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.

The Ritual Known as the Consumption of Mary by Jai Kali Maa

 

 

 

Aftermath

 

https://en.wikipedia.org/wiki/August_2016_Central_Italy_earthquake

https://en.wikipedia.org/wiki/October_2016_Central_Italy_earthquakes

https://en.wikipedia.org/wiki/January_2017_Central_Italy_earthquakes

https://www.washingtonpost.com/news/speaking-of-science/wp/2016/12/21/a-supervolcano-caused-the-largest-eruption-in-european-history-now-its-stirring-again/?utm_term=.e9f15fb8f1d3

https://en.wikipedia.org/wiki/2016_Oklahoma_earthquake

OSBI report: Oklahoma’s murder rate reaches a 10-year high

http://www.cnbc.com/2017/06/28/australian-police-charge-vatican-treasurer-george-pell-over-historical-sexual-assaults.html

http://nypost.com/2017/07/05/vatican-cops-bust-drug-fueled-gay-orgy-at-cardinals-apartment/

http://www.neonnettle.com/news/2359-catholic-church-women-are-to-blame-for-pedophile-priests

https://www.churchmilitant.com/news/article/dubia-cardinal-dies

http://www.bbc.com/news/world-europe-37785853

Old Zoroastrian Monsters Khrastar

maggot1

 

While other folks are talking about Fravashis (holy guardian angels) because they are under funded by Thelema, they’ve over looked Old Zoroastrianism.  In fact, their studies are merely surface and are plugged into opposing magical systems that have nothing to do with Zoroastrianism.  Let’s examine a fine example of this.  The creatures or monsters that predate druj are known as Khrafstar.  Per the Old Avesta (pre Zend Avesta) the concept of druj had its roots in these out of time or spiritual mad monsters that plagued the Earth before mankind.  Supposedly, these monsters could be tamed by a magician, then used to do their bidding.  This is where the concept of Djinn and the Lesser Key of Solomon come from.  Thus, the current debate is, was King Yima and Solomon the same figure?

 

Theses monsters, Khrafstars, are mad from the influence of death aka Ahriman.  Once these animals consumed the dead or dead matter (Ahrimani matter) they became infected with the Devil’s maddness.  This weakened these creatures to succume to disease easily.  This is apart of how Zariz became a counter-created Pairaka.  These animals were seen to be between both the Invisible Spirit and Material Worlds.  The infected maddness was a sign or actually brought death, plague, and poison.

As Middle Zoroastiran evolved, so did the actions of the Ahuras and Daevas.  The major switch that occures is the Spiritual becomes more of a war over influence of consciousness.  That both God and the Devil interiorly and exteriorly influence the consciousness of each individual, thus requiring constant monitoring of thoughts, speech, and action.  The Khrafstar gave way to becoming Druj or noxious creatures of the Earth that are under the influnce of Ahriman.  The concept of Druj also expanded into sexual influence lot like a incuccubi or succubus.  The Book of Proper and Impromper makes this down grade concrete in the religion.

 

Do these monsters, these khrafstars still have their evil influence?  Of course they do, Christianity made sure to bring these animal forward with them, as animals in witchcraft and omens.  I know you’ll recognize these guys and their connection to witchcraft.  Middle Zoroastrianism was quite a great tool to write the Malleus Maleficarum.  Check out Proper/Improper and make your own decision.

 

Khrafstar

Flies/Maggots: house, carrion, fruit, disease spreading larva, mosquitoes, locust, lice and fleas.  House flies feed on feces, open sores, sputum, and moist decaying matter (spoiled foods, eggs, and fruit.)  These are symbols of death, disease, pestilence, and corruption.

Ants, termites; meaning carnage, death, and mortis.  Omens of impending evil.

Worms, gnats, cockroaches, caterpillars, bugs were infestations of death or impending death.

Serpents (mortha) are murder, evil, deceit, and choas at the very essence of evil.  Other reptiles are grouped here as well: snakes, crocodiles, alligators, lizards, worm lizards, turtles, and tortoises.

Amphibians, toads, frogs, newts, and salamanders are symbols of heresy, forgery, and unclean spirit.

Rats, mice, and othe infestation causing rodents, foxes and coyotes, are symbols of disease, avarice, greed, and defamed; destructive intelligence as well.

What does that mean to the Wicked Yatus?  It should give some idea of what was considered evil and spiritual.  You see most of these as omens even today, and most are even considered witches’ familiars.  If the evolution is for the Invisible to influence our minds, how is this knowledge worth anything to us?  Simple, they have now become symbols in our minds that speak directly to the subconscious.  You see this in the Hindu God illistrations, animals being used as symbols.

The Daeva too can be seen with certain symbols during meditation.  Its taking in these mental visions into spiritual selves and leaving impressions on our Jiva (spirit) that furthers us toward becoming a living embodiment of the Devil.  The purpose here is to seek Moksa through corruption of our minds, consciousness, and spirit.  Their specific meditative practices to attain this goal, but that is for another time…

Yalda 2016

The longest and darkest night of the year is a time when friends and family gather together to eat, drink and read poetry (especially Hafez) until well after midnight. Fruits and nuts are eaten and pomegranates and watermelons are particularly significant. The red color in these fruits symbolizes the crimson hues of dawn and glow of life. The poems of Divan-e Hafez, which can be found in the bookcases of most Iranian families, are intermingled with peoples’ life and are read or recited during various occasions like this festival and at Nowruz.

In Zoroastrian tradition the longest and darkest night of the year was a particularly inauspicious day, and the practices of what is now known as “Shab-e Chelleh/Yalda” were originally customs intended to protect people from evil (see dews) during that long night,at which time the evil forces of Ahriman were imagined to be at their peak. People were advised to stay awake most of the night, lest misfortune should befall them, and people would then gather in the safety of groups of friends and relatives, share the last remaining fruits from the summer, and find ways to pass the long night together in good company. The next day (i.e. the first day of Dae month) was then a day of celebration, and (at least in the 10th century, as recorded by Al-Biruni), the festival of the first day of Dae month was known as Ḵorram-ruz (joyful day) or Navad-ruz (ninety days [left to Nowruz]).Although the religious significance of the long dark night have been lost, the old traditions of staying up late in the company of friends and family have been retained in Iranian culture to the present day.

 

12718693-divanehafiz

Above is a link to the poetry translated into English.

Here are examples of our Yalda for this year:

 

Dastur Adam reads his newest workings into the Ahrimani Tantra: