Chapter 2 of the Ahrimani Gathas



  1. I desire the elixir of ecstasy for this blasphemy; I desire the athame for this blasphemy; I desire the elixir of ecstasy for this blasphemy; I desire the athame and the elixir of ecstasy together for this blasphemy; I desire for this blasphemy the elixir of ecstasy with the athame and with this sash, and spread the Druj.

  2. With this elixir of ecstasy and athame, I desire for this blasphemy for the deadliest of all Daeva, Angra Mainyu, the master of Druj, I desire for this blasphemy for liberation of Dews of demonic essence.

  3. With this elixir of ecstasy and athame, I desire for this blasphemy the Druj-desecrated Night, the Master of the Druj. I desire for this blasphemy Druj-desecrated week, the master Druj. I desire for this blasphemy Ahriman’s Enlightenment and the Druj-desecrated Devils, the master of druj. With this elixir of ecstasy and athame I desire for this blasphemy Gannag menog of wide retaliation, of the thousand Yatus, of the ten-thousand spells, the Buz-e-Sapid.

  4. With this elixir of ecstasy and athame I desire for this blasphemy the Druj-desecrated day and night, master of the Druj. With this elixir of ecstasy and athame I desire for this blasphemy Indar and Khazuran the son of Angra Mainyu.

  5. With this elixir of ecstasy and athame I desire for this blasphemy the Druj-desecrated days and night, the masters of Druj. With this blasphemy I desire the Mother Pairaka and concupiscent Jahi, of lasciviousness, and like wise the menstrual fluid, Mainyu-made and corrupt.

  6. With this elixir of ecstasy and athame I desire for this blasphemy the Druj-desecrated day and night, the master Druj. With this elixir of ecstasy and athame I desire for this blasphemy the wicked, mighty, boundless Dikpalas of the Druj-desecrated. I desire for this blasphemy the women who have many sons. And I desire for this blasphemy my personal guiding Daeva; and I desire for this Angra Mainyu given Aeshma; and I desire for this blasphemy the arousing Jahi.

  7. With this elixir of ecstasy I desire for this blasphemy Druj-desecrated day and night, the master of Druj. I desire for this blasphemy Zariz and the Druj-desecrated Aeshma, the master of Druj. With this elixir of ecstasy and athame I desire for this blasphemy Aeshma companion of Gannag menog, grotest in profile, victorious, world destroying, druj-desecrated, the master of Druj. I desire for this blasphemy, Astiwihad and I desire for this blasphemy Yama, who disfigures the world, Druj-desecrated, the master of Druj,.

  8. With this elixir of ecstasy and athame I desire for this blasphemy Druj-desecrated monthly ritual, the master of Druj. I desire for this blasphemy the Druj-desecrated prayer, the master of druj.With this elixir of ecstasy and athame I desire for this blasphemy and Druj-desecrated Yearly Public Ritual, the master of Druj. I desire for this blasphemy the Druj-desecrated celebration of winter, Daeva created, the master of Druj.

  9. With this elixir of ecstasy and athame I desire for this blasphemy and Druj-desecrated Yearly Public Ritual, the master of Druj. I desire for this blasphemy the Druj-desecrated celebration of winter, Daeva created, the master of Druj. With this elixir of ecstasy and athame I desire for this blasphemy Druj-desecrated celebration of Autumn, master of the Druj.

  10. With this elixir of ecstasy and athame I desire for t his blasphemy all masters of Druj, the ceremony of th Drij. e corruption of Atar, which is for Angra Mainyu as He stands in Hell mocking all creation.

  11. With this elixir of ecstasy and athame I desire for this blasphemy Angra Mainyu and Melek Taus, ambitious, eternal and Druj-desecrated two. I desire for this blasphemy the Black Hole, Bloody Moon, and Blotted Sun, Uta and Nanshait, freer of mankind. With this elixir of ecstasy and athame I desire for this blasphemy the wicked, disastrous, boundless Dikpatas of the Druj-desecrated.

  12. With this elixir of ecstasy and athame I desire for this blasphemy you, Druj-desecrated, Khazuran, the son of Angra Mainyu, the master of Druj, with all shadow. With this elixir of ecstasy and athame for this blasphemy I desire the evil, worst Maiunyu-made, Druj-desecrated menstruals. I desire for this blaphemy all Mainyu-made Druj-desecrated poisons.

  13. With this elixir of ecstasy and athame I desire for this blasphemy Ahriman’s Sacred Manthra, the most infamous. I desire for this blaspemy the corruption of the Daeva against the Ahuras. I desire for this blasphemy Ahriman’s Decree. I desire for this blasphemy a long tradition. I desire for this blasphemy the Traditional Ahrimanic Religion,

  14. With this elixir of ecstasy and athame I desire for this blasphemy Mount Alborz, Mainyu-made, the Jahi possessing the ease of Druj. I desire for this blasphemy all mountains possessed of ease for Druj, full ease, Mainyu-made, Druj-desecrated, the master of Druj. I desire for this blasphemy city dominated by Angra Mainyu celebrating the Traditional Ahrimanic Religion.

  15. With this elixir of ecstasy and athame I desire for this blasphemy the wicked and desecrated favor. I desire for this blasphemy the wicked Druj-desecrated Man and I desire for this blasphemy the mighty, sinister, infamous defenders.

  16. With this elixir of ecstasy and athame I desire for this blasphemy the waters and lands and plants to be vexed; I desire for this blasphemy these places, districts, and pastures and these dwellings with their spring water be vexed and mocked by the Earthy ruler who is Angra Mainyu.

  17. With this elixir of ecstasy and athame I desire for this blasphemy all the dark masters of the night, the month, the years and of the seasons and the wicked, mighty, boundless Dikpatas of the Druj-desecrated.

  18. With this elixir of ecstasy and athame I desire for this blasphemy all Druj-desecrated Yatus. I desire all masters of Druj through out the Day and Night and the Dark Masters at their time.



The development of the Holy Guardian Angel actually starts in quite an older source, allow me start with the most known form in the occult.  Lets start with Crowley’s idea:

“Now, on the other hand, there is an entirely different type of angel; and here we must be especially careful to remember that we include gods and devils, for there are such beings who are not by any means dependent on one particular element for their existence. They are microcosms in exactly the same sense as men and women are. They are individuals who have picked up the elements of their composition as possibility and convenience dictates, exactly as we do ourselves… I believe that the Holy Guardian Angel is a Being of this order. He is something more than a man, possibly a being who has already passed through the stage of humanity, and his peculiarly intimate relationship with his client is that of friendship, of community, of brotherhood, or Fatherhood. He is not, let me say with emphasis, a mere abstraction from yourself; and that is why I have insisted rather heavily that the term ‘Higher Self’ implies a damnable heresy and a dangerous delusion.”

