With the forthcoming book, Ashemaogha (Becoming Ahriman Volume 1), the completion of codifying the Persian aspect of Traditional Ahrimanism is coming to a close. This book will mostly be ideological with the expectations of a Traditional Ahrimanist. These expectations are taught through the story and wisdom of Demon King Zahhak aka Ahzi-Dahaka. Then the Ahrimani Prayers are revisited with two additional prayers added as well. Then we also get into the different religious and spiritual aspects of the Devil’s Yasna, which in include the four manthras and 17 Gathas aka Hymns. These are all pieces needed to worship the Devil, Angra Mainyu. At the end of the book, we look at both the Zoroastrian Hell (Dozak) and the Hindu Underworld (Naraka) along with Ahriman’s Sacred Chamber.
As we have seen the Gnostics bitching about our use of bodily fluids in the Yasna, and their gripe about us using Laveyan imagery. Other than a pedestal we use to place our chalice, I’m quite confused at their gripe that they couldn’t even discuss with rather than about us. Bottom line is, Menses Blood is the gift of corruption given to us by Ahriman through Jahi. In the Zoroastrian Yasna, they are constantly cleaning things with blessed water to keep the support of purification, and the Abhishek is the bath of milk poured on Shiva or the lingam is an act of devotion to clean the devotee of sin. To us, we are using the menses blood to corrupt our ritual and all aspects of it, and the bath for the idols is a devotional offering of our sins to the Daeva and our concupiscence to them for life essence. Our sins produced by evil though, word, and actions are our sacrifice to Ahriman is the Menses, Soma, and recitation of the Devil’s Yasna.
One of the Zoroastrian precepts that is brought over, is friendship with entities we worship. There is an exchange, our devotion for their protection and liberation. Together we work with them to expand our internal kingdom of sinister knowledge and external community into the world. We also must acknowledge the enemies that are and will try to stop our advance, and this is also addressed in the scripture of the Devil’s Yasna and the Wisdom of Zohok. Yes, Traditional Ahrimanism is a stand alone religion, that will become obvious in the second volume, but we must be reality based that the enemy does exist and standing at the gate of our Kingdom.
In closing, this is brief statement of the forthcoming book that was started in 2014. We gained much insight and knowledge of just how hard our struggle was going to be, and we have decided to pass along our wisdom combined with the Ancient Persian Wisdom of Evil, Ahzi-Dahaka. To be blunt, this a religious book with Ideology, Dogma, and methods of worship to be maintained through out the day. We recognize that majority of Satanism is atheistic and that the news media lumps us with Satanism, but its because we are new and so esoteric that they don’t know how else to bring that across. Over time we hope to have them use Devil Worship vs Satanism, but this is a struggle that we continue work with. Either way, this religion is not for many because it forces you to embrace your shadow self, develop apathy through detachment, and long lasting devotion; that devotion is a strength very few in this modern society lost to the “throw away” consumerism and expectation of the religious leaders to spoon feed their followers.
Great Pairaka Manasa, uncoil yourself from Ahriman (the great Angra Mainyu). I beckon you from Kakola, the darkest pit of Nakara, to greet the soles of my feet in the plane of Patala. Coil yourself around my animal person and nature, and circumvent around my lower chakras. I beseech you to enter me through my Muladhara Chakra, leaving Shakti behind. Through my religious workings of corrupting my mind’s buddhi, I have created the cremation grounds made fertile by the blood of Pairaka Chinnamasta and lite the fiery flame of Moksa by the lust of Suarva. The Dakhma of my mind only awaits the final transformation of your Kundalini Rising. Goddess Manasa, dissolve the fruits of my Chakras, so that I drink of the knowledge of Purusha as a reflection from a mirror of demonic images dancing from the planes of Nakara. Through the pain and suffering, through my pain and suffering as you dissolve the Ajna Chakra and open my third eye to reality, my Sahasrara Chakra open to set my Jiva free. Guide me Great Pairaka, from the Chinvat bridge through Nakara. Beyond the gates of Dozak (Arezura), to the bottom of pit, to Kakola. So that the Jeweled Hoods of all the Naga my guide and enlighten me. Guide me to jeweled Vedi adorned with the skulls of uncountable Gods and Angels that stands before Ahriman’s great Kalpa. Thereupon, the deadliest of all Daeva, Angra Mainyu touched my forehead. Ahriman’s knowledge of real universe became mine, a dark miasmic form (Kuazuran) enveloped me with the cold menses of our damned Jahi. It was the great Astwihad that brought my Jiva, my transformed spirit, my andhatAmisra back to my body. I have found the real path to the Devil, and I now understand the fatal faults of my ancestor Zohok. The Sons of Adam shall be set free from the tyrannical rule of the righteous, and they may now free their minds, words, actions, and most importantly their spirits. Wickedness is the worst of all evil! It is also fulfillment. Fulfilled is the man who is chaotic wickedness!
