Michael Wynn's Occult Reference Library
ANGRA MAINYU,ANGRAMAINYU

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BLAVATSKY H P ANTHROPOGENESIS

n in a new body, becoming a son of wisdom and immortality in eternity (see part ii. on the satanic myth) seth, the reputed forefather of israel, is only a jewish travesty of hermes, the god of wisdom, called also thoth, tat, seth, set, and satan. he is also typhon- the same as apophis, the dragon slain by horus; for typhon was also called set. he is simply the dark side of osiris, his brother, as angra mainyu is the black shadow of ahura-mazda. terrestrially, all these allegories were connected with the trials of adeptship and initiation. astronomically, they referred to the solar and lunar eclipses, the mythical explanations of which we find to this day in india and ceylon, where any one can study the allegorical narratives and traditions which have remained unchanged for many thousands o

en spheres of our planetary chain[[footnote continued on next page[[vol. 2, page] 385 the builders of the material world. applications refer equally to the seven spheres of our planetary chain, to the seven planets, the seven heavens, etc, according to whether the sense is applied to a physical, supra-mundane, or simply a sidereal world. in the same fargard (ii. and iii, in his invocation against angra mainyu and his host, zarathustra appeals to them in these words "i invoke the seven bright sravah with their sons and their flocks (42 vendid. saddh. the "sravah- a word which the orientalists have given up as one "of unknown meaning- means the same amshaspends, but in their highest occult meaning. the "sravah" are the noumenoi of the phenomenal amshaspends, the souls or spirits of those man

mention the tradition of the fallen spirits, and in those great religions there is not one that fails to mention and describe it in one or another form. thus, hoang-ty, the great spirit, sees his sons, who had acquired active wisdom, falling into the valley of pain. their leader, the flying dragon, having drunk of the forbidden ambrosia, fell to the earth with his host (kings. in the zend avesta, angra mainyu (ahriman, surrounding himself with fire (the "flames- vide supra) seeks to conquer the heavens* when ahura mazda, descending from the solid heaven he inhabits, to the help of the heavens that revolve (in time and space, the manifested worlds of cycles including those of incarnation, and the amshaspends "the seven bright sravah" accompanied by their stars, fight ahriman, and the vanqui

of the highest initiates, and cannot be divulged to the masses at large- not in this, our century, at any rate. the dead letter is everywhere the same. the dualism in the mazdean religion, was born from exoteric interpretation. the holy "airyaman "the bestower of weal" invoked in the prayer called airyama-ishyo, is the divine aspect of ahriman "the deadly, the dae of the daevas (farg. xx, 43, and angra mainyu is the dark material aspect of the former "keep us from the hater, o mazda and armaita spenta (vendidad sadah, has, as a prayer and invocation, an identical meaning with "lead us not into temptation" and is addressed by man to the terrible spirit of duality in man himself. for (ahura) mazda is the spiritual, divine, and purified man, and armaita spenta, the spirit of the earth or mate

spect of the former "keep us from the hater, o mazda and armaita spenta (vendidad sadah, has, as a prayer and invocation, an identical meaning with "lead us not into temptation" and is addressed by man to the terrible spirit of duality in man himself. for (ahura) mazda is the spiritual, divine, and purified man, and armaita spenta, the spirit of the earth or materiality, is the same as ahriman or angra mainyu in one sense. the whole of the magian or mazdean literature- or what remains of it- is magical, occult, hence allegorical and symbolical- even its "mystery of the law (see the gatha in yasna xliv. now the mobed and the parsi keep their eye on the baresma during the sacrifice, the divine twig off ormazd's "tree" having been transformed into a bunch of metallic rods; and wonder why neit

DIABOLUS

s, az (concupiscence) will devour that which is thine, and she herself shall starve, if at the end of nine thousand years thou hast not accomplished that which thou didst threaten to demolish the pact, to demolish time -from the zatsparam, from the dawn and twilight of zoroastrianism r.c. zaehner ahriman is within the ancient persian lands and lore the devil incarnate. known also as arimanius and angra mainyu, this sorcerous daemon was suggested by texts associated with zurvan to be the first born of the god zurvan, who is infinite time and space. his brother, ahura mazda is the christ like figure or opposite god who fought against ahriman for control of the world; it is this very balance which is kept in continual motion by the daeva lord of darkness. the word daeva is actually demon, ann

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

he world: the mythical birthplace and original home of the aryan race. in those days airyana vaejo enjoyed a mild and productive climate with seven months of summer and five of winter. rich in wildlife and in crops, its meadows flowing with streams, this garden of delights was converted into an uninhabitable wasteland of ten months winter and only two months summer as a result of the onslaught of angra mainyu, the evil one: the first of the good lands and countries which i, ahura mazda, created was the airyana vaejo. then angra mainyu, who is full of death, created an opposition to the same, a mighty serpent and snow. ten months of winter are there now, two months of summer, and these are cold as to the water, cold as to the earth, cold as to the trees. there all around falls deep snow; th

r is a means of surviving a terrible and devastating winter which will destroy every living creature by covering the earth with a freezing blanket of ice and snow. in the bundahish, another of the zoroastrian scriptures (believed to incorporate ancient material from a lost part of the original avesta, more information is provided on the cataclysm of glaciation that overwhelmed airyana vaejo. when angra mainyu sent the vehement destroying frost, he also assaulted and deranged the sky .5 the bundahish tells us that this assault enabled the evil one to master one third of the sky and overspread it with darkness as the encroaching ice sheets tightened their grip.6 3 vendidad, fargard ii, cited in the arctic home in the vedas, pp. 300, 353-4. 4 new larousse encyclopaedia of mythology, p. 320. 5

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

sians defeated the babylonians and returned the jews to palestine from babylonia. seeking to make them allies, the persians even gave the repatriated jews money to rebuild the temple. the persians were zoroastrians, a religion built around the notion of an ongoing, more or less evenly matched struggle between ahura mazda (in later zoroastrianism, uhrmazd, the god of light and the upper world, and angra mainyu (later ahriman, the god of darkness and the lower world. partially because of a friendly link with the persians, judaism took in influences from zoroastrianism. thus satan, the closest thing the jews had to an evil spirit, was reconceived in the mold of angra mainyu as god s enemy. this portrait of an evil divinity locked in a cosmic war against god was later bequeathed to christianit

era fades from the commercial s protagonist as flaming letters proclaim the message, got milk? viewers are then advised to go out and stock up while they still have the chance! see also humor for further reading: baddeley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. ahriman ahriman (or angra mainyu) is the zoroastrian satan, and the prototype of satan for the judeo- christian-islamic family of religions. the central theme of zoroaster s religious vision is the cosmic struggle between the god of light, ahura mazda( wise lord) and his angels, and the god of darkness, ahriman( evil spirit) and his demons. unlike zoroastrianism s sister/brother religious traditions, in which the out

l religion of the area until the muslims took over the area. a relatively small body of zoroastrians, who are called parsis in the subcontinent, survive in contemporary india. the religion of zoroaster is best known for its dualism. the god of light and the upper world, ohrmazd or ahura mazda( wise lord) and his angels, are locked in a cosmic struggle with the god of darkness and the lower world, angra mainyu or ahriman( evil spirit) and his demons. unlike christianity, in which the outcome of the war between god and the devil has already been decided, zoroastrianism portrays the struggle as more or less evenly matched. individual human beings are urged to align themselves with the forces of light, and are judged according to the predominance of their good or evil deeds. for three days aft

ire section of the avesta explains how the body is returned to the soul upon the moment of reunion and resurrection. the final great transformation, called the making wonderful, is described by scholar norman cohn in the following way: the earth will be flattened by the fiery flood, so that its surface will be a single level plain: the snow-covered mountains of iran first thrown up as a result of angra mainyu s onslaught will be no more. in this perfect environment the surviving human beings will live in the most perfect harmony with one another. husbands and wives and children, including of course the resurrected dead, will be re-united and will live together as they do in this present world except that there will be no more begetting of children. all mankind will form a single community

MICHAEL W FORD THE VAMPIRE GATE

nd the astral plane the luciferian creed luciferian will and immortality tiamat the words of the dragon- tiamat energy and blood life essence astral projection preparing the luciferian spirit moving the astral body servitor creation astral vampyrism from the material body types of vampirism vampyrism and nocturnal feeding leaving the physical body absorbing astral energy the chakras and vampyrism angra mainyu the practice of vampyrism part two qlippothic black magick and vampyric sorcery the qlipphoth and their servitors part three vampyric rituals the conjuration of the abyssic dragon the ritual of fearsome rays leviathan mastery of darkness the mirror of arashk shadow of astwihad 6 introduction how this book should be used vampirism has for long been a fascination and desire sought by ma

er of struggle. the serpent is the skin which directs the gaze of the eye. the bat is the thirst within called trshna, to fall into the abyss and the graal of dragon s blood from the eye of set does his form become darkness, ahriman. that spark within to awaken the senses. from which as shadow do i fall into nothingness to reach a cup to sate the deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16 luciferian will and immortality the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of luciferian

hunt amoung the shadows. the forms can be several, varcolaci (a form of demonic bat-wolf and dragon resemblance, to wolf and bat. this is a mental discipline of utilizing the imagination according to ones desire, thus a high potential for magical development. please refer to the foundations of the luciferian path as the gateway to 46 the mind the imagination being considered iblis or satan, thus angra mainyu. angra mainyu the doctrine of the adversary within the luciferian doctrines of predatory spirituality, the nature of the adept is to master this world in which we live in. there is no desire for the other which detracts from the mastery of the physical, rather a careful balance. luciferians are by all account spiritual in nature, by sorcery we encircle our desire and belief through gn

we live in. there is no desire for the other which detracts from the mastery of the physical, rather a careful balance. luciferians are by all account spiritual in nature, by sorcery we encircle our desire and belief through gnosis, utilize meditation techniques and aethyrs within the subconscious. by all these things, we never abandon the physical or the realities of our existence. the spirit of angra mainyu= ahriman, is darkness and shadow. luciferians are deeply involved in the methods of sorcery and their own brands of witchcraft. darkness and shadow is expanded by the brightness of our illumination, thus wisdom begets darkness. one aspect of the black order of the dragon is to illuminate this light within each adept, to compliment an independent and opposer type of individual. by all

ir astral body into yours. the eyes are very powerful in terms of feeding and sorcery. i will write no more of looking directly into the eyes in the nightmare, nothing more can be written here. 75 glossary ahriman [avestan/pahlavi] the prince of darkness in zoroastrian religion. ahriman is considered one brother created by zurvan and was the opposing force to ohura mazda. ahriman is also known as angra mainyu, an older title derived from angra mainyu, being the evil or averse spirit. ahriman is a sorcerer who achieved a means of immortality and power over darkness and shadow. one who creates his desire in flesh. in relation to the sorcerer or practitioner of yatuk-dinoih, the individual seeks by developing their own system of sorcery, to become like ahriman, just as did akht-jadu in the zo

hat it was profane. he was cast from heaven to earth and was indeed the first independent spirit, the initiator of individual and antinomian thought. azazel was later related to the watchers, the hebrew goat demon god and shaitan. azazel is a name of lucifer, who is the solar aspect of the dragon, the bringer of light. azhi [avestan/pahlavi] serpent, snake azhi dahaka [avestan/pahlavi] the son of angra mainyu/ahriman. azhi dahaka as the storm fiend has six eyes, three heads and three pairs of fangs. in human form, he was zohak, an ancient babylonian/scythian/assyrian king or shah, who according to zoroastrian mythology, was transformed into the immortal storm fiend by a pact with ahriman. azhi dahaka is said to be filled with serpents, scorpions, toads and other insects and reptiles. azoth

e evil eye represents the window to the soul or spirit itself, not merely as a negative but equally so a positive. the eye of the yatu is the 82 commanding presence which is a form of spell casting, to focus the will itself on the desired goal, to achieve a result. many daevas are directly related to the evil eye, thus is as well a symbol of ahriman. ghanamino [avestan/pahlavi] name of ahriman or angra mainyu, spelling from the denkard. occuring also as ganamino and akundag (from manichaean texts. hvhi reverse of ihvh, the name of god in cabalism. hvhi is the name of samael and lilith, the adversary the very name of darkness manifest. jahi [avestan/pahlavi] the companions/concubines of the yatu. an alternative spelling of jeh. jeh [avestan/pahlavi] a manifestation of the whore, az in zoroa

contains the 22 spheres of the infernal qlippoth, the methods of filling and draining those shells and the luciferian rites of the supper of cain, symbolic of the first satanist from the ancient hebrew texts relating to the devouring process from a symbolic and ritualistic approach. no matter what name the adversary has been called by, from the ancient persian cult of yatukih sorcerers ahriman or angra mainyu, his bride jahi or az, to the hebrew samael and lilith, the luciferian current has remained strong beneath those ancient cultures. liber hvhi is a grimoire written from ancient religious texts such as the avesta and various cabbalistic writings. the result is a powerful luciferian ideology and methodology of ritual and daily-life practice which transforms the mind into the spirit of t