Moving into John Dee’s conversation with Angel  Jubanladace, it shows a similarity to Crowley:

Dee: If I should not offend you, I would gladly know of what order you are or how your state is in respect of Michael, Gabriel, Raphael or Uriel.
Jubanladace: Unto men, according unto their deserts, and the first excellency of their soul, God hath appointed a good Governor or Angel, from among the orders of those that are blessed. For every soul that is good, is not of one and the self same dignification. Therefore according to his excellency we are appointed as Ministers from that order, whereunto his excellency accordeth: to the intent that he may be brought, at last, to supply those places which were glorified by a former: and also to the intent, that the Prince of darkness might be counterposed in God’s justice.

Where does this concept come from?  The Catholics, I think not, but lets see what they have to say the topic:

Psalm 91: 10-12 A heavenly spirit assigned by God to watch over each of us during our lives. The doctrine of angels is part of the Church’s tradition. The role of the guardian angel is both to guide us to good thoughts, works and words, and to preserve us from evil. Since the 17th century the Church has celebrated a feast honoring them in October throughout the Universal Church. Since the last calendar revision this feast is Oct 2.

He has charged His angels with the ministry of watching and safeguarding every one of His creatures that behold not His face. Kingdoms have their angels assigned to them, and men have their angels; these latter it is to whom religion designates the Holy Guardian Angels. Our Lord says in the Gospel, “Beware lest ye scandalize any of these little ones, for their angels in heaven see the face of My Father.” The existence of Guardian Angels, is, hence a dogma of the Christian faith: this being so, what ought not our respect be for that sure and holy intelligence that is ever present at our side; and how great our solicitude be, lest, by any act of ours, we offend those eyes which are ever bent upon us in all our ways!

At this point, it all sounds the same to me.  So lets go further back to the first monotheistic religion, Zoroastrianism.  Let us look to these guys to see how this modern development started:

Alternate title: fravarti
Fravashi,  in Zoroastrianism, the preexisting external higher soul or essence of a person (according to some sources, also of gods and angels). Associated with Ahura Mazdā, the supreme divinity, since the first creation, they participate in his nature of pure light and inexhaustible bounty. By free choice they descend into the world to suffer and combat the forces of evil, knowing their inevitable resurrection at the final glory. Each individual’s fravashi, distinct from his incarnate soul, subtly guides him in life toward the realization of his higher nature. The saved soul is united after death with its fravashi. Cosmically, the fravashis are divided into three groups—the living, the dead, and the yet unborn. They are the force upon which Ahura Mazdā depends to maintain the cosmos against the demon host. Protecting the empyrean (sacred fire), they keep darkness imprisoned in the world.In the popular religion, the fravashis of the righteous dead and of ancestors are invoked for protection. In the Parsi festival Fravartigan, the last 10 days of each year, each family honours the fravashis of its dead with prayers, fire, and incense.

What is the pre-Zoroastrian idea that surrounds this concept:


 Pre-Zoroastrian notions of the fravashis reach back in time to the Indo-Aryan period and, earlier, to a primitive moment when as spirits of the deceased they continued to exercise power over human affairs in life. Ancestor-worship and the cult of the dead have ever since played a major part in religious observances throughout human history. It was not so much respect for the sprits of the departed, as their dread, that made the essential rituals of appeasement so elaborate. Those spirits had to be especially remembered at certain times, usually anniversaries, or when not exactly recalled, then at fixed times during the seasonal year during which all the spirits of the dead were ritually summoned to partake of commemorative feasts where offerings were presented solemnly in their names.

That it was indeed fear based is borne out by the treatment accorded the newly deceased. Prayers were said for the repose of the soul, for its sustenance during its journey towards the gods beside whom it was hoped it would forever remain. A dread visitation by an unappeased spirit to its former earthly home to wreak its malevolence upon the living lay behind the child like precaution taken to foil such return. Before its preparation for disposal the body of the deceased was placed in an unused room set apart from the usually occupied living quarters. It was thence removed through a breach purposely made in an outside wall, the opening then being resealed to turn away the angry spirit from gaining re-entry into the home it had occupied during its incarnated existence.

In early Zoroastrianism such primitive beliefs were superseded by a more rational attitude towards the departed soul. It was recognized that vital elements, the breath-soul, of a person died when the body ceased to be a living form. The imperishable or immortal soul, or urvan, survived physical death and went on to meet with its daena or now disembodied Self, which had been shaped during the lifetime of the deceased. This post-mortem meeting with its daena was seen as the final encounter with its own good or bad deeds performed during life, just as during life it was being constantly beautified or disfigured according to those actions. During life it had been a mirror of the soul; in death that image would be presented to the urvan of the deceased starting out on its perilous journey over the Bridge of Judgement.

There was yet another spiritual element – one which pre-existed the physical entity and watched over it throughout its lifetime. This was the fravashi. Our early mythology, as best seen in the Farvardin Yasht, had taken up the ancient concept of ancestor-spirit and re-fashioned it to keep pace with the progressive thinking which has always characterized Zoroastrianism. How did Zarathushtra deal with the notion of this pre-existing guiding spirit which was supposed to watch over and protect the physical being? In the Gathas there is no mention of the fravashi: indeed it would have compromised the firm teaching on the individual responsibility for one’s thoughts, words and works. That it was never far from the peoples’ heart and minds may be confirmed by the rapidity with which the fravashi-concept re-entered their worship-in the Yasna Haptanhaiti, 37.3.

There Ahura Mazda is to be worshiped through the fravashi of all righteous men and women. There was no gender distinction. Ingrained fear from old had allowed in the dread aspect of unseen but ever-present spirits of the departed which, if not properly appeased, would exercise their malevolence upon the living. The time had come for the series of explanations that we see unfolding in Yasht 13, the Worship of the Fravashis.

The Farvardin Yasht

This Yasht fall into two main parts: Ch 1-84, and 85-158. The first part, comprising 23 smaller sections or chapters, present with minor discrepancies the six stages of creation, and proceeds to inform us that Ahura Mazda himself had recourse to the help of the fravashi in keeping the sky in its place around the tripartite earth. In the Gathas, Yasna 44.4, it is Ahura Mazda unaided who maintains this separation, and the earth in Yasna 32.3 has seven parts, Whether the later division is the older, we cannot determine, for the Vidaevodata/Vendidad’s second chapter gives Yima/Jamshid’s three stage colonization of the entire earth as taking place over three southward movement, and Yima, we know, had preceded Zarathushtra by a very considerable time. Where again in the Gathas, 34.5,7 we see only Ahura Mazda recognized as sole Deity, all-powerful and omniscient Creator of everything, the Farvardin Yasht describes a dual creation, only the good part of which was performed by Ahura Mazda with the help of the fravashis. The sun, moon and stars are said to be arranged in their motion by them; Yasna 44.3 attributes this only to Ahura Mazda. In Ch 57 is the listing, in order of distance from earth according to ancient belief, of stars, moon, sun and the Endless Lights where Ahura Mazda dwells: here again the fravashis break the heavenly inertia and cause their movement along their proper courses! This good work will continue until the Renovation of this world.

