The original concept behind the new book was to be a path in which the Wicked Yatus was to become like Ahzi-Dahaka. Upon through study of Ahzi-Dahaka and Tantra, the path work changed. Ahzi-Dahaka become a valuable lesson what was best for this evil path, and what was wrong for this path of evil. It became obvious that Ahzi-Dahaka was an evil example of a Guru to Tantra and was only guide leading us to the Agori Shivites. This then lead us to Sir John Woodroffe, the only English writting author who could explain Tantra with proper authority to do so. Here we find an indepth and detailed understanding of the Maha Nirvana aka the Great Liberation. Along with the other books used to explain everything before the Great Liberation.
Also through the Agori Shivites, Vashikan Mantras were brought into the equation. These are the Mantras of Attraction and Subjugation. So, along with Tantra practice to free one’s self from reincarnation cycle, we have a magical formula to attain our desires. This deep study has also shown me many aspects of Zoroastrianism and Catholicism that would never be understood without this knowledge. Through all this, many things have changed about the original concepts that started this path. It is no longer the way of Ahzi-Dahaka.
Traditional Ahrimanism is now moving toward becoming Ahriman, I am He. We also recognize the demonizing of the Tantra Pantheon by the Zoroastrians and have been able to reconstruct the Daeva vs Deva and Pairaka vs Devi in all these things. I also maintain the evil integrity of Ahriman and the Daeva through this way of worship and devotion. Mantras and forth have been altered, rewritten, and new ones created to maintain the ideals and principles of Traditional Ahrimanism. Thus corrupting and modernizing the religious practice to not only fit within the boundaries of Traditional Ahrimanism, also fit in a modern life style that lacks things needed for certain rituals.
As a Traditional Ahrimanist I seek to become both Ahriman and Naga Manasa as Shiva and Kali are sought in the cremation grounds. I will become one with Purusha through becoming one with Ahriam as Brahma is sought. I will corrupt my Buddhi, to allow Manasa to act as the Kundalini Serpent as Sakti does. I will corrupt my Chakra with my lower chakras which are connected to the plains of the Nether Realm as higher chakras are used to purify. I will descend into the Nether Realm through Kudalini to worship Ahriman directly because I know only a Daeva can worship a Daeva, for I am not druj like Ahzi-Dahaka.
9663 Strike Ln
Bonita Springs, Fl 34135
You were warned, we have ways to find those who try to hide.
We can continue to provide more public information on you as well.
The educational event known as the Consumption of Mary by Jai Kali Maa, click here to get your tickets, is being held to educate the public about the differences between Satanism and Traditional Ahrimanism. These events are done to educate the public and destroy the projected Hollywood image of Devil Worship. We ask that you join and enjoy learning about secret taboo subjects that are otherwise hidden. Please ignore all the crazy hype that all the Christians are throwing around, they are just butt hurt because the Oklahoma State and City Government refused to give in to their command of shutting the event down. The fortunate thing, is this is the United States and we have freedom of religion. That is a main point to the Dakhma of Angra Mainyu, we are a federally recognized church and also have a the right and license from the State of Oklahoma to be another faith in Oklahoma. Video below explains more about the event, and just know that the Devil gets it done.
Before we get into the mythological creation epic of Zoroastrianism (Greater Bundahishn) let us look to Zurvanism to see why the Wicked Jahi was even sent to Ahriman in the first place:
“I created thee, O thou whose adversary is the whore species, and thou wast created with a mouth close to the buttocks, and coition seems to thee even as the taste of the sweetest food to the mouth; and thou art a helper to me, for from thee is man born; but thou dost grieve me who am Ohrmazd. But had I found another vessel from which to make man, never would I have created thee, whose adversary is the whore species. But I sought in the waters and in the earth, in plants and cattle, in the highest mountains and deep valleys, but I did not find a vessel for which righteous man might proceed except woman whose adversary is the whore.”
Through this problem of procreation, Ohrmazd decided to sacrifice his female Ahura of purity and water. Her name was Anahita:
Anahita is the name of a popular Zoroastrian yazatā and an ancient Iranian cosmological figure venerated as the female guardian angel of waters (Ābān), associated with fertility, healing and wisdom. Her name is (Avestan) Ardәwī Sūrā Anāhitā, (Old-Persian) Anāhitā, (Middle-Persian) Ardwīsūr Anāhīd (New-Persian) Nāhīd. In Armenia she is called Anāhit and Greeco-Roman historians refer to her either as Anāitis or identified her with one of the divinities from their own pantheons.
Anahita was corrupted to wickedness, and sided with Ahriman. Her name changed to Jahi is reflected to Sati:
The Kamakhya temple is dedicated to the tantric goddesses. Apart from the deity Kamakhya Devi, compound of the temple houses 10 other avatars of Kali namely Dhumavati, Matangi, Bagola, Tara, Kamala, Bhairavi, Chinnamasta, Bhuvaneshwari and Tripuara Sundari. There is no statue, idol or image of Devi in the temple, but in the corner of the cave in the temple, there is sculptured image of the yoni or Vagina of the goddess, which is the object of worship and reverence.
The temple of Kamakhya has a very interesting story of its origin. It is one of the 108 Shakti peeths. The story of the Shakti peeths goes like this; once Sati fought with her husband Shiva to attend her father’s great yagna. 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. When Shiva came to know that his beloved wife had committed suicide, he went insane with rage. He placed Sati’s dead body on his shoulders and did the tandav or dance of destruction. To calm him down, Vishnu cut the dead body with his chakra. The 108 places where Sati’s body parts fell are called Shakti peeths. Kamakhya temple is special because Sati’s womb and vagina fell here.
Kamakhya devi is famous as the bleeding goddess. The mythical womb and vagina of Shakti are supposedly installed in the ‘Garvagriha’ or sanctum of the temple. In the month of Ashaad (June), the goddess bleeds or menstruates. At this time, the Brahmaputra river near Kamakhya turns red. The temple then remains closed for 3 days and holy water is distributed among the devotees of Kamakhya devi. There is no scientific proof that the blood actually turns the river red. Some people say that the priests pour vermilion into the waters. But symbolically, menstruation is the symbol of a woman’s creativity and power to give birth. So, the deity and temple of Kamakhya celebrates this ‘shakti’ or power within every woman.
Here is a part of the Greater Bundaishn, that bears the story of Jahi and Ahriman. It is this union that allows for men and women to procreate, but also places a curse on mankind with religious laws to work around such curse:
2. During that stupefaction, the heads of the devs severally exclaimed: “Arise, Oh our father! for we shall wage that war in the material world, whereby Ohrmazd and the Beneficent Immortals will have anguish and unhappiness.” 3. [They] severally recounted their own misdeeds.
4. The wicked Evil Spirit was not cheered therewith, [and did not rise from that stupor,] owing to fear. of the holy Man, until the wicked Jahi came, on the completion of three thousand years; she exclaimed: “Arise, Oh our father! for, in the war, I will let loose so much affliction on the holy Man and the labouring Animal that, life will not be beseeming owing to my deed; I will ravage their glory; I will afflict the Water, [I will afflict the Earth,] I will afflict the Tree, I will afflict the Fire, I will afflict all the creations produced by Ohrmazd.”
5. She so recounted those misdeeds that the Evil Spirit was cheered, sprang from that stupor, and kissed the head of the Jahi; this impurity which they call menstruation became manifest through Jahi.
6. The Evil Spirit exclaimed to Jahi : “[Ask] whatever [may be] thy wish, so that I may give it thee.”
7. [Then, Ohrmazd knew by the Wisdom of all knowledge: the Evil Spirit has power to give at the time, whatever Jahi desires; for the great advantage, He] saw [the] astral body and position of the Evil Spirit; and He showed to Jahi that astral body, resembling a young man of fifteen years, and affixed the thought of Jahi on to him.
8. Thereupon, Jahi exclaimed to the Evil Spirit : “Give to me the desire for man “, [that is, “I may sit in the abode under his chieftainship.”
 9. Thereupon, the Evil Spirit exclaimed: “I do not tell thee what thing to ask; is it fit to ask what thou knowest to be without benefit and vile at the time?” for, when she had asked, he had no power to give.]
10. Then, the Evil Spirit, with all the dev [agents, rose] against the Luminaries; he saw [the] Sky, [which he showed to them spiritually, as it was not produced material;] with malicious intent he made an on rush, [drew the Sky, which was at the Star station, down towards the void which, as I have written at the commencement, was under the base of the Luminaries and the Planets, so that] he stood [above the Star station,] from within the Sky, [up to] a one third; like a serpent, , he [forthwith wished] to drag. the Sky underneath the Earth [and to break it] ; he entered, in the month of Frawardin, and the day of Ohrmazd, at noon; the Sky was as afraid of him as a sheep of a wolf; he, then, came to the Water, [which I have said,] was arranged underneath this Earth; he, then, pierced and entered the middle of this Earth; then, he came to the Tree;. then, [to] the Gav and Gayomard; then, he came [up] to the Fire; so that, like a fly, he went to all the creations.
11. He made the world so much invisible, at noon, that [the Sky held the darkness, below and above the Earth,] just like a dark night.
[12. Thereupon, the Spirit of the Sky spoke to the Evil Spirit: “I shall have to offer protection up to the farthest time,” — that is, “I will not let thee go out.”
13. He brought change of taste over the Water.
14. Thereupon the Spirit of the Water spoke: “Whither shall Vohuman, Ardwahisht, and Shahrewar give?” — “where shall they so convey to me?” that is, “now that the Adversary has come, where is that reward?”]
15. He let loose noxious creatures over the Earth; biting and venomous [noxious creatures,] such as [the dragon,] serpent, scorpion, [venomous lizard, tortoise,] and frog, [so crawled and thereby polluted the Earth] that he did not leave [any part of the Earth] even as much as the point of a needle free from noxious creatures.  [16. Thereupon, the Earth spoke: ” May revenge come to these revengers, in this dispensation in which they are produced.”]
Persians use the term kiss to represent sexual intercourse as a “tongue in cheek” way to hide their embarrassment. With this story, I shall reveal the rest of Sati’s story so that the connection is fully understood. Here is another example of Zoroastrianism demonizing Tantra:
The God of love, Kamadeva had lost his virility due to a curse. He sought out the Shakti’s womb and genitals and was freed from the curse. This is where ‘love’ gained his potency and thus, the deity ‘Kamakhya’ devi was installed and worshipped here. Some people also believe that the Kamakhya temple is a place where Shiva and devi Sati had their romantic encounters. As the Sanskrit word for lovemaking is ‘kama’, the place was named Kamakhya.
This is yet another allegation that Zoroastrianism uses to equate Ahriman with Shiva. This demonization seems to focus on the Shiva/Kali union found in Tantra. We just happen to take it a step further by having Ahriman/Chinnamasta. Here is the Indo-Iranian analysis of menstruation, and why its a curse and evil. Here are the Zoroastrian Laws about Menstruation, corruption of menses, and rules for menstruating women:
- The clothing of a menstruous woman which they shall take new for her use is polluted, and that which is in use is not polluted. 2. When a bed-chamber (shad-aurvan) is overspread, and a carpet (bup) is laid upon it and a cushion on the two, and a woman sits upon it and menstruation occurs, when she puts a foot from the cushion on to the carpet, and from the carpet out into the bed-chamber, the carpet and bed-chamber are both polluted, for they are taken newly for her use, but of the cushion there is no pollution for this reason, because it is in use. 3. And when she sits on the cushion so that she shall have both the carpet and cushion in use, the bed-chamber is polluted by itself; and when all three shall be in use there is no pollution whatever.
- Just as she knows that it is menstruation, in the place she is in for the purpose, first the necklace, then the ear-rings, then the head-fillet (chambar), and then the outer garments (jamak) are to be put off by her. 5. When in the place she remains in for the purpose, even though she may remain a very long time for that purpose, yet then the outer garments are clean, and there is no need of leather covering and leather shoes.
- When she knows for certain (aevar) that it is menstruation, until the complete changing (guhari-dano) of all her garments, and she shall have sat down in the place for menstruation, a prayer is to be retained inwardly. 7. When worship is celebrated a prayer is to be retained inwardly, and should menstruation occur the prayer is to be spoken out by her. 8. When in speaking out the prayer should menstruation occur, both afterwards, when the time was certain (aviguman), and now she is certain. 9. When she retains a prayer inwardly, and a call of nature arises, there is no need for her to speak out the prayer, for the formula for the call is to be spoken by her.
