Kurtis Joseph Prayers of Arezura PDF Free

‫اﻟﻠﻌﻦ‬
Prayers of Arezura
THE LITANIES OF HELL
A Supplemental Book to…
Black Magick of Ahriman

The Ancient Rites, Spells & Demons of Persia
•
KURTIS JOSEPH
BECOME A LIVING GOD
COPYRIGHT
Copyright © 2017 Become A Living God.
All rights reserved. No part of this publication may be reproduced,
distributed, or transmitted in any form or by any means, without the
prior written permission of the publisher, except for brief quotations
in critical reviews and other noncommercial use.
First Edition: 2017
ORDERS
This prayer book supplements the grimoire Black Magick of Ahriman
by Kurtis Joseph, available at BecomeALivingGod.com
DISCLAIMER
Personal ascent depends on work ethic, so results will vary. Consider
this adult knowledge, and not legal or medical advice. Use this book
at your own risk. Do not violate local, national, or international laws.
If any emergency occurs, contact a licensed psychologist or doctor
immediately. Become A Living God is not responsible for conse-
quences of actions. This book is for readers of age 18 or older.
CREDITS
Author: Kurtis Joseph
Editor: Timothy Donaghue
Publisher: Become A Living God
TABLET OF AREZURA • 3
‫اﻟﺠﺤﯿﻢ‬
TABLET OF AREZURA
THE LITANIES OF HELL _____________________________ 5
THE LITANY OF THE BLACK SUN ___________________ 9
THE LITANY OF THE BLOOD MOON ______________ 11
THE LITANY OF THE SHADOW OF MARS _________ 15
THE LITANY OF THE SHADOW OF SATURN _____ 29
THE LITANY OF THE SHADOW OF VENUS ________ 57
THE LITANY OF THE SHADOW OF MERCURY ___ 63
THE LITANY OF THE SHADOW OF JUPITER ______ 81
PAHLAVI SIGIL MAGICKS __________________________ 91
•
4 • PRAYERS OF AREZURA
THE LITANIES OF HELL • 5
‫ﻟﻌﻨﺔ‬
Prayers of Arezura
HE Dark Staot found within this text are a much-needed
T foundation within the sorcerous and alchemical works found

within the Path of Smoke. Many will be put off by the length
and complexity of these sorcerous sounds and so they will reject the
scientific principles which remain at the nucleus of this current. How-
ever, what must be understood is that the entire Avesta is based on
the principle of staot and it has real power. Its power forms the foun-
dation of the entire religious structure as conveyed through the Ksh-
noom system of Avestan studies. The science of Staot was one integer
within a complex strategic plan of religious enslavement. It is for this
reason that the Path of Smoke as the anti-thesis of religion also em-
ploys such emphasis upon the counter creative power of Dark Staot.
I must reiterate a quote by Ervad Phiroze S Masani which was
mentioned in the grimoire Black Magick of Ahriman. In his work
called the Rationale of Zoroastrian rituals he states, “This word
“staota” occurs very frequently in all extant Avestan texts, and when
philologically rendered, it means simply “praise or adoration.” Now
the word “staota,” according to the Khshnoom system of Avestan,
studies is a technical term of very deep and scientific import. The
word, therefore, conveys the meaning of “Colours produced by the

Vibrations of sound,” and “Khshnoom reveals to us that the entire
Avesta is based on Staota Yasna (the scientific laws of harmonic colors
and vibrations working in the unseen planes or realms of the uni-
verse).”
The ancient Magi were very aware of the importance of words of
power. In fact, history implies that the entire language was actually
predicated on this science used to manipulate reality through theses
vibrations which brought forth certain aspects of the false white light
spectrum. Therefore, the Dark Staot within this text must be seen as
a part of the discipline of the Path of Smoke. In the context of our
work dark staot is not about praise nor is it about adoration. It is a
discipline predicated upon personal empowerment. Do not make it
laborious. Approach it as art and also as an important part of molding
the world around you. If it is approached as endless and laborious
reading than it will greatly stifle your progress. With experience you
will find that the dark staot are not actually read. The words of power
will move from the paper of this text through you and outward in or-
der to mold your reality and transmute the physical self into some-
thing which aligns more with the unlimited potential of the void. Each
word and letter is merely a signpost in regard to the sonic expression
of sorcerous intent.
The recitation of dark staot will alter your state of consciousness
and further engage the left and right sides of the brain simultaneously
thereby opening the depths of the subconscious mind. The proper
reading and pronunciation is of little importance really. Those things
are focused on by the Zarathustrians in order to capitalize on the right
side of the brain leaving the subconscious mind vulnerable to the
ideas implanted within the texts themselves. This is the sinister nature
of their so called pious ideology. Dark staot is in direct opposition of
that.
We choose to focus upon the vibrations of the sounds themselves
and how they choose to come forth through us in the moment of
THE LITANIES OF HELL • 7
counter creation. We use them as tools to awaken and conjure the

Kunda force and bring forth the dark powers of annihilation to de-
stroy the limits of the corporeal plane and self. It is not necessarily the
destruction of the world that we strive for, but it is more a matter of
making our world, specifically our subjective reality more subject to
our will. The dark staot should be considered a sonic expression of
the Blackened Fire of that very personal divine will. Dark staot is the
very breath of the three headed Dragon Zohak. That is why I say that
the inverse words do not have to be “read” as most people would un-
derstand the action of reading. This is also why you will find no cap-
ital letters or punctuation which implies a beginning or end within
these sorcerous devotions. These kinds of things stimulate the analyt-
ical mind stifling the power these sounds generate.
Many will look at these demonic Litanies and think that it is all
jibberish. Well in a sense it is supposed to be that way in order to re-
move the barriers of the conscious mind within the sorcerous rites of
the Zanda. When approached properly the dark staot will almost
make your head spin as they alter your consciousness and align you
and your temple with the power they bring forth. They are templates
of the expression of raw power which aligns with a specific aspect of
counter creative potential.
When reciting these dark words of power, you should use the vi-
brations brought forth as clay to mold your sorcerous intentions.
Your pronunciation can artistically shift from one recitation to the
next in this way. Your subconscious mind then has the freedom to
refine the exact meaning within the eternal moment of counter crea-
tion ruled by unlimited darkness. Cut down the limits of the corporeal
world and use darkness as a canvas to impose your sorcerous vision.
To sing or vibrate the dark staot is to express your universe through
sound as a living God. You are the most important integer in the
power of dark staot. The words themselves are just avenues of self-
expression. The science of dark staot is less about science and more
about artistic self-actualization.
Within this book I have decided to focus solely upon the powers
of the planetary bodies. These specific sorcerous devotions are inverse
prayers against the “negative” influence of the planets. According to
lore the planets are physical embodiments of the Divs, and so I figured
to focus on these inverse prayers would be fitting. It helped to refine
and simplify things while still offering a complete method of sorcer-
ous application. Each one of these Dark Staot can be used according
to the corresponding purpose and power of the planetary body it is
associated with.
This is far from a complete list of the dark staot I utilized during
the channeling and cultivation of this current. However, the process
of simplification makes things much more practical for the practi-
tioner. If the Zanda would choose to they could look to the Avestan
scriptures and transliterations themselves and invert prayers through
their own initiative to serve much more specific purposes.
THE LITANY OF THE BLACK SUN • 9
‫ﺷﻤﺲ‬
The Litany of the
BLACK SUN
HE Litany of the Black Sun is presented within the grimoire
T Black Magick of Ahriman already. Therefore, to save space it

is not directly placed within this work. In the grimoire itself it
is used to align self and the temple with the rays of the Black Sun. In
this way one can more easily awaken the individual emanations of the
Black Sun (the Divs) within self so that one can look into the Black-
ened Fire of Zohak for the sake of communicating with them. The
sigils of the Div being evoked and the intent of the Zanda syphon the
power of the Litany of the Black Sun toward bringing forth the desired
force being summoned.
That is the power of this Litany to the dark luminary at face value.
Its purpose can be further refined toward more sorcerous use. It is
very important as a student of these ancient powers to open up doors
of possibility throughout the entire praxis of the work presented. In
this way the work will unfold in personal ways further igniting your
individual potential making you a living gateway for the defilements
of God and the destruction of the modern God concept. This Litany
is but one example provided by default within the totality of this work
which will serve to ignite your own Angra Mainyu or evil inspiration.
The Blackened Fire of the Black Sun is the consumer of life and the
impetus of rebirth and evolution. It is a power of death and all of its
glory. However, it must be remembered that this Black Sun is the an-
tithesis of the physical Sun. It is composed of dark matter and it orig-
inates from the realm of unlimited possibility and so its uses go be-
yond death and destruction. Its purpose for the sorcerer is one of
protection by aligning with this power, and also purification of self
from all that hinders your ascent. This can include false interpreta-
tions of self and the attachments of ego which prevent the manifesta-
tion of unlimited possibility upon the corporeal plane of existence.
When used toward sorcerous objectives the Black Sun can be har-
nessed to ignite the passion for liberation, whether this deals with
breaking sexual taboos for expansion of self or simply the igniting of
the passion to liberate oneself from the limits of all that the Sun Ahura
Mazda shines his false light upon.
The physical sun is responsible for all kinds of chemical processes
which support life on this corporeal plane. Therefore, the antithesis
of the Sun is geared more toward alchemical processes (in lieu of
chemical processes) which help the being who embraces its fire to
transcend the limitations of this plane in order to become something
greater than a slave to the illusion of limitations perceived as reality.
The black sun is the very power which causes mankind to push
through barriers of human potential.
The Litany of the Black Sun can be recited to gain gifts of prophecy
and healing. The Black Sun is also the source of counter creation and
the Litany can be recited just to help ensure your magick hits its in-
tended mark whether its objective is for benefit or bane. To devote
oneself to this Litany alone will help ensure that you remain centered
in your own Godlike power through the trials encountered upon the
Path of Smoke. It can also aid in the development of intuition which
is to perceive that which is beyond the five senses.
THE LITANY OF THE BLOOD MOON • 11
‫اﻟﻘﻤﺮ‬
The Litany of the
BLOOD MOON
UST as the Litany of the Black Sun is contained within Black
J Magick of Ahriman, so is the Litany of the Blood Moon and so

it is not included directly in this work. Also, just as the Litany of
the Black Sun, the Litany of the Blood Moon has uses which go
far beyond that which are mentioned within the grimoire. At face
value its empowerment is geared toward activating and empowering
menstrual blood for sorcerous use. It is a means to empower lunar
fluid and charge it with the powers of darkness and decay and to ignite
it with the essence of the Blackened Fire making it a portal into the
wisdom of all which is found through the center of Arezura leading
into the void.
The magickal use of the Litany of the Blood Moon deals in the druj
or the lie. Its power offers insight into the emotions and how they
originate through the supposed truth of a false reality and the circum-
stances which it uses to enslave us. It helps one to harness the emo-
tions and control them, yet it can also be used to create emotional
instability within others. Devotion to the recitation of the Blood
Moon Litany will bring forth gnosis in regard to the truth of the lie. It
will aid in detachment as well, and also help one to reflect upon one’s
life experience to create needed change once the light of the Black Sun
begins to shine forth from within.
It can also be harnessed in sorcery to create illusion and act as a
tool of deception and confusion employed against enemies. The Lit-
any of the Blood Moon can be recited to help aid in the development
of psychic power in order to give you foresight regarding conse-
quences of personal actions helping you to live in the eternal moment
more efficiently. This Litany can also be employed to aid in the devel-
opment of the power of astral projection and soul travel.
During the Moons first quarter when it begins waxing the Litany
of the Blood Moon can be used to help strengthen sorcery by building
the foundation for long term goals or destroying the foundations of
the plans of others. During the second quarter when the moon is half
full we can harness this Litany to awaken our psychic abilities just as
Az-Jahi awakened her slumbering King of Darkness Ahriman to per-
ceive the limitations being placed upon the darkness of unlimited
possibility. It is during this time that we can perform rituals which
require more of an immediate manifestation. The closer that we come
to the full moon, the more speed the process of birthing desire
through destroying that which currently IS will occur.
After midnight on the night of the full moon its energies begin to
wane and the more protective and predatory nature of the powers of
Az-Jahi can be harnessed through the recitation of the Litany of the
Blood Moon. At the start of this waning period we can devour illness
within self and others. We can focus on devouring limitations which
stifle our ascent. When the Moon is half Dark we can use this inverse
prayer or Litany to develop our ability to walk between worlds and
explore spiritual planes which exist beyond the limited physical
senses. This can allow us to perceive the limits and distractions of
Ahura Mazda from outside the cage of limits. When the Moon goes
dark we have the greatest opportunity to perform rites of a more pred-
atory nature through attacking the spiritual bodies of enemies or de-
vouring obstacles we may face upon the Path of Smoke. As the moon
THE LITANY OF THE BLOOD MOON • 13
darkens the powers of destruction grow progressively more intense.

THE LITANY OF THE SHADOW OF MARS • 15
‫اﻟﻤﺮﯾﺦ‬
The Litany of the
SHADOW OF MARS
HE shadow of Mars is the active and reactive force of the in-
T dividual will. It is evil action and the recitation of this dark

staot will begin to bring forth this power from the deepest
depths of self. When moving forward in action it is the impetus of
counter creation upon this corporeal plane. It is the practical applica-
tion of power which is the cause leading to the desired effect of the
sorcerer.
As a reactive force the Martian power displays wrath and violence
as implied by the fierce wind storms within the atmosphere of the
planetary body. These storms are constantly shifting and changing
the surface of the red planet. Mars is will and Mars is magick. It wields
the power of sorcery and without its power everything would remain
in stasis. It is through the shadow of Mars that we come to open the
inner doors which reveal the seven secrets and the seven powers of
Aeshma.
Devotion to this staot while working with the Div Aeshma will
open up the opportunities to his initiations so that you may attain the
gift of the wounding spear. As the one who holds the seven powers
Aeshma is much more than simple wrath and destruction. He is an
example of the power attained when one has alchemically reunited

the various torn aspects of human consciousness. Keep this in mind
as you seek to awaken his power within self. To seek the power alone
will lead to failure. To seek wholeness through the gateway of the
Black Sun will surely lead to intense results. Make the work itself your
goal and experience it in the moment. The work is the storm and you
must remain in the center of it.
Use this dark staot when seeking to harness the force of your will
toward evil action toward the ends of destruction or counter creation.
However, you should be careful because as you begin to use this staot
your vibrational frequency will stimulate fierce anger and rage in re-
sponse to people and circumstances. These reactive instincts should
not be acted upon. They are rather emotional signals which are telling
you to pay attention because opportunities to create change are in
some way present and that power should be recognized and seized.
Use this dark staot to invoke passion, lust and desire. It can be used
to harness greater intensity aimed at achieving goals of all kinds. It
can be employed to increase survival instinct and is very useful during
times of study regarding martial arts and military strategy.
ûhov mehsa dhzam abrek êm-asaj, mergnazah achsêar iâmha
ûhov mehsa
moayniam-ôtñeps itsa êt taý ôyav êt tatêa nãmâd hsiâyna
ôtâhdarat eheyriak-ôrapu hsoayav
imânîrfâ aceravaz acsajoa acmemhav acmensaý
ôyriav ûha âhtaý
duola eticer
tâb ñudê tânãsar îkên înãvtsâ îhâgâ ãnsayadzâm i nîd ehav
meav ãhav i thsaý âb mah ãgadras âmah ãgadras mudram mu-
dram înûzawa i eâdavh i dzemrôh
yltnelis eticer
ediamazaý âcsåt âcsãt âcmãhgnåý âcah tâhsa âhtêav ôruha