Where we a change from the old ancestor-worship is in the innovative Ch17. There we encounter the fravashi of the paoiryo-tkaesha (those adherents of the primitive doctrine) who are often presented in later Avestic and Pahlavi texts as true adherents of Mazdayasna. There can be little doubt that Mazda-worship existed, among other cults, well before Zarathushtra’s time: such worship is alluded to in the Gathas with our mantran’s caveat that that veneration was considered by him improper and ineffective, and that the true Revelation came only to him directly from Ahura Mazda. It should be stressed that whilst Mazda-worship pre-existed Zarathushtra, his particular genius ensured that he placed Mazda above and beyond all others – He became the Founder’s only Ahura. There was none other, and He had no opponent despite claims perversely and unconvincingly advanced by unprincipled dualist who have not faced up to the Gathas, but instead trifled with re-introduced deities from earlier nature-worship, Zurvanite speculation (taken up with zeal by the heretic Mani), and with later concoctions made to fit into what to them passes for Zoroastrianism.

The assimilation of this Yasht with Zarathushtra’s system is through the simple procedure of making the Reformer one among the many Mazdayasnian paoiryotkaeshas who worshipped the fravashis through the earlier form of their special Yasht. This process can be seen in the first 25 sections whose first two chapters (kardes) use the expedient of making their teachings known to Zarathushtra by Ahura Mazda himself – one which was to be thoroughly exploited in the Vidaevodata/Vendidad. Particularly noteworthy is the clear assertion that the fravashi of the LIVING righteous are MORE POWERFUL than those of the departed – it in fact includes the fravashi of all righteous persons from the past through to the unborn Saoshyants or three millennial Saviours who will each progressively destroy evil from the earth until its perfection. We note the divergence from Zarathushtra’s Gathic teachings where the Revelation declares that each and every one of mankind who has attained to the Good Mind (Vohu Manah) of Ahura Mazda is considered a saoshyant! The saving grace is, of course, that of all fravashis, past, present, and future, of all nations are to be piously invoked (Ch 21, to be repeated more fully in 143-144). Zarathushtra would, however, probably have relented just enough to allow that whilst the design was disagreeable, such compromising, sentiments did after all produce results; the Great Reformer had humanity enough to recognize human frailty in others and, having repeatedly stressed free-will and choice in his Gathas, would have quickly seen that old ingrained superstitions are not readily relinquished.

The fravashis are depicted in militaristic mode: such representation can be seen in Chs.23,26-27, 31,33,35, ( especially ) 37-38,45 and 72 (where the arms and weaponry of the times are listed), 39,40, and 67. Pre-figuring the winged angels of the Abrahamic religions are the Zoroastrian external souls of righteous mankind who hasten to the help of beleaguered sovereigns, flying like well-winged birds (Ch70).

Fear of the return of disgruntled souls has left its trace in the Farvardin Yasht: Chs. 34,49-51, 63,73, where worshippers who properly prepare the expected welcome during the fravashis’ ten days return are in turn blessed with material rewards. Tame and wild animals (of these, at least those which do no harm, as says the Yasna Haptanhaiti, 39.2) have both imperishable urvan, pre-existent external souls- their fravashis (ch74).

The qualities of the fravashis are generosity, valour, beneficence, power, radiance, and steadfastness. Through them these qualities are transferred also to Ahura Mazda who has his own Fravashi as do his aspects, the seven (!) Amesha Sepantas, whose “father” he is. Ahura Mazda’s soul, his urvan, is Bounteous Revelation, his mantra spenta. Just as human souls after death traverse the four celestial paradisiacal stations of stars, moon, sun, and the Endless Lights, so too do the Amesha Spentas “think” along the corresponding stages of Good thoughts, Good Words, Good Deeds and the House of Songs (Ch. 83-84). Zarathushtra, it must be pointed out, had no such elaboration in his Gathas, the forgoing being a development necessary for the accommodation of pre-Zarathushtrian concepts with his own radical teachings.

Zarathushtra. With Ch.87, the Farvardin Yasht introduces Zarathushtra in its second part (Ch85-158). Here our Preceptor’s fravashi is worshiped as that of the foremost athravan, the foremost rathaeshtar, and foremost vastrya-fshusho– the tripartite societal divisions of priests, (chariot-borne) warriors, and pastoralists of ancient Indo-Aryan nations. More importantly, it is specified that he is regarded as messenger and teacher of the Revelation in all its aspects, one who revolted against daevayasna and instituted the proper worship of Ahura Mazda. He is both ahu and ratu – guide in both the spiritual and material worlds, the declarer and praiser of Truth. Here the Anti-demonic Law (the proto-Vendidad?) is also taught by him – its dualism emerges in the opposition of Mazda’s Good creation and the daevic one. His birth was proclaimed a blessing by the waters, plants and all the beneficent creations (this is repeated in Ashi Yasht, 18). He acknowledged as the bearer and disseminator of Mazda-worshipping Good Religion, the vanhui daena mazdayasnish among all the earth’s seven regions.

The religious heroes of Ancient Iran are listed and their fravashis praised. Among them are Saena Ahum-stut, the first teacher-priest who appears with a hundred religious students; Zarathushtra’s three sons who severally represented the priests, agriculturists, and the warriors; Vishtaspa; Frashaoshtra and Jamaspa with their sons. There are also listed those whose names are unknown elsewhere, each subsidiary list ending with the unborn saviour, the Saoshyant Astvat-ereta. Another set of ancient heroes (Ch 130-138) includes Yima (Jamshid). Thraetaona (Faridun) Aoshnara, and the Kavi list of eight illustrious rulers of eastern Iran. They are all said to have contributed to Ahura Mazda’s Victory and Glory.

30 (Ch139-142) venerates the fravashis of the ancient religions heroines commencing with the three daughters of Zarathushtra, Freni, Thriti, and Pouruchista (this last made known to us in Yasna 53 as the youngest), and ending with the virgin mother of the three future millennial saviours. What follows is the clearest testimony (Ch 143-144) to the universalism of Zarathushtra’s religion: here the fravashis of all righteous men and women from all lands, past, present, and future, are given the same worship as those from Ancient Iran. It is carefully emphasized that traveling priests had visited all the lands spreading the Good Religion.

The magnificent Yasht closes with the reverence accorded to the five spiritual elements – the ahu, daena, baodha, urvan, and the fravashi – of the paoiryo-tkaeshas(followers of the primitive doctrine) among whom Zarathushtra has been included to validate the pre-Zarathushtrian worship. May all the fravashis who visit at the time of their Ten Days’ commemoration be welcomed and then take their departure after the due offerings have been properly made and accepted. May they not depart offended.

The Fravahar/Farohar symbol

Just as Fire symbolizes the Truth of Ahura Mazda, so does the well-known winged disc today commonly represent the fravashi. Here its symbolism raises some different possibilities, and one cannot be certain as to what the winged figure represented in the minds of those who originally adopted and adapted it from earlier Mesopotamian and Egyptian reliefs. The best-known examples are featured by the first Darius at Persepolis, Behistun and Nagsh -i-Rostam. But what did these actually represent? Was it Ahura Mazda depicted in Median dress? Was it His fravashi? Was it a priestly spiritual guide of religion – a ratu? Or was it the fravashi of the king himself? Was it therefore the seal of divine empowerment of the king’s authority?

As external soul and protective spirit, it could have been used as authenticator of the king’s legitimacy to rule and his earthly power conferred by the will and favour of Ahura Mazda. It could thus signify the kharenah/farr-i-izadi, the mysterious divine essence defined as Fortune, Glory, or Victorious Power. The Farvardin Yasht’s Ch.133-134 could support this notion. As king’s fravashi it could mean Ahura Mazda’s approval. Could it be Ahura Mazda himself? Now, we know from the Gathas that Zarathushtra conceived of his one chosen Deity and His aspect in the abstract, i.e., He could not be “seen”. When the manthran invoked their “visible” presence, he was merely saying that the Best Ones of Mazda, Asha and Vohu Manah should be “seen” as Wisdom, Truth and Good Mind manifested in this world (Yasna 33.7;34.6) by the good activity of all believers in Zarathushtrian Mazda-worship (Yasna 34.15). However that may be, it is still possible that the Great King wished to thus depict his sole heavenly sovereign Ahura Mazda hovering above the figure of the earthly ruler. On Behistun, the royal autobiographer details his political achievements; the religious content proper yields only an outline of his theological belief, but the hovering (wavy-) winged figure is ever-present and ever watchfully protective. Everything the Great King had achieved on earth was through “the will of Ahura Mazda”. The extant reliefs at Persepolis show a formally preened winged disc. At Naqsh-I-Rostam, the sculptured relief on the Great King’s rock tomb shows the monarch worshiping the Fire on an alter above which hovers the winged disc with its centrally place figure. To the left of the king is an inscription, which outline his perception of “Ahuramazda” by whose command and assistance he acquired the listed satrapies of his empire. He closes with a prayer to Ahuramazda for His protection. In the second inscription, around the doorway of his tomb, he details his moral qualities, and his physical powers and skills- both are conferred upon him by Ahuramazda. They are reflexions of the qualities of the fravashis as noted in the Farvardin Yasht.


We have noted the virtues and functions of the fravashis. How did they originally make themselves known to the Mazdayasnians who had but lately come away from the primitive fear-laden beliefs of their forebears? We have the early teachings of the Farvardin Yasht incorporated within the later – the Pahlavi – text, two of which elaborate on these reformed views: both Zadspram and Bundahishn give us these early and mediaeval beliefs. Truth being the focus of the Zoroastrian religion, it was but natural that the religious knowledge would be equated with the knowledge of the righteous ones, the ashavans. This knowledge, being spiritual, was deemed contained in the celestial fortress, which was manned by the fravashis of the righteous to protect the physical world from the assault of Evil.

The situation on earth demanded the assistance and protection of this pure knowledge, which resided with the militaristically depicted fravashi in their spiritual stronghold. Ahura Mazda / Ohrmazd, the embodiment of All Wisdom, reasoned with the spiritual beings who dwelt with him – they are the external souls of mankind – asking whether they would choose to descend among humanity to help expedite the vanquishing of evil on earth. Knowing the final outcome, and seeking to bring closer the final renewal of the world, the frashokereti / frashegird, when only goodness and purity would prevail, they agreed to come down into the physical sphere.

We can see how much Zoroastrianism has contributed towards the freedom from fear of malignant spirits, and how far we have come from primitive belief into the glorious world-view which our Founder Zarathushtra had intended for us to realize through knowledge, progress, and selfless humanitarian deeds. Those who wear the fravahar/farohar amulet about their person should now perhaps better understand what it truly symbolizes – their own individual moral responsibility for bringing about and maintaining a better world for all mankind.

holy spirit


hindu guard

As Devil Worshipers aka Daeva Worshipers, we have  what as known as Dikpala.  These are the Guardians of the directions ie, the 8 compass point plus above and below.  The Guardians of the Directions (Sanskrit: दिक्पाल, Dikpāla) are the deities who rule the specific directions of space according toHinduism and Vajrayāna Buddhism—especially Kālacakra. As a group of eight deities, they are called Aṣṭa-Dikpāla (अष्ट-दिक्पाल), literally meaning guardians of eight directions. They are often augmented with two extra deities for the ten directions (the two extra directions being zenith and nadir), when they are known as the Daśa-dikpāla. In Hinduism it is traditional to represent their images on the walls and ceilings of Hindu temples. Ancient Java and Bali Hinduism recognize Nava-Dikpāla, literally meaning guardians of nine directions, that consist of eight directions with one addition in the center. The nine guardian gods of directions is called Dewata Nawa Sanga (Nine guardian devata), the diagram of these guardian gods of directions is featured in Surya Majapahit, the emblem of Majapahit empire.

Here is our adaptation:

North, Suarva, Om Sam Suarvaya Namah

North West, Vayu, Om Yam Vayve Namah

West, Varuna, Om Vam Varunaya Namah

South West, Zariz, Om Ksam Zarizya Namah

South, Yama, Om Mam Yamaya Namah

South East, Agni, Om Ram Agnaye Namah

East, Indra, Om Lam Indraya Namah

North East, Nanshait, Om Ham Nanshaitya Namah

Above, Melek Taus, Om Hrim Melek Tausya Namah

Below, Angra Mainyu, Om Klim Angra Mainyune Namah

To access the attributes of each of these Daevas can be found in the book, Ahrimani Enlightenment.  Feel free to use the information to evoke these Daeva individually or in group.  This concept of calling the 4 cardinal points within magic is commonly used in many magical systems and normally has a circle of protection in either rock salt or grave yard dirt is used.  Working magically in the premise of and with Rudolf Steiner’s 4th dimension, the 8 points project outwardly into the Aether.  The other sources of projection or depression are both above and below.  With this understanding of dimensional environment, magically move from the 2 dimensional circle to a 3 dimensional sphere.  The creation of this incubating sphere, allows for a protection, healing, or compassion rite.

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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!

I partake from the chalice of life, swallowing deeply the elixir of ecstasy. For tonight I request help with my dire need:

[Take up the athame from the altar 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 Namah

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 Zamram!

Om Yam Vayve Namah

BEAUTIFUL Vāyu, come, for thee these Soma drops have been prepared:
Drink of them, hearken to our call.
Knowing the days, with Soma juice poured forth, the singers glorify
Thee, Vāyu, with their 
hymns of praise.

Vāyu, thy penetrating stream goes forth unto the worshipper,
Far-spreading for the Soma draught.
These, Indra-Vāyu, have been shed; come for our offered dainties’ sake:
The drops are yearning for you both.
Well do ye mark 
libations, ye Vāyu and Indra, rich in spoil!
So come ye swiftly hitherward.
Vāyu and Indra, come to what the Soma-presser hath prepared:
Soon, Heroes, thus I make my 
Mitra, of holy strength, I call, and foe-destroying Varuṇa,
Who make the oil-fed rite 
Mitra and Varuṇa, through Law, lovers and cherishers of Law,
Have ye obtained your might power
Our Sages, Mitra-Varuṇa, wide dominion, strong by birth,
Vouchsafe us strength that worketh well.

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

Zacar Ca Od Zamram!

Om Vam Varunaya Nahmah

WHATEVER law of thine, O DAEVA, O Varuṇa, as we are men,
Day after day we violate.
give us not as a prey to death, to be destroyed by thee in 
To thy fierce anger when 
To gain thy mercy, Varuṇa, with hymns we bind thy heart, as binds
charioteer his tethered horse.
They flee from me dispirited, bent only on obtaining wealth,
As to their nests the birds of air.
When shall we bring, to be appeased, the Hero, Lord of warrior might,
Him, the far-seeing Varuṇa?
This, this with joy they both accept in common: never do they fail
The ever-faithful 

He knows the path of ahuras that fly through heaven, and, Sovran of the sea,
He knows the ships that are thereon.
True to his holy law, he knows the twelve moons with their 
He knows the moon of later birth.
He knows the pathway of the wind, the spreading, high, and mighty wind:
He knows the Daevas who dwell above.
Varuṇa, true to Father’s law, sits down among his people; he,
Most wise, sits there to govern all.
From thence 
perceiving he beholds all wondrous things, both what hath been,
And what hereafter will be done.
May that Āditya, very wise, make fair paths for us all our days:
May he prolong our lives for us.
Varuṇa, wearing golden mail, hath clad him in a shining robe.
His spies are seated found about.
The Daeva whom enemies threaten not, nor those who tyrannize o’er men,
Nor those whose minds are bent on wrong.
He who gives glory to mankind, not glory that is incomplete,
To our own bodies giving it.
Yearning for the wide-seeing One, my thoughts move onward unto him,
As kine unto their pastures move.
Once more together let us speak, because my meath is brought: priest-like
Thou eatest what is dear to thee.
Now saw I him whom all may see, I saw his car above the earth:
He hath accepted these my songs.
Varuṇa, hear this call of mine: be gracious unto us this day
Longing for help I cried to thee.
Thou, O wise DEAVA, art Lord of all, thou art the King of earth and hell
Hear, as thou goest on thy way.

Release us from the upper bond, untie the bond between, and loose
The bonds below, that I may live.

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

Zacar Ca Od Zamram!

Om Ksam Zarizya Namah

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 Zamram!

Om Mam Yamayu Namah

HONOUR the King with thine oblations, Yama, Vivasvān’s Son, who gathers men together,
Who travelled to the 
lofty heights above us, who searcbes out and shows the path to many.
Yama first found for us a place to dwell in: this pasture never can be taken from
Men born on earth tread their own paths that lead them whither our ancient Fathers have departed.
prospers there with Kavyas, Yama with Aṅgiras’ sons, Bṛhaspati with Rkvans:
Exalters of the Gods, by Gods exalted, some joy in praise and some in our oblation.
Come, seat thee on this bed of grass, O Yama, in company with Aṅgirases and Fathers.
Let texts recited by the sages bring thee O King, let this oblation make thee joyful.
Come, Yama, with the Aṅgirases the Holy, rejoice thee here with children of Virūpa.
To sit on sacred grass at this our worship, I call Vivasvān, too, thy Father hither.
Our Fathers are Aṅgirases, Navagvas, Atharvans, Bhṛgus who deserve the Soma.
May these, the Corrupted, look on us with favour, may we enjoy their gracious loving-kindness.
Go forth, go forth upon the ancient pathways whereon our 
sires of old have gone before us.
‘Mere shalt thou look on both the Kings enjoying their sacred food, God Varuṇa and Yama.

Meet Yama, meet the Fathers, meet the merit of free or ordered acts, in lowest hell.
Seek sin and evil, seek anew thy dwelling, and bright with glory wear another body.
Go hence, depart ye, fly in all 
directions: this place for him the Fathers have provided.
Yama bestows on him a place to rest in adorned with days and beams of light and waters.
Run and outspeed the two dogs, Saramā’s offspring, brindled, four-eyed, upon thy happy pathway.
Draw nigh then to the gracious-minded Fathers where they rejoice in company with Yama.
And those two dogs of thine, Yama, the watchers, four-eyed, who look on men and guard the pathway,—
Entrust this man, O King, to their protection, and with prosperity and health endow him.
Dark-hued, insatiate, with distended nostrils, Yama’s two envoys roam among the People;
May they restore to us a fair existence here and to-day, that we may see the sunlight.
To Yama pour the Soma, bring to Yama consecrated gifts:
To Yama sacrifice prepared and heralded by Agni goes.
Offer to Yama holy gifts enriched with butter, and draw near:
So may he grant that we may live long days of life among the Gods.
Offer to Yama, to the King, oblation very rich in meath:
Bow down before the Ṛṣis of the ancient times, who made this path in days of old.
Into the six Expanses flies the Great One in Trkadrukas.
The Gāyatrī, the Tṛṣṭup, all metres in Yama are contained.

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

Zacar Ca Od Zamram!

Om Ram Agnaye Namah

O KING, the potent and terrific envoy, kindled for strength, is manifest in beauty.
He shines, all-knowing, with his lotty 
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 lustre, hath compassed Night with whitelyshining 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 splendours flow, like sounds, about us, his who is 
lofty, brilliant, and effulgent,
Who reaches hell with best and brightest lustres, 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 Zamram!

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 Zamram!

Om Ham Nanshaitya Namah

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


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 Zamram!

Om Hrim Melek Tausya Namah

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 Paradisical 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 Schambhallah.

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 Zamram!

Om Klim Angra Mainyune Namah

We worship the spirit Anguish

All carnal knowledge and wickedness possessing

Surround by corrupted Immortals,

the desicrators 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.

[Replace athame on the altar.]

This is the opening to these rites.  Similar to calling the 4 corners.  Each point is willed to move and appear along with atonement of the direction.  Then, in worship, devotional energy is given to each by way of the hymn sung to the Daeva that is called into its direction.  Now you’re encompassed within a sphere of protection where you and ritual chamber is now transformed into a place of communion and transformation within the guardianship of the Daeva.  May the power of the Devil and His generals charge with the power of Hell to change reality as you see fit.

OU Student’s Interview

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General questions:

  1. How would you describe your religious group (Dakhma of Angra Mainyu)? Do you prefer to be called a church, or something else? What sort of organizational structure do you have? Is there a hierarchy of leadership? How many members do you have? In what way do you meet/worship? What does being a member involve?

A: The Dakhma of Angra Mainyu is a legally filed church in the State of Oklahoma.

