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DRAUGA
Ahrimanian Yatuk Dinoih

MICHAEL W. FORD
DRAUGA
Ahrimanian Yatuk Dinoih
By Michael W. Ford
Illustrated by Kitti Solymosi & Mitchell Nolte
ISBN 978-1500413064
Copyright © 2014 by Michael W. Ford
All rights reserved. No part of this book, in part or in whole, may be reproduced, transmitted, or utilized, in any form or by any means
electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without written
permission in writing from the publisher, except for brief quotations in critical articles, books and reviews. All images without explicit
copyright citations are in public domain. Art collage by Michael W. Ford unless otherwise indicated.

First Soft cover edition 2014 Succubus Productions

Information:
Succubus Productions
PO Box 926344
Houston, TX 77292
US
Website: http://www.luciferianwitchcraft.com
Email: succubusproductions@yahoo.com

CONTENTS
Introduction
Ahrimanian Laws
Theory of Ahrimanian Ritual
PART ONE: Origins of Yatuk Dinoih…………..pg 15

The Rig Veda
Mitanni Indo-Aryan Gods
Aryan-Indian War-Tribes
Haumavarka (Haoma-wolves and Lycanthropy)
The Origins of Zoroastrianism
Achaemenid Empire
Medes (Magi)
Achaemenid Persians & Avestan Gods
Pontus, Hellenistic Cults & Ohrmazd
Kommagene & Zeus Oromasdes
Hellenic & Persian Syncretism
Alexander III of Macedon
Hellenic & Parthian Period
Parthian Empire
Sassanian Empire
Mandaean & the World Of Darkness
Manichaean Kingdom of Darkness
Yezidi & Shaitan
PART TWO: Mazdean Deities & Cosmology……….pg 52 Avestan Cosmology
The Void & Darkness of Ahriman
Eastern Iranian Cosmology
Ahura Mazda
Mithra
Verethraghna
Amesha Spentas
Yazatas
Fravashis
Fire Cults
Basic Religious Foundation of The Avesta & Theology Of Zoroastrianism Zoroaster the First
Sacrificer
Elamite Ritual Texts from Persepolis
Zoroaster & Occult Practices
The Luminaries
Seven Planets of Ahriman
The Robe of Ahriman
PART THREE: Avestan Demonology……………pg 86
Daeva-Yasna
Magians & the Daeva-Cult
Th; e Daemon
Drauga
Druguvantem
Hierarchy of Ahrimanian Demonology
Ahriman & Archdaevas
Descriptions of the Daevas
PART FOUR: Yatuk Dinoih –Persian Sorcery & Witchcraft…pg 194 Abhicarika – The Circle in

Invocation
Circle of Primal Darkness
Triangle of Ahrimanian Evocation
Times of Ritual
Formula of Ritual
Formula of Hymns & Invocation
Ritual Tools & Their Purpose
Sama Atar - Fire Vessel
Athame
Chant of Blessing Of Ritual Weapons
Pestle & Mortar
Offering Bowls for Libations
Libations (Pouring Out Liquid) To the Daevas
Astovidat & Druj Nasu – Using Human and Reptile Bones & Remains Preparing the Ritual Chamber
PART FIVE: Daeva-Yasna Ceremonies of The Demons……210 Staota Yatukan Chants
Infernal Names Of Power
Darknening of The Flame Consecrating The Fire To Ahriman & The Daevas Kem Na Mainyu
Ahrimanian Spirit (Consecration Of The Black Fire) Incantations of Ahrimanian Darkness
Ahunwar-Ahriman
Sacred Mantra Of Yatukih
Padyab-Arimanius
Nirang-I Âharman Âdar Sâma
Gate of Arezura
Invocation of Az-Jeh
Ceremony of Haumavarka
Var-Nirang Aharman (Ceremony of the Ordeal of Ahriman) Afrin of Dahman
Afrinagan of Aeshma
Ahrimanian Yoga
The Four Hells
Afrinagan of Dozakh
Afrinagan of Duzhvacangh
Evil-Speech
PART SIX: Hymns to Vedic Daevas & Asuras…..pg 246 Invocations of Indra
Invocation of the Maruts
Ardvi Anahita
Hymn to Mithra
Hymn to the Sun
Hymn to the Moon
BIBLIOGRAPHY

Az-Jeh with Sigil by Kitti Solymosi

To the god Areimanios Prince of this World
ACKNOWLEDGEMENTS
I wish to thank Hope Marie for persevering through my journey and ultimately understanding the cost
and achievements of Yatuk Dinoih. Thank you to Kitti Solymosi, a Pairikas whose ability to keep up
with my obsessions between text and illustration are impressive; whose art inspires the evolution of
sorcery herein and for staying the course. Thank you also to Mitchell Nolte who was patient during
my preparation of this work as well. I want to thank the ArchDaevas and Druj who challenged and
inspired with experience and insight. The god Areimanios who’s many Deific Masks opened a great
wealth of insight to my path. The Order of Phosphorus who had to suffer my absence during the
intense periods of preparation. To those mentors of my initiation which guided me here; your
contribution is never forgotten. To my fellow Luciferians who are focused on the practice of
Adversarial Magick, Yatukan and Vampiric Sorcery and less concerned with arguing trivial
philosophical negativities; to those Luciferians who use my books to open gateways and manifest
desire in the here and now – hail! To my family including reptiles and animals; to my friends
including Adam, Alex, Bill and Mary Beth; thanks also to Magister Dualkarnain and the Priesthood of
the Adversary.

INTRODUCTION
I am proud to present a grimoire which has been many years in the making. When I was self-initiated
into the Ahrimanian cultus and invigorated my Daemon with the magical name of Akhtya Dahak
Azal’ucel, I was aware that my work before me was unclear in detail, however meticulous in vision
towards what I must accomplish.
Luciferianism has unleashed a modern perception over ancient pantheons, numerous cultures and
potential for power. The Yatuk Dinoih, the ever-transforming shadow-grimoire has during the course
of time, awakened the daevas and powers of darkness into a final form of Drauga.
Drauga is a dedicated grimoire which is verse and sigil, the Yatukan sorceries invoking the primal
darkness of Ahriman and the ArchDaevas. The historical study and foundation of both the Yatuk
Dinoih and Zoroastrianism is intended to provide clues and knowledge towards opening the Gate of
Arezura, that is, Hell.
Drauga is not for every Luciferian; this is a magical tome which requires the balance of Will-DesireBelief to summon forth the demons of darkness. This is a path into darkness and requires a dedication
to magick and spiritual insight.
Every act must be with willed purpose and a clear intent. Utilize the Ahrimanian Laws and nourish
your Yatukan temple of self from the eyes of the profane. Don’t attempt to prove the sorceries herein
to anyone; experience is the validation required without some feeble thought of blind faith.
This grimoire has been many years in creation with origins in the Characith Lunar Lodge in 1997,
Coven Nachttoter and Coven Malefica in 2002. The path of Ahrimanian Darkness has over the years
brought much insight into power, succession of energy and the manipulation of elementals from at first

trial and error, entering the Underworld of Dozakh and embracing the daevas as both creative and
destructive forces within nature and the physical body. I made a sacred oath in my Yatukih circle
when assuming the daemonic name Akhtya many years ago; I would search to the source of the arcana
of sorcerous texts of the Yatuk Dinoih and reveal the origins and practice outside of the Zoroastrian
tenets. This required a meticulous study of Vedic, Parthian, Sassanian, Hellenic and Roman sources
along with the Avestan, Pahlavi and Middle Persian language with the etymological clues resting in
shadow. I quickly understood with syncretism and assimilation of pantheons over time that Ahriman
was both the terrible and devouring Prince of this World and King of Darkness; the daevas were both
beneficial and destructive in nature and sorcerous practice; Ahura Mazda when understood from the
syncretism of Hellenic influence was akin to Baal and Zeus was powerful in maintaining or sustaining
order and finally that Luciferianism has a center in the modern foundation of Yatukan practice.
Do not merely dabble in this grimoire; fully embrace it if you are to practice Yatukan Rites and seize
the power of this world. Do not concern yourself with non-existent “truths” such as “atheistic” and
“theistic”; you will find surety in ideological application and utilizing your natural predilection
towards magick.
Michael W. Ford
Akhtya Dahak Azal’ucel July 2014

AHRIMANIAN LAWS
A Basis of Order in which you center your ideological approach is essential; especially when
working with chaos and darkness the Yatus will be tested and challenged. The following
Ahrimanian Laws will serve you well if you move beyond theory and utilize in practice even before
you cast your first circle.
The Lawless spirituality and carnal indulgence of the Ahrimanian Yatus (sorcerer) is a modern
spiritual teaching within the Luciferian Path. To the uninitiated, Ahrimanian initiation into the cultus of
sorcery and witchcraft is the demonic and perverted rites opposite to “White” or orthodox “light”
magick. The outsider will see only darkness as evil and an alien force which destroys and corrupts.
Those who indulge in the rites of the Yatuk Dinoih are evil and degenerate. While the Left Hand Path
can dangerous to the weak of mind, Ahrimanian Magick is in reality closer to the powers of nature
and of the ascended individual transforming consciousness into a living god in life – here and now!
The initiation of “opposite” or “shadow” initiation is not centered on destroying morality and
personal ethics; rather it is founded on breaking the restrictive spiritual and carnal laws. The Yatus
will liberate the subconscious mind from the guilt-ridden slave-mentality deeply harming the
individual; embracing Ahrimanian powers as both symbols of our primal instinct and carnal desire. In
another sense, the darkness is perceived as the origin and restful foundation which we use to bring
power to our conscious mind; one may not exist without the other.
1. The Ahrimanian and Luciferian must treat individual life according to the laws of the land; children
and the elderly should be treated with kindness. Culture must awaken by the example you live daily;
the ancient values of ambition to selfdetermined greatness with disciplined indulgence. 2. The

Ahrimanian holds not spiritual or carnal idols, nonexistent deities or demons above the self. You are
the beginning and end as you alone are the responsible temple of mind-body-spirit.
3. While spiritual interpretation will be unique from other Luciferians (as an individual), you must
remain considerate that imposing your potentially subjective spiritual beliefs is to be kept private and
shared with those who have sought your insight. Do not waste energy on attempting to argue the
atheistic or theistic to the rejection of other individuals’ views. No one likes a Christian who flashes
a “good-guy badge”, annoying everyone with their fantasy of Christianity and then rejecting Science
for “blind faith”.
4. Ahrimanian Yatukih initiation is a balance between the primal and modern, thus the rituals and
practices of the Yatus are to be kept from the profane; share your experience with those who also are
known in the Black Flame of Ahriman and the cultus.
5. The Luciferian and Ahrimanian is skeptical and questions everything. Use the imagination to
inspire your sorcery and at the end of the day, understand that you are responsible for the outcome. As
the Ahrimanian Yatus would proclaim, “Ahriman and the Daevas are worshipped as a part of the self
and honored as powers manifest by our accomplishments and successes.”
6. Look carefully to find your own perception between Science and Magick; study at will scientific
results, theories and use the imagination and the fantasy of the ritual chamber to bring the reality of
Ahrimanian forces into the material world. 7. Do not over-estimate your worth with self-delusion;
test yourself and improve upon your strengths and weaknesses when possible.

