull drives on the herds, he drives the people with his might, The Ruler irresistible:

Vedic Indra who rules with single sway men, riches, and the fivefold race of those who dwell upon the earth.

For your sake from each side we call Vedic Indra from other men:

Ours, and none others’, may he be.

 

[Turn widdershins to the North East, pointing athame and say.]

 

Zacar Ca Od Zamran!

Om Ham Nanshaitya Japa

 

Hail to Nanshait! Whose blasphemy

Is immeasurable. Who resembles Sky

In clarity, undefiled wisdom is attributed.

The conspirator of all creation.

The preservation of Freedom and

dissolution of the pious.

My devotion to wickedness,

The burning desire of Freedom.

Attached itself to Him, to Nanshait,

Who, while freeing all, Transcends

The universe.

In whom freedom from Lordship is ever established.

Who causes annihilation of delusion.

Whose undefiled wisdom made manifest.

Ahriman crowned Him Arch-Daeva.

To rule over an age of man.

Whose warm embrace, of freedom personified.

Displays, within man’s heart, that all power

Is but a semblance and a passing show.

In which the tempest of the whole past blows,

Past Parusha, stirring its energies.

With violence, like water lushing waves;

In which the dual consciousness that is of Ahriman’s rule

Plays on: Hail Chaos,

Centered in Nanshait, the eye of clarity!

Where the wicked ideals are produced,

Wicked thoughts and endless varied forms,

Merge in reality.

The Storm of blasphemy pushed,

My spirit elated by the rush,

of movements of the mind. Hail Nanshait!

From whom all pious judgement have dispersed;

That Black Flame, dark and abounding

As a Black Rose’s petals.

Whose maniacal laughter sheds undefiled wisdom,

Who, by undivided meditation,

Is realized in the objectification:

May the vicious viper, of the unbasking abyss,

Of my mind, guard me, I Hail Nanshait!

Him the blasphemer of the pious,

Who wipes the bloodstains of this Christian

Age,

Whom Daksha’s Daughter gave Her coveted hand;

Who like the velvet darkness,

Is beautiful; who is ever ready

To destroy other’s hypocrisy, whose gaze

Is destructively fixed, skin is blue

With poison swallowed;

Hail Nanshait!

 

[Turn widdershins to the North, look and point the athame straight up and say.]

 

Zacar Ca Od Zamran!

Om Hrim Melek Tausya Japa

 

 

 

 

Wherefore, it is true that My knowledge compasses the very Truth of all that Is,

And My wisdom is not separate from My heart,

And the Manifestation of My descent is clear unto you,

And when it is Revealed to the Children of Adam it will be seen […………………..]

And many will tremble thereby.

All habitations and desert spaces are indeed of My own creation, set forth.

All fully within My strength, not that of the false gods;

Wherefore I am He that men come with their rightful worship,

Not the false gods of their books, wrongly written;

But they come to know Me, a Peacock of bronze and of gold,

Wings spread over Kaaba and Temple and Church, not to be overshadowed.

And in the secret cave of My wisdom it is known that there is no God but Myself,

Archangel over all the Host, Melek Ta’us.

Knowing this, who dares deny?

Knowing this, who dares fail to worship?

[……………………]

Knowing this, who dares worship false gods of Koran and Bible?

Knowing this, who shall make that [………………………….]?

Know that who knows Me will I cast into Paradisiacal gardens of My pleasure!

But the Yezid who knows Me not will I cast into affliction.

Say then, I am the only and exalted Archangel;

And I make prosperous whom I will, and I enliven whom I will.

Say then, I alone am to be praised from the Towers of Lalish,

And from the Mountain of Ararat to the Western Sea.

Say then, Let the Light of Knowledge flash forth from the Ziarahs,

Flash forth from the river of Euphrates to the hiddenness of Shambhala.

Let My sanjak be carried from its safe place into the Temple,

And let all the clans of Yezid know of My Manifestation,

Even Sheikan, and Sinjar, and Haliteyeh, and Malliyeh, and Lepcho,

And the Kotchar who wander among the heathen.

 

 

 

[Look and point the athame straight Down and say.]

 

Zacar Ca Od Zamran!

Om Klim Angra Mainyune Japa

 

We worship the spirit Anguish

All carnal knowledge and wickedness possessing

Surround by corrupted Immortals,

the desecrators and liberators.

We destroy Ahura Mazda’s works.

 

His vexation and His doubt dominating

We corrupt all the things that are pure,

for these are His counter-creations;

The thoughts that are wicked, and the

words and deeds that have liberated

These are to mock Ahura Mazda,

and for these we make liberation.