ådzam ôhgnav îtiap ênseý taâ mãtâh êhgneý
ôybihzhkâv acsaybiêahdxuhsra acsaybârhtoaz acanhtoayhs
acacav acarhtãm ahgnahgnad ôvzih anamserab avag ôyamoah
ediamazaý mîriak-ôrapu mêav merhku ôybârhtoaz mîriak-
ôrapu mêav merhku
ansaý atavnurus iâzaý met
acahgnaneravh ayar eha
moayniam-ôtñeps itsa êt taý ediamazaý ôyav êt tatêa ediamazaý
mîriak-ôrapu mêav ediamazaý menavahsa mêav ediamazaý
menahgnåywia-ôynaraz mêav ediamazaý merhtoa-ôynaraz
mêav ediamazaý mertsav-ôynaraz mêav ediamazaý mêaz-
ôynaraz mêav ediamazaý merxac-ôynaraz mêav ediamazaý
mehsâv-ôynaraz mêav ediamazaý menim-ôynaraz mêav edi-
amazaý mesup-ôynaraz mêav ediamazaý mehdoax-ôynaraz
mêav ediamazaý memetômxat mãnamxat mêav ediamazaý me-
metôvrua mãnavrua mêav ediamazaý amxat ôyav ediamazaý
avrua ôyav
ôyhsam ahdêan ôvêad tiôn åmutâý tiôn ôtâý tiôn ôkrham-uruop
hsuyniam ôrgna tâyavruat tiôn mãwht ahtaý ayzahsêab
atñavhgnaneravh atâhdadzam inâvarmarf acav êt meza
inâvanerek ôthsaý mãm izeý
mehgnåhsu ôybiêaratîv åcoar ôybiêaratarf mîmâb metñavani-
coar erawhtaniciv erawhtanicarf arthsuhtaraz muâhsa ahsêa-
saya amserab mût
ånmayahsx-ôrhtahsx-ômah ånmayahsx târhtahsx ticsåyna
ahtaý erhtiôd-ahdivrxâna hsinoars-uhterep ôrav-uhterep
ôhdâp-izereb ôrhdexoaý-izered
ôtsâý-tâksu ôvrua hsuyav
tâthsih-ava hsitierekñeh itiap ansaý âwht anak
enâzayârf ansaý anak
enâzaý ansaý mãwht anak

itiâyhdiap menmesi mãh acavhamet-ôrgnazah avhsutâg
avhsêametin erak-ôvêadîv uhsêapsîv erakenamiv uhsêapsîv
uhsêarîv uhsêapsa ôyav
etñeyub efârg eyoabhdiv
etñeyub ehsâb eyoabhdarf
ônmayahdâv tahgna ôtsab
ônmayahdârf tahgna ôtsab
ônmethsih tahgna ôtsab taý
arthsuhtaraz muâhsa imha ahsêayabz amãn êm-acsåt
eheyzahsêab metñehsitiap ehamirht metñehsitiap ehama
metñehsitiap âv menmehsiôhtar âv metñehsiri âv metñerabz âv
metñetap menavahsana mehkoamehsa miý arthsuhtaraz
muâhsa imha ahsêayabz amãn êm-acsåt
eheyzahsêab metñehsitiap ehamirht metñehsitiap âv men-
mehsiôhtar âv metñehsiri âv metñerabz âv metñetap ôrhtahsx-
ômah hsuêhgniad atsâs miý arthsuhtaraz muâhsa imha ahsêay-
abz amãn êm-acsåt
enâterepâp uhgniad eratña
ôyoamsar atñaý-mãh eratña
hsitieyhsiûrx åyanêah eratña miý arthsuhtaraz muâhsa imha
ahsêayabz amãn êm-acsåt
imha amãn åneravh-iwia imha amãn åneravh imha amãn
hsithsrayhzêav imha amãn ethsrayhzêav imha amãn hsithsera-
vhterep imha amãn ethseravhterep imha amãn hsithsrayhzit
imha amãn ethsrayhzit
imha amãn ôvaxihdereg imha amãn ôhdxoayhdereg imha amãn
ôhdereg imha amãn hsihdias imha amãn hsitxub imha amãn
ihacub imha amãn ihacoas imha amãn ôzoaviv imha amãn ôzo-
ayâp imha amãn ôzoayâ imha amãn ôrat-ôhsêabt imha amãn
ôhsêabt-ôrat
imha amãn eseraderak imha amãn erak-ôvêahdiv imha amãn
aviniâ imha amãn anavarhtah imha amãn åpsiriapuh imha
amãn åtiriapuh imha amãn hsijoa imha amãn ijoa imha amãn
ôthsijerad imha amãn ôrzered imha amãn ametômxat imha
amãn ômxat imha amãn ômetôvrua imha amãn ôvrua
imha amãn eneravhidñiv imha amãn ekadîv imha amãn ekaniz
imha amãn ekahad imha amãn åpsin imha amãn åpsarf imha
amãn ehkoabhdipia imha amãn eracipia imha amãn eracarf
mãnatñeps mãnahsema
iâdzam iâruha ôhsuhtad
imâyzerev ûhov taý imha amãn ethsravhov tava arthsuhtaraz
muâhsa imha amãn ethsravhov hsuyniam ôrgna tahtad acsaý
hsuyniam ôtñeps tahtad acsaý imânav amãd av taý imha amãn
åpsîv-ônav tava arthsuhtaraz muâhsa imha amãn åpsîv-ônav
vehsuyniam ôrgna tahtad acsaý hsuyniam ôtñeps tahtad acsaý
imeyapa amãd av taý imha amãn etayapa tava arthsuhtaraz
muâhsa imha amãn etayapa hsuyniam ôrgna tahtad acsaý
hsuyniam ôtñeps tahtad acsaý imeyav amãd av taý imha amãn
âb hsuyav tava arthsuhtaraz muâhsa imha amãn âb hsuyav
ediamazaý metñavhgnaneravh metñavêar moayniam-ôtñeps
esrev taeper ediamazaý acmepa iâzaý
sesrev ediamazaý âcsåt metpayâ tava tat ticsaybia tahtad
ôhdxuzih ôtñad ôrgnad
tâyzerev ôh acmîtñiazarf
avâvj ayag atavaý
târab mãterebuh ôn ôý
aprhek-ôthsêars ônâvý
amâdñiv mîtiap-ônâmn taý

ôyriak-ôrapu ôý hsuyav
ôn-idzad metpayâ tava
neyhdiaj mîh taâ
ôybtayarâhzhk itiap ôybênerep nemserab itiap tâteretsarf
eneretsapu itiap enêanaraz itiâpsarf itiap enêanaraz ôvtâg itiap
enêanaraz mãnâyhsam atêapuna iôý aniniak atñezaý met
sesrev taeper ediamazaý âcsåt iâmha tahtad
ehapsâthsîv hsiôvak enâmn
atñaz-itiap ahtirf ayrf inâvab taý
êm-idzad metpayâ tava
tayhdiaj moa
enêanaraz
mãnaratoan iva ôsîv
arhtârb-uruop âý asoatuh
atazaý met
ayaruzar eria epsîv
avarsoah avak met tânaj
ehahgnavarsoah hsiôvak acah
ineyazu meza ahtaý
avarsoah ômerekñah iârhtahsx
mãnuy'had mãnayria ahsra
tânajin tiôn ân taý

tayhdiaj moa
enêanaraz
ayaruzar mehdiamiv apu
meruzar metitiêaps apu
åruzar hsinitêaps iva
hsitiapuhgniad ôrâsavrua
atazaý met
ôpâpu ôweradñag itiu hsitiap ôyfag ôvêa itiu hsiriûhâ ôyfag itsa
itiu
iâyhdiazav itiap ehtiar
mepsâtih inânaj taý
ayahsxâvru ôrhtârb meza
inâsajin anêak taý
tayhdiaj moa
enêanaraz
åyatâhdadzam åyahgnar
merâhzhkapa mehdug apu
ôpsâserek ånam-erian atazaý met

emetôdba iôý êt iâyhtêag
eêtiâzaz athsêars aprhek neh iôý
icâvanera icâvahgnas
inâza atñav êh-atu
mãnahtêag ehahsa iâkrham âcsãt âcmãhgnåý âcah tâhsa âhtêav
ôruha ådzam ôhgnav îtiap ênseý taâ mãtâh êhgneý
ôrapu mêav merhku
acahgnaneravh mehderemakirht menafazirht mekâhad mîhza
åynav-iwia inâvab taý
tayhdiaj moa
enêanaraz
mehsoag-urhtac menerav apu
ônoatêarht åyarûs ôsîv
hsiônâywhtâ ôrhtup ôsîv atazaý met

ôrapu mêav merhku
ôyriak-ôrapu ôý hsuyav metpayâ tava tat tahtad iâmha tiôn
iârab-ôrhtoaz tiôn iârdera tiôn iâtñayabz tiôn iâtñayhdiaj tiôn
iânmezaý tiôn
atpah hsiâý nãvhsrak iva hsiâpsîv inâvanerek nãyhsama meza
ahtaý
tayhdiaj moa
enêanaraz
metihzud metñirivk apu ôkâhad åfazirht hsihza atazaý met
ôtâd-ôvêad ôý ôksara tiôn
hsuyhterem tiôn ahgnå avruaz tiôn
memerag tiôn ahgnå metoa tiôn
ehavrua erhtahsx ehamiý
menmayja mehteravh nãyriavh
eriavru apâ enmehsuêhgna
arîv usap atñahserama
ahdârhtahsx ayôvâm inâvanerek taý
mãnâyhsam meseraderavh
mãnatâz memetsahugnaneravh inâvab taý
tayhdiaj moa
enêanaraz
tânêanaraz tâymâb-ôpsîv
tahgnazerab acah tâyriakuh
ôwhtãvh ôtêahsx ômiý ôý atazaý met
anarak ômez iriap av
mãnamâg-iwia metasirht
aprhek ehapsa metimarf
mûyniam mergna inârab taý
acsåkiriap ôvatâý epsîv
acâyhsam avêad epsîv
tayhdiaj moa
enêanaraz åvaniza apuru ômxat atazaý met
mãtavrd acmãnaynerav mãnavêad

mãnayniazâm avhsirht avd
inânajin meza ahtaý
tayhdiaj moa
enêanaraz
ôhgnaya-itiap åyatxuý
åyarah merêat apu
ôtâhdarap ôhgnayhsoah
atazaý met
ôrapu mêav merhku
moayniam -ôtñeps itsa êt taý ediamazaý ôyav êt tatêa edi-
amazaý mîriak -ôrapu mêav ediamazaý menavahsa mêav
ådzam ôruha åvhdad ôý tacahgnapu ât ahtaý ôyriak-ôrapu ôý
hsuyav metpayâ tava tat iâmha tahtad
ehatñeps ôý tava hsicêan
mãnamâd hsuêyniam ehargna

tayhdiaj moa
enêanaraz åyaytiâd åyuhgnav ihajêav eneyria ådzam ôruha
åvhdad ôý atazaý met
ediamazaý metazaý methsihav mãnahteremah itiap ace-
hatavarhtah aceheyhacav hsuêg itsa-itiap iârdera iârab-ôrhtoaz
aciâmha eêtap-ônâmn ehanâmn aciâmha iânâmn aciâmha
ihamayabz ticmêav met
ediamazaý ticmêav met
ticmeratak acmãyus
acmîtñiav-mãh mîthsxâ iâzaý
acmehkab acmepa iâzaý
ûtoarm åvhdîv avahsa ârf acah tîctâhsa hsutar âhta
êtûrm êm-ârf âtoaz ôyriav ûha âhtaý
acêayatsasarf aciârhtoanhsx aciâmhav aciânsaý arhtoanhsx
moayniam-ôtñeps itsa êt taý ôyav êt tatêa nãmâd hsiâyna
ôtâhdarat eheyriak-ôrapu hsoayav
noitacided hag etairporppa eht eticer ereh
ôhsêakt-aruha ôvêadîv hsirthsuhtaraz ônsayadzam enâravarf
ûhov mehsa
mehsa îmoats memetôhsaref ânsav tayh mãthsravâyhtiah,
hsuêyniam ehargna itîdiôrat ådzam eharuha arhtoanhsx
môh titap ap hânug âmah hze
tâsar êb mâr ôyniam
tâyâzawa eharavh zrug înûzawa i eâdavh i dzemrôh ãdzaý i

mãn ap
THE LITANY OF THE SHADOW OF SATURN • 29
‫زﺣﻞ‬
The Litany of the
SHADOW OF SATURN
HE Litany of the Shadow of Saturn is used to annihilate the
T veil between worlds. It opens the gateway between the corpo-

real and spiritual planes empowering you to observe the de-
monic nature of reality. The true nature of existence is revealed by
annihilating the veil between worlds and these seemingly opposite re-
alities will begin to merge though there was really no division between
them in the first place. Through being able to see the totality of exist-
ence the Zanda can then begin to create order from the chaos. How-
ever, what is perceived through the shadow of Saturn is the fact that
you alone are responsible for your life and reality as a whole.
Saturn is the reuniting of the powers of Ahriman and Az-Jahi
through the Zanda which transmutes the sorcerer from man/woman
to Kunda. Harnessing the power of Saturn initiates one’s rebirth
through the gateway of the Black Sun. It can be employed for rites of
binding the malicious intentions of enemies. This litany can also be
used to create order within the chaos that this dark current can cause
by awakening discipline inside of self. Devotion to this litany will help
you to remain centered within the work itself to aid in the process of
detachment making the results of the work more fruitful. Keep in
mind this work is not limited to that performed within the Temple of
Blackened Fire. It also encompasses the application of the three evil
principles of Zohak. The Litany of the shadow of Saturn can be em-
ployed to create a dynamic of synergy between both through disci-
pline geared toward the experience of doing.
This litany can also be employed to gain prosperity through gain-
ing positions of leadership and power if used responsibly. The shadow
of Saturn is a fierce teacher though, so you should beware of the re-
percussions of the misuse of the power which can be harnessed.
ûhov mehsa dhzam abrek êm-asaj mergnazah achsêar iâmha

ûhov mehsa
åynoahsa mãnatâhdadzam mãnaravru acmãnapsîv
mãnatâhdadzam mãpa acmãnapsîv åynoahsa åyatihâna ôpâ
åyudera mãnatâhdadzam mãnîhugnav mãpa
ediamazaý âcsåt ayar eha
ehapsâthsîv hsiôvak ahtaý
nãsaj-itiap ahgnåvzaz
atñavrua epsîv êt ahtaý
metpayâ hsirhtâd iâtñayhdiaj
iânmezaý iârdera iârab-ôrhtoaz ehgnava
mîtñieyarâhzhkîv mãnerep ioa
menmezaý merâtoaz ioa
mãtâhdaruha mãz ioa
ôyberets ôybtava acah

etihâna erûs îvdera
asaj-ava itiap atêa
amhav atêa ansaý atêa
acmûyôh acmenihsad
acmenihsad acmûyôh
anarak tayasêavru av
åyakinia-uhterep åyanêah ôý
menâthsitiap-erawhtac moa
acuhsêanahsep åhsâv ôsêavruoarfuh
ôtsagzu hsusâ tahgna ôý
metñavra menâthsitiapib moa
menâthsitiap-erawhtac acmiý
metñavrua menâthsitiapib acmiý
imâsâý atñavrua avd
etihâna erûs îvdera ahdi îhugnav taâ
itiâzaz merhtahsx metñehtiri
mîtiâyjuh mãpsîv metñuhgnanerap
ehdiad amerâv uhsêamerets apu
ihdioabuh utip-ôtâhdin
avruoab-hsa arthsa-tayawêavhsx
arxac-tanac apsa-tahtoarf
arhdexab-iûts anicap-hsa
inânâvin arhtahsx asam
ôtirfâvh meza ahtaý
imâsâý metpayâ tava
ethsives ahdi ihugnav taâ

minaraz metazere anêrf
atñezârb ôtñanêav åmerac
enûrz iâthsrawht meterek-ahtaý
ôpâpu itiavab hsirwab ametônoag itsa taý ahtaý athsêars hsir-
wab itsa taý mãtanazîz-erutac mãnarwab mãnatasirht
atihâna arûs îvdera
atahgnav årtsav iniarwab
mãterekuh mîtiawhtiôp-una
mãrîrs mîtiavakahsfard
mãyriak-ahtar mãdhzoak-athsa
mînêanaraz mãhgnarts-ôtas
atayadñab mãsup iriapu
anâzâvin nehgna acahtaý
anâthsf atperekuh acahtaý
atazâyn mihdiam êh-âh
mirhtoanam mãrîrs mãt apu
atâzâvh tarab munim
inêanaraz anarak-urhtac
anmepsîs aravâhsoag-ârf
atsaz-ômserab mãm-ahtaý ahdâb
menêanaraz methsxap-uruop
menâhgnav mekhda mehsuzarf
åyatâzâ merhtic tavêar
ôyhtiavzere åyatsâý tâksu
åyahdoaruh åyamahsa
åyarîrs aprhek ôniniak
anmehdêavarf etiathsih âý
mînoahsa mãnahdârf-uhgniad êm-ahsêazaý
aciâhgnanamuh iâhgnarârf aciânam-ana aciânam-acah ine-
yacahgnapu meza iâmhak ôybâthsrahgnairiap ôybâtâdhzoaý
ôybârhtoaz ôybitiavamoag ôybitiavamoah etiâzaý ôk tâvats
mãm ôk
anminiam ahgnanam tava
anmeramhsitiap micâv erhtoaz
ônmihzard etiathsih ihugnav
menâd-itiap menêanaraz
itiacatarf itiavama âý
itñicatarf itiap âmez åý
ôpâ åmi åpsîv ahtaý
ôhgnaneravh eteyahsx ôsam
mãnarîv anhserab iârgnazah
etiahdagzarf acah êm tâmhaý
menêanaraz memhav-ôpsîv
ôzerab mîriakuh iâzaý
acmergnazah hsiâtas-avan
mãnanêah tavava ehgneý
acêatñuhgnayf acêatñicsars
acêatñihzêans acêatñerâv
arthsuhtaraz amatips mîh êm-îz ithsîm
acmuhgnayf acmehkêam acmerâv acmetâv
ådzam ôruha tahsât-mãh
anâhsra ôrâwhtac ehgneý
atihâna arûs îvdera metpayâ tava tat tahtad iâmha tiôn
achsiânhkathsxãha iânhkeravêab achsiânhkeravêab iâ-
nhkargnazah achsiânhkargnazah iânhkatas achsiânhkatas iâ-
nhkasacñap mãnuy'had mãnayria
hsiriav-iriaz ôhdoayâpsa
mepsâthsîv mêavak memxat
etihana erûs îvdera ethsives ihugnav
tayhdiaj mîh taâ
mãnayamuna eravêab mãvag mergnazah mãnhsra mãnapsa
metas mehsak-uruov ôyarz apu
ôpsa-tajera hsiniameradñav
atazaý mãt
iânmezaý iârdera iârab-ôrhtoaz-ahdah atihâna arûs îvdera
metpayâ tava tat iâmha tahtad
uhânahsep ehtêag imha

mepsa-tajera acmetñavrd
mensayavêad mekayamuh
menâk-ôthsa mehgñicôhsep
etihâna erûs îvdera ethsives ihugnav
tayhdiaj mîh taâ
metas åyaytiâd ôpâ ensap
hsiriav-iriaz ôhdoayâpsa
atazaý mãt
mepsa-tajera acmetñavrd
mensayavêad acmenahsep
menêadhzud metñavayrhtãt
êm-idzad metpayâ tava tayhdiaj mîh taâ
metas moanâdzarf mepâ ensap
ôpsâthsîv avak hsihdiazereb
atazaý mãt

iâyanêad eêthsrav-una
iâyanêad eêtxuna
iâyanêad eêtamuna
mepsâthsîv mêavak memxat
ehapsa-tavrua taý merhtup
eneyacâh meza ahtaý
tayhdiaj mîh taâ
ôybihzhkâv avag ôyamoah åyaytiâd åyuhgnav ihajêav eneyria
ôrthsuhtaraz avahsa ôý
atazaý mãt
arthsuhtaraz itiacatâ
metñavah hsizerab mîhdioabuh
meterats-iuêavh etias utâg

enâmn ipia ticmek mek
merûs mebmeksarf-eravêab
meterekuh menuts-ôrgnazah
mîmâb menacoar-ôtas
metâhduh etiathsih menâmn
eriâhzhkapa ehgnak ehgnak
iânmerab erian iâpsavh mãnarab-eraya metas-erawhtac
mãnarâhzhkapa mãhsêa acticsak mãnayriav mãhsêa acticsak
mãnarâhzhkapa mergnazah mãnayriav mergnazah ehgneý
metpayâ tava tat ticsaybiêa tahtad
tavab ômetôpsa-usâ
mãnuy'had mãhgnå ôpsâthsîv
eriatoan atêacsap uhsom
athsives noab mîthsî
ôvôvh atêacsap uhsom
eriatoan mîpsa-usâ
ôvôvh atñayhdiaj mîthsî
ôhgnåyriatoan atñezaý mãt
ôhgnåvôvh atñezaý mãt
atsaz-ômserab atñethsih
ansayadzam ôtiwia miý
etiahdagzarf acah êm tamhaý
menêanaraz memhav-ôpsîv
ôzerab mîriakuh iâzaý
ansaý itiah mãnavêad itñesîv itiah tiôn âý acmergnazah hsiâtas-
hsavhsx itñezav acsap ayôvâm åý etñesîv-itiap åmi akasoarx-
apa akaraks-apa akanhsapin akayavin arthsuhtaraz amatips
muâhsa ôvzere atihâna arûs îvdera atxoa taâ
mîtiâd-ômhsârf ûh acsap ôhgnånsayavêad ôtñavrd etñerabarf
avat-esaý itñiavab århtoaz êt ahdi mek etihâna erûs îvdera
mãtihâna merûs mîvdera ôrthsuhtaraz taserep mid itiap
ônâtñad-ôtîmîv åvrd âm ôvakapa âm ôvakarf utñerahgnarf
åyarhtoaz ticsåyatêa êm-âm merhtãm una mãnapsîv athsxadarf
arij-uruop tiôn âý atñavathsxad athsxad ava acsåhgnar acsåra
acsårûm acsåvrd acsånerak acsådña itñerahugnarf ayôvâm åý
esîv-itiap århtoaz åva tiôn
hsunat-ôteretîv ôý ôsêapam ôhtâg-tayavârsa ômhadam îrtsam
hsîvsakam hsicasam ôthsurdam ôtfatam ôterah utñerahgnarf
åyarhtoaz åyatêa êm-âm
ôrhtãm-unat ôranuh-ahdah ôrdzãm ôhgnavars-ôthsrap-itiap
ôhgnacav-ôthsrap ônavarhtâ hsiôrahgnarf åyarhtoaz åyatêa
êm-ût-â tiôtâd-ômhsârf ûh-â tâhsxav ûh acah ahsêazayârf an-
saý ana
ahsêazaý ansaý mãm ana
amatips muâhsa ôvzere
atihâna arûs îvdera atxoa taâ

achsiâhsîv-avanerav achsiâvnerav
achsiâkahzwav achsiânhtera achsihza
etñåhzurd-iwia tiôn âwht-esaý
metêahsxeravh iriapu mehtera eratña eracat toanerek ådzam
avat-esaý enâzayârf ansaý anak
enâzaý ansaý mãwht anak
mãtihâna mãrûs mîvdera ôrthsuhtaraz taserep mid itiap
mertsav-usap mûsap ahtaý eha neyanãm arhticahsa
atâhdadzam ûhov apsîv imeyapin ât mût tiôb meza argñezib
acâyhsam atñeracîv mãz iriapu acâroats acsavsap ahgnaneravh
ayar anam hsiôts ônoahsa åyapsîv arâtâpin
ådzam ôruha tahtad mãm
åyahtêag ôyhtiavtsa hsutar
ådzam ôruha tahtad mãwht
amatips muâhsa ôvzere
atihâna arûs îvdera atxoa taâ
arthsuhtaraz tasuhsarf taâ
etihâna erûs îvdera ihâvanirisin
anmayahsx ôybiêa ât mût
mîmâzuh etñåyhdiaj
hsitiânaziz hsitiârac mãwht
mîtiap-ônâmn acmemxat
etñåyhdiaj åpâvh arhtahsx
anoaý erhdav ôniniak mãwht