THEORY OF AHRIMANIAN RITUAL
The Yatuk Dinoih is organized into specifically two types of Ahrimanian Magick: Ritual to Attain
(be it carnal/materialistic or spiritual/insight) and Ceremony to Sustain. Anton LaVey defined
Satanic Magic as a key and tool for the Black Adept and the infernal powers emanating from the will
of the Black Magician. Yatuk Dinoih is not merely a carnal approach; it is also spiritual with
instinctual awareness of nature itself.
The Ahrimanian Yatus operates in a similar arena of willdesire-belief. Like the Daeva-yasna (devilworshippers) of the Mithraic cults, the modern Yatus uses fantasy and primal desires to obtain carnal
desire and equally spiritual empowerment in life here and now. There is neither diabolic punishment
nor heavenly reward; merely the wisdom to gather power in both the flesh and spirit of the Yatus.
The Yatus does not perform Magick to be kept in thrall of dark or light powers; sorcery must be a
servant and tool to the bold and brave masters of this world. It is the unspoken thoughts and desires
which our minds commit our resources which ultimately manifest as a benefit or determent to our life.
This is why perception and controlling our pattern of thoughts is highly significant to initiation itself.
We are our greatest ally and vilest enemy all unto the self!
Rituals are aimed at attaining a goal, be it short or long term. This may be the yearning for knowledge
and insight; this also may be some nearly out of reach carnal desire. It is the skill of the Yatus who
may see the laws of the earth and the nearly invisible line which leads to the temporary satisfaction of

attainment. Desire is everything, once achieved it becomes over time the soil for the seeds of
weakness to be planted. Enjoy your attained pleasures, yet always seek greater challenges.
Ceremonies are rooted in sustaining and inspiring elevation of power. Performing a ceremony to
Indra as the conqueror is to use the power you offer to in overcoming the obstacles of life, sustaining
via order those things obtained. Ohrmazd may be perceived as how the Achaemenid kings viewed
this god: they would be very brutal in striking down their competition, while recognizing the “good”
in their victory under the sustaining power of Ohrmazd.
Sorcery in balancing reason fantasy is in all honesty being a living god creating, sustaining,
compelling and destroying according to desire. Use the principles of life and see the very thin thread
which connects cause and effect. A skilled Yatus is one who is able to connect the patterns which
govern this world and use them at will. When one becomes ‘arrogant’ then the laziness and over value
of self brings eventual destruction and pain. Be confident and honor your power and achievement;
never over value yourself and diminish your potential rivals.
Luciferianism if applied with the laws of and logic with the foundation of desire and

PART ONE:
ORIGINS OF YATUK DINOIH
As a Luciferian, it is my sacred oath to the gods above and below to present their origins and
traits in a modern sense. In order to accomplish this, a picture of the culture and pantheon in
question must be established. I attempt to do this in the structure and nature of this grimoire.
This is not Zoroastrianism, it is Ahrimanian Yatuk Dinoih. Herein I shall establish the
etymological, historical, mythological, ideological and magical foundations for modern
Luciferian practice.

THE RIG VEDA
The Rig Veda is a collection of Indo-Aryan hymns and spells in Vedic Sanskrit and is dated roughly
from 1500 to 1200 (B.C.E.). The hymns are methods of ritual honor and myths of the Asuras and
Daevas. These are the sources for records on the Daevas prior to their complete demonic
transformation in the pantheon of the Zoroastrians. Between 2000 and 1500 B.C.E. the Aryan tribes
invaded India and Iran, introducing the gods Mithra, Indra, Savar and those ancient ones who would
be powerful deities later on.

THE INDO-ARYAN HURRIANS & MITANNI
As the City-States of northern Mesopotamia grew weak around 1500 B.C.E., incursions of who are
called the Hurrians allowed control in the region. One tribe of Aryan horsemen who were named
after their national god, Mitra, the Mitanni, conquered and settled in a Middle Eastern territory.
Among the Hurrian tribes, the Mitanni was the strongest and soon dominated the region. The Mitanni
was an ancient kingdom in northern Mesopotamia which extended into Syria and was in greatest

influence and power from the 16th to 14th Century BCE.
The Mitanni Kingdom was centered near the source of the Habor (known as the Khabur river today)
located in northeast Syria. This region controls the most important communication and trade routes
between Mesopotamia and Anatolia. The New Kingdom Egyptians knew the Mitanni as the Naharin
and they were respected for the control they maintained which extended from Kirkuk and the Zagros
mountains into Assyria and ending at the Mediterranean.
The capital of the Mitanni, Wassukkani (also Vasukhani, ‘Mine of Wealth’), is considered to be found
by archeologists as Tell al-Fakhariyeh (Wassukkani) located in the Khabur valley. The Mitanni have
been a difficult kingdom to identity via archeological finds, lack of temple-dedications, buildings and
traditional tell-tale evidence typical of city sites in the region have been fleeting. The reason for this
is that the Mitanni was a feudal kingdom; areas were ruled by warrior nobility and a system
structured after the Babylonian judiciary system.
The maryannu were a chariot-warrior caste, they held the highest ranks in their ruling society based
on the traits of the conquering spirit. These noblemen owned vast estates in which they bred large
numbers of horses for their chariots. It is the maryannu and the Mitanni Kingdom which brought many
of the gods of the Indo-Aryan pantheon to these lands.
The word ‘maryannu’ is derived from the Old Indian ‘marya’, ‘warrior’. Along with their chariot
corps, organized and highly trained, the maryannu utilized the composite bow which later had
influence on the Hittite military structure. The earliest evidence for the Indo-Aryan language and
deities is found in Northern Syria instead of India. The Mitanni spoke Hurrian but also used an IndoEuropean dialect which would at the time of the Rig Vedas be known as Sanskrit.

MITANNI INDO-ARYAN GODS
In a treaty inscribed between the Hittites and the Mitanni, the first evidence for the Indo-Aryan gods
later known from the Rig Veda, except that the Mitanni conquered their own area in Northern Syria.
At their greatest extent of power, the Mitanni ruled from the Mediterranean Sea to the Zagros
Mountains in Persia. The treaty between the Mitanni and Hittites, swears in their tradition on the gods
of both the Hittites and Mitanni.
The King of the Mitanni named several Indo-Aryan gods along with the Hurrian deities honored
around. The Indo-Aryan gods, later known as Daevas or demons which rivaled the tribal pastoral
Iranians, have origin with the Bronze Age maryannu (warriors) who subdued the Syrian region and
for several hundred years, were a tribal-nomadic “kingdom” which was different from the other
kingdoms who held specific “centers” of their dominion via cities.
The Mitanni is a unique kingdom in that they were centered in Northern Mesopotamia, overlords of
the Assyrians for a time and they included the Babylonian and Syrian pantheons as well. The Aryan
gods of the Mitanni are clearly strong in the culture of the maryannu, whose skills in battle model
their mythology of Indra, Mitra and Nasatya. The known Aryan gods of the Mitanni were:

Mi-it-ra (Vedic Mitra), Aru-na (Varuna), In-da-ra (Indra) and Nasa-at-tiya (Nasatya)
The Mitanni revered Indra, Mitra, Varuna, Soma, Svar, Rta, Nasatya which are known early from the
Rig Veda and later the Daevas who were powerful under the Lord of the Earth, Ahriman or Angra
Mainyu. Ahriman would not manifest until the Achaemenid Persian Periods and would be called
“Druj” or “The Lie”. During this period, these gods were conquering and order compelling deities,
not the Ahrimanic destructive forces.
To understand this contrast, think of it merely as origins of understanding on the basis of human need
and the desire to conquer and subdue others. The Daevas of Ahriman are veiled in the darkness of
Ahriman; when the Yatus can enter the darkness and perceive the nature of the Daeva then this
seeming duality is destroyed and balance is established. As a modern practitioner of Luciferian
Magick, this is a clear indication of how pantheons with seemingly (on the surface) no connections
have in reality, a deep association which may be understood to utilize in sorcery.

The Vedic Nasatya (Naonhaithya) and Asvins

ARYAN-INDIAN WAR-TRIBES
In the Bronze Age, from roughly 1700 to 1200 B.C.E. tribes of warrior-males, riding chariots and
horses who found invasion routes into Iran and Northern India. The Mitanni, a tribe which settled in
Northern Mesopotamia and subjugated the Assyrians, also was associated with this warrior-caste.
The maryannu, a common name translating ‘warriors’, were known in various forms as chariot and

horse raiders whose tribal behaviors were based in religious ecstasy, spiritual lycanthropy and
honored traits of strength and conquering.
These brotherhoods are known also in both the Avesta and
Rig Veda, their rituals are similar to that of the Germanic berserkers and share an Indo-European
heritage. Some Scythian tribes also held similar warrior-initiations and associations after the
IndoAryans.

HAUMAVARKA Haoma-Wolves
Cult of Lycanthropy and Martial Brotherhoods
During the Avestan period, the Indo-Aryan succession of warriorcults retained some of the cultural
fierceness in ancient Iran. Among these tribes, a particular of the Saka (Scythians) existed several
martial-brotherhoods who were called ‘Haumavarka’, translating ‘Haoma-wolves’. This brotherhood
existed also from the Vedic influence of the mairyo of Iran.
These warriors, like their Germanic distant cousins, utilized wolf skin, Haoma (intoxicating elixir)
and invoked the frenzy of ‘Aeshma’ to then go forth in battle and cattle-raids against pastoralists. In
Vedic India, the cult of Rudra with his wolves Bhava and Sava, joined with a group of eleven
Rudriyas haunted the woods.
In the Avesta, the mairya is described metaphorically as a “vehrkem bizangrem daevayasnem”, ‘twolegged, demonworshipping wolf’. The haena, known by the Indians as ‘sena’, were composed of a
troop of warrior-males, initiated into the cult and were named ‘Vehrka’ or ‘wolf’. Their military
symbol was known as a Drafsa, a black banner with the symbol of a dragon (serpent) and sometimes
a dragon with the head of a wolf. Other symbols of their cult were the Guzr, the ‘bloody mace’ of
Aeshma; the Vajra (Vedic “lightning” or “axe” of Indra) and the spear.
The Mairya or Haumavarka wore their hair in braids (called ‘gaesu’ or ‘braids carrier’) and wore
leather or fought naked, only with a leather belt. Prior to battle, the mairya would drink Haoma, then
invoking a fury (Aeshma) allowing the mental transformation into a wolf. The Haumavarka were
joined with women called jahika or jahi (prostitute and Avestan Demonesses) who had sex with the
single males.
The Haumavarka (Haoma-wolves) are closely related to the Indo-European warrior cults of the
Dacians, Thracians and Germans and no doubt find source in long forgotten traditions. The purpose of
lycanthropy is to release often controlled emotions, invoking the pure instinct and basic animalistic
qualities.
From a magical perspective, the spiritual awakening of the therionick atavism, summoned from a
conscious desire to release the primal instinct in an emotional state is intoxicating and a power center
in which the Yatus may gain insight and strength.
Ahrimanian sorcery, Yatukih, inspires the individual to explore, embrace and control the darkness as
both the well-spring of energy, motivation and desire to the conscious insight of utilizing your

instincts in everyday life in order to gain success and power. At some point, you are encouraged to
explore and recognize your ‘servitor’ animal, similar to what would be known as a ‘totem’ animal.

THE ORIGINS OF ZOROASTRIANISM
In the ancient world prior to the rise of monotheistic and a cosmology based upon duality, the
pantheons were closely balanced in the deep roots as a specific manifestation or phenomena in nature
and having a primordial place within the human psyche. There was no clear ‘good’ or ‘evil’ as like
humans, the Deific Masks (Gods and Demons) had both creative and destructive aspects, just as
nature itself! Good was what benefited the collective (the tribe), evil was the enemy.
Much like the Judeo-Christian Bible, the Avesta is a compilation or different texts which over an
extended period of time, were passed from word to mouth and later written down in different
languages. The Avesta is mainly a prayer and invocation book, while the Bible of the Christians is
more literal stories and prayers as a secondary aspect.
As you will discover, the ancient Persian lands shared different tribal customs and were polytheistic;
recognizing many different Gods. When Zoroaster began his reforms, he maintained the polytheistic
traditions with the exception that the God of Wisdom, ‘Ahura Mazda’ held a prominent place.
The Avesta was compiled around 600 C.E. however there are sections much older than that. The
oldest section in the Avesta is the Gathas which are seventeen in number. The etymology of the hymns
and the style recorded indicate they have similar origins to the Rig Veda hymns, dated between 1500
and 1200 B.C.E. in Punjab.
In a basic clue, the Gathic word, ‘ahura’, translates ‘Lord’ and the same as the Vedic word ‘asura’.
The second word, ‘Mazda’ translates, ‘Wise’. During the Hellenic period after Alexander the Great,
from the far reaches from Sogdian lands through Bactra, assimilations aligned many traits of gods and
they evolved anew; although Alexander was by no means the one who integrated the many cultures as
nomadic tribes such as the Scythians and Dahae raided pastoral, settled lands prior.
The Rig Veda hymns are centered around the gods of ancient India and by tribal interaction and trade
throughout a many number of years, the Vedic worship of ‘Daevas’ began to change according to the
Indo-Iranian tribal cultures and priesthoods.
While the Vedic and Gathic language indeed have their roots from one ancestor, they did develop
differently. An excellent example of this is of course ‘Ahura’, ‘Lord’ and the Vedic ‘asura’ translates,
‘demon’. In further evidence of the linguistic differences, Vedic ‘Deva’, translating ‘Gods’ in the
Gathic form is ‘Daeva’, ‘Demon’ which allows a cultural balance in exploring both adversarial
aspects of the ancient pantheons and cultural settings of the Vedic and Gathic tribal world.

ACHAEMENID EMPIRE 550 – 330 B.C.E.
The Achaemenid Empire, known also as the Persian Empire, was established by Cyrus the Great in
550 B.C.E. and established the first advanced administration and rule of the near east after the end of

the Neo-Babylonian Empire. The Persians were centered in the Kingdom of Anshan which was a
satrapy or client ruling kingdom of the Medes; Cyrus was half-Median and overthrew Astyages, the
last Median King.
Cyrus went on to conquer and unite the Median, Lydian, Karian, Cappadocia, Cilicia, Armenia,
Babylonia, Syria, Palestine, Judea, Sogdian, Bactra Cambyses, Darius and alliances with Nomadic
tribes), Arachosia, Northern India, Thrace and Macedonian territories.
and under his descendants such as
Xerxes conquered Egypt, Scythia (via
This extensive empire was for a time, administered by a Persian or Median nobleman (or local
nobility) known as a Satrap. The Achaemenids allowed to a great extent freedom of the native
religion and ruling cults of the various satrapies’ and were see great syncretism and assimilation of
Greek and Persian gods based on their associations to nature and humanity.

Persian Satrap (from Achaemenid coin) from Cilicia (Tarsus) in Asia Minor.
The Zoroastrian cult was strong among the Sogdian and Bactrian tribes and soon the Persians. The
Medians practiced Magick, Sorcery and a practice similar to the Zoroastrians. We see during the
Achaemenid period that Zeus was assimilated with Ahura Mazda, Anahita with Astarte, etc. The
Achaemenid King Darius I utilized a central cult of Ahura Mazda to attempt unification and
suppression of hostile cults and ruling nobility who opposed him; this, like Christianity was imposed
to establish political control over the lands.
As the Achaemenid Persians ruled over Asia Minor, the Greek temple-cults and pantheon was
assimilated and respected by the near eastern nobility and this allowed further syncretism to occur
over time. This assimilation was further capitalized upon by Alexander the Great and the Seleucid

Kings after the Achaemenids.
When modern images depict the Persian Empire, “Zoroastrian” as a monotheistic cult becomes
synonymous with their rule. This, according to historical evidence and surviving sources reveals that
such could not be further from the truth. The Zoroastrian Cult of Ahura Mazda was primary among the
nobility, yet other pantheons were tolerated as long as it did not bring political turmoil. I will as
briefly as possible, present examples and a trail of evidence demonstrating this fact. Luciferianism
has roots in this type of syncretism and to understand the line of succession is to have a grasp on the
path of Magick and Sorcery found herein.

Ahura Mazda from Achaemenid coin from Tarsus by Kitti Solymosi

Previous Page: Angra Mainyu entering the Sky and Earth by Kitti Solymosi

MEDES The Magi
Priests & Magicians of Achaemenid Persia
The Median tribes were originally composed of the Bousai, Paretakeonoi, Strouchates, Arizantoi,
Boudioi and Magoi. According to the historian Herodotus, these tribes were united under the
leadership of the first Median king Deioces. The Median kings’ dominated Iran and even subjected
the Persian tribes as a satrapy prior to the rise of Cyrus. Astyages, the last Median king, was the
grandfather of the Persian Cyrus. Astyages (which means ‘spear thrower’) was a prototype of the
myth of Zohak (Azi Dahaka) in later Zoroastrian myths.
The Median priesthood were a cultic group who practiced what is now known as ‘Magic’, the term
‘Magus’ is the title of an initiated Median priest. The Mages (called also ‘Magi’) performed the
sacred fire rites of the Achaemenid kings and retained a high office in the empire. The Median
nobility to some extent revolted and one assumed the diadem of king prior to Darius I, who in
inscriptions associated them with being of “The Lie”. After Gaumata was defeated by Darius I, the
Median nobility retained their high office.
The Medes and their cultic practices spread into Babylon, Bactra, Syria and Cappadocia; the rituals
of the Magi in Asia Minor earned them the title of ‘firekindlers’; rituals involve a great sacred fire
with the Magi wearing a tiara which covers the mouth. The Magi hold bundles of rods and perform
chants. The sacred fire temples of the Magi were guarded constantly by the priesthood, the fire of
which they call ‘unquenchable’. The Magi would enter the shrine each day with the baresman and
patidana and chant in front of the fire for an hour. When the Magus enters the chamber, he would put
on his tiara, places wood on the fire and recites an incantation.
During the time of Xerxes (420 B.C.E.), the Mages sacrificed white horses by driving them into the
river Strymon, obtaining omens. A custom was also to bury some alive in offering to the gods. The
Mages were adept in the art of necromancy and sacrificing to the dead.
At the site of Troy, Xerxes instructed the Mages to offer to the dead to obtain favor. The Mages,
according to Herodotus, were not restricted to the practices of traditional (and later Avestan
traditions) practices; they performed incantations to appease the winds (Boreas), sacrificing also to
Thetis and the Nereids to control the storms hindering the Persian army. Boreas was the Greek god of
the North Winds, who commanded one of the four winds, a collective of gods known as the Anemoi.
The Mages cast spells upon the wind according to Herodotus.
The Greek water nymphs known as the Nereids were patron deities to sailors and fishermen,
entreated for water travel and associations with the sea. Thetis was the goddess and leader of the
Nereids, known for her protean forms and her power over the sea. The Mages and Goetes (sorcerers)
of Xerxes were initiated into the sorceries of both Persian gods but also Greek deities when
necessary. The Mages also manipulated the dead via their practice of necromancy.

ACHAEMENID PERSIANS & AVESTAN GODS
The legendary Persian dynasty, named from the founder Achaemenes which ruled after the overthrow
of the Median King Astyages and the tribes of the Medes subjugated under the Achamenid banner in
the middle of the 6th Century B.C.E. until the conquests of Alexander the Great in the year 331 B.C.E.

Achaemenid Persian King fighting Ahrimanian Beasts with Ahura Mazda above as Khvarenah
(Glory); notice the Babylonian Sedu-demon to the left.
The empire of the Achaemenids was vast, from the Iranian lands through the east into India, the entire
Mesopotamian region into Anatolia, Egypt and Syro-Palestine with some extensions into Thrace and
Macedonia. In popular media today, the Achaemenid kingdom was described by the majority as a
cookie-cutter ‘Zoroastrian’ type in which the official state religion was that of Zoroaster and his
Gathas and Avestan texts.

Zoroastrian ‘orthodox’ religious ideals are more or less a construct by Western scholars towards the
end of the 19th Century. Many presented the Gathas as a ‘reformed’ religion of the mysterious
Zoroaster.1 In order for the Yatuk Dinoih to be understood and practiced to the fullest extent of dark
spirituality, one must have a basic understanding of the many cultural-religious influences which
influenced the manifestation of the Adversary as Angra Mainyu.

Ahura Mazda held up by Yazatas with Zoroaster encircled from Persian seal
The adoption of the cult of Zoroastrianism by the early Achaemenid Kings as a Royal Edict provided
a structure of divine order and balance in a time when revolts and invasions were common place. The
temples of the Daevas and Indo-Persian Vedic gods of India were deeply spread throughout the lands
of Persia. The Hittites indeed have inscriptions of Daevas in treaties recorded on tablets
long before Achaemenid rule.
We will begin with basic origins of Ahura Mazda and the manifestation of
the gods and daevas from the Achaemenid, Hellenistic, Parthian and Sassanian Periods prior to the
Zoroastrian cult migrating into India at the start of Islam. This is not such a deep history lesson as a
clue to the powers inherent in nature, humanity and the many ‘Deific Masks’ the gods and daevas
wear.

1 See The Achaemenids and the Avesta, P.O. Skjaervo; Birth of the Persian Empire Vol. I

PONTUS, HELLENISTIC CULTS & OHRMAZD
In the Hellenistic Period, the lands of Asia Minor were at their height of being a highly varied and
unique assimilation of individualistic kingdoms composed of Greek, Anatolian, Galatian, Pontic,
Karian, Cilician, Paphlagonian and other cultures. The Pontic Kingdom, an interesting syncretism of
both Achaemenid Persian culture and Hellenic influence inspired the transformation of temple-cults
and the interpretation of the pantheons which are a part of the people and their ruling kingdoms.
Zeus is widely known in Modern Greek myth as the singular sky-god who ruled the pantheon; during
the Hellenic period after Alexander the Great, there are records manifestations of Zeus with different
cult associations throughout Asia Minor. In Pontus and Paphlagonia, Zeus was a protector and a
savior in various spheres of life not only for the local population but the ruling kings.
of many unique epithets and city
Zeus had epithets which revealed his chthonic features in addition to his role as protector, savior
(soter) and guardian of families. Zeus held sway over the physical order of the environment and those
living in it; the patron of the land, villages and cities and also being the god of fertility associated
with water, landproductivity (farming) and as Zeus Chthonis, the Underworld god of the dead (Pluto
or Hades).
Connected with the Eleusinian mysteries of Demeter and Kore in Pontus, Zeus is known by the epithet
Epikarpios as well as the Phrygian and Karian cults of the Mother of the Gods (Cybele) and Attis.
Zeus also had a role as protector of cities, keeper of gates, defender of forts and citadels with the
epithet Zeus Pyleios (Pylon) in the Pontic kingdom. We see here Zeus is a deity of natural forces as
well as the will and strength of the military cult protecting the lands.
During the reign of the Mithridatids, Pontus honored Zeus Stratios as the patron god of the warriors
and soldiers, protector of the Pontic dynasty. Zeus Stratios was also identified with the Achamenid
Ahura Mazda, the patron of the Persian dynasty. Mithridates Eupator conducted a sacrifice to Zeus
Stratios which reveals the assimilation with Ahura Mazda in Pontus: a great pile of wood on a high
hill, a smaller pile of wood encircles then the main heap of wood; they pour libations of milk, honey,
wine, oil and incense. On the lower encircling pile a banquet of bread and meat for those present and
then the pile is lit and burnt in sacrifice to the god.
In 73 B.C.E. prior to a continued war with Rome, Mithridates offered to Poseidon a pair of white
horses by throwing them in the sea. In Persian rituals of offering to Ahura Mazda, a quadriga with
eight white horses were devoted to the god (here both Zeus and Poseidon are united in Achaemenid
Persia). In Cappadocia, the Magian priests had temples and altars and they were known as “keepers
of fire”; descriptions explain that the priest would use a club to beat the offerings to death. During the
festival of the sacred fire, the Magian priests would wear high turbans of felt wrapped around their
head and covered the mouth so it would not spit or breath on the fire of Ohrmazd. The Magian would
perform incantations while holding a bundle of rods.