In both Zoroastrianism and Vedic Hinduism, Fire is one of the most important mediums and or Gods that interact with mankind directly with the Invisible. This medium as the other elements are. Here in this understanding of things, fire acts as way of communication between the Invisible and the Physical Reality. The Vedic Hindu version of fire is different than Zoroastrian, Vedic Hindu see the smoke rise from the fire and that is Agni delivering the fire sacrifice and the request offer up to the gods. The Zoroastrians see fire as it purifies metal to create tools and weapons. When you apply the fact that Hinduism is thought to be thousands of years older than Zoroastrianism, it makes more sense from a tribal/village understanding versus a bronze/iron understanding.
Agni (Sanskrit: अग्नि Agni), pronounced ” ăgˈnē “, is a Hindu deity, one of the most important of the Vedic gods. He is the god of fire <energy>  and the acceptor of sacrifices for onwards conveyance to other deities. The sacrifices made to Agni go to the deitiesbecause Agni is a messenger from and to the other gods. He is ever-young, because the fire is re-lit every day, and is immortal. In the Rig Veda (I.95.2), a Rishi prays – for the ten eternal powers to bless Tvashtr (the supreme mind which creates all things) with the birth of Agni which is a reference to the ten undisclosed powers that nourish Agni. Yaskacharya explains that the fire-god is called अग्नि (Agni) because he is अग्रणी (Agrani), the forward leader who is the ever awake disseminator of knowledge and the first principle of thought which manifests as Speech; it is carried at the front in all ritualistic undertakings (yajnas). Pippalāda, the sage of thePrashna Upanishad, merely highlights the एकायुः (the Sole person) status of Agni when he tells Kābandhi Katayāna – ” That very one, Surya who is Aditya, rises up who is Prana and Agni, who is identified with all creatures and who is possessed of all fame. ” The Vedic Rishis knew knowledge to be the quality of the Atman. Surya, Aditya, Prana and Agni stand for the Atman who reveals itself as knowledge by the all-illuminating bright rays of light and who reveals itself as objects cognized by the mind and described through speech (Rig Veda X.135.7). According to the Puranas, the origin of Krittika nakshatra (the Pleiades star-cluster) ruled by Agni, and the birth of Kartikeya is associated with Agni. The Death-conquering Agni-rahasya vidya, which was received by Prajapati from the self-existent Brahman, is detailed in the tenth kanda of the Shatapatha Brahmana. During Vedic times, animal sacrifices to propriate Agni were frequently made. Agni is also referred by the name Chagavahana.
In general terms, Agni is regarded, along with earth, water, air, ether, time, directions, atman and mind, as a thing that exists possessing distinct qualities – पृथिव्यापस्तेजोवायुराकाशं कालो दिगात्मा मन इति द्रव्याणि | – Vaiśeṣika Sūtra (I.i.5)
The Gathic role of atar as the medium for detecting guilt is not directly evident in the later texts of the Avesta, but reappears in modified form as an allegory of burning and annihilating the Angra Mainyu through righteousness, “where Asha Vahishta is identified at times with the household fire on the hearth.” There, “identification in the realms of matter and of spirit serves only to bring more into prominence the main tenets of Zoroaster’s teachings in regard to Asha” (Dhalla, 1938:170). A vestige of the ancient institution of ordeal by heat is nonetheless present in Vendidad 4.54–55, where speaking against the truth and violating the sanctity of promise is punishable by flogging and is detected by the consumption of “water, blazing, of golden color, having the power to detect guilt.” The Zend translation/commentary on this passage translates “blazing” as having brimstone and sulphur, and notes that innocence or guilt was established by the consumption of this “guilt-detecting liquid”. Similarly, in the Denkard, Adharbad Maraspand—the Sassanid era high-priest to whom the collation of the Avesta texts is attributed—is purported to have nine measures of “unburning molten zinc” applied to his chest as proof of accuracy of the sacred texts.
Seen chronologically, the transition from atar as a vehicle of judgement to Atar Yazata the divinity presiding over blazing fire is abrupt. While the older Gathic Avestan texts have heat (and thus fire) associated with harsh judgement, the Younger Avestan texts have the divinity Atar completely representing and being represented by fire itself; and associated with warmth and light and essential for growth. Asha Vahishta‘s association with atar is however carried forward, and they are often mentioned together (Yasna 62.3,Nyashes 5.9, etc.). So also in their roles as protectors, for “when the Evil Spirit assailed the creation of Good Truth, Good Thought and Fire intervened” (Yasht 13.77)
It is in the later texts that Atar is personified as “the son” of Ahura Mazda (standard appellation, Yasna 25.7 et al.) and is addressed as “full of glory and full of healing remedies” (Nyash 5.6). In Yasna 17.11, Atar is “master of the house”, recalling the role of the hearth fire in the Gathas. The same passage enumerates the “five kinds of fire”:
The description of the fires in the Sassanid era commentaries (the Zend texts) differs slightly from those described in the Bundahishn (“Original Creation”, completed in the 11th or 12th century). In the latter, the description of the first and last kind of fire is reversed.