metâtarapu acmîtñianav
metâhdaruha acmenhkarhterev
acmenâps etñåyhdiaj mîtsam
ônoayârht ônavarhtâ
ônmeram ônavarhtâ mãwht
ôtâtarapu acsahgnaneravh
mîpsa-usâ etñåyhdiaj
amxat iôý ticaran mãwht
mãnitiap-uhgniad ôhgnårhtup
ôyatap-uhgniad ôhgnåruha
ôhgnåvrua etñåzaý mãwht
asaj-ava itiap ihdiâ
tayahdêavin ôpavh
ådzam ôruha aymhaý
åhugnamet ådhzud ôytxa taserep mãm taý mãnathsrap-ôhsêabt
mãnardhzurx acmîtiavan acavan enâvarm-itiap anhsarf êh-atu
metñuhgnamet medhzud mîtxa

tayhdiaj mîh taâ
metas åyahgnar êpêavdêp itiap
mãnanayrf ôý ôthsiôy
atazaý mãt
mîtiahugnatîv mîhugnav ôrat
tayacêar muhsep mehsuh
tacatarf åyna ahsarf
toanerek ôpâ åyna åthsêamera
aymâb asîp-ôpsîv âý
atxumhsitiap arhtoa aynaraz
åyarîrs aprhek ôniniak
atihâna arûs îvdera tacat-apu
mîtiahugnatîv mîhugnav ôrat
ayacêar muhsep mehsuh
etihâna erûs îvdera mût êm taâ
imârab mãnasrav merâs ahtaý
metajin mãnansayavêad tavava êm taý

ahdxuhsra ât ahsa âb ât
ônajoa hsibêcav itiu
tahgnacav itiap tâhdxuhzere
mîtiahugnatîv mãý mepâ apu
ônãyriatoan ôý hsuruatsiv
atazaý mãt
metpayâ tava tat ticsaybiêa tahtad
metêakêarûd acmethsicñat
menabasa acmerav menabasa acmerak anaxâyv arûs ôvanâd
åynav-iwia amâvab taý
neyhdiaj mîh taâ
metas mepsa-tavrua metâpan mãpa metêahsx mîrhtahsx
meruha metñazereb apu arhtup hsiôrdhzuyâs acsatirht
acsadzavahsa hsiôthsxâhduruop ôrhtup ådzavahsa atñezaý mãt
eria êyna apsîv ahtaý

enâcah arhterev atava meza ahtaý
tayhdiaj mîh taâ
metas mãnansayavêad mãtavrd
ôyoamsar metñaya târûd
tanêava-iriap mehdâps taý
ôpsâmâj atazaý mãt
ticarap ahtaý ahtamah
methsiria metñava mûrd
mîhtiapêavh miý menâmn ioa
ônmehsxawht tayatayârf taý
mehkerad tiôn sâ tat uhsom
tayavrueg avazâb êh-âh
aymâb anhsxîvruôynaraz
atxumhsitiap arhtoa agñezin
åyarîrs aprhek ônîniak

atihâna arûs îvdera tacat-apu
mîhtiapêavh miý menâmn ioa
imeyaparf muj izeý
mãhgnar mãý mepâ ioa inârab mãnathsrahgnairiap
mãnatâdhzoaý mãnitiavamoag mãnitiavamoah mãnarhtoaz
meza êt mergnazah mãtsapu arab êm merûn
ehgnava avaj êm uhsom
mãtihâna mãrûs mîvdera
tayabz-apu mehgnåhsu apu
mîtiaviv åyarûs mehgnåhsu tamhkârf
åyaytirht ônfahsx athsoarht
tâysiriôva aroa tiôn
mîhtiapâvh miý menâmn hsitiap
merapahsx-irht meraya-irht
atazav ahtava ôh
ehasâkrhak aprhek ehahkerem
ônoatêarht ômxat åjarhterev
tayanãvdzu acsu mid taý
ôzâvan ôrfiv ôý ôvruâp
atazaý mãt
atihâna arûs îvdera metpayâ tava tat tahtad ticsaybiêa tiôn
achsiânhkathsxãha iânhkeravêab
achsiânhkeravêab iânhkargnazah
achsiânhkargnazah iânhkatas
achsiânhkatas iânhkasacñap
mãnuy'had mãnayria
amânajin mêav ahtaý
merâthsêahtar mesut memxat
åynav-iwia amâvab taý
neyhdiaj mîh taâ
metas ayanavahsa ayatñazereb
ayahgnak memetônapa
mekus-ôrhtahsx meravd apu
ayakasêav ôvanuh avrua
atñezaý mãt
ediamazaý acsåt ayar eha
achsiânhkathsxãha iânhkeravêab
achsiânhkeravêab iânhkargnazah
achsiânhkargnazah iânhkatas
achsiânhkatas iânhkasacñap
mãnuy'had mãnayriût
ayanavahsa ayatñazereb
ayahgnak memetônapa
mekus-ôrhtahsx meravd apu
ayakasêav ôvanuh avrua
tayhdiaj mîh taâ
mãtñayhsibt mãnahtavrua mãnahteremah mîtiâvin-ârhtah
mãnuyniamhsud mîtiaj-itiap mãtñayhsibt mîthsxaps-uruop
ôybunat metâtavrd
ôybiêatih ôtñayhdiaj eravâz
mãnapsa itiap uhsêahsrab
ôrâthsêahtar ôsut ômxat
atazaý mãt
ataterap itiap uhsêapsa
ônam merun ôyriam mãm ôý
meruzar tâserewhtârf-avan
mãhkerad mãý mãteravh ana
ineyajñaht memetarf meza
mãnatxuý mãnapsîv taý
acmãnfarak acmãnâyhsam mãnavêad
mãnuy'had mãnapsîv inâvab

merhtahsx memepu meza ahtaý
tayhdiaj mîh taâ
metas ehapâvru eharfaj
ehatsacêac hsiôrav ensap
avarsoah iârhtahsx
mãnuy'had mãnayria ahsra
atazaý mãt
acmãnfarak mãyoak mãrhtâs
acmãnakiriap mãwhtâý acmãnâyhsam mãnavêad
tayhdiaj mîh taâ
metas
tiôrag itiap tâyfizere
asu avak ôcerav-hsa ôvrua
atazaý mãt mînoahsa mãnahdârf-uhgniad êm-ahsêazaý

eharthsuhtaraz ônoahsa actaý
acmãnatâza mãnatâz
mãnuy'had mãnayria itsa taý
ehahsak-uruov ôhgnayarz mihdiam
etiazav miý imeyapa
ôneravh tava meza ahtaý
tayhdiaj mîh taâ
metas ômez åhgnia itiap eniakñah
esargnarf ôyriût ôyriam
atazaý mãt
åyarâpêarûd åyaneraks
åyanahtap taý ôtavrd
menâmn merûs inâcatâ
ayahsak-uruov ayarz
anarak atñezoaý apu
menhsâp-iriaz miý meweradñag

tayhdiaj mîh taâ
metas ôhgnanihsip hsiôrav ensap
ôpsâserek ånam-erian
atazaý mãt
emetôdba iôý êt-iâyhtêag
eêtiâzaz athsêars aprhek neh iôý
icâvanera icâvahgnas
inâza atñav êh-atu
mãnahtêag ehahsa iâkrham mãhtêag mîtiavtsa mãý ioa
hsuyniam ôrgna tatñerek acarf mejurd mãmetsajoahsa mãý
metñavrd ôyvâhtêag mehka mejurd mîvêad mehgnajoahsa
mîthsxoaý-ârgnazah mîhsa-hsavhsx mehderemakirht
menafazirht mekâhad mîhza åynav-iwia inâvab taý etihâna
erûs îvdera ethsives ihugnav êm-idzad metpayâ tava
tayhdiaj mîh taâ
metas mehsoag-urhtac menerav apu
ônoatêarht åyarûs ôsîv
hsiônâywhtâ ôrhtup ôsîv
atazaý mãt