KOMMAGENE & ZEUS OROMASDES
Antiochos I of Commagene (86 – 38 B.C.E.) was a descendant of the Seleucid Royal Family whose
kingdom was centered in the southcentral Turkey, the capital city being ancient Samosata, located
near the Euphrates. Antiochos was half-Armenian and Greek with ancestors such as the kings of
Parthia and the Seleucids among others. His Greek heritage reveals blood-ties to Seleucus I Nikator
(founder of the Seleucid kingdom and former hetairoi (companion guardsman) of Alexander the Great,
Ptolemy I Soter (founder of the Ptolemaic Kingdom of Egypt).
Antiochos I began construction on the giant sculptures on Mt. Nemrud and consecrated the
Kommagene Ruler Cult, his own self-deification inscribed on the backs of the thrones of colossi on
the east of his burial monument. The syncretistic ruler cult evolved both Persian and Greek gods and
their cults which presents a nonorthodox and highly interesting representation of the cult itself. The
stone colossi (giant images/statues) and their thrones (the gods are seated) are placed near their
heavenly thrones (the planets).
Zeus Oromasdes (Ohrmazd = Ahura Mazda) and the ‘daimons’ (referring not to lesser spirits but the
visible gods; they are associated with the planets) were honored on this great height of the mountain.
Stone depictions of Antiochos I and later kings are deified equally with the other gods here also. The
gods honored are:
Zeus Oromasdes – Zeus the sky-god associated with Ohrmazd. Apollo Mithras Helios Hermes–
Apollo is identified with the Persian Mithras, Helios and Greek Hermes.
Artagnes Herakles Ares – Herakles is identified with the Kommagenian deity Artagnes and Greek
Ares.
Kommagene – This is the personified goddess Tyche or Fortune of Kommagene.
Antiochos I’s epithets (characteristics and cult titles) are centered in both the ‘deified’ and intent
towards the future; not the Antiochos as a physical man but his traits, accomplishments and desired
authority of his rule. As can be observed, the Hellenistic Ruler Cult is one of the key foundations from
which Luciferianism has manifest in our modern times.
Luciferians utilize a form of self-deification on a individualistic level, as the individual is
accountable for his or her present and future fortune. One who is self-deified while living honors the
potential of self-excellence in deeds and idealized traits.
Antiochus I Theos Dikaios Epiphanes Philorhomaios Philhellenos (Antiochos I, the god manifest,
Just and a Friend of the Romans and Greeks), one of the last Hellenistic kings, utilized the
syncretism between Greek and Persian deities as a center of his cult. The cult of Antiochos was
honored with a feast for two days for both his birthday and coronation date; the essence of ‘Magick’
is presented in his cultic aims as well.
“prudent men it would be pious to observe, not only for our own honor, but also for the dearest hopes
for the personal fortune of each individual…my voice proclaimed this law, and the will of the gods
ratified it.”2

HELLENIC & PERSIAN SYNCRETISM Assimilating Deities
Syncretism is a word which means to unite traits and common attributions of deities from several
manifestations (various citygods) and even pantheons. During the Hellenistic period, Persian and
Greek gods in Asia Minor, Syria and Persia were assimilated based on the deities’ traits and
associations within nature and the cult.
2 The Self-Deification of Antiochos I Kommagene, ‘The Hellenistic Age from the battle of Ipsos to the death of Kleopatra VII’, Stanley
Burnstein

The Commagene syncretism of Antiochos I Theos was an idealistic blend of both Greek and Persian
pantheons. This is important to the modern Luciferian as it offers insight and knowledge into the
foundational nature of magick. Seek to understand and commonly accept these associations and a door
to power and wisdom will be yours to open.
One example is Apollo and the Iranian Khshathrapati. The Old Iranian divine epithet Khshathrapati,
translating ‘Lord of Power’ (also Lord of Dominion) during the Achaemenid Persian period in Caria
and Lycia reveals that Apollo and Khshathrapati (Aramaic ‘hstrpty’), from an inscription stele at
Letoon of Xanthos, Lycia. Apollo in Greek cities was a deep and balanced god: music, beauty, death
and plague including a vast prophetic power. Apollo was associated with Mithra as associated with
the Sun and on the Island of Cypress Apollo is assimilated with Resheph, Canaanite/Egyptian god of
plague and pestilence.
In Western Anatolia, Apollo had strong chthonic associations as a god of healing and incubation
groves known as Charoneia (and Plutoneia); this is the Luciferian principle that darkness is a place of
rest, healing, dreams and dark instincts as a balance to the solar aspect. It was from the 5th Century
B.C.E. onward that Apollo gradually became a solar god in the Hellenistic world.
Like the Mesopotamian god Nergal, Apollo was associated with traveling about in the Underworld
and having relation to death. The shooting of Arrows of Disease was a key power of Apollo, who
also equally had the power to heal.
Nergal and Apollo both are associated with ravens, snakes, lions and palm trees. In the Underworld,
Apollo and Nergal are representations of the Sun (Black Sun)3. Nergal’s name, ‘Lord of the Great
City’ is reference to the conception that the Underworld was organized as a great, dark, underworld
city-state developed from Mesopotamian prototypes. The Iranian Khshathrapati (Lord of the City) is
thus the West Iranian representation of Nergal.
During the Parthian period in the city of Hatra, Nergal is depicted having snakes all around him and
was called by the epithet Khshathrapati in order to avoid calling his name. The Medians, the tribes of
the Achaemenid Magian priests, honored Nergal as “Lord of the City” with the epithet Khshathrapati.
The sun in the Iranian cults was divinized with the name Huwar Khshaita and along with Mithra, was
associated as the solar god of contracts and social agreements.

ALEXANDER III OF MACEDON 356-323 B.C.E.

Hellenic & Persian Assimilation
Alexander III of Macedon, the son of Phillip II, was an individual who took Macedonia from a small
northern Greek territory bordering Thrace, to the ancient near eastern empire as large as the
Achaemenid Empire. Alexander the Great is credited with merging the ancient world and spreading
Hellenic culture to the edges of India. Phillip II was the first Basileus (king) who was planning an
invasion of the Persian Empire in 336 but was assassinated before he could undertake the war.
3 Apollo and Khshathrapati, the Median Nergal, at Xanthos; Martin Schwartz, University of California, Berkeley.

Alexander gathered a large invasion force (still outnumbered by the Achaemenid forces, including
Persian, Syrian, Bactrian, Greek and other forces) and invaded Asia Minor. Alexander defeated the
Achaemenid cavalry, infantry and archers again and again to subjugate Asia Minor, Syria, Egypt,
Babylon, Media, Persia and all the way into Bactra and Northern India.
Alexander respected the pantheons of the old Achaemenid Empire and soon syncretism of the cults
expanded throughout the ancient near east. Alexander incorporated eastern infantry, cavalry, archers
and slingers first as mercenaries in his army. In time he created military headquarters and trained
Persian, Babylonian, Bactrian and other eastern natives into Macedonian phalanx techniques.
This caused some outrage in the veteran Macedonian ranks, which saw the eastern cultures as
conquered people who were not equal to their right of rule. Alexander towards the end of his short
reign began to change the mind of the army via the Strategos and top Macedonian companions,
realizing the strength in unification.
Alexander also adopted some manner of Persian dress and symbol, merging 300 Macedonian nobles
into a mass wedding of eastern noblewomen at Susa. The only successor of Alexander’s
Macedonians to keep his Persian/Bactrian bride was Seleucus, Apama was the daughter of
Spitamenes, a Sogdian rebel who was one of Alexander’s most strategic of opponents.
The Zoroastrian texts speak of Alexander as a destroyer, a reference to the burning of Persepolis and
extinguishing sacred fires. In “The Book of Arda Viraf” the Macedonian was sent by Ahriman, “the
hostility of the evil-destined, wicked Ashemok, the evil-doer, brought onward Alexander” and “he
killed several Dasturs and judges and Herbads and Mobads and upholders of the religion”.
Alexander, known as ‘Sikandar’, is one given power by Ahriman, the Menog-i Khrad explains, “And
Ahriman so contemplated that Bevarasp (Azi Zohak) and Frasiyav and Alexander should be
immortal”.

HELLENIC & PARTHIAN PERIOD 332 B.C.E. - 224 A.D.
After the conquest of Alexander III of Macedon and his death in 323 B.C.E. the former Achaemenid
kingdom was re-established with Macedonian and Greek settlers throughout the former collection of
Satrapies under Darius, the last Persian king.
These Macedonian settlers were not directly integrated but were established in new cities of various

names including “Alexander” until the re-conquest of Seleukos I Nikator. Seleukos and his son,
Antiochos I Soter established new strategic cities with garrisons and merchants.
The Macedonians were instructed to be respectful of the culture and temple-cults of the near eastern
cities and people. Over a period of time, syncretism of Hellenic gods and Persian, Armenian,
Median, Arachosian, Bactrian, Pontic, Lydian and Syrian gods began. This created a rich example of
gods and how pantheons have cross-cultural similarities.
The Parthians were in origins a tribe called the Parni, a branch of the Scythian terrors known as the
Dahae who were nomadic raiders in the lands known as Russian Turkistan. The Dahae and dragon
symbolism will be explored shortly.
Arsakes, a tribal-leader of the Parni along with his brother Tiridates led a revolt in the Seleucid
Satrapy of Parthia and slew the governor, Andragoras. Arsakes was crowned king of the Parni in 247
B.C.E. which set the date for the Parthian calendar. Arsakes became the throne-name for many
subsequent kings who were common throughout the Achaemenid and Seleucid dynasties.

PARTHIAN EMPIRE 250 B.C.E. – 226 A.D.
The ancient Scythians were Central Asian nomadic horsemen (and women) who migrated to what is
known now as southern Russia around the 8th Century B.C.E.; the Scythians raided both Asia Minor
and Mesopotamia. The Scythians were culturally integrated with some Median tribes during the late
Neo-Assyrian period shortly before the Achaemenid Empire.
The Dahae were a confederation of nomadic Scythians located east of the Caspian Sea. Among the
Dahae tribes was one called the Parni. The Parni invaded Iran during the Seleucid period around 250
B.C.E. and killed the ruling Satrap Andragoras, setting up their own kingdom known as the Parthians.
The Parthians eventually became the successors of the Seleucid Empire by conquering Media (the
capital Ecbatana was an ancient city of the Achaemenid Empire) and into Babylon and Seleucia in
Mesopotamia. Then, Parthians swept back through Susa (ancient Elam) and Persia. The Parthians
were called “Philhellenes” (Friend of the Greeks) and utilized their system of government and troops
to maintain the lands. Syncretism of Persian and Hellenic cults was no doubt further developed during
this period.
Around 224 A.D. in Persia, the Sassanian Empire emerged and by revolting against the Parthians,
overthrew the Dahae kings and established the new Persian Kingdom. Ardashir I, the first Sassanian
King, defeated the Parthian Artabanus V in battle. A relief carved at Naqsh-i Rustam depicts Ardashir
receiving kingship from Ahura Mazda; Ardashir and steed stand upon Artabanus and Ahura Mazda
upon the serpent-haired Ahriman.

The sigil of the Sun and the Moon, adapted from ancient Parthian standard.
The army of the Parthians has some key origins for some of the later associations of the serpent or
dragon of Ahriman. The backbone of the Parthian military was the armored cavalry and mounted light
archers. The Parthians were one of the strongest cavalry forces in the ancient world, having their
roots from the nomadic Dahae.
The cataphract was an armored cavalry who was a type of shock cavalry, both the Parthian noble and
Nisaean horse (bred strong in Media, the tribal homeland of the Medes or Magi) were protected with
mailed armor. The warrior carried a lance, bow and arrows. The Cataphracts were numbered 1,000
to a unit, called a ‘Dragon’; the banners often depicted serpent-dragons as a sign of conquering and
war.
The rest of the mounted horse archers were a light cavalry called the Sagitarii who used composite
bows. They wore the traditional belted tunic, trousers and boots with either headband or bashlik, a
type of hat used by Scythian and Achamenid tribes in Persia. The Sagitarii avoided direct contact
with the enemy, instead the rode around the infantry and showered them with arrows.
Before troops could catch them, these Sagitarii rode quickly off and then returned to pepper the enemy
with arrows again. The Cataphracti would then crash into the infantry and cause great devastation,
before retreating while the Sagitarii against ride in and shoot a cloud of arrows into the massed
enemy troops.

The Dragon-Serpent standard of the Parthians who went to battle with 1000 armored cataphracts known as a ‘Dragon’ unit.

Not having a tribal abundance of infantry, the Parthians utilized mercenaries such as the Greek settlers
still living in the old Seleucid cities along with other soldiers when spear and swordsmen were
needed. The Parthians were open to the assimilation of gods and cults of Hellenic, Persian,
Mesopotamian and Sogdian cultures. This type of polytheism is present with the example of Vaxsu
(Vaxsuvar) was the name of an Iranian Water God whose cult was centered on the Oxus River4.
HERAKLES-NERGAL AS PARTHIAN WAR-DEATH & LIFE SUSTAINING GOD
4 The Impact of Seleucid Decline on the Eastern Iranian Plateau, Lerner pg. 24

The Parthians and Sassanian used dragon designs on their weapons. In the Hellenic and Parthian
period “Round Hall” in Nisa depict dragons in the architectural design. In the Parthian city of Hatra
in northern Mesopotamia depicts Herakles-Nergal, god of realm of death and the underworld. The
Hellenic and Mesopotamian assimilated god was both a sustaining (life) and destroying (death)
power whose attribute is the serpent.
Herakles-Nergal is shown clad in Parthian clothing wielding a double-bladed battle axe in his right
hand; the right blade is replaced with a serpent (both serpents and dragons were interchangeable) and
gripping the hilt of a Persian dagger in the other hand. Herakles-Nergal is girded with a serpent-like
rope to which three dogs (or wolves) are controlled. The tail of one is a serpent, which could be an
allusion to Cerberus. Two serpents spring from the shoulders of Herakles-Nergal (like Azhi Dahak)
while others rest at his feet; to the right he is flanked by a large cultstandard (called a semeion) and
near his foot another serpent and scorpion rest.
Herakles-Nergal is depicted with a goddess sitting upon a throne flanked by two lions, Atargatis
(known in Zoroastrianism as Anahita). The two serpents from the shoulders no doubt have origins
from the Mesopotamian underworld (death/fertility/vegetation) god, Ningishzida. This type of
syncretism in the Parthian period is one example of how magick is understood. Traits, associations
and relation to the Deific Masks’ role in nature and with humanity may take different forms; yet the
essence remains identifiable.

SASSANIAN EMPIRE
226 – 651 A.D.
Second Persian Empire
The second Persian Empire began with Ardashir I, son of Papak, a descendant of the priests of
Anahita in Istakhr in Fars. This local ruler, revolted against the fragmenting empire of the Parthians an
Ardashir I was crowned king after the defeat of Artabanus IV. Ardashir I was crowned ‘Shahanshah’
(King of Kings) and their line continued until 651 A.D. when Yazdegerd III was defeated after a 14
year struggle to keep Arabian invaders out of Persia.
Papak, the high priest of Anahita in Persis, overthrew Gocihr, the last vassal king of the Bazrangids
(who were vassal kings to the Parthians). In 220, Ardashir, then the governer of Darabgird, found a
power struggle against his brother Shapur in which Ardashir was victorious when his brother was
killed by a falling roof.
Ardashir I went on to conquer and subdue the regions of Kerman, Esfahan, Susiana, and Mesene. This
usurper came to the attention of Artabanus IV who sent Parthian generals against him and lost.
Artabanus IV, already fighting revolts and family infighting, gathered a large army and was defeated at
Hormizdeghan. Ardashir I was crowned after in Ctesiphon near Seleucia in Mesopotamia.
Prior to the ascension of the Sassanians, the Parthians were tolerant of local pantheons and their
rulers, as long as proper tribute to the crown was paid. The Sassanians reinstated the Zoroastrian
religion as the “state religion” of the Aryans and the “Good Religion” rose to new heights in the East.
The son of Ardashir I, Shapur I, collected the fragments of the Zoroastrian religion which were
dispersed throughout India, the Byzantine empire and all over the ancient near east and commanded
that they be complied and a copy sent to each province.
Persian king, Khusraw (Chosroes I) struck out with a religious fervor when he fought against heretics
in Iran to elevate the Zoroastrian religion. Three sects essential arose from these actions which
included the Mazdean dualists, Monotheists and Zurvanites. What is known about the Sassanians is
that the religion of Zoroaster had different strains and variations in theology, depending on which
Shah ruler (along with Priests), depended upon the strictness and ideas which allowed to flourish. As
a rule, the cults of the daevas were fought and spread out into the Eastern Roman Empire.

MANDAEAN & THE WORLD OF DARKNESS
The Mandaeans were a religious sect which developed from concepts and terminologies related to
the Dead Sea Scrolls, Zoroastrianism, and early Christianity along with folk magic traditions in
Mesopotamia, Syria and Elymais. The Mandaeans, having Semitic origins, named in contrast Moses
as being a false prophet and that Adonai was an evil god.
Like Gnosticism, there are subtle divisions and a type of dualism with light and darkness. A ruler of
darkness, Ptahil has origins in the Egyptian ‘Ptah’ with the Hebraic ‘El’. The Queen of Demons,
known as Az and Jeh in Zoroastrian and Manichean texts is known as Ruha. Ruha was the daughter of

Hagh and his wife Magh in the world of Darkness. Akrun, the ruler of Darkness (associated with
Ahriman and Akoman); Gaf and Gafan (male and female demons) and with Sargi and Sargani are also
rulers of Darkness. Ashdum, another demon king, had Ruha as his consort.
Hiwel-Ziwa, a king in the light of the heavens, descended into the lower realms and created a world
called ‘Olma ad eHshukha’ (World of Darkness) which was the physical world. Hiwel-Ziwa
descended further until he reached Akrun Tura ad Besera (Krun, Mountain of Flesh) in the depths of
creation. The physical world is said to rest on the King of Darkness, his shape being a gigantic louse;
a parasite which feeds on dead skin.
The throat of Akrun is vast and he has a great ability to draw in all things into his mouth. Hiwel-Ziwa
was assisted by the powers of light and threatening Akrun, demanded that Ruha be released to him.
Ruha bore a son, Ptahil, who takes souls to be weighed is a child of both Light and Darkness. Ruha is
a mistress of the magical arts and uses a mirror to cast visions.
The Mandaean kingdom of Darkness is described as such: Ruha dwelled in the first world of
Darkness. The second is the realm of Zartai-Zartanai and his wife Amamit (Egyptian Ammit the
devouring demon). The third was the realm of Hag and Mag. The fourth was the world of Gaf and
Gafan; these two resemble dragons and proceed from the black, hissing and seething waters. These
were bound with liliths and salamanders. The fifth was the world of Anatan and Qin. Qin is the
“Mother of Darkness”. The sixth, Shdum, ‘King of the Dark World’ who then sends one to Giu who
then leads to Karkum (Krun). Krun, known as Akrun gives HiwelZiwa a talisman to then ascend out
of the underworld. Ruha becomes pregnant with ‘Ur who grows into a giant.
The demonic spirits of the Mandaeans are said to be excellent linguists and the King of Darkness
knows all the languages of the world.
Magic and sorcery is widely practiced among the Mandaeans as they draw from a wealth of folk
traditions dating back to the ancient Sumerians. A talisman known as the Skandola features
representations of the powers of darkness. On the Skandola are the lion, scorpion, bee and serpent.
The serpent represents ‘Ur, the great earth dragon who is associated with water, fertility and life. The
iron knife or athame is named also the Skandola; this translates “Dwelling of Evil’ (skandola = skan d
ula). The serpent ‘Ur is associated with the Yezidi black serpent on the door of the temple of Shaikh
‘Adi. The Mithraic cult had influence in the Skandola talisman with the symbols of evil: Snake, Lion
and Scorpion all have a common association.

A reproduction of a Skandola talisman.
The Skandola was the talisman brought back by Hibil Ziwa from Akrun in the depths of the worlds of
Darkness, bringing Ruha to the upper world. The skandola talisman is described as having four signs;
the hornet or wasp above, the lion centered, the scorpion beneath with the serpent encircling. The
scorpion, lion and hornet take worldly souls, throwing them into the mouth of ‘ Ur. Within the belly of
‘Ur there is fire one hour and ice the next.

MANICHAEAN KINGDOM OF DARKNESS
The religion of Manichaeanism was a very elaborate Gnostic sect which blended the teachings of
Zoroastrianism, early Christianity and the various cultic traditions in the Middle East. Mani was an
Arsacid Persian who was born in 216 in Mesopotamia. Influenced by Judaic mysticism and the
aforementioned elements, Mani sought to establish a religion focused on light-dominating dualism
with associations of Jesus, Buddhism and other practices. The cult spread quickly throughout the
Syrian and Eastern Roman Empire, surviving into early Christian dominated Roman culture. The
Sassanian king Bahram I put Mani to death in 274 A.D. during a Zoroastrian religious prosecution.
I provide here an elementary description of the World of Darkness:

Manichaean World of Darkness

Melech Kheshokha - King of Darkness

The Syriac melech kheshokha, known in Middle
Persian as Ahriman.
Ashaklun (Saklas)

The Syriac Ashaklun is associated with the Middle Persian Az (male demon) and Azi Dahaka.
Ashaklun is the son of Ahriman and in the Coptic Gnostic Tradition in the same as Yaltabaoth and
Samael.
Nebroel (Nebrod)

The Syriac Nebroel is the mate of Ashaklun and mother of Adam and Eve; these two known as
Gehmurd and Murdiyanag in Middle Persian.
Yakhte – Giants & Fallen Angels

The Fallen Angels, Giants and Abortions who fell into the World of Darkness; Syriac Yakhte are
associated with the Greek Arkhonata, Gnostic Archons. In Mani’s myths, the Giants were originally
Archons who had been imprisoned in the skies under the supervision of the “King of Glory”, one of
the five sons of the “Living Spirit”. These Archons rebelled and two hundred escaped and were
called Giants. Four Angels bound them to the eternal chains in the prison of the Dark. The sons of the
Giants were killed on earth. This is a different tale from the Giants of the Old Testament, who came
down from heaven,
The demons Saklas (Gnostic Yaltabaoth and Samael) and Nebrod were the parents of Adam and Eve.
Saklas was the son of the King of Darkness. Saklas took the offspring of the abortions and devoured
the male ones; the females were given to Nebrod. These demons copulated and produced Adam and
Eve. The Syriac name of the son of the Prince of Darkness is ‘sqlwn. Saklas has variation in a
different tradition of the Coptic Gnostic texts of The Apocryphon of John.

Five Evil Kingdoms are counterparts to the five elements of light. These are associated in Liber
HVHI to the five points of the inverted pentagram. The Devil or Ahriman of Manichaeanism was
thought to have originated in Matter or hyle.
In Manichaeism, the Mother of All Demons is Az. She is identical in essence to the Mesopotamian
Lilitu and Lamashtu, Hebrew Lilith and similar representations in the Middle East. The subtle
differences between Az, Jeh and the Pairikas are explored in their proper references herein.
Magic and sorcery was instructed against as a majority rule in the Manichaean sects; Other
Manichaean texts offer a magical spell of invisibility. Of course, in true monotheist fashion the Coptic
Kephalaia warns that:
“Keep away from the magic arts and enchantments of darkness! For any person who will be taught
them, and who does and accomplishes them; at the last, in the place where will be bound the King of
the realms of Darkness with his powers, there they will bind that one also, the soul of whoever has
lived freely among them and walked in the magic arts”5
5 A Manichaean polemic against magic from the Coptic Kephalaia, The Light and Darkness, Mirecki & Beduhn, pg. 173.

The Yatus can recognize this for what it is: Darkness is physical and spiritual power in the material
world; the Adversary brings freedom and independence against the slave-mentality with the cost of
self-accountability of actions. The weak and fearful need their reassurance of a benevolent deity
helping them through life, the strong and wise need reliance on the self and the accountability of
thoughts, deeds and actions.
The King of Darkness, Ahriman, is a great black magician in the Manichaean texts who is the demonic
origin of magic. The Book of Enoch and the Fallen Angels hold clue to influence in Manichaeanism
here as well.
“The watchers of heaven, who came down to the earth…they did all the deeds of treachery. They
have revealed crafts in the world and have unveiled to people the mysteries of heaven.”6
For modern Luciferians practicing from the many pantheons and traditions of the Adversary, the
obvious bridge between Ahriman and the unrelated pantheon of the Watchers in the Enoch texts
reveals a possibility. The King of Darkness is thus the source of the magical arts and the exemplar of
all magicians is an inspiring ideal in Luciferianism. The Yatus models his initiation and approach to
life as Ahriman; a conquering spirit who uses the darkness to shape and influence where needed.