Hear us, o Mainyu! Thou destroyist

in corruption and in wicked mockery;

Defile us in filth, and keep us

from the righteous and pious

Spill out the darkness and vengeance of Thy life,

on our enslaved sadness

Defile their gardens and fields,

Defile their working and weaving;

Defile the whole race of man.

Liberated and enslaved;

Defile us through the night.

Corrupt us now in Thy might.

The wicked waters of our hate

and the song of our blasphemy.

 

                      Invocation 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

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!

 

 

 

 

 

Evocation of Chinnamasta

 

Srim hrim klim aim Vajra vairocaniye hum hum phat svaha (27)

 

Unsealing of Chinnamasta

 

Aum hrim aum   (maintain focus on effigy of Chinnamasta) 108

 

(Soma offering or other various liquor.)

 

The most fierce Devi, Chinnamasta, has proven through wrath, destruction, death, sex, and self-sacrifice; to be the consort of Angra Mainyu!  To be our Spiritual Mother and Matriarch of this Traditional Ahrimanic Temple.  I offer this consort to oversee Father Ahriman’s affairs in the Invisible and Purusha, to weave the dual Physical Reality within the hidden Temple beyond the Blinded Eyes of Ahura Mazda.  Chinnamasta will be our mother whom destroys the righteous and weaves their bodies to create the Devil’s Will and Plan!  For she is grotesquely beautiful and sharp in her ways of granting the Devotees of Angra Mainyu the epiphany of universal chaos and hatred, which is the Devil’s Spiritual Plan.

 

(Flesh Altar sends Chinnamasta through the mirrored gate.  After altar pulls both from the gate, flesh alter faces effigy of Chinnamasta.  Priest allows for Angra Mainyu to overlay his subtle body.)

 

Invocation of Chinnamasta

(Flesh Altar)

 

Aum Vajra-vairocanIye dehi dehi ehi ehi grhna grhna svava mama siddhim dehi dehi mama-shatura maraya-maraya kara like hum phat svahA (27)

Worshiping of the 3 Devi

 

Aum aim Chinnamasta Japa (27)

 

Aum aim Dakiniyai Japa (27)

 

Aum aim Varninyai Japa (27)

 

Upon completion of the mantras, the Flesh Altar and Priest proceed with entire Chakra congress.  Priest sends Angra Mainyu through the Flesh Altar upon climax, which by way removes Chinnamasta.  This closes the Ritual.

 

Chinnamasta was imbued into an effigy of her:

140

 

It now stands in as our Altar Plaque, and acts as a temporary tie vs having an idol to embue her to.  The mother icon from the Catholic Church is the Virgin Maria, which is actually the Roman Goddess Minerva.  Moving forward, we aquired a virgin mary statue or idol.  Using our method of ritual and corruption we imbued Chinnamasta to the virgin mary to consume the essence of the icon.  This same idol, was used as trojan horse to move Chinnamasta into the unsealed Jubilee Doors located in the St Joesph Old Cathedral in Down Town Oklahoma City.

In order to build large amounts of a negative charged focused on us and the idol, we released pictures and videos that most uneducated people would become over run with the energy we needed.  These placed in selected places through out different aspects of social media, to attain the mixed negative reaction needed.  We used the hatred from the Satanists and the anguish from the Christians, and whatever other negative charge from other haters to accomplish our goal.  Everybody played their parts perfectly.

 

The same Friday Arch-Bishop Paul Coakley ritualistically unsealed the Jubilee Door in St Joesph Old Cathedral, we used the Daily Oklahoman to break the news of the permit we attained.  This was done for 2 reasons, to bring the protesters to be present to contribute to the negative energy for the next ritual.  The other reason, to have police protection to make sure the ritual was done without disruption.  One of the secret modes for us to have lots of cameras around is because per Rudolf Steiner, all lenses act as Ahriman’s eyes in the material world.  Plus, people looking at the after math gives more energy to what has happened to contiue the charged for the entity which creates the Shiva aspect apathedic destruction because the mechanical eye of the lenses can’t convey a recipical response for the viewer.

What is a Holy Jubilee Door?:

The doors are normally sealed by mortar and cement from the inside so that they cannot be opened. They are ceremoniously opened during Jubilee years designated by the Pope, for pilgrims who enter through those doors may piously gain the plenary indulgences attached with the duration of the Jubilee year.  In the teaching of the Catholic Church, an indulgence is “a way to reduce the amount of punishment one has to undergo for sins” which may reduce either or both of the penance required after a sin has been forgiven, or after death, the time to be spent in Purgatory.  Holy doors are portals upon which the Pope has canonically designated within Church law as a permanent Holy Door.