atpah hsiâý nãvhsrak ioa hsiâpsîv inâvanerek ãyhsama meza
ahtaý etihâna erûs îvdera ethsives ihugnav êm-idzad metpayâ
tava
tayhdiaj mîh taâ
metas evoahgniad itiap hsiôrwab
ôkâhad åfazirht hsihza
atazaý mãt
achsitsasarf acsfãrht êyu
acâwhtãv achsînoahsf êyu
acâkoas achsithsî êyu
ôybiêavêad acah inârabzu meza ahtaý
acmãnakiriap mãwhtâý
acmãnâyhsam mãnavêad
tayhdiaj mîh taâ

metas tahgnazerab itiap tâyriakuh
ôwhtãvh ôtêahsx ômiý ôý
atazaý mãt
mãtavrd acmãnaynerav
mãnavêad mãnaynazâm avhsirht avd
tayhdiaj mîh taâ
metas åyarah idb-apu apu
ôtâhdarap ôhgnayhsoah
atazaý mãt

iâyanêad eêthsrav-una
iâyanêad eêtxuna
iâyanêad eêtamuna
merthsuhtaraz menavahsa
ehapsahsuruop taý merhtup
eneyacâh meza ahtaý
êm-idzad metpayâ tava,
tayhdiaj mîh taâ
åyaytiâd åyuhgnav ihajêav eneyria ådzam ôruha åvhdad ôý
atazaý mãt
etñerab-ava ôpâ åtât
actaânfahsx actaânsa tavava ehgneý mãhdoaruh mîtiazereb
mînhtiôhsx mîtiavama
åhsêabt mãtavhsibt mãnapsîv atñayavruat

atñazereb inêafân-amah
ôhgnånoag-amah apsîv atêaps
arâthsav ôrâwhtac ehgneý
aciâhgnanamoah tâvats mãm ôk
anmeramhsitiap meran
anmezav ehsâv aymha
ehahsâv etiahzard ånxã
etiâzav mehsâv-avruoap ôý
mînoahsa mãnahdârf-uhgniad mãtihâna mîvdera mãý arthsu-
htaraz amatips mîh-êm-ahsêazaý
etihâna erûs îvdera aratathsayuh åyub ana atsâs-ônavaz åyub
ana ôybârhtoaz mînoahsa mãtihâna mãrûs mîvdera ansaý ath-
sayuh iâzaý mãt
ansaý atavnurus iâzaý mãt
aciâhgnanamoah iâhgnarârf aciânam-ana aciânam-acah ine-
yacahgnapu meza iâmhak ôybâthsrahgnairiap ôybâtâdhzoaý
ôybârhtoaz ôybitiavamoag ôybitiavamoah etiâzaý ôk tâvats
mãm ôk
iheyoats-uzâb itiavrua
atapsis ahsuz arîrs ârf

hsîheyoats-ôpsa ahsurua
avazâb nehgna âv arîrs
ådzam tahsuhtad acah
arthsuhtaraz tasûhsarf taâ
acêayaterahgnahsin acêayatâpin aciârthsxâywia aciârhterah
aciârhtâp achsuêhgniad achsuêtñaz acehasîv acehanâmn
iâhtadarf eriabzu anerâvzih ådzam ôruha ôý meza mãý
amêap mãnirhtahsx âh nãwerag mãnirhtahsx âh årduhsx
mãnhsra âh itiâhdadhzoaý ôpâ êm-âh
acmenayaz acmenimãh
itiarab-ava ahtamah
ôpâ åhgnavêa êm acsåhgnia atpah hsiâý nãvhsrak ioa hsiâpsîv
itiâsaj-îv ôrâhzhkapa
ôpâ åhgnavêa êm acsåhgnia
iânmerab erian iâpsavh
mãnarab-eraya metas-erawhtac
mãnarâhzhkapa mãhsêa acticsak
mãnayriav mãhsêa acticsak
mãnarâhzhkapa mergnazah
mãnayriav mergnazah ehgneý
itiaraghzarf ioa hsîh taý
itiacatarf ioa hsîh taý
itiazoaý ôyhdiam ôpsîv-â
ayahsak-uruov iâyarz
ônarak epsîv itñezoaý
mehsak-uruov ôyarz ioa

tahgnazerab acah tâyriakuh
ôsam itiavava itsa âý
mãtûrsarf târûd mãtisam
itiarab-ava amêap mîwhtar mîtiâd
mãnihsiriâh mãnapsîv âý
itiâhdad ôtimâzuh hsîhsiriâh åpsîv âý itiâhdadhzoaý nãwerag
iâhtãz
mãnihsiriâh mãnapsîv âý
itiâhdadhzoaý årduhsx mãnhsra mãnapsîv âý
mînoahsa mãnahdârf-uhgniad
mînoahsa mãnahdârf-ôtêahs
mînoahsa mãnahdârf-ôhtêag
mînoahsa mãnahdârf-ôwhtãv
mînoahsa mãnahdârf-ûhdâ
etiavtsa ehugna mãymhav
etiavtsa ehugna mãynseý
mãhsêakt-ôruha mãvêadîv
mãyzahsêab mãkârf-ûhterep
mãtihâna mãrûs mîvdera mãý arthsuhtaraz amatips mîh-êm-
ahsêazaý, iârthsuhtaraz iâmatips ådzam ôruha toarm

mãnatâhdadzam mãnaravru acmãnapsîv åynoahsa åyatihâna
ôpâ åyudera
ûhov mehsa mehsa îmoats memetôhsaref ânsav tayh
mãthsravâyhtiah hsuêyniam ehargna itîdiôrat ådzam eharuha
arhtoanhsx
tâsar êb ônãb rûsîudra tâyâzawa eharavh zrug î eâdavh i
dzemrôh ãdzaý i mãn ap
THE LITANY OF THE SHADOW OF VENUS • 57
‫ﻛﻮﻛﺐ اﻟﺰھﺮة‬
The Litany of the
SHADOW OF VENUS
ENUS is the evening and morning star and in the context of
V the Path of Smoke it is the end of light as well as the end of

darkness. Venus is the end of the illusion of duality and the
great tempter which drives us to question the limitations of Ahura
Mazda and the torn Sol. Venus stimulates lust and passion, love, sen-
suality and pleasure. These things are not always as “light” as most
would believe and this Litany and the devotion to it will reveal the
Darkness behind such things.
This inverse Litany can empower the Zanda to develop love of self
as the various levels of consciousness begin to unite within the realm
of eternal darkness. This will create an authentic perception of divine
love and the power of it unbound from external attachment and fear
based counterfeits. As a result of this, great power to heal can be har-
nessed by the recitation of this hymn.
The Litany of the Shadow of Venus can also be used to help anchor
the practitioner within the eternal moment of counter creation if ef-
forts are put forth to observe reality for what it is without personal
bias and prejudice. Otherwise being in the moment can cause great
anxiety and torment as false attachments are stripped away merci-

lessly. All false sense of love will be destroyed at the root of the attach-
ments themselves and this will never be a comfortable experience.
The practitioner can also use the vibrations of the Litany of the
Shadow of Venus to obtain gnosis hidden behind the limitations per-
ceived upon the corporeal plane. To do this focus your rites upon
seeking the Dark Sol or the light of counter creative power which
flows through all things to discover the unity of all and nothing.
Through this gnosis the mysteries of the power of true love can be
revealed.
Devotion to this sonic spell can help empower you to attract that
which holds value to your true will in a natural way outside of the
confines of ritual. It will seemingly begin to align your electro mag-
netic field to pull these things toward you while pushing away that
which does not serve you. The shadow of Venus holds the potential
of counter creation and can be used to harvest the fruits of your labor
and ensure the completion of tasks which are important to the God
self.
ûhov mehsa dhzam abrek mergnazah achsêar iâmha
ûhov mehsa
imânîrfâ ahtaý tâymaj ahta
ûhov mehsa
ôybutar ehahsa ôybiêahderas hsiôtihsuh åyayriâý ôwhtar
ôtâtavruah imânîrfâ aceravaz acsajoa acmemhav acmensaý
ôybihzhkâv acsaybiêahdxuhsra, acsaybârhtoaz acanhtoayhs