Also, the spiritual understanding on how the fire is applied to the individual person is a religious or spiritual sense. When the term religious is used in these religion, its an adjective to describe an interaction with the Invisible. In other words, what we westerners call a spiritual experience is what easterners call religious experience. To them they practice spirituality to receive religious knowledge, not vice versa. Here in also the major difference between the 2 ideas of how interaction is done with the invisible.
Agni is the Tattva of the Manipura Chakra. The solar plexus chakra, is where the center body and is the house where human prana emanates from, is the seat for our desires, and is recharged by the Sun. This is the body’s way of recharging, just as the temple fires’ are lit again every morning. Fire is both destructive and creative in transforming things like cooking or lighting a candle. It also helps you to burn through your limitations and puts lite in the darkness you find yourself in.
It comes down to the pursuit of how one sees and uses fire. Is fire a vehicle to worship and exchange energy with Daeva, to change yourself internally, drive your desires, and used as the Black Flame, or is it a painful judgement used to control your animal nature to the point of twisting your mentallity into believe some “prophet’s” established truth? Think of Atar like a cattle prod to train into the game of the righteous enslavement. Then think of Agni as an advoctate between you and the freedoom of godhood. Fire is with or against you!
Zoroastrians believe that life upon earth is fraught with danger because of the presence of evil. People can commit sin by not following the religious instructions of God, by not practicing good words and good deeds, by indulging in sinful activities such as adultery, sodomy, theft, pollution of elements, practicing other faiths, not disposing of the dead according to the prescribed methods, touching dead matter, not offering prayer and rituals to God, performing sacrificial rituals to the Daeva or evil spirits, not wearing the kusti, the sacred thread and kudre, the upper garment in the prescribed manner, doing business with malicious intent of evil thought, not marrying according to the instructions given in the scriptures and so on. The scriptures also prescribe procedures to be followed for the expiation of certain sins, while for certain mortal sins death is the recommended penalty.
Menog-i Khrad Chapter 36
1. The sage asked the spirit of wisdom (2) thus: ‘Which sin is the more heinous?’
3. The spirit of wisdom answered (4) thus: ‘Of the sin which people commit, unnatural intercourse is the more heinous. 5. The second is he who has suffered or performed intercourse with men. 6. The third, who slays a righteous man. 7. The fourth, who breaks off a next-of-kin marriage. 8. The fifth, who destroys the arrangement of an adopted son (sator). 9. The sixth, who smites the fire of Warharan. 10. The seventh, who kills a water-beaver [baprako-i avik = Av. bawrish upapo]. 11. The eighth, who worships an idol. 12. The ninth, who believes and wishes to worship in every religion. 13. The tenth, who consumes anything which is received into his custody, and becomes an embezzler. 14. The eleventh is he who, through sinfulness, provides support for wickedness. 15. The twelfth, who does no work, but eats unthankfully and unlawfully. 16. The thirteenth, who commits heresy (zandikih). 17. The fourteenth, who commits witchcraft. 18. The fifteenth, who commits apostasy (aharmokih). 19. The sixteenth, who commits demon-worship. 20. The seventeenth, who commits theft, or abetting (avagitih) of thieves. 21. The eighteenth, who commits promise-breaking. 22. The nineteenth, who commits maliciousness. 23. The twentieth, who commits oppression to make the things of others his own. 24. The twenty-first, who distresses a righteous man. 25. The twenty-second, who commits slander. 26. The twenty-third, who commits arrogance. 27. The twenty-fourth, who goes to a professional courtesan. 28. The twenty-fifth, who commits ingratitude. 29. The twenty-sixth, who speaks false and untrue. 30. The twenty-seventh, who causes discontent as to the affairs of those who are departed. 31. The twenty-eighth, whose pleasure is from viciousness and harassing the good. 32. The twenty-ninth, who considers sin as to be urged on, and a good work as a day’s delay. 33. And the thirtieth, who becomes grieved by that happiness which is provided by him for anyone.
a) Anger and jealousy- According to the Yasna 49.4 “Those who promote wrath and jealousy are of evil intellect;”
b) Greed and idleness- Yasna 16.8 warns “Keep away from the greed of a wicked man”, while the Visperad(\?>,l) states, “a man who is idle is worthy of hell”;
c) Arrogance-Little knowledge, power and wealth often makes a man arrogant. Arrogance leads to other vices and the road of ruin. The Ardibehest Yasht warns us to “keep away from these who have arrogant thoughts”;
d) Apostasy – According to Vendidad (15.2) “if a person, being a member of the good religion, willingly accepts the commandments of another religion and speaks pejoratively of our religion, he becomes a tanapuhr sinner”;
e) Adultery -Vendidad 18.6162 Zarathushtra asks God: “0 Ohrmazd, who is vengeful, toward you and who harms you most among those who cause harm?” Ohrmazd replied: “An adulteress”;
f) Sloth – In the Atash Niyayesh 5.11, we pray “I sleep for the third part of a whole day (i.e. eight hours). May God give me no more sleep so that I can wake up on time.” In the Vendidad (11.9) we pray, “May the demon of slothfulness which increases idleness depart”;
g) Foul language – The Denkard consider use of foul or abusive language as a sin equal to telling lies;
h) Petty and unwarranted quarrels, arguments and violence;
i) Bad company and literature;
j) Malice and vengefulness;
What is atonement of Sin in Zoroastrianism?