YEZIDI & SHAITAN
The Yezidi tribe has origins to original followers of ‘Umayid Caliph Yezid I, who was a
contemporary and follower of Muhammad. Yezid I is credited with the murder of Husain, son of ‘Ali
and Fatima and the grandson of Muhammad on the 10th of October, 680 A.D. while this is not
observed fact.
The Yezidi are Kurdish speaking tribes which blends Mithraism, Zoroastrianism, Mesopotamian

earned them the title of “Devil Worshippers”. The name of Yezidi may derive from the old
Zoroastrian word of Angels, Yazads (Yazatas).
6 Kephalaia 38

Nestorian Christian, Sabaean, pre-Islamic religions, Christianity, Sufism and Islam which
As a highly syncretic religion, the Yezidi have methods which utilize various traditions of both
spiritual and magical practice.

, the Islamic ‘Shaitan’ is manifest in the form of the Peacock
Angel known as Melek Ta’us, revealed to the Yezidi by Adi ibn Musafir around 1100 A.D. who was
a shaykh from Baalbek in Lebanon.
Melek Ta’us, the Lord Peacock is one aspect of the Muslim Shaitan. The two forms of Melek Ta’us as
the intermediary spirit between man and Allah. Melek Ta’us, while still a representation of the
Adversary, plays a more beneficial role to the Yezidi. Melek Ta’us was created Lord of the Earth. His
roles are many: the Tempter, Prince of Devils, the Strong One, the Wicked One, Enemy, the Hostile
One and Prince of Darkness.
The Yezidi veneration of Melek Ta’us has his statue depicting him in the form of a peacock; the Black
Snake is also a part of the cult as one is carved onto the door of the tomb of Sheikh Adi. The two cult
statues of Melek Ta’us are known as sanjaq.
The angelology of the Yezidi is Muhammadan in structure; Archangels such as Jabrail, Mikha’il the
rain bringer; Azra’il the Angel of Death; Didra’il; Rafa’il; Shemka’il; Azazil, the Devil as Azrafil.

PART TWO AVESTAN COSMOLOGY
THE VOID & DARKNESS OF AHRIMAN
The Avestan texts present a myth of two primeval Spirits and their interaction which creates the
world. The Bundahishn and Greater Bundahishn reveal that both Ohrmazd (Ahura Mazda) and
Ahriman (Angra Mainyu) are co-eternal and are both independent substances from each other. The
Zoroastrians claim Ohrmazd is infinite and not bound by time and space, yet Ahriman is bound in
addition to a direction downwards.
The cosmic struggle which Ahriman brings to Ohrmazd allows disorderly motion to inspire evolution
and the strengthening of the consciousness. From the Upper Side of the Void does Ahriman emerge to
bring the darkness of chaos to the light of Ohrmazd. The Adversary instills the power of the will in
which perhaps Ohrmazd is even tainted or illuminated by the substance of Ahriman, being the Black
Flame of Az.
In the beginning Ohrmazd is said to have created the basis of the universe in which stasis would rein
supreme. Ahriman stirred from the void and recognized the light of which he also possessed. Named
‘The Aggressor’, Ahriman is the counter-motion which upsets the ease of which Ohrmazd establishes,
causing darkness to be the substance in which the Divine Black Flame burns and feeds from. The
nature of Ohrmazd is ‘omniscient and good’ while Ahriman possesses that ‘whose will is to smite’.
Ahriman wishes to devour this light of Ohrmazd, which attempts to gather all as weak sheep unto him
while the Adversary desires to inspire strife and power. Ahriman goes back into the darkness and
forges his own weapons in the shape of Daevas or Demons. Ohrmazd seeks to have peace but
Ahriman rejects it utterly. The Adversary and Ohrmazd will wage war for 9,000 years in which
Ahriman will taint and no doubt overtake the form of Ohrmazd.

Ahriman attacks Ohrmazd in which chants the Ahunvar which causes Ahriman to swoon and fall back
into the Darkness which he sleeps for Three Thousand Years until his greatest weapon, Az awakens
him. During the period of creation by Ohrmazd, the six Amahraspands are created while in other texts
it is sometimes seven. Ahriman fashioned from the material darkness the six (sometimes seven also)
Arch-Daevas Akoman, Indar, Savar, Naonihaithya, Taprev and Zairich.

EASTERN IRANIAN COSMOLOGY
The Zoroastrian cult of the Immortal Flame was a religion based on two aspects, gaeitya and
mainyava. The meaning of gaeitya is “physical” and mainyava is “spiritual” and are defined by the
realm of the tangible and the unseen or intangible. This central foundation is the cosmological
interplay between that of the spirit and the material world we call ‘reality’.
The etymology of mainyava is from Mainyu, translated “spirit” but associated with the root ‘man’
meaning, “To think, perceive with the mind7”. In modern Luciferianism, consciousness is often
symbolized as the “Black Flame” which is the gift of knowing both darkness and light. This will be
explored further later in this work. The Old Indic word manyu translates “force, impulse or
vehemence”.
The Gathic association of mainyava is a dual force of both creative and destructive force.
Understanding that the Zoroastrianism as recorded in the Middle Ages depicts a clear duality between
darkness and light; modern Luciferianism expresses that there is no duality in itself. All energies and
spiritual ‘force’ may be utilized in either creative or destructive ways; darkness is our primordial
beginning and our motivating instinct which inspires our conscious or “Light” bringing mind. In short,
one may not exist without the other.
Luciferians use nature itself as our ideological and developing spiritual path as our evidence. All
aspects of nature have both cruel and nurturing aspects and no predatory mammal or reptile acts in a
desire to cause harm without purpose (except for humans in some cases); predators are driven by the
instinct of survival. With this in mind, seek to understand the trans-cultural symbolism of the
Adversary, the motivator of life.
In Zoroastrian theology, the concept of the world is created by Ahura Mazda in his chosen “Ideal”
manifestation. The word for this in Pahlavi is “menog” and then the actual form which is “getig”.
Thus, for the cunning Yatukih, we see the self-defined ideological concept that the “way” in which we
“think” and chosen path in turn creates a material form as well; a much smaller path compared to the
Zoroastrian concept of Ahura Mazda’s creation as well.
7 The Old Eastern Iranian World View According to the Avesta, Chapter 13; The Cambridge History of Iran, Vol. 2, The Median and
Achaemenian Periods edited by Ilya Gershevitch

The demons of Angra Mainyu exist in the mainyava form; however the Zoroastrians consider that the
divine (i.e. Ahura Mazda) spiritual “sphere” contains two states; one “getig” and also the “menog”
form. Luciferians would rather accept the balance similar to the Hellenic cults which to some extent
synchronized with the Zoroastrian cults during the Seleucid and Parthian periods. Just as there is
‘getig” and “menog” for Ahura Mazda, the order establishing Deific Mask, closely similar to Zeus,

Angra Mainyu and the Daevas exist also in the two states; acting as motivators of progression in the
mind and ultimately nature as well.

AHURA MAZDA Ohrmazd Lord of Wisdom

Ohrmazd, whose name means “Lord Wisdom”, from ‘ahura’, ‘Sovereign’ who is ‘knowledge’,
‘mazdah’; thus “Lord Wisdom” is the spiritual deity who maintains cosmic order and earthly structure
according to the “good” (or beneficial to those worshipping Ohrmazd) of the people. Ohrmazd was
considered to be of light and the sovereign of the pastoralists, his rival, Ahriman, was from darkness
and guided the warlike Aryan tribes who raided Persian pastoralists throughout history.
Ohrmazd is considered an all-wise deity, a watchful guardian and protector, father and maintainer of
the lands. The throne of Ohrmazd is in the heavens, much like the more ancient gods of Mesopotamia
and Greece. Ohrmazd revealed his ‘Holy Spirit’ (Sacred Spirit), ‘Spenta Mainyu’ in which Ahriman
manifested in opposition.
The Persian national religion from before the time of the Achamenid Persians was developed as a
cult of the united tribes as a “Sky God” which has similar imagery to the Assyrian ‘Assur’, the
maintainer and benefactor of the Mesopotamian lands who also was a bloodthirsty and violent sky
god. Ohrmazd was less violent and his focus was placed on his ability to maintain order in the lands.
The Gathas present Ahura Mazda not only the god of prophetic revelation, also ‘rtavan’ (Avestan
‘ashavan’), meaning ‘possessed of truth’ and ‘maintaining order’. The Vedic Varuna is most like the
Gathic Ahura Mazda; the manifestation of the wisdom of Ahura Mazda is conducted via Vohu Manah,
Zoroaster’s prophetic reforms evolved Ahura Mazda as an ordering bringing god who would battle
against the old cult of daevas.

Ahura Mazda from rock carving in Persia
In Zurvanite myths, the god Zurvan had two sons in the same womb; the first was Ohrmazd, described
as ‘light’ and ‘beautiful’ while Ahriman was ‘dark’ and ‘stinking’. Zurvan announced the first born
would rule the earth; being cunning and intelligent, Ahriman clawed out of the womb in violent
enthusiasm, to which Zurvan rejected him and recognizing Ohrmazd in his place.
AHURA MAZDA & HELLENIZATION
Ahura Mazda’s cult spread with the Achaemenid Empire and syncretism within the many temple-cults
of Syria, Cilicia and Persia (among others) is evident from coin issues. In Cilicia, located in the
South Costal region of Asia Minor, was home to a mix of Cilician, Greek and other cultures. Like
other areas of the Achaemenid Empire, the Kings appointed local rulers or Satrap’s (often members
of the Achaemenid Persian royal family) to govern the areas.
The territory of Cilicia (Asia Minor, modern Turkey), under the Achaemenid Persian Satrap Tiribazos
(386 B.C.E.) minted highly detailed coins which traditionally depict the primary temple-cult of the
satrapy. Ahura Mazda is depicted on one side of the coin, appearing as a succession of the old
Assyrian deity Assur. Ahura Mazda as the sky god is shown with the bottom half below the waist as
an eagle, his muscular torso emerging from the winged solar sphere as ruler of the heavens and
cosmological order.
Ahura Mazda is depicted wearing a crown called a kalathos, being a vase utilized as a type of top-hat
which was used to hold fruit or wool. This symbolic crown represents fertility in the land. Ahura
Mazda holds a lotus blossom and wreath. The opposite side of the coin has depictions from
Baal’taars (Baal of Tarsus), Hercules (Greek Hero-god) and other Hellenic associations.

MITHRA

Mi-it-ra, Mitra, Mithras
Yazata of Ohrmazd, God of Oath, Warlord and Solar Illumination
Mi-it-ra was an ancient god of the oath, friendship whose cult was closely linked with Varuna among
the Indo-Aryans; the treaty between the Hittites and Mitanni in Bronze Age Syria name Mitra along
with Varuna, Indra and Nasatya. In the Khorda Avesta, Mihr Yasht (Hymn to Mithra):
“Unto Mithra, the lord of wide pastures, who has a thousand ears, ten thousand eyes, a Yazata invoked
by his own name, and unto Rama Hvastra…'Mithra, the lord of wide pastures, gives swiftness to the
horses of those who lie not unto Mithra. 'Fire, the son of Ahura Mazda, gives the straightest way to
those who lie not unto Mithra. 'The good, strong, beneficent Fravashis of the faithful give a virtuous
offspring to those who lie not unto Mithra. 'For his brightness and glory, I will offer unto him a
sacrifice worth being heard, namely, unto Mithra, the lord of wide pastures. 'We offer up libations
unto Mithra, the lord of wide pastures, who gives a happy dwelling and a good dwelling to the Aryan
nations.”Mihr Yasht (Hymn to Mithra, Khorda Avesta)
Mithra originally was a Vedic god, once the Iranian Ahura Mazda cultists adopted Mithra the deity
manifested as a Yazata in the cosmological order of Ohrmazd. During the Zoroastrian reform, he
shared the throne of Ahura and the dual-compound Ahura-Mithra. His strength is noted in the Mihr
Yasht and invoked frequently in the Yasna as the personification of the sanctity of oaths and contracts;
additionally Mithra is a god of war whose savagery and cruelty competes against Aeshma.