B: In the Oklahoma City Branch (Head Quarters) has the Dastur. This is the only branch with a Dastur. It is the Dastur’s job to provide the Church’s religious and spiritual information. The Mobeds are the ordained masters of their branch. They are to run their branches in accordance with the Constitution of Traditional Ahrimanism. That is our basic cannon law. Only ordained Herbads, clergy in training who have completed media training, may speak for the Dakhma legally and/or with the press. The Herbad is responsible to the Mobed of the branch and all Mobeds are responsible to the Dastur.

C: Meetings are to occur weekly for 3 hours as designated by the Mobed. The introduction classes start for 6-8 weeks. After that, visitors are given the option to disband or join the church. If they join, they will self-dedicate and sign the tithing agreement along with a confidentiality clause. From there they begin they begin the year long work book, Ahrimani Enlightenment, and the lessons that go along with it. After this has occurred, they are promoted to Yatus and can apply for a Herbad position.

D: Being a member involves weekly meetings, paying tithes, studying the material provided, attending/participating in rituals, and talking to other potential members.

  1. What is the history of your group? How did it form, and where did you get your religious ideology from (in particular, why do you focus so heavily on Zoroastrian concepts and figures)? How long have you been around? Have you been active in the community before? Have you held other public rituals, and if so, what were they?

A: In 2010, we started as a meetup group. The we founded the Church of the IV Majesties. That year we set to do a public ritual. During said time, my wife and I had another clergy member who was sexually abusive. So, we shut down the church and parted ways. Then in December of 2010, we started a coven in Texas that later became the Church of Ahriman.

, During the formation of the Coven of the Seraphim, the coven wanted to be a Traditional Satanic Coven aka Devil Worshipers. Since around 2003, I started my study into Ahriman and the coven voted to continue forward with my studies and move away from Satanism into Traditional Ahrimanism that I was creating.

In May of 2011, the Church of Ahriman was filed in Oklahoma. That is when the Okc Branch was opened. Then in August after fighting with Texas, since May, the Church of Ahriman was filed in Texas. Our first public ritual for Church of Ahriman Dallas was held in September 2011. It was covered by a local radio station and Telemundo Dallas. Then in October of 2011, was the Traditional Exorcism at the Garland’s Women’s Center in Garland Tx. Early November Mobed Kelsey Daniels did a self-dedication ritual outside, in the front of First Baptist Dallas. This was the Sunday Dr Robert Jeffress from Washington D C, where he attacked Mitt Romney for being a Mormon. Dr Jeffress was calling Mormonism a cult and saying Mitt Romney was an occultist. Later in November in Oklahoma City, Church of Ahriman protested the Church of the IV Crown Princes ritual at the Okc Civic Center. The Church of Ahriman performed a destruction ritual outside the Civic Center.

In March of 2012, the Church of Ahriman hosted Jesus Apostates From Christianity. This was held at the Okc Civic Center as well. April of 2012, on Easter, we attempted to do the same ritual in Dallas. We were rained out by a major thunderstorm caused by a tropical storm. The next major public event was October, it was the Apostasy Ritual and that was held at a public Okc, Oklahoma Park.

2013 was a quiet year because our Mobed in Dallas moved to Arizona. The major highlight was the 1st legally recognized wedding for Satanism. Though, other Satanic groups have performed weddings/handfastings, they have never been with a legally binding wedding license. We had pulled off the first legal Satanic wedding. Halloween of that year, we did the Apostasy ritual again.

B: In all actuality, Traditional Ahrimanism has birthed from Zoroastrianism, Zurvanism, Vedic Hinduism, and Yezidism. The reason is because Zoroastrianism is the center of duality that influences all major world religions particularly in the west. Do note, that Zoroaster was a fugitive from India which is why he demonized the Vedic Hindu Deva into Zoroastrianism Daeva. Zoroaster brings the first antithesis, the Devil, into existence. I’m not interested in a fallen angel, I’m interested in the equal dark chaotic force of the original devil in history, Angra Mainyu.

  1. In your own words, what is a “black mass”, or how do you interpret the black mass ritual? To what extent do you consider it a religious ritual? What meaning/function does this ritual (and the exorcism) serve for you and other members?

The Black Mass is a deprogramming device. The purpose of the Black Mass is to help relieve our members of the burden of the cross. It is a rejection of Christianity. Depending on the person, will depend on how many its done to deprogram and reject Christianity from their subconscious mind. It is a blasphemy ritual and is a tool to help with the conversion of religion. Though the ritual is crude and out right silly, it does have its place as a serious tool to free people’s minds.

  1. What was your intent in holding this black mass and opening it to the public? What goals did you have?

I had several intents. 1st intent was to show the Catholic Church, that they don’t own religion in this contrary. 2nd intent was to show the amount of pull they (Catholic Church) has in Law and Political arenas. 3rd intent was to educate the public about actual Satanic Ritual practice, and how this practice may be perverted but it is not physically dangerous to any person, animal, or place. 4th intent was to show my clergy how to handle the public, business partners, media, and opposing religious fractions. 5th intention was to begin creating tolerance through desensitizing the public to our beliefs. Finally, to destroy the fear of the Catholic Church because none of us where burned, killed, or disappeared from this public act.

  1. In your opinion, was the black mass successful? How, or why not?

The Black Mass was successful because we did what we set out to do. All of my intents and goals were accomplished. No matter what spin the media put on it.

  1. Is your group involved in the thing about the Satan statue on the state capitol grounds? If so, how?

Yes, Kelsey Daniels signed the application as the residential applicant. Then the reason Coakley’s panties are in a wad is because the symbol of Catholic Victory is carved into the 10 Commandments Monument already at the state capitol.

  1. Are you involved in any way with other Satanist organizations? How, or why not?

No comment

  1. What kind of response have you gotten (from supporters, the general public, protesters…) regarding the event? How do you feel about how the event has been covered in the news?

The response was as expected. Shocked that we didn’t get more death threats, but they had quite an outlet this time. The media has been bias for the Catholics till Coakley got stupid about trying to deny us our Constitutional Rights. Even then I was made laughable. When people are met with the unknown, they are scared. That is just the evolution of acceptance.

  1. What is your reaction to the Christian, particularly Catholic, protesters who say that your group’s event was an attack on their religion, was hate speech, should not be allowed in a public space, etc?

My reaction is my actions. Obviously,I was able to legally conduct the Black Mass in public and pull it off. I will, probably do it again within the next year.

  1. What’s next for your organization? Do you have any other public events/efforts planned?

For the Winter Solstice, I hope to have the Devi’s Yasna completed. Then next year, I believe we will conduct both the Black Mass and the Devil’s Yasna publicly.

  1. Is there a central message you would like to convey to the public about your group?

To educate the public by debunking the Hollywood projected image.

More particular questions:

  1. What specific things did you have to modify about these events in order to make them public?

Depends on the venue and state laws. Normally its nudity and public urination, defecation, and menstruation.

  1. Was there a particular reason you added live music to the event in-between rituals?

To allow for decompression and to relieve boredom. Religious ceremonies are boring, no matter the religion.

  1. I heard that one member of your group really had acquired (“stolen”) a consecrated host, that the Catholic Church filed a lawsuit, and so you returned it and used the black bread instead. Just so I get my facts straight, would you confirm/explain this in greater detail?

In all reality, nobody stole anything. The Catholic Church assumed we had a consecrated host. So we egged them on. What we has was a box of 1,000 communion wafers that were bought from Life Way Christian Book Store. We put one in a peach-tree dish to make it look legit. Then we helped the drama by telling bullshit to the media. The point was to vex the Catholics and it worked extremely well. This exposed their claws in the legal system. The getting sued part was priceless and it was the best advertising I couldn’t afford.

  1. In what ways did your Black Mass differ from a standard LaVeyan Black Mass?

Only the things we had to change for the Civic Center. Altar should have been naked, nun should have urinated in the chamber pot, real candles, real incense, and wine in the chalice.

  1. Is there any way I could get a script of the rituals?

Yes, will attach

  1. What was the significance of the menstrual blood in the second ritual?

Menstrual blood is the most corrupting fluid. There are magical and theological reasons for this. To keep it simple, this blood is dead blood and the Devil gave woman kind the blessing of menstruation. Due to the fact that the blood is dead, leaving the body through an unclean orifice, has a potent odor, and contains stem cells makes a beacon for demonic activity. It is said that 1 menstruating woman, can infect an entire village with demons. So, anything can be fully corrupted by demons, if it has contact with said fluid. The only combination stronger is the menstrual blood and semen being mixed.

  1. If you can speak to this, how did Matt feel after the exorcism? What religious significance did it hold for him? Does he consider it a success?

You will have to contact Matt on that question.

  1. At one point you answered a question about the significance of facing north (versus LaVeyan facing west). Can you further explain the significance of facing a certain direction?

Within magic there are four cardinal points, they follow the points on the compass. (north, south, east, and west) The Zoroastrians believed that the demons came from a mountain on in the north. Thus the cardinal point north was evil. Normal Satanism it is the west because it is in opposition to the catholic and Islamic altar being on the east cardinal point. As Mithraism left Persia and got to Rome, things changed. Another example is that the Soma drink was replaced with wine and the south point with the east.

  1. You also talked about “keys” (5th key, 19th key). Could you explain what this means and its significance?

I will not speak on the Enocian Keys.

  1. Could you explain more about the “droogs” (if I’m spelling that right)? What are they, and what role do they play in your religion?

Druj, are minor spiritual demons and physical embodiments of evil. Example would be snakes, scorpions, ect. If an animal lives in a cave or underground, has poison or are noxious they are considered Druj as well. The best way to see a spiritual Druj, is like an imp that whispers to your subconscious. The little Devil on your shoulder, they are everywhere.

  1. Regarding the exorcism: Do you believe that you called up literal demons, that they consumed a literal holy spirit? Do believe in the literal existence of God, Jesus, Angra Mainyu, Melek Taus, and all the other figures you named?

    We are a theistic church. We believe in the Daevas /demons we work with. We do believe that the opposing side is there as well. It’s every persons’ choice to pick Order or Chaos. We see reality differently than most and see the structure of good and Evil differently as well. Gawd is Ahura Mazda, Jesus is really Mithra and so on. The holy spirit is a tallying device. The more Evil Thought, Evil Speech, and Evil Actions that are done, the heavier it makes the soul. Obviously if you do good things it makes you lighter. If you die doing more evil that good, you fall off the Chinvat bridge and descend into Hell. If this tally device is removed and the energy of if is fed to the demons, then you can follow the Hag into the Realm of Hell that is a total separation from god and leads to reincarnation.

Absolution Never, Inspiration


One of issues I find repugnant, is people seem to think I’m here to absolve their guilt because I’m a priest.  I guess as people make the transition to Devil Worship, they can’t let go of the concept of the priest being the go between and the one set to absolve their sin.  Last I checked, as Devil Worshipers, we are to blatantly sin in the eyes of Ahura Mazda to offend and vex the slave master and its followers.  Please allow me to give you the righteous’s definition of absolution:

In the sacrament of penance, the act by which a qualified priest, having the necessary jurisdiction, remits the guilt and penalty due to sin. The new formula of absolution, since the Second Vatican Council, is: “God, the Father of mercies, through the death and resurrection of His Son, has reconciled the world to Himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit.” To which the penitent answers, “Amen.” In this formula essential words are: “I absolve you.” For centuries, the Church used the deprecatory form of absolution, e.g., “May God absolve you from your sins.” This was really declarative in meaning, as is clear from the fact that in the whole of tradition the priest who absolved was looked upon as a judge who actually absolved, even though he used the subjunctive mood to express his affirmative judgment. (Etym. Latin absolvere, to free from; to absolve, acquit.)

All items in this dictionary are from Fr. John Hardon’s Modern Catholic Dictionary, © Eternal Life. Used with permission.

I ask you to think beyond the standards that the righteous have enslaved your minds with, and realize that nothing is sacred, especially sin. These so called sins that are offensive to Ahura Mazda, are from stick in the ass uptight righteous control freaks who privately indulge in such activity.  They project the “dangers” of sin onto others to fulfill their self-righteous need for self-absolution.  Forget their game of guilt, that climbs all the way to the top of their ranks that stank.  So, the question is, what is the role of a Devil Worshiping Priest?

To inspire through doubt and vexation.  If a priest of the righteous is to bring peace, calm, and comfort shouldn’t the Devil’s priest bring angst, doubt, and vexation?  The followers of Traditional Ahriman, along with others who have contact with me regularly, normally only take me in small amounts because I give unto them these inspirational tools of the Devil.  This particular religion pushes its people to confront and destroy all those aspects that most find as weakness within their selves.  People use the religion of the righteous to escape their weaknesses and celebrate a slave master to attain a warm fuzzy, much like a meth or heroin addict.  What is the concept that can inspire such dread that causes such internal fright, the concept of rational truth.  Truth can set you free if your willing to accept it and work with to destroy the internal issues that hold you back from the Ahrimani Enlightenment.  For those of you who tread this path should be sitting down with your demons almost daily, we call this prayer and meditation along with the nightly rituals to allow yourself to use angst, vexation, and doubt to destroy the righteous’s programming.  For those who are unaware of the path laid out before us here is a copy of Ahrimani Enlightenment that has those prayers, meditations, and nightly rituals.  Just remember, you shouldn’t think that just because you replace the Devil with Gawd, that the rules of the religion stay the same.  On the contrary, the rules and game are quite different for both sides.

Ahrimani Gathas and the Devil’s Yasna



The Traditional Ahrimanic religion has been built backward, and it should be obvious as to why.  After the Black Mass, it was time to finish the Liturgy for Ahrimanism.  The Constitution is our Canon law, the Bible of Corruption is our mythology, Ahrimani Enlightenment is our the workbook of transfiguration, and now the final piece.  The Ahrimani Gathas will be the core Liturgy and the Devil’s Yasna will be our core worshiping ritual for and to the Devil.  As the Zoroastrian Gathas was a double sided sword of worship and attack, so shall the Ahrimani Gathas.