When the mortal sinner (margarzan) has delivered his body and wealth at once to the high-priests, and engages mentally in renunciation as to the sin which has occurred, and the high-priests give him their decision (dastobarih) as to duty and good works, the duty and good works which were before performed by him come back to him; and when they inflict punishment for three nights, he does not enter hell. 6. And if the high-priest orders the cutting off of his head he is righteous on the spot, and the three nights’ (satuih) ceremony is to be celebrated for him, and the account of the three nights (satuih) does not affect him. 7. And if he does not engage in renunciation he is in hell till the future existence; and in his future body they will bring him from hell, and for every mortal sin they will cut off his head once, and the last time they will make him alive again, and will inflict (numayend) three nights’ severe punishment.
Shayest Na-Shayest Chapter 8 Lines 5-7
So as you can see, the established truth the concept of atonement for is Sin is nothing new. The priesthood being judge, jury, and executioner is nothing new either. Here is the origins of Monotheism, here is the beginning of the enslavement of mankind from a “creator” god and his priesthood. Zoroastrianism was almost the first theocratic religion in the world, and here is how they did. The only way to save your soul and go to heaven is by bowing down to our accepted truth and following our prescribed methods, or if you don’t they’ll take all your possessions to include your head.
All these sins and vices that they warn people from, they are doing! These men represent the “creator” and act as he would, I’d rather be the antithesis to these men and their “creator.” Just as the Daeva are independent beings who work with Ahriman to attack the physical world, I am in collusion with them both privately and publicly. Though the Dakhma of Angra Mainyu seems monotheistic, it is structured polytheism, with an understanding of rank among our Wicked Spiritual Deities that we work with and recognize. This why we know and seek the sorcery in Tantric Hinduism, seeking the path of Nanshait the blasphemer aka Lord Shiva, and recognize him as the current ruler of the age as appoint by Angra Mainyu.
To make things easily understood, Traditional Ahrimanism is about finding freedom from this enslavement brought down by this “creator” and its priesthood. Part of that is to confront it and fight it head on, just Ahriman and the Daeva fight the material world that was created because man has a greater purpose than being slave labor and energy for an abusive deity and its clergy. It should be obvious that sin is how we emancipate ourselves from this established enslavement, and it should be done as a gentleman or lady with grace and class and a dash of mockery. Where is the power of this world, and where is magic and sorcery of the Devil, Angra Mainyu? Lets look into what the Devil’s most power endowment that He gives over to His followers, the kiss, which is a Persian euphemism for sex. There are 2 different examples of this blessing being past along to a male and female, both with different means to the same ends.
It should be obvious that Ahriman’s kiss is a representation of sex, per Zoroastrian Scriptures, anal sodomy makes one a Daeva. Then you see the rise of the 2 serpents from Zohak’s shoulder, this is a metaphor of initiation into Tantric Kundalini. The removal of the serpents by Ahriman, is Zohak receiving the full rising of the Kundalini from Ahriman as his Guru, and his Spirit arising through the Sahasrara Chakra, opening Zohak to the Purusha, and the Naga regrow to keep him connected to Ahriman. Then the blasphemy and slander continue as they accuse Zohak feeding the brains of young men to the Nagas. When that is nothing more than a metaphor of Zohak converting 2 people from Zoroastrianism a day. Then they insert their innate bullshit about a Holy Man with God Standing behind him to stop the Devil, but the problem is they acknowledge the immortality and power of the devil with burying Zohak who can’t die; it is they who seek the same immortal bliss (double speech, tool of the “creator.)
JEH, name of a female demon in a small number of Zoroastrian Middle Persian texts. The name of Jeh is commonly, but with little justification, translated as “whore.” It is the Middle Persian rendering of Avestan jahī– (or jahikā-). That word is used in a number of different meanings, but it appears to have originally meant “woman” and can still be recognized in this meaning in many Avestan passages. The fact that it originally must have been a neutral term for “woman” can also be substantiated by the Khotanese word jsicā-, “girl,” which goes back to Old Iranianjahi– (Emmerick). In the Avesta it occurs, for example, in the expression nā jahika, “man or woman” (Vd. 18.54), or in lists of humans and other creatures, where its purported negative meaning is nowhere obvious (Yt. 17.54; Pursišnīhā 9). Such a neutral meaning can even still be observed in Dēnkard 7.3.2, undoubtedly a piece ofZand, where “seven women” who were present at Zarathushtra’s birth are said to have been frightened by the miracle of his laughter upon being born (az ōy be tarsīd hēnd haft jeh ī-š pērāmōn nišast hēnd; Molé’s emendation of the clearly legible word jeh to +dāyag “wetnurse” is to be rejected).