Above: Mitra in Old Persian Cuneiform
Mithra triumphantly travels the sky from east to west, proceeding the Sun as a chariot-driving
conqueror. The Mithra Yasht reveals Mithra was worshipped by the armed charioteers as a god of
war. Mithra is the lord of hosts and ‘levier of armies’; indulging in gruesome slaughter directed at
those who break contracts and oaths. Just as Mithra goes before the sun, he is the Lord of Fire. During
the Achaemenid period, Mithra became interchangeable to some extent with the Babylonian Shamash,
the sun god whose authority in the pantheon was as judge.

In the texts of the Historian Quintus Curtius Rufus, Darius is said to invoke the Sun, Mithra and the
sacred, eternal Fire. During the Hellenic period, Mithra is the equivalent to Apollo who is often the
representative of the sun. In the ‘Sminthian Oration’, Menander invokes Apollo, “the Persians call
you Mithras, the Egyptians Horus”8.
Like Apollo and the Canaanite-Syrian equivalent, Resheph, Mithra is also a god who is able to send
out disease and death to his enemies. Mithra of the Wide Pastures wields a mace which he not only
defeats his enemies but to maintain order, often is depicted in his anger beating down his own
worshippers; this no doubt recalls an earlier daevic source associated with Indra and Rudra-Saurva.
Mithra is not only associated with the oath, ruling king and warrior; the god is also light. The light of
Mithra, like the western conception of “Lucifer” as the morning star, is the herald before the sun.
Mithra surveys the habitations of the Persians, riding across the sky in a one-wheeled golden chariot
and the god illuminates his own body. Mithra’s chariot is guided by the four strong white horses.
Mithra is associated to some small extent with the night sky as well; he traverses the earth after the
sun’s glow has faded and sweeps across the boundaries between heaven and earth, his mace held in
his hand.
The more terrible, warlord traits associated with Mithra over the Zoroastrian reformation were
transferred to the daevas, Indra and Saurva; while some of his violent ecstasy is shared with Sraosha
and Rashnu, felling the enemies of order, Mithra holds strong in his compelled disciplines over the
physical world under Ahura Mazda.
8 Oratio 2.446

As Mithra is the god who commands the physical world as in order and hierarchy, Ahura Mazda and
the Amesha Spenta all fashioned their dwellings in the heavens. This astral abode, close to the sun is
called Haraiti; from this Mithra surveys the material world. In early cults, Mithra dwelled on the
earth yet in the Mazdean religion, along with the Amesha Spentas, fashioning a great above mount
Hara.
As Mithra was integrated into the reformed Mazdean religion, Mithra is now offered to in the cult
with libations and liturgy; when Mithra is pleased he travels the empyrean from east to west in his
chariot. Mithra’s sister, Ashi, guides his chariot and now has a personification of himself as a wargod, the name of Verethraghna, who acts as a ‘messenger’ or ‘angel’; simply like other later religions
a type of ‘aspect’ relating to the god.
During the Zoroastrian period, the daeva Indra was perceived as the demonic counterpart in part of
Mithra. We can easily understand this by the assimilation of epithets and descriptions. Mithra’s
weapon was the vazra, a club or mace; this weapon was also venerated as a type of deity in its’ own
right. Indra’s weapon, the Vajra, known as the Thunderbolt was also revered. Mithra and Indra are
‘rathaeshtar’, ‘charioteers’; ‘ughrabazu’, ‘strong-armed’; ‘aojah’, ‘mighty’ and have ‘good horses’.
The cult of Haoma indeed venerates Mithra and the offerings go forth to Haraiti, the great empyrean
palace of the god. It was Ahura Mazda who designated Haoma to use the barsom, chant liturgy and
pour libations to Mithra. The personification of Mithra as a sun-god of war and violent ecstasy was in

Verethraghna, whose form was a tusked wild boar.
The Mithra Yasht in the Avesta describes Mithra as being worshipped by charioteers as a god of war.
His progress from east to west precedes the sun, much like the Morning and Evening Star (Venus).
Mithra is the ‘levier of armies’ and is a terrible avenger against those who break contracts. Mithra
makes the waters flow again (like Indra defeating Vrtra in the Rig Veda).
The War-Chariot of Mithra describes him as the ‘wrathful lord’ and is drawn by white horses.
Verethraghna precedes him in the form of a wild boar. Mithra joined with Sraosha and Rashnu scour
the earth at night, battling Aeshma and the Daevas. The god is the protector of the material world and
is worshipped by Haoma; his golden chariot is his vehicle in which he illuminates the world.
Mithra may be invoked as a model of balance between the primal strength and passion of inner
darkness and the refined consciousness and will of the Yatus. The wide variations of the character of
this Deific Mask are highly useful to the sorcerer who wishes to explore initiatory aspects of the self
as an evolving, living god. The Yatus may invoke during the night the enemy of Mithra, Mitra-druj and
his match, Aeshma as one who wields power to determine the manifest world as a god; during the
light Mithra is the mediator between material order in life and controlling the passions inspiring us.

The Roman Mithras slaying the Bull
During the Roman period, the cult of Mithras spread throughout the empire (even into Romancontrolled England) and the cult of daevas, transformed by the Magian heretics who settled in Asia
Minor, performed the “Mystery of the Sorcerers”, invoking Ahriman and the Daevas; by the hours of
day invoking Ohrmazd and Mithras. It was, between Ahriman and Ohrmazd, Mithras, acting as
mediator and the balance-maker in the Mithraic mysteries. In the Roman mysteries of the Cult of
Mithras, the warriorgod is a balanced mediator between the deities of the empyrean and the

‘daimons’ of the underworld. This cult reveals knowledge in grades and initiation is granted via
experience. The immolation of the bull in the rites of Mithra depicts the god, in the form of a strong
man, wearing a Phrygian cap, stabbing the bull with a scorpion, serpent and dog drinking the blood of
the slain. This offering is one of the fertility of the earth and the cycle of destruction and creation. In
the Pahlavi books, Mithra does not slay the bull; rather it is Ahriman who slays the bull. This
symbolic rite of Ahriman is cosmic, later repeated by Yima the first man.
Statues of Mithra shows a raven observing the act of sacrifice, the scorpion, a creature of Ahriman,
stings the bull while the serpent and dog battle over the blood. In other traditions, Yima (the Rig
Veda’s Yama) is a solar deity who chooses to be mortal to conquer death. The path of Yama guides
one into death and then transformation into spiritual immortality. In the Rig Veda, King Yama, God of
the Dead, dwells in the abode of the devas (in Avestan ‘daevas’) where he is surrounded with song.
Yima, as the Zoroastrian first man, offers to Ahura Mazda but in secret to the daevas; thus Yima is the
prototype for the Yatukan cultus of daevayasna.
Mithraism of the Roman Empire was a continuation and development of Iranian paganism, so hated by
Zoroastrians, brought to the West by the migrating practitioners of the daeva-cult.
The significance of the slaughter of the bull recalls the rites of the daevas in the Rig Veda as warriortribes of maryannu. The Ahrimanian significance is the act of self-will commanding the course and
self-determined path in life, free from servitude and the path to becoming a god.

VERETHRAGHNA
Vahagn, Artagnes-Herakles-Ares, Bahram, Behram Genius of Victory & War-God
Verethraghna, the god of victory, was for a time one of the most venerated deities of Western Iran,
from the Seleucid period onward into the Sassanian time. The cult of Verethraghna spread into
Armenia and has many illustrious associations. The etymology of Verethraghna is related to the known
chief epithet of the daeva Indra, ‘vrtrahan’, ‘slayer of resistance’; this was developed from the myth
of Indra slaying the serpent-dragon of chaos, Vrtra.
Verethraghna is attributed to the heroic and violent victory (via war and conflict) and is honored to
the highest grade of templefires. This cult was made strong through the Hellenistic veneration of
Herakles and the two were assimilated. In the Rig Veda, the epithet of Indra is the origin for the
Zoroastrian Verethraghna: ‘vrtahan’, ‘he who overcomes the defense’. The historian Moses of
Chorene describes the accomplishments of Vahagn even surpassing those of Herakles. The Hellenic
Antiochus I of Commagene assimilated Vahagn with Herakles and Ares, the god of war.
The incarnations of Verethraghna are described as being many in the ‘Waharan Yasht’ of the Avesta.
Verethraghna appears to Zarathushtra (Zoroaster) in several forms. If invoking Verethraghna to
overcome an enemy or obstacle, the Yatus may visualize the forms of the Deific Masks in his
following incarnations.

Forms of Verethraghna

A Strong Wind – In the shape of a strong wind, made by Ahura Mazda and bringing the glory of
victory. Verethraghna proclaims: “I am the strongest in strength; I am the most victorious in victory; I
am the most glorious in glory; I am the most favouring in favour; I am the best giver of welfare: I am
the best-healing in health-giving.” Golden-horned Bull– Appearing as a strong bull, “with yellow
ears and golden horns; upon whose horns floated the well-shapen Strength, and Victory, beautiful of
form, made by Ahura: thus did he come, bearing the good Glory, made by Mazda, the Glory made by
Mazda, that is both health and strength.”9
A White Horse – Verethraghna appeared “running in the shape of a white, beautiful horse, with
yellow ears and a golden caparison; upon whose forehead floated the well-shapen Strength, and
Victory, beautiful of form, made by Ahura: thus did he come, bearing the good Glory, made by Mazda,
that is both health and strength.”
A Rutting Camel– Sharp-toothed, long-haired and stamping forth.
A Wild Tusked Boar – “In front of Mithra of wide pastures speeds Verethraghna, Ahura-created – in
the form of a boar, aggressive, sharp in tooth, a male – a boar, sharp in tusk, unapproachable, a killer
at one blow – furious, slobbering at the snout, and mighty: iron it’s fore-feet, iron its hind-feet, iron its
tendons, iron its tail, and iron its jaws. Filled with rage and a hero’s valor he catches up with his
enemies and violently smites them down, nor does he deem that he has dealt them a blow or inflicted
a wound until he has smashed the vertebrae, the pillars of life – the vertebrae, the springs of vitality.
At one fell blow he hacks to pieces everything: bones and hair, brains and blood of men who break
their contracts he mashes up together on the ground.”10
A Strong Youth– Verethraghna then appeared as a handsome youth, shining eyes and strong
continence.
9 Waharan Yasht, Avesta. 10 The Dawn and Twilight of Zoroastrianism, Zaehner, pg. 101

Raven (and Falcon) - Verethraghna, appeared flying in the form of a raven. The raven is a form of
Apollo and the feathers are associated with magical power. The raven is considered to strike terror
into an army. As the raven, Verethraghna, “made by Ahura, came to him the seventh time, running in
the shape of a raven that ...below and above, and that is the swiftest of all birds, the lightest of the
flying creatures. He alone of living things, — he or none, overtakes the flight of an arrow, however
well it has been shot. He flies up joyfully at the first break of dawn, wishing the night to be no more,
wishing the dawn that has not yet come, to come. He grazes the hidden ways of the mountains, he
grazes the tops of the mountains, he grazes the depths of the vales, he grazes the summits of the trees,
listening to the voices of the birds.”
Horned Ram- Verethraghna “came to him the eighth time, running in the shape of a wild, beautiful
ram, with horns bent round.”
Sharp-horned BuckVerethraghna appeared, “running in the shape of a beautiful, fighting buck, with
sharp horns.”
Armed WarriorAppearing for the tenth time, Verethraghna appeared “running in the shape of a man,

bright and beautiful, made by Mazda: he held a sword with a golden blade, inlaid with all sorts of
ornaments.”

AMESHA SPENTAS
Amahraspandan "Beneficent Immortals"
The seven Amesha Spentas are associated with the seven elements of creation in Zoroastrian
theology. The Amesha Spentas are considered the first creations of Ahura Mazda and personify and
guard the seven elements of creation. The two Haurvatat and Ameretat, like Taprev and Zairich, act as
a couple, complimenting the opposite.
The Yatus may choose to invoke and honor the Amesha
Spentas at discretion. You may not be interested in working with those powers, maintaining a deep
dedication to the darkness and path of daevas. This is entirely up to the predilection of the individual.