acacav, acarhtãm ahgnahgnad ôvzih, anamserab avag ôyamoah
ediamazaý metñeps mehsema metâtavruah ôybârhtoaz metñeps
mehsema metâtavruah ansaý atavnurus iâzaý met
itieyahdâr ôhserak apsîv
ôvrua avahsa ônêaduh ôý
ônêaduh ônoagoarsoah
enoayârht âv iânavarhtâ
iâtâz -ôhdah âv erhtârb iârhtup âv erhtip
tâyna ôyahsxadarf âm
merhtãm metêa arthsuhtaraz
acêayatsasarf aciârhtoanhsx
mãnatazaý mãnavayniam
etiahsân eriam metñamûrxîv ahsihtians atawhterets mûsan
ônmayhsxuzu tiôn ôvh acsap
itianaj memêan-arhdexâpa
mîtiâd-ômhsârf ûh acsap
ôhsoaz êh-acahtak ahtaý
acmehsoaz mîthsu una mãvh
tâvahzoad acah tatahkere
ôrthsuhtaraz atoaz êý
acoas ôterem acâmâj
mîrhtic ônaparak ataj
itianaj itiap aterek-mûsan
mãnijurd mãhsêa inêmân
menavahsa meran imoarm-ârf avan itieyarâkarf mehsrak-avan
menavahsa meran imoarm-ârf hsavhsx itieyarâkarf mehsrak-
hsavhsx menavahsa meran imoarm-ârf itieyarâkarf mehsrak-

irht
acmemêan-iriahda merabhzin acmejurd acmãwht
enhkin acmejurd acmãwht
imâdñab acmejurd acmãwht
inânaj ôybiêahdâp ôybâyria
acmejurd acmãwht ticmãk
mãnawhtêar âv ticmãk mîtñeh mãnêaypia âv ticmãk mîtñeh
mãnaya-ôyhtiah
acmejurd acmãwht ticmãk atêazug mûnat moah itieyarâk
miâhsrak avarm âv-ârf âv-åyajñerd âv-åram avarmarf
merhtãm êm-izeý ådzam ôruha toarm taâ mãtavrd ahtuk itiah-
savru ahtap mãnoahsa arap ahtuk
atsuru acah iâkiriap acah iâtâý acah iâyatsâs ôran acah iâyriav
iârtsu acah iâyatsâs iâytiavrd iâyhsam acah åyatperegzu-uh-
terep åyahsfard acah åyakinia -uhterep åyanêah acah ijûb acah
enêas acah ihsahk acah ihsah acah mûsan acah menavahsa me-
ran tajûb åt ånamân-ôyar mãnatazaý mãnavayniam itsa ôý
ôybiêatñeps ôybiêahsema tami athsizar ôvnhsar tami menava-
hsa meran imoarmarf mîrioap taâ
tanaj ijûb tanaj enêas tanaj ihsahk tanaj ihsah tanaj mûsan
tiôyabz ôtâtavruah mãnatñeps mãnahsema inêmân hsitiap
ôyathsxãha iâthsxãha ônavêab iâravêab hsitiap ôrgnazah
iârgnazah mãnavêad mãhsêa ôý
acsåtaterema acsåtavruah mîtiamrâ mãtñeps mîriav merhtahsx
methsihav mehsa ônam ûhov mãnatñeps mãnahsema itiâsaj
ahtaý mãnatñeps mãnahsema itiâsaj êt-ôý ediamxoaý acarf iôva
acsåtîvh acsånhsoab acsånfar acsåva mãnoahsa mãran ôtâtav-
ruah mãhdad meza iârthsuhtaraz iâmatips ådzam ôruha toarm
acêayatsasarf aciârhtoanhsx aciâmhav aciânsaý arhtoanhsx ôy-

butar ehahsa ôybiêahderas hsiôtihsuh åyayriâý ôwhtar ôtâtav-
ruah ôhsêakt-aruha ôvêadîv hsirthsuhtaraz ônsayadzam
enâravarf
ûhov mehsa
mehsa îmoats memetôhsaref ânsav tayh mãthsravâyhtiah
hsuêyniam ehargna itîdiôrat ådzam eharuha arhtoanhsx
tâsar êb dñepsâhsema tâdrewa tâyâzawa eharavh zrug înûzawa
i eâdavh i dzemrôh ãdzaý i mãn ap
THE LITANY OF THE SHADOW OF MERCURY • 63
‫واﻟﺰﺋﺒﻖ‬
The Litany of the
SHADOW OF MERCURY
HE shadow of Mercury is cast by the power of Akomah or
T Evil Mind and so this Litany can be used to obtain important

gnosis through backward understanding. This will help to ig-
nite the Dark Sol within by helping the Zanda to integrate the powers
and consciousness of the twin serpents DoMar and DeHak.
The Shadow of Mercury can also like the shadow of Venus aid in
perceiving reality for what it is beyond the limits of personal illusions
created by being for or against any one thing. In this way we can re-
main centered in self which will calm the chaos of the writhing twin
serpents who are trying to ascend back to the original divine power of
the Void which is nothing and all. Otherwise we end up chasing the
serpents trying to merge with them instead of leading them to the
darkness within which is the straight path of dark ascention. By first
leading the twin serpents to integrate their power with our conscious-
ness we can then begin to open up the seals of limitation imposed
upon us through the chakras and unite these isolated colors through
divine darkness. Through this process great wisdom hidden within
the mentioned darkness can be obtained and applied in order to fur-
ther defile the plane of limitation whith the potential of unlimited
possibility.
Mercury can be used in conjunction with the methods of awaken-
ing the Dark Sol within plants, herbs, and gemstones to empower
them toward goals of healing. This serves the cause of counter crea-
tion by destroying the will of Ahura Mazda which imposes illness on
certain people to keep them in a state which binds spiritual evolution
and severely limits their potential to perceive beyond the confines of
the corporeal plane of existence.
ûhov mehsa
imânîrfâ ahtaý tâymaj ahta dhzam abrek êm-asaj mergnazah
achsêar iâmha
ûhov mehsa
ehatâhdadzam eharûs ehapârf ehasêavatas ôtahugnaneravh
ôtavêar ôrâts eheyrthsit
achsiânhkathsxãha iânhkeravêab achsiânhkeravêab iâ-
nhkargnazah achsiânhkargnazah iânhkatas achsiânhkatas iâ-
nhkasacñap itñåynaj ôybuhgniad ôybâyria ahtamah
itñåtaparf anêah ôybuhgniad ôybâyria ahtamah itñåsaj ånh-
kiôv ôybuhgniad ôybâyria ahtamah
åhugnaneravh åvêar ôyrthsit
etiacah azahsêab arap
mîrthsuhtaraz mîriûhâ mãý mãnêad mãmi ônerâytiap
hsxeremuha ôhtâg-tayavârsa âv ôvâhsa âv akihaj tâyavrueg
ôyriam êhs-izeý
mîrthsuhtaraz mîriûhâ mãý mãnêad mãmi ônerâytiap
hsxeremuha ôhtâg-tayavârsa ôvâhsa âm akihaj âm tiôyavrueg
ôyriam êh-âm
menoag-ômah mãnanoag âv ticâk âv menoag -uhov âv

mehsurua ôvâhgniad åyria neyacap êh mûsap ôvâhgniad åyria
neyanerets êh amserab ôvâhgniad åyria neyarâbzu êh århtoaz
ådzam ôruha toarm taâ
tâthsihav taý acah tâhsa acsamhav acsansaý ômetôytiâd ôta-
hugnaneravh ôtavêar eheyrthsit adzam aruha itsa îz tak ôrthsu-
htaraz taserep mid itiap
ôhsfard ôtperegzu tiôn ôhtar ôynêah tiôn hsitsapak tiôn amãp
tiôn anhkiôv tiôn anêah tâyh hsãrf ôvâhgniad åyria arhti tiôn
tâthsihav taý acah tâhsa acsamhav acsansaý ômetôytiâd itsa êh-
ahtaý acmemhav acmensaý mîtiâd hserâycas-iwia ôtahug-
naneravh ôtavêar eheyrthsit ôvâhgniad åyria arthsuhtaraz
amatips îz taý
athsijoa ahgnajoa itsa nãyh iôý
tiôyazeradâ meran miô
mãran mergnazah ahtaý