- Hands sprinkled in ceremonial ablution (padiyav), when a menstruous woman sees them, become quite unclean (apadiyav) by her look, and even when she looks hastily, and does not see the sacred twigs (barsom), it is the same. 11. And on the subject of a house (khanak-I baba), when a menstruous woman is above in it, and the sacred twigs stand right below, if even fully fifteen steps below, even then the sacred twigs are unclean (apadiyav); but when not right below fifteen steps are plenty.
- Prepared food which is within three steps of a menstruous woman is polluted by her, and food which she delivers up (bara pardazed) from her morning meal (chasht) is not fit for the evening meal (sham), nor that which she delivers up from her evening meal for the morning meal; it is not fit even for the same woman; and water which is within three steps of her, when they shall put it into a pail (dubal) or ablution-vessel (padiyavdan), and shall do it without handling (ayadman), is fit for the hands in ceremonial ablution. 13. When she touches the bedding and garments of any one, Soshyans said that so much space is to be washed with bull’s urine (gomez) and water; her bedding which touches the bedding of any one does not make it polluted.
- A menstruous woman who becomes clean in three nights is not to be washed till the fifth day; from the fifth day onwards to the ninth day, when- ever she becomes clean, she is to sit down in cleanliness one day for the sake of her depletion (tihik), and then she is fit for washing; and after nine nights the depletion is no matter.
- A woman who has brought forth or miscarried (nasa), during forty days sees whenever she is polluted; but when she knows for certain that she is free from menstruation she is, thereupon, to be associated with meanwhile (vadas), from the forty days onward; but when she knows for certain that there is something of it, she is to be considered meanwhile as menstruous.
- A menstruous woman when she has sat one month as menstruous, and becomes clean on the thirtieth day, when at the very same time she became quite clean she also becomes again menstruous, her depletion (tihik) is from its beginning, and till the fifth day washing is not allowable. 17. And when she is washed from the menstruation, and has sat three days in cleanliness, and again becomes menstruous as from the beginning, four days are to be watched through by her, and the fifth day is for washing. 18. When she has become free from the second menstruation she is not in cleanliness for nine days and nights, — these days and nights are for watching, — and then she is to be washed; when the nine days and nights are completed, on the same day washing is good.
- Of leucorrhoea (chiharak), when it has quite changed color, that which comes on before and also that which is after menstruation, the pollution is just like that of menstruation.
- When she has become so completely clean from menstruation that her washing may be as usual (dastobarag hae), she does not make the sacred twigs (barsom), nor even other things, polluted when beyond three steps.
- On account of severe cold it is allowable for her to sit out towards the fire; and while she washes a prayer (vaj) is to be taken inwardly by her, and the washing of her hands, except with bull’s urine (gomez), is not proper till then; and when they are washed by her, two hundred noxious creatures are to be destroyed by her as atonement for sin.
- A woman who goes beyond the period of menstruation, and, afterwards, sees she is polluted, when her pregnancy is certain — except when her miscarriage (nasa yehevuntano) is evident — is then to be washed with bull’s urine and water; when her pregnancy is not certain she is to be considered as menstruous. 23. Some say, moreover, that when miscarriage is certainly manifest she is, meanwhile, to be considered as menstruous. 24. Some say that when she is doubtful about the miscarriage she is to be washed with ceremony.
- And for any one who comes in contact with a menstruous woman, or with the person whom it is necessary to wash with water and bull’s urine, it is the root of a sin of sixty stirs. 26. And for whomever knowingly has sexual intercourse with a menstruous woman it is the root of a sin of fifteen Tanapuhrs and sixty stirs.
- Of a menstruous woman who sees a fire the sin is one Farman, and when she goes within three steps it is one tanapuhr, and when she puts a hand on the fire itself it is a sin of fifteen Tanapuhrs; and in like manner as to the ashes and water goblet. 28. When she looks at water it is a sin of one Farman; when she sits in water it is a sin of fifteen Tanapuhrs; and when through disobedience she walks out in the rain every single drop is a sin of fifteen Tanapuhrs for her. 29. And the sun and other luminaries are not to be looked at by her, and animals and plants are not to be looked at by her, and conversation with a righteous man is not to be held by her; for a fiend so violent is that fiend of menstruation, that, where another fiend does not smite anything with a look (akhsh), it smites with a look.
- As to a house in which is a menstruous woman, the fire of that house is not to be kindled; food which is delivered up from before a menstruous woman is not proper. for the same woman. 31. A tray-cloth (khvano jamak) which stands before her, when it is not in contact with her, is not polluted; a table napkin (patashkhur) when apart from her thigh, and contact does not occur, is proper.
- When one wishes to consecrate the sacred cakes (dron), when one holds up the sacred twigs (barsom) from the twig-stand (barsom-dan), and menstruation occurs, and just as it came to one’s knowledge one puts down the sacred twigs and goes out, the sacred twigs are not polluted.
- And during her menstruation she is to be so seated that, from her body, there are fifteen steps of three feet to water, fifteen steps to fire, fifteen steps to the sacred twigs, and three steps to a righteous man. 34. And her food is to be carried forth in iron or leaden vessels; and the person (valman) who shall carry forth the food stands at three steps away from her. 35. When worship is celebrated, every time at the dedication (shnumane) of the consecration of sacred cakes (dron yasht) it is to be uttered aloud by her; some say the Itha and Ashem-vohu.
Punishment for not following Menses Rules:
Chapter 76. [Violating menstruation taboo and sorcery.]
- I also saw the souls of women who ever lacerated their own breasts with their own hands and teeth; (2) and dogs ever tore and ate their bellies; (3) and both feet stood on hot brass.
- And I asked thus: ‘Whose souls are these? and what sin was committed by them?’
- Srosh the pious, and Adar the angel, said (6) thus: ‘These are the souls of those wicked women who, in the world, prepared food during menstruation, (7) and brought it before a pious man, and bade him eat. (8) They also ever resorted to sorcery; (9) and they injured the earth of Spandarmad and the pious man.’
Chapter 72. [Violating menstruation taboo]
- I also saw the souls of women, by whom their own menstrual discharge was ever devoured.
- And I asked thus: ‘What sin was committed by the body of these, whose souls suffer so severe a punishment?’
- Srosh the pious, and Adar the angel, said (4) thus: ‘These are the souls of those women who heeded not their menstruation, (5) and injured water and fire and the earth of Spandarmad and Hordad and Amurdad, (6) and looked upon the sky and the sun and the moon, (7) and injured cattle and sheep with their menstruation, (8) and kept the pious man polluted.’
Sexual intercourse during menses:
13. If a worshipper of Mazda shall suppress the issue of a woman who has the whites or sees blood, what is the penalty that he shall pay?
Ahura Mazda answered: ‘He is a Peshotanu: two hundred stripes with the Aspahe-astra, two hundred stripes with the Sraosho-charana.’
14. O Maker of the material world, thou Holy One! If a man shall again and again lasciviously touch the body of a woman who has the whites or sees blood, so that the wlutes turn to the blood or the blood turns to the whites, what is the penalty that he shall pay?
15. Ahura Mazda answered: ‘For the first time he comes near unto her, for the first time he lies by her, thirty stripes with the Aspahe-astra, thirty stripes with the Sraosho-charana.
‘For the second time he comes near unto her, for the second time he lies by her, fifty stripes with the Aspahe-astra, fifty stripes with the Sraosho-charana.
‘For the third time he comes near unto her, for the third time he lies by her, seventy stripes with the Aspahe-astra, seventy stripes with the Sraosho-charana.’
16. For the fourth time he comes near unto her, for the fourth time he lies by her, if he shall press the body under her clothes, if he shall go in between the unclean thighs, but without sexual intercourse, what is the penalty that he shall pay?
Ahura Mazda answered: ‘Ninety stripes with the Aspahe-astra, ninety stripes with the Sraosho-charana.
|17. ‘Whosover shall lie in sexual intercourse with a woman who has the whites or sees blood does no better deed than if he should burn the corpse of his own son, born of his own body and dead of naeza14, and drop its fat into the fire15.
Menstrual Blood is “Unholy” water. Menses’s very natural is dead blood with stem cells, the essences of celluar life. The building blocks of life, now dead and corrupted by Nasu. While a woman is going through this period of time, she is said to embody the wickedness of Jahi. The power of Jahi’s corruption:
|A powerful demoness. Ahriman has created the menses in women; and Jeh is the demoness of menstruation. She is so powerful that her very look smites as nothing else could do.260 When Ahriman first saw man, Ohrmazd’s best creation in the world, he was confounded; and coward as he is, he fell prostrate bewailing. His evil confederates tried all in their power to give him courage but to no purpose, until finally Jeh, by her beguiling devices, succeeded in reclaiming him from impotency and dejection.261The inmates in the house of ill-fame are her creatures. It is at her promptings that they bring upon earth this darkest curse that blights human life|
.We find a reflex of the notion of the ancients on this point, as given by Pliny in his Natural History (Bk. VII, chap. XIII),14 in the later regulations as summed up in the above-mentioned Farziat-nameh. Pliny says: “It would indeed be a difficult matter to find anything which is productive of more marvellous effects than the menstrual discharge. On the approach of a woman in this state, must (i.e., wine pressed from the grape) will become sour, seeds which are touched by her will become sterile, grafts wither away, garden plants are parched up, and the fruit will fall from the tree beneath which she sits. Her very look, even, will dim the brightness of mirrors, blunt the edge of steel, and take away the polish from ivory. A swarm of bees, if looked upon by her, will die immediately; brass and iron will instantly  become rusty and emit an offensive odour, while dogs which may have tasted of the matter discharged are seized with madness, and their bite is venomous and incurable. In addition to this, the bitumen. . . . . . which is peculiarly tenacious and adheres to everything it touches, can only be divided into separate pieces by means of a thread which has been dipped in this virulent matter. It is said that the ant, even an insect so extremely minute, is sensible of its presence, and rejects the grains which it has been carrying and will not return to them again.” Pliny says in another chapter (Bk. XXVIII, ch. 23), “Young wives. . . . . are injured immediately by the touch of a woman in this state; and both rue and ivy, plants possessed of highly medicinal virtues, will die instantly upon being touched by her. Much as I have already stated on the virulent effects of this discharge, I have to state in addition that bees, it is a well-known fact, will forsake their hives if touched by a menstruate woman; that linen boiling in the cauldron will turn black, that the edge of a razor will become blunted, and that copper vessels will contract a fetid smell and become covered with verdigris, on coming in contact with her. A mare big with foal, if touched by a woman in this state, will be sure to miscarry; nay even more than this, at the very sight of a woman, though seen at a distance even, should she happen to be menstruating for the first time after the loss of her virginity or for the first time while in a state of virginity. . . . . Fire itself even, an element which triumphs over every other substance, is unable to conquer this…. Indeed, so pernicious are its properties, that women themselves, the source from which it is derived, are far from being proof against its effects; a pregnant woman, for instance, if touched with it, or indeed if she so much as steps over it, will be liable to miscarry.”
It should be obvious as to we, as Devil Worshippers would use Menses in our rituals to not only corrupt and decay a target, also to anoint our religious items with pure demonic evil. Should anyone touch our religious tools, they shall become unclean and harrassed by demons. If have item to hex or curse someone, menses is apart of the ritual. Tantric Sexual rituals while a woman is menstrating is the most powerful sorcery we as Devil Worshippers can create.
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”:
- atar berezi-savah, “the highly beneficent atar“, qualified in Zend texts as “the fire that eats food but drinks no water”, and the kind of fire that burns in an Atash-Behram, the highest grade of fire temple.
- atar vohu-fryana, “the atar of good affection”, later qualified as “the fire diffusing goodness”, and “the fire that consumes both water and food”.
- atar urvazishta, “the atar of greatest bliss”, later qualified as “the fire of happy life”, and “the fire that drinks water but eats no food”.
- atar vazishta, “the atar most swift”, later qualified as the fire in clouds, i.e. lightning, and as “the fire that neither drinks water nor eats food”.
- atar spenishta, “the atar most holy”, described in “Zend” texts as “the fire of prosperity” and as the spiritual fire burning before Ohrmuzd.
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!