In other passages, however, the word jahī-/jahikā– is used in a pejorative sense, to denote women who are somehow flawed. In some cases, the word is used to denote women who do not (or no longer) produce children (Yt. 17.54, Yt. 17.58); in others it refers specifically to adulterous women, who present children to their husbands who were not fathered by them (Yt. 17.59, Vd. 18.61-65). This theme of adultery, in addition to the theme of sorcery attributed to the jahikā– (Y. 9.32, Yt. 3.9, Vd. 21.17) was apparently understood as its basic meaning, when Zoroastrian scholars in the Sasanian period began to study and interpret the whole body of Avestan texts.
Middle Persian jeh is not an inherited part of Persian vocabulary, but a learned word taken from Avestan. It did not survive in New Persian, where it is only attested in Zoroastrian texts that are based on Middle Persian traditions (e.g., Sad Dar Nasr 59, 67). The word was therefore clearly in need of definition, and several such definitions have been preserved: these stress the fact that jeh should be used for adulterous women, who sleep with different men, and—by extension—for women who run the risk of such behavior, for example, by dressing inappropriately or by behaving immodestly. The majority of Pahlavi passages in which the word is used, use it to refer to this kind of immoral women.
A small number of passages, however, speak of a demoness named Jeh, who was made famous as Jeh, the Primal Whore by R. C. Zaehner (esp. pp. 183-92). In the fourth chapter of the Bundahišn (q.v.), the story is told of the initial stages of the struggle between Ohrmazd (see AHURA MAZDĀ) and Ahriman (q.v.). When they had sealed the pact that bound them to battle, Ahriman realized that his efforts would be fruitless because of Ohrmazd’s creation of the Righteous Man. This brought him into a state of unconsciousness that lasted 3,000 years. One by one, his demons told him of their wicked plans, in order to awaken their lord, but this did not work, until Jeh came and told him of her plan to attack the good creation by perverting the righteous man. This restored Ahriman to consciousness, and he rewarded Jeh by kissing her on her forehead, which caused her to menstruate (the “mark” [daxšta-] passed on to mortal women since), and by promising to give her whatever she wanted. At that moment, she was shown (presumably by Ohrmazd) the image of a young man, and she chose as her reward the love of men, which Ahriman grudgingly granted her.
A largely parallel story has been preserved by the Syrian theologian Theodore Bar Koni (Benveniste; see BAR KŌNAY), with one dramatic difference: in his version of the story, it is not a demoness who is rewarded by Ahriman, but it is women themselves, who were created by Ohrmazd, but defected to the Evil Spirit. By combining these two passages, from the Bundahišn and from Bar Koni, Zaehner believed he could prove that in Zurvanism (a purported “heretical” variety of Zoroastrianism), women were seen as creatures of Ahriman. He attempted to support this striking idea by collecting various Zoroastrian passages which spoke about women in negative terms and then simply claiming them to be Zurvanite. These suggestions were picked up and elaborated upon by Geo Widengren and others, but they have since been shown to be unsoundly based (De Jong).
A more likely background to the myth of Jeh can be found in two aspects of her personality: the fact that she is Ahriman’s wife, daughter, and Queen of Hell and the fact that she threatens the Righteous Man, Ohrmazd’s chief aide in the battle against evil. These aspects are the exact inversion of the most important characteristics of the goddess Spandārmad in Middle Persian literature, who is described as Ohrmazd’s queen, daughter, and wife. This imagery appears to have developed fairly late in the Zoroastrian tradition and in being thus elevated to the position of “mother of creation,” Spandārmad appears to have usurped various aspects of other goddesses (Aši [q.v.] and Anāhitā [see ANĀHĪD]), especially as an image of the desirable behavior of married women. In such a context, where Ohrmazd and Spandārmad embodied and patronized the ideal of good men and women, united in marriage and dedicated to virtue, it is understandable that Ahriman also needed a wife, who would embody those aspects of female behavior that were considered most damaging to the cause of good. Since the word jeh was obviously in use for adulterous women who engaged in sorcery, a hypostatized Jeh eminently fitted the profile. But the development was late and remained confined to two texts: theBundahišn and Zādspram. It did not develop into a fixed part of Zoroastrian cosmogonical myths and did not eclipse the use of the word jeh in its technical, human meaning. Jahi comes from Goddess Sati.
Sati and Parvati http://www.goddessparvati.com/sati/
Goddess Parvati is the divine consort of Lord Shiva and known to be the epitome of Shakti. She is the second consort of Lord Shiva after the death of Sati and is often referred to as her reincarnation.
Sati was the first wife of Lord Shiva. She was the daughter of Daksha who disapproved her marrying Lord Shiva. The marriage infuriated him so much that he did not call his daughter and son in law to the yagna (religious sacrifice) conducted by him. He had chosen to invite all the other Gods for this yagna.
This deeply saddened Sati who choose to go to the yagna uninvited. However when she reached the place where the yagna was taking place she was ridiculed and insulted by her father for marrying Lord Shiva.
Unable to withstand the insults and ridicule of her father she threw herself into the fire that was lit for the religious sacrifice. When Lord Shiva came to know about this he flew into a rage and destroyed the yagna and killed Daksha.
However his rage did not subside and he carried the dead body of Sati on his shoulders and destroyed everything in his path. Lord Vishnu in an attempt to stop him used his discus to cut the dead body of Sati into pieces. These pieces of Sati fell in various places on earth and are now known as Sakhti Peethas.
After this Lord Shiva retreated into a cave to meditate. His absence emboldened the demons who decided to attack the abode of other Gods and drove them away from it. Lord Indra went in search of Lord Shiva accompanied by the other Gods. However they were unable to find him and desperately turned towards Goddess Shakti for help to defeat the demons and restore their rule in the heavens.
Goddess Shakti told the Gods that only the son of Lord Shiva would be able to defeat and destroy the demons. She also told them that Sati will take the incarnation of Goddess Parvati and bring back Lord Shiva from the cave. Sati took the incarnation of Goddess Parvati and was born as a daughter of Himavan and Mena who was king of the mountains.
Goddess Parvati was thus born as a reincarnation of Sati and from her young age she wanted to marry Lord Shiva. She started visiting him in his cave but was unable to break his meditation. She started cleaning the cave and serving him but he remained unmoved by her devotion.
Goddess Parvati decided to undertake a difficult penance to win the love of Lord Shiva. She started penance in the forest to win his love and affection. Seeing her difficult penance, Lord Brahma granted her wish of marrying Lord Shiva and made her extremely beautiful. Although she was born dark the penance made her very beautiful and pleasing to the eye.
When she returned to the cave after her penance was completed, Lord Shiva was overwhelmed with her beauty and fell in love with her. They decided to get married and out of their union was born Lord Karthikeya who defeated the demons as promised to the Gods.
Parvati and Sati are thus reincarnations of the same person who went on to marry Lord Shiva. They are often referred to as an epitome of love, beauty and sacrifice. There are many forms of Goddess Parvati and each one of these forms is revered and worshipped all over the world. She is often referred to as a divine mother as most of the incarnations of Goddesses have come from her.
The legend : Despite her husband Lord Shiva’s disapproval, Sati had gone to attend the universal ‘yajna’ organised by her father Daksha. Shiva was not invited, and was also abused by Daksha. Unable to bear the insult, Sati committed suicide. Upon hearing the news , Shiv arrived on the scene, picked up the body and began a dance of destruction. Vishnu tried to pacify Shiva: the body was cut into 51 parts. The spots on earth where each part fell was identified as ‘peetha’.
But the place where her uterus fell was not known till the god of love, Kamadeva, searched it out to rid himself of a ceratain curse of Brahma’s. Kama regains his body here. The place came to be known as ‘Kamarup’ and the presiding deity as ‘Kamakhya’ or one worshipped by Kama.
The Temple : Although little is known about the early history of the temple, the first reference to the place has been traced back to the Allahabad inscriptions of Emperor Samudragupta. The present temple was built in 1665 by King Naranarayan of Cooch Behar. The main temple has seven oval spires, each topped by three golden pitchers.
Pilgrims have to queue up at the entrance porch from where they move slowly into the semi – dark sanctum sanctorum. Images of gods and goddesses of Hindu pantheon are carved on the walls. The image of the Goddess alongwith other deities is kept on a throne. Pilgrims follow the narrow alley behind the throne to enter the sanctum sanctorum. Inside, a short flight of stairs will take you to a small subterranean pool. Pilgrims squat by the water’s edge and offer their ‘puja’ (worship). From here they can see the symbolic organ that remains covered with a red cloth.
On an ordinary day, the temple remains open from 8 am till sunset, with a couple of hours break after 1.30 pm.
The Festival : Every year, on the seventh day of Ashaad ( in 2002 it falls on 22 June), it is said that the pool containing the uterus turns red for three days.While there is no scientific backing to the event ( many believe that lots of vermillion powder is poured into the water, which then turns red). The holy water is distributed by the priests among the pilgrims.
The temple remains closed for three days thereafter and on the fourth day its doors are re-opened to pilgrims with much fanfare.
So now, it should become obvious that Nanshait is the Daeva of Blasphemy, but in all the confusion of Zoroastrianism being constantly re-codified. It should be a basic deduction the original Zurvanism understanding that comes in toward the end of Zoroastrian power, bring into play that Zurvan is Brahman, Ahura Mazda is Vishnu, and Angra Mainyu is Shiva. Zarathustra’s original monotheistic creation, which was based in an independent form chose any enemy of Persia and the priesthood there after probably had opportune observations of the Aghori Shivites who practice Tantric practices and based their understanding of evil on these practices by these particular Shiva Devotees. These guys are the main split of understanding of Hindu LHP and RHP, because in was Lavey who redefined these terms as Satanist versus Catholicism. Many aspect of Satanism comes the Hindu LHP understanding which comes for Tantric Shaktism.
Tantra: Sex Magic
Sex Magic Reality Creation Process
Copyright © Jeffery Tye
I want to share something I call the Sex Magic Reality Creation Process (SMRCP). It is a powerful tool that is appropriate for deliberate reality creation. As many of you know, I’ve been practising Tantra/Sacred Sexuality for many years and have enjoyed wonderful benefits from it. One of my favourite areas of study is Sex Magic. I’ve successfully incorporated the SMRCP in my reality creation toolbox. It is with much joy that I share it with you, have some fun with it.
Sex is one of the most (some say THE most) powerful energies on the planet. To grasp its awesome and often overlooked power, take a look at the starving Somalis. Take away their food, take away their dignity, humiliate and torture them and THEY STILL MAKE BABIES.
Within our loins lies an energy that has the potential to create ANY reality we want. Unfortunately, most humans have a love/hate relationship with sex that is reflected in many ways (i.e., unsafe promiscuity, self-destructive perversions, denial, shutdown, religious intolerance, rape, abuse, etc.). Religion has done much to suppress our divine sexual nature and has kept the masses ignorant of the potential uses of sexual energy.
When we accept and embrace our sexual nature we are free to use its awesome power for our benefit. We no longer worship it or deny it. We come into balance and view our sexuality as part of our divinity. It becomes joyful, light and loving. We learn to use sex for more than procreation or sensual gratification.
I want to make a comment about celibacy. Many people, including so-called enlightened teachers and religious figures, misunderstand celibacy. True celibacy is not a denial or suppression of sexual energy. True celibacy is when one chooses to focus/channel their sexual energy, in non-sexual ways, into other areas of their being. There are many ways to do this but Sex Magic is not one of them since it involves sexual stimulation. Tantra embraces both the sexual path and the celibate path.
Sex is creative energy. Magic is the art of creating reality.
True magic is simply the art of creating what you want. We can liken all the processes given to us by masters and teachers (Seth, Alexander, Abraham, Avatar, etc.), as tools in our magician’s or Shaman’s bag. People who consciously and deliberately create their reality are the ultimate magicians on the planet.
Sex Magic is based on the belief that the most powerful moment of human existence is the orgasm. Sex Magic is the art of utilizing sexual orgasm to create a reality and/or expand consciousness. All senses and psychic powers are heightened during orgasm. It is a moment when a window opens to the unlimited abundance of the unlimited universe.
Now, some may argue that they fantasize about some person or event during sex and it never materializes into a reality. This is because most of us, at the moment of orgasm, lose our focus and get lost in the physical response. That’s okay, there’s nothing wrong with using sex for pure pleasure. That intention is also a created reality. The SMRCP is about maintaining one’s focus during orgasm and channelling the energy into creating a reality. Any reality, whether it’s creating a new job, car, experience, relationship, etc.
Relax and breathe deeply. Breathing deeply is key to the success of Sex Magic. Take your time and relax your body, especially your jaw and belly.
Identify what you want to create. It’s important to choose something that really excites you. Make it specific. You can write it down or say it out loud as a mantra or affirmation. Make it in the present tense or as if it’s a reality already (i.e., “I earn $85,000 per year.”)
Focus on the creation. See, hear, taste, smell and feel the creation as if it’s real. Visualize yourself in the creation. For example, what is your life like when you earn that $85,000? What does it FEEL like? Make it big, in Technicolour, with all your focus and intention. Breathe into it. Now, when you’ve identified the feeling and/or picture that best captures what you want to create, FILE IT AWAY in your mind and relax. (You may want to practice a bit with this step before proceeding.)
Do whatever brings you almost to orgasm. This can be masturbation or sexual activity with a supportive partner. Remember to relax and breathe into your orgasmic state. Take your time. Bring yourself almost to orgasm, backing off just before the point-of- no-return, several or more times. What you’re doing here is charging up the sexual battery.
I’ll digress here for a moment. It’s easier for women to do this process because orgasm is usually not an energy drain for them (as long as they’re not engaging in wild, aerobic and physically exhausting sex). Women are able to climax multiple times (“Riding the Bliss-Wave” in Tantra) gaining tremendous energy from it. So, to my sisters, I encourage you to relax, breathe, and have fun. It’s also very helpful to strengthen your PC/vaginal muscle and get in touch with your G/Sacred Spot. There are many good books which cover this. My favourite is “The Art of Sexual Ecstasy” by Margo Anand. I’ll do a follow-up post about the “Yoni Massage” that you can use with a supportive partner in conjunction with the SMRCP.
The men are another story because their orgasmic energy is usually expelled out of their pelvis, in their semen, and out of their body. Fortunately this can be handled! Unfortunately I won’t be able to teach you within the limits of USENET and e-mail. I encourage my brothers to learn and practice the art of ejaculatory control (I prefer the term Ejaculatory Mastery) and create an INjaculation. There are several good books about this. Margo Anand’s book covers this. For the time being, just relax, breathe and come CLOSE to ejaculation SIX times before you release your semen. I’ll follow-up with the “Lingam Massage” that you can use with a supportive partner in conjunction with the SMRCP.
When you have almost reached orgasm, after coming close several times and you’re ready to let go, recall from your mind the reality you want to create and energize it with focused intention. Make it vivid, exciting, big and beautiful.
When you orgasm, keep focused on the picture/creation and deliberately channel the orgasm into it. Just let it flow into the reality you want to create. Remember to keep breathing during the orgasm and breathe your orgasmic energy into your creation/ goal/dream/reality. Stay focused and hold the picture. Your body will do the rest (this is why a partner is very helpful — they can do the physical work for you :-).
You can repeat the process if you want to come to another orgasm.
The reality will create itself immediately or will be buffered by time. It may also manifest as an opportunity, insight, healing, etc. The power of the SMRCP will blow your mind as you master it! Have fun with your creations.
This is basic Tantric sex magic. The Dakhma of Angra Mainyu is expanding this type of magic in different directions. The Yatus and Clergy Manuals will be coming in the near future bringing all these things and magical techniques together. Here are the bases of the this religion, since many people think they know what we are about and how we believe. Here is some study into what we are really about.
What is sacrifice? Simple really, to offer up devotional energy to the Invisible. This usually requires a burnt offering, that also has a request. This is a basic mode of magical exchange in working with deities. In Traditional Ahrimanism we have different types of sacrifice that are based on different types requests or magical workings. The most important sacrifice that holds the most vibration and power is the Evil Speech, and really don’t care what language its in but depending on the deities it maybe be best to use the language they are used to.
First we teach sacrifice in the form of offering up sexual lust energy to the Daeva as a form of adrenal energy that effects the Invisible and the Subtle Body. This type of sacrifice has many different reasons behind it. Concupiscence is the base of the Devil and His worship, and self-pleasure through narcissistic masturbatory behavior in a mirror teaches one to have sexual self love. It also teaches independence on self to sate ones desires without dependence on another, and that teaches interdependence that is required on the LHP at the most basal form. It also allows us to be able to perform sexually in group sexual rites known as High Magic Rituals.
Second type of sacrifice we teach is through the devotion of Evil Speech. This reading aloud prayers, singing hymns, intoning Enochian Keys, and/or intoning mantras. Evil Speech includes blasphemy, apostasy, lies, deceit, gossip, conspiracy, painful truth, false statements, instigation, influence, accusations, rumors, or any other type of speech that degrades a person or their reputation. Within all our prayers, mantras, Enochian Keys, and hymns you find us praising evil and denouncing good. We ask that evil over powers and destroys good in the processes. These vibrations of praise is what sustains the Daeva that we work with.
Third type of ritual sacrifice that we do is called the Devil’s Yasna. This is an inversion of the Zoroastrian Yasna, which is a daily fire ritual the Zoroastrian priest do daily. Its to praise Ahura Mazda and the Ahuras, spiritually cleanse the altar area with blessed water, drink Haoma, eat bread, and ask for the Invisible’s help for lay persons as well. This is the Zoroastrian adaptation of the Vedic Hindu Yajna, where Soma is drank and different types of plants and mantras are offer to the fire pit. The fire pot is also apart of the Zoroastrian Yasna, but fire is used by both religions differently. The vehicle of fire to the Zoroastrians is a means of judgement and purification for the priest, and allows for pure communication with Ahura Mazda; where as the Agni is fire and the offerings with the mantras is how the Vedic Hindu priest sends his sacrifice to the Deva.
We use the Devil’s Yasna to give Angra Mainyu the same type of sustaining worship and sacrifice, while attacking Ahura Mazda and the Ahuras. We collect menses fluid and other sexually charged fluids in a menses pot. This menses pot is used to corrupt the altar area with the fluids collected and costume blood is used as filler, and the blood is also used in the same way milk is poured over an idol of Shiva or a Shiva Lingam. While this ritual is occurring, congregants or encouraged to meditate and offer up visualization of their desires that they are working toward. At the end, the congregants perform the Yatus Confirmation, which gives them the opportunity to commune with Nanshait and offer sacrifice.
The outdoor fire ritual, is different and is used to celebrate the Solstices and Equinoxes. These rituals are designed to offer up specific types of poisons as sacrifice to the Daeva. We burn sulfur, nightshade, and blood root knowing damn well what types of effects it can have on our person. The soma sacrifice is also mixed with the fly amanita to bring about control to the effect. The head clergy burns the noxious poisons, and the congregants sacrifice nails or hair, sexual/menses fluids, and feces. This filth is offered to the Daeva by Agni.
High Magic Rituals are a Tantric process that requires the milking of chakras between the priest and spiritual flesh altar. We have a systematic way of the couple to pop open each other’s base chakras through oral sex and mutual masturbation. Then the couple become connected at the Anahata Chakra we their combined energy and will connect. Then together is specific tantric sexual concourse, the priest opens his Ajna Chakra to press the visual magical desire. The spiritual flesh altar’s Crown Chakra is milked open by a uterine orgasm, thus the priest’s organism pushes all the visual magical desire, combined will, and the superimposed Daeve through the Altar’s chakras; into Purusha to create the magical effect on both sides of reality.
These sacrifices are what give the Daeva the energy to sustain themselves. The sexual energy gives the extra to work our desires communicated to them. The Tantric Sexual Sacrifice is how communicate with Purusha, and allow the Daeva to weave the change in the Purusha. This creates the long term affects to both sides of reality. The purpose of sacrifice to work with the Daeva on a respectful level, instead of torture in an entrapping symbol.