MICHAEL WYNN THE SOUL TRAVELERS

in jewish folklore, satan was called samael. samael, whose name meant venom of god, was considered a dark angel of death, and also the true father cain (the first child of adam and eve. satanists repeatedly reinforce this association, frequently suggesting that it was the serpent who was true father of cain, rather than adam (the first human. occultists will also freely refer to satan as ahriman (angra mainyu. ahriman is an ancient persian god who, according to legend, is wholly wicked and at war with his righteous brother ahura mazda. this ahriman resides in a gloomy underworld, and leads many demons. and then you have hades, from greek mythology. hades is the ruler of the underworld, and the brother of zeus. after a conflict where hades, poseidon, and zeus team up to defeat the titans (t

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

greek version of his name, zoroaster. the core of zoroastrian belief is that god, ahura mazda, is the supreme creator and the source of all truth. zoroastrians see life as a battleground between the forces of good and evil. the good is represented by an aspect, or side, of ahura mazda called spenta mainyu, who exists in ongoing conflict with his evil opponent, another aspect of ahura mazda called angra mainyu. within this ongoing battle between good and evil, humans have free moral choice. the goal of human existence is to create a social order that is morally perfect. an alternative name for the religion is mazdayasna, meaning worship of wisdom. in modern persian the religion is often called behdin, which means good religion or good law. zoroastrians often call themselves zartoshti, which

strians celebrate six seasonal festivals called gahambars. additionally, they celebrate a number of other holy days, including the presumed dates of zarathushtra s birth and death. phrases. the motto of zoroastrianism is pendar-e nik, goftar-e nik, and kerdare nik, which means good thoughts, good words, good deeds. 446 world religions: almanac zoroastrianism from gods to mere workers on behalf of angra mainyu, the aspect, or side, of god that represents evil. at one point zarathushtra was imprisoned, but he escaped. after twelve years of trying to find acceptance for his beliefs, zarathushtra left his community and found refuge in bactria, an ancient kingdom in modern-day afghanistan and tajikistan. there king vishtaspa and his queen, hutosa, heard zarathushtra debate local religious leade

strianism. some of these sects continue to exist, while others no longer have any followers. in addition to orthodox zoroastrianism, which emphasizes the traditional doctrines, or principles, of the religion. the seven sects include the following: 1. zurvanism: zurvanism emerged late in the achaemenid period (700 331 bce. it was based on the belief that because ahura mazda did not create the evil angra mainyu (called ahriman by zurvans, the two must have been the sons of a third figure, zurvan, whose name means time. zurvanism was a pessimistic cult because it believed that zurvan had given ahriman dominion over the world, so the world was inherently evil. zurvanism died out by the seventh century. 2. kshnoon: this movement was begun in india in the early twentieth century by behramshah sh

usness; 3. spenta ameraiti, or devotion, serenity, and kindness; 4. khashathra vairya, or power and just rule; 5. hauravatat, or wholeness and health; and 6. ameretat, or long life and immortality. it is believed that vohu manah appeared to zarathushtra when he was in seclusion in the cave and revealed to him that ahura mazda was the one true god. good and evil some zoroastrians also believe that angra mainyu is not an aspect, or side, of ahura mazda, but a separate spirit involved in an ongoing battle between good and evil. they believe that in time ahura mazda will prevail and that the principle of goodness will reign supreme. other zoroastrians believe that the battle between good and evil exists only in the human mind. either way, it is through the existence of angra mainyu, whether as

unt for the existence of evil in the world. this problem of evil is a problem with which monotheistic religions have long dealt. the puzzle is this: if god is all powerful and all good, why does evil exist in the world? in zoroastrianism this puzzle remains unresolved. historically, zoroastrian theologians, or religious scholars, have argued that ahura mazda, as a kind god, could not have created angra mainyu. if such is the case, however, then the religion cannot be said to be monotheistic, for angra mainyu would have an existence independent from ahura world religions: almanac 451 zoroastrianism mazda. on the other hand, ahura mazda created people who are capable of doing evil, so this leaves open the possibility that he also created angra mainyu. ultimately zoroastrianism does not offer

of the two wings has three major feathers, which represent the three mainstays of the zoroastrian ethical code: good thoughts, good words, good deeds. the three lower parts of the figure represent the opposite: bad thoughts, bad words, bad deeds, which cause misfortune and unhappiness. the two loops at the sides of the faravahar represent the two opposing forces in the universe, spenta mainyu and angra mainyu, the forces of good and evil. the human face is turned in the direction of the good. the circle in the middle of the figure represents eternity, a suggestion that the human spirit is immortal. one of the human figure s hands points upward, suggesting the need to struggle upward to achieve salvation, or freedom from sin. the other hand holds a ring. similar to a wedding ring, this band

ty thought he was insane and did all they could to keep away from him. even the residents of his mother s hometown rejected him, a remarkable insult in the tribal culture of the time, when kinship ties were especially strong. at one point he was imprisoned, but escaped. the rejection was in large part because zarathushtra demoted the daevas, or evil spirits, from gods to mere workers on behalf of angra mainyu. angra mainyu is the name zarathushtra gave to the primary evil spirit of zoroastrianism, who is locked in an ongoing cosmic battle with spenta mainyu, an aspect of ahura mazda who represents good. zarathushtra tried to find acceptance for his beliefs for about twelve years. frustrated, he finally left his community and took refuge in bactria. in the text of the yasna, within the aves

the liar. what happened next. initially, zarathushtra had only a single follower to his religion, a cousin. the local iranian leaders felt threatened by zarathustra s religious ideas and their emphasis on peace and right conduct and the rejection of overly complex rituals. even the local people resisted his ideas because zarathushtra reduced the daevas from demon gods to mere workers on behalf of angra mainyu. after twelve years of trying to persuade the people to accept his ideas, zarathushtra left persia. he found refuge in bactria, an ancient greek kingdom in ancient afghanistan and tajikistan. there, king vishtaspa and his queen, hutosa, heard zarathushtra debate local religious leaders and decided to adopt his ideas. they made zoroastrianism the official religion of the kingdom. did y

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

in many theologies, there is an ambivalence concerning certain deities. in hinduism, the most terrifying of the gods, such as kali, durga, and shiva, although seemingly demonic and destructive, often perform deeds that ultimately turn out to be good. in the scriptures of the world religions, the chief of the legions and hordes of demons is known by various names: satan, lucifer, iblis, mara, and angra mainyu, among others. the word devil is derived from the greek diabolos, which means accuser or slanderer, and is one of the names for satan. daimon, the greek word from which demon is derived, originally meant a tutelary spirit or a spirit guide, but it is frequently, and incorrectly, translated as devil or demon. in the traditions of christianity, islam, and judaism, the animosity between

zoroastrianism, regard the power of evil entities to be real and perceive them as rivals to the dominion of god. others, such as buddhism, consider them to be manifestations of ignorance and illusion. those religions that testify to demonic powers also recognize that these negative beings are subject to the commands of a leader, known by various names: satan, lucifer, beelzebub, iblis, mara, and angra mainyu, among others. while rationalists in the present age of science and technology find it difficult to accept the concept of demons tempting men and women to commit acts of wickedness under the direction of a central embodiment of evil, such as satan, other serious-minded philosophers and theologians call attention to the diverse horrors of the twentieth century and the seemingly endless

THE ABYSS AND TABAET

contains the 22 spheres of the infernal qlippoth, the methods of filling and draining those shells and the luciferian rites of the supper of cain, symbolic of the first satanist from the ancient hebrew texts relating to the devouring process from a symbolic and ritualistic approach. no matter what name the adversary has been called by, from the ancient persian cult of yatukih sorcerers ahriman or angra mainyu, his bride jahi or az, to the hebrew samael and lilith, the luciferian current has remained strong beneath those ancient cultures. liber hvhi is a grimoire written from ancient religious texts such as the avesta and various cabbalistic writings. the result is a powerful luciferian ideology and methodology of ritual and daily-life practice which transforms the mind into the spirit of t

TYSON DONALD NEW MILLENNIUM MAGIC

understanding what the hen- decagram means is 9+ 2= 11. this can also be written 3+ 4+ 4= 11, which gives a different emphasis. both equations show the trinity manifesting on the physical circle as duality. creation is seen as a hostile balance of good and evil. this is the world viewed through the eyes of the persian mystic zoroaster, who saw it as the divided kingdom of ahura mazda (ormazd) and angra mainyu (ahriman, two equally powerful and independent gods. zoroaster has ahura mazda say: table of hendecagram w ci 0 demon function substance disorder i baphomet behemoth lucifuge leviathan zephas belphegor ashtaroth beelzebub asmodeus lilith abbadon idolatry blasphemy pride envy anger sloth creed gluttony lust fornication soul death semen gas mucus pus adrenaline bile saliva vomit urine e

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