VOHU MANO
Vohuman, Vohu Manah Genius of the Good Mind
Vohu Mano presides over cattle in the Mazdean religion and is the enemy of Akoman. Vohu Mano is
associated with the thought pertaining to Ahura Mazda’s perceived ‘order’ from a Zoroastrian
perspective. Vohu Mano is Ohrmazd (Ahura Mazda’s) first creation and personification of his order
sustaining mind which manifests through man. It is Vohu Mano who guides Zarathustra’s soul in trance
to the throne of heaven. The auxiliary Archangels next to Vohuman according to the Bundahishn are
Mah (the Moon), Goshurun (Genius of Cattle) and Ram (Giver of Good Pastures). The rooster is the
designated animal of Vohuman and white jasmine is the flower.

ATAR
Atash (Pahlavi: Adar)
Atar translates ‘fire’. This Yazad presides over fire. Atar is 'the Son of Ahura Mazda' in the Avesta.
Atar is the god of fire and considered the son of Ahura Mazda. The two fire deities, Atar and Asha
Vahishta are represented as both the spiritual and physical manifestation of the element. In the Yatukan
rites, Sama Atar (Black Fire) is the consciousness of divine darkness bestowed to the Yatus by
Ahrimanian Rites.

ASHA VAHISHTA
(Pahlavi ‘Ardwahisht’) Physical Manifestation of Fire
The name of Asha Vahishta means ‘Highest Asha’, the Amahraspand presiding over Asha and fire.
The Amahraspand personifies what the Mazdean religion deemed ‘right’ and the sacred fire.

KHSHATHRA VAIRYA
(Pahlavi ‘Shahrewar’)
The name translates, 'Desirable Dominion', Khshathra Vairya is the Amahraspand presiding over
metals of the earth. This Amesha Spenta may have slight chthonic and metallurgical associations
which the Yatus may consider.

SPENTA ARMAITI
(Pahlavi ‘Spandarmad’)
Spenta Armaiti ('Holy Devotion’) is the earthly manifestation of the Ohrmazdean “Lord of the Earth”.
The Amahraspand has dominion over the earth during the hours of the sun by Ohrmazd and Mitra. If
during the hours of the sun, offerings are made to invoke sustaining order in ones’ personal life,
Spenta Armaiti represents the devotion to the Deific Mask of Ohrmazd.

HAURVATAT
(Pahlavi ‘Hordad’)
Haurvatat translates 'Perfection and Health'. This Yazata presides over water. Water rinses, cleans
and is the element in which we arose via evolution.

AMERETAT
(Pahlavi ‘Amurdad’)
Ameretat, meaning 'Immortality', is the Amahraspand presiding over the Earth. Ameretat represents
the survival of divine consciousness and the aspiration of the Yatus as becoming a living god.

YAZATAS Yazads
Angels of Ahura Mazda and Amesha Spentas Deities of Indo-Aryan Origins assimilated into the
Mazdean Pantheon
The Yazatas or Yazads were originally Vedic gods and also ancient Iranian deities which composed
the original polytheistic templecults in the early stages of the Mazdean cult. In Zoroastrianism, they
are similar to ‘messengers’ (‘angels’) of Ohrmazd.

ANAHITA
Aredvi Sura Anahita, Anahit, Anaitis Yazad & Goddess of the Waters and Beasts Healing,
Fertility & Wisdom

Aredvi Sura translates 'strong, immaculate Anahita' the Iranian goddess who became a Yazad
personifying water and in some parts of ancient Iran, Lady of Beasts. . She resides in the starry
regions. Anahita prior to the 4th Century B.C.E. was assimilated with the Mesopotamian goddess
Ishtar. Anahita was attributed associations with Venus and having the dominion of love and war as
well. The Achaemenid King Artaxerxes II honored Anahita along with Ahura Mazda and Mithra in an
inscription, indicating that the Persians were not monotheistic until the Sassanian period.
Anaitis had temples in Lydia, Phrygia, Pontus and
Cappadocia. The historian Strabo writes that prostitution was practiced at Zela in honor of the
goddess. The father of the founder of the Sassanian dynasty, Papak, was a high priest of Anahita at
Stakhr. Anahita was also a martial goddess as well; the Sassanians consecrated the heads of their
defeated enemies to Anahita as well.
In Armenia prior to Christian conversions, Tiridates III worshipped the triad of Aramazd-AnahitVahagn (Ahura MazdaAnahita-Verethraghna). Anahita was given the cult epithet of “voskimayr”,
‘Golden Mother’ and offered to at the cult center of Vahagn located in the Armenian city of Astishat.
During the Hellenic period, Anahita is identified with Athena as a goddess of defense and the state.
Anahita is also assimilated with Astarte.
Anahita may be offered to with libations and incense by the Yatus; during the hours of light with goals
including aspects of fertility (not just of body: of mind with creativity, of health, the waters of emotion
and renewal and of overcoming obstacles).

Mah
Maonghah, Men
The Yazad presiding over the Moon, representing emotions and to some extent the fertility of the earth
with relation to cattle. The Anatolian moon-god Men assimilated many aspects of the Persian Mah.
The historian Strabo wrote that the kings of Pontus swore oaths by royal Tyche (Fortune, also related
to the personal Daemon in some respects) and Men Pharnakou in the temple of the moongod at
Kaberia in Pontus.

Tishtrya
Tishtar, Tir
The Yazata who presides over the star Sirius. Tishtrya also controls the rain.

Asman
The Yazad presiding over the sky; may be offered to in order sustaining rituals including Ahura
Mazda.

Daena

Den
The Female Yazad presiding over the Mazdean religion, also, Inner Self or Conscience in relation to
the governing of Fravashi.

Sraosha
Srosh
The enemy of Aeshma whose name means 'Hearkening'; a Yazata who guards the soul for three days
after death.

Khorshed
Khwarshed , Hvare-khshaeta
Khwarshed translates 'the shining sun'; the Yazata presiding over the Sun .

Ahurani
Female Yazad holding power and dominion over water.

Haoma
Soma, Omomi
Haoma is personified as a Yazad presiding over the Haoma plant, which was used in ceremonial
intoxication in ceremonies of both deities and humans from Indo-Aryan origins.

Indo-Aryan Haoma

Airyaman
The Yazad of friendship and health, having Indo-Aryan origins.

Ushah
Female Yazad of the dawn, Ushah is Indo-Iranian in origin.

Arshtat
Ashtad
A Female Yazad personifying justice (based on the Laws of Nature within a Luciferian perspective)
and an agreeable outcome in the favor of the Yatus; Arshtat may be invoked in support of goaloriented
invocations of Mithra.

FRAVASHIS

Farohars, Fravashi, Frohar, Fravard, Fravahr

Daemon, Genius, Guardian Angel, Soul
The Fravashi is the inner power which is inherent in every being according to the ancient Persians;
the Fravashi, being this power, is made to grow and sustain through the course of life. The Fravashi is
similar to the Latin Manes as also the deified dead. The Zoroastrians viewed the Fravashi as being
unique and attached to all life forms including plants, the sky, etc. Ahura Mazda utilizes the power of
the Fravashis when creating the substance of creation.
The Fravashi is the Achaemenid name of the guardian angel/genius/daemon of deified rulers and socalled ‘pious’ kings and individuals. During the beginnings of the Alexandrian Hellenic syncretism in
Asia Minor, Syria, Egypt and Persia, the cult of the fravashi was nearly identical with the ruler cult.
The daemon or fravashi in the ruler cult was based on the idea that the divine attributes of the ruler
(embodied in traits and characteristics) were deified on earth as both idea and state of being.
The Fravashi, identical to the ‘daimon’ and spirits of the dead offered to by the Greeks in chthonic
ritual, is merely separated by slight religious structures emerging with the Zoroastrians. Offerings
were made to the Fravashis with the idea that the dead return to their homes and are honored by food
being placed on rooftops to propitiate them.
Over time, the Fravashi emerged as a wider embodiment including gods and elements such as the
earth, water, etc. In the Yasht XXIV the Fravashi is of the “rejoicing fire”, that is the Ahrimanian
tradition, “Black Flame” of deified consciousness.
As the syncretism of Hellenic and Persian pantheons indicates, Angra Mainyu (assimilated with
Haides, King of the Underworld), was a god of darkness who held great power over the spirits of the
dead and the rites of necromancy. Like the Zoroastrian traditions that the male is associated with light
and the female, darkness, the historian Hippolytus attributes a practice to Zaratas the Chaldean
(teacher of Pythagoras) which reflects the Zoroastrian concept. There were two causes of being, a
father who was light and a mother who was darkness. Zaratas taught that there are two daimones, a
heavenly daimon and a chthonic one. Earth and water is associated with the chthonic daimon and fire
and air are associated with the heavenly one.
The personality of the individual is not the daemon per se, rather what was guided by the higher
faculty of the being. The cult of the daemon in Luciferianism is based around manifesting the “True
Will” or inherent desire of the Adept during the course of physical life. Thus, one who discovers his

or her “Daemon” would be recognized by the traits and ever-evolving idea of self-excellence. The
image and name of the ‘daemon’ is presented symbolically with aesthetic attributes having idealized
aspects such as horns (power, wisdom, and leadership), enlarged eyes (divine vision and rule), etc.
In Luciferianism, the ‘evil genius’ and ‘daemon’ are identical and different representations of your
daemon or fravashi may be created for the magical tradition you work with. One may have a Persianinfluenced image of the fravashi from a Mazdean (Ahura Mazda/Zeus, the sustaining deity
representing order in personal life) or the Ahrimanian (the conquering, primal and instinctual
demonic) depending on your desire. One within the Egyptian Sethanic tradition may also use an
Egyptian influenced design or even a Greco-Roman inspired one. When working with particular
pantheons, use the appropriate image of your daemon to actualize the potential of the symbolism. The
fravashi “name” of your daemon should have attributes according to your nature.

KHVARENAH
Divine Glory
The concept of the Persian Khvarenah (translated as ‘glory’) is a foundation point in Zoroastrianism.
The word defines a visible substance which is possessed by deities and manifests with heroes and
rulers. Khvarenah has a beneficent effect on the life and deeds of the individual possessing it.
Khvarenah is centered on the Magi of Zoroaster and the Aryan people. This is gained by Zoroastrians
who accomplish deeds within their social-moral guidelines and if one acts outside of this ideology,
they can lose it as well. The Khvarenah is associated with the concept of the Tyche (Fortune) and
daimon, especially with the ruler cults in their various forms, examples being the Achaemenids and
Commagene ‘royal tyche’ or ‘royal daimons’.
Plutarch, writing in “Life of Artaxerxes” makes reference to a special table set up at banquets, where
the royal daimon was offered to as a symbol of the deeds, traits and potential of selfexcellence
inspired by the Khvarenah. The Khvarenah has solar associations as well, described by Cyrus as a
Sun.

FIRE CULTS

Zoroastrians have been associated with ‘fire worshipping’ since their religious foundation. While
they are not traditionally fireworshippers, the symbolism of fire holds origins to the cult practices of
the Aryans and Indians from the Rig Veda to Avestan ritual texts. Ohrmazd brought fire into the
physical world; the spirit (menog) of existence was fashioned in the form of bright white fire. This
flame, associated with the essence of Ohrmazd himself, is associated with the divine world. In the
Avesta there are several grades of fire; potters, cooking fire, hearth fires, gold smiths and the highest
class of fire, namely Temple Fires. Fire represents not only the divine but the purifying.

BASIC RELIGIOUS FOUNDATION OF THE AVESTA & THEOLOGY OF
ZOROASTRIANISM
The Achaemenid Zoroastrian religion from the time of Darius I present a solid foundation which
allows a glimpse into the idea of the Persian ‘King of Kings’. The Avestan cosmology presents that by
an act of primordial sacrifice, Ahura Mazda established Ordered Cosmos. This includes the sun being
in the sky, seasons regulated which established a consistent cycle and basis for life.
Ahura Mazda is not a simple monotheistic Deific Mask, a circle of Gods and Goddess akin to the
concept of biblical ‘angels’ (messengers) in which these deities are ‘swelling power’, (Avestan
‘spenta’) which allows them to produce life. It must be considered that as Luciferians the idea of an
absolute (something entirely ‘evil’ or ‘good’) do