These portals is how the Pope can bestow these indulgences.  This is quite simply a 2 way energy movement portal.  These doors are closed traditionally on January 6.  This is also about the same date the Lunar Nodes flip from material to spiritual in year 2016.  These doors are charged on Christmas Eve Mass, which is why we got started at 4:30 (their mass started at 4:00).  If the angels and saints are the bestowers of indulgences by the power of the Pope, why not send the most fearsome angel killer in those portals that can sustain itself from consuming the essence of those she kills?

 

Chinnamasta Down Town

 

Ahriman’s Sacred Manthra

(Starting facing north on the north side of the statue, say manthra.  Turning widdershins, repeat at each point.)

 

 

The will of the Father is the law of vengeance.  The favor of Akatasha to the deeds done in this world for Mainyu.  He who feeds the fulfilled makes Angra Father.  (Facing north, speak manthra. Move counter clock-wise to the West.)

 

The will of the Father is the law of vengeance.  The favor of Akatasha to the deeds done in this world for Mainyu.  He who feeds the fulfilled makes Angra Father.  (Facing west, speak manthra.  Move counter clock-wise to the south.)

 

The will of the Father is the law of vengeance.  The favor of Akatasha to the deeds done in this world for Mainyu.  He who feeds the fulfilled makes Angra Father.  (Facing south, speak manthra. Move counter clock-wise to the east.)

 

The will of the Father is the law of vengeance.  The favor of Akatasha to the deeds done in this world for Mainyu.  He who feeds the fulfilled makes Angra Father.  (Facing east, speak manthra.  Move counter clock-wise back to the north.)

 

Invocation 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

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!

 

Mother of the Striking Vajra, it is The God of Gods Vedic Indra from the lighting storm that he cast you upon the Ahuras.  We ask in arrogance for you to decapitate yourself and sate our animal desire with spurting jets of blood.  As we devoted to you in exchange for your spiritual enlightenment that strikes as fast as the lightening or a clean swift decapitation.

 

Arch-Daeva Nanshait, unseal 3 times, our mother Chinnamasta.  It’s only through Chinnamasta’s Kundalini Serpent that the Anguish of the Devil will be passed on to the progeny of Ahura Mazda.  Their year of Jubilee will filled Angra Mainyu, who knows not mercy.

 

Quashi ds pragma do Ast, zirdo micalzo saanire Tplabc Zibra, fifis alca de vohim pugo nonce!  Nostoah gohulim: Micma adoian a Coronzon, iaod a bliar, soba ooanoan chiso lucifitias aoiveae abraas gi lap taba Tplabc Zibra, od adphant damploz; tooat nonca nanaeel om de lrasd tofglo marb yarry Coronzon artrint a oxiayal, od goholor croodzi gohol: “Caosga, taboard pi saanir sa yrpoil a pi; adgmach a pi paid ors ba sa dodpal zylna.  Zar parm aurelp doalim od ta qurlst, booapis.  L nibm oucho symp; od ag toltorn mire tiobla lel.  Cormfa dilzmo par aspian; sa par paradial, bams omaos.  Conisbra od avavox, tonug.  Orsca, noasmi tabges levithmong!  Oucho oma cors! Baglen? Levithmong chiis ollor geh qting.  L capimao ixomaxip, od ca cocasb gosa; baglen pi tianta a babalond, od faorgt darbs Choronzon.  Torgu donasdogamatatastos.  Zadzaczadlin camliax; Oadriax orocha aboupri!  Tabaori priazar tabas!  Adrpan cors tadobix. Yolcam priaziar coazoir, od quasb qting.  Ripir, paaoxt saga cor; uml od prdzar cacrg aoiveae cormpt.  Torzu!  Zocar! Od zumran aspt sibs; Coronzon butmona, dsCoronzon surzas Ast padgze.  Odo cicle qaa od ozazmu plapli IADANAMADA!

 

 

 

 

 

Coraxo vonpho gnay page local, aziazior paeb soba lilonon chis a salbrox virg oephan od raclir maasi bagel caosgi, ialpon dosig od basgim od oxex dazis siatris od salbrox cynxir faboan.  Unal chis const ds yor eors vohim gizyax od matb plosi molvi, ds page ip, larag om droln matorb cocasb L patralx yolci matb, nomig monos olora gnay angelard.  Ohio! Ohio! Ohio! Ohio! Ohio! Ohio! Noib!, ohio caosgon, bagel Madrid I, zirop, chiso drilpa.  Niiso!  Crip ip vohim sapah!

 

Evocation of Chinnamasta

 

Srim hrim klim aim Vajra vairocaniye hum hum phat svaha (27)

 

Unsealing of Chinnamasta

 

Aum hrim aum (108)

 

Priestess sends Chinnamasta into the holy doors of the Cathedral.