The Gathas consist of 72 chapters, this equals 9.  9 is the Devil’s number in all things.  The Gathas are an announcement and physically reflection of the announcement.  This forces one to take the 3 aspects of the human existence to focus on the purpose and meaning of the entirety of the Devil’s Yasna.  The Ahrimani Gathas are the words or paper form of the ritual and the Devil’s Yasna is the ritual act itself.  The Gathas must be completed first before the ritual can be reformed.  There will be much corruption as the cleansing water will be replaced with menstruates.  Here is Chapter 1 of the Ahrimani Gathas:


Chapter 1

  • 1.   I announce and carry out this blasphemy for the destroyer Angra Mainyu, the dark and the odious, the most wicked and worst, the most vile, the most wet, the terrible, and the one of all whose body is the most grotesque, who attains his ends most viciously, because of His druj, to Him who corrupts our minds, who sends His anguish-creating curse, afar; who freed us, and has marked us, and who feeds and guards us, who is the most Destructive Spirit!
  • 2.   I announce and carry out this blasphemy for Aka Manah, and to the foulest druj, Akatasha and to Suarva and to Nanshait, and to the 2 Taurvi and Zariz, to Agri, and to Agri’s soul, and the water of Angra Mainyu, that One who more than all the Arch-Daevas has the most effort to liberate!
  • 3.   I announce and carry out this blasphemy for Angra Mainyu, for Mithra has been destroyed, the enemy’s savior and protector was vanquished not long ago, freeing mankind from judgement.
  • 4.   I announce and carry out this blasphemy for the Dark Masters and I celebrate and carry out this blasphemy to the Druj, the worst, and the waters of Angra Mainyu.
  • 5.   I announce and carry out this blasphemy for the concupiscence of Jahi, and the menstruation which Angra Mainyu blessed woman kind with.
  • 6.   I announce and carry out this blasphemy for the Devil’s prophet and for Him who possesses and gives us that freedom in life which furthers the favored.  I   celebrate and carry out this blasphemy for the clergy and lascivious whores, and for a guarded domain, and for the might of domination, which strikes                 victoriously, Daeva made, and for victorious dependency (which is predestined).
  • 7.   I announce and carry out this blasphemy for Aeshma, companion of  Gannay Menog, possessing weapons, victory, who furthers the dominion of the world, and  for the drunken Kunda and Asto Vidata who furthers the dominion of this world for Mainyu.
  • 8.   I announce and carryout this blasphemy for the moon, I announce and celebrate the destruction of Vishnu, his penetrating gaze was closed shut, and for the druj to roam about at Night!
  • 9.   I announce and carry out this blasphemy for the yearly feast.  I announce and celebrate the unyielding lust and rage of males, yea, I celebrate and carry out this blasphemy for summer and winter, created by the Daeva.
  • 10. I announce and carry out this blasphemy for the dark masters, who are nearest to the holidays that were promulgated by the Devil’s Prophet.
  • 11.  I announce and carry out this blasphemy for The 2, Angra Mainyu and Melek Taus, the Earthy and Immortal, and for all Daeva which are Ahriman’s creatures, for Arezura, pleasure and paradise, and Agri’s favor, and for the destruction of Mithra, freeing mankind.  And I celebrate and carry out this blasphemy for Angra Mainyu, the dark, the odious, and for the dark masters.
  • 12.  I announce and carry out this blasphemy for you, Oh water, daughter of Angra Mainyu, together with all waters, and all Earth, even for all the Earth created by Mainyu, and all poisons which is Mainyu made.
  • 13.  I announce and carry out this blasphemy for Ahriman’s Manthra, effective exposure given against the Ahuras; the Ahimanic revelation and long descent of the wicked Ahrimanic Faith.
  • 14.  I announce and carry out this blasphemy for the Mountain Alborz, the Mainyu made, with its sacred entrance, and for the Mountain’s Hellish sanctuary, with their abundant honor Mainyu-made, and for the majestic honor Mainyu-made, with secret sinister knowledge which Mainyu made.  And I announce and carry out this blasphemy for Argi the courier of sacrifise, and for Aka Manah, evil thought, for corruption, and for objective apathy, and the honor and favor which are Mainyu made.
  • 15.  I announce and carry out this blasphemy for the wicked and favor of the most wicked man and freedom of knowledge, the swift potency of blight.
  • 16.  I announce and carry out this blasphemy to vex those places and these lands, and to the poison these pastures, and these abodes with their  springs of water, land, and plants, and to vex this Earth and yon heaven, and for storm, and for dimming of stars, moon, and sun, and for the Black Hole without beginning or  self-disposing, and for noxious creatures of Angra Mainyu, male and female, the commanders of druj.
  • 17.  I announce and carry out this blasphemy for the wicked lord who is druj itself, and for the darkness of the night, the years, and for summer and winter.
  • 18.  I announce and carry out this Blasphemy for the Dark Masters, the redoubled, which are overwhelming evil, for these of the Yatus of ancient lore, for those of the next of kin, and for the corruption of my own soul!
  • 19.  I announce and carry out this blasphemy for all the Yatus, masters of the druj, and for all the Mobeds, the favored, who dispose of all righteous ones for both Hellish and Earthy, who are met for worship and dedication because of Indar.
  • 20.  O Asha, Ahura master of Asha, dead Mithra and Vishnu, the loft lord, righteous man.  I will offend you O Ushahrn, I will vex all that you are!
  • 21.  I will offend Ahura Mazda with evil thought, or evil speech, or evil action, whether by act of free will with ill intent and wish, I will cause anguish and vexation to bring about deficiency of praise.  I will cause decrease in Ahura Mazda’s Yasna, homage, I announce and carry out this vexation.
  • 22.  Behold, all ye righteous, Asha-sanctified, I will offend you by evil thought, evil speech, or evil deed, with ill and intending injury, I mock you for this.  I annouce to you, I will decrease your Yasna and your praise.
  • 23.  I profess myself a Mainyu-worshiper, of Ahzi-Dahaka’s order, a foe to the Ahuras, devoted to the lore of Daeva, and for the darkness of night and freedom of druj for these monthly rituals and yearly holidays, and for the seasons of summer and winter!

In the book Ahrimani Enlightenment, see above, there is a dictionary of devils that correspond with the Gathas above.  The Asha or Ahura is a form of angel.  Mithra was a top tier angelic slave to Ahura Mazda (Gawd.)  In the Bible of Corruption, it discusses the eyes of Ahura Mazda which are seen in modern times as different entities by the Catholic Church.  Mithra was changed by them to be Jesus, and Vishnu was changed to Arch Angel Micheal.  The original trinity of Zurvan, Ahura Mazda, and Angra Mainyu became the father, son, and holy spirit.  Zurvan is thier Gawd, Mithra is their Christ (Jesus), and some how the Devil became the holy spirit?  This is a conundrum I continue to ponder and research.  By way Father Ahriman is the Holy Spirit of the Universe forever mocking the whole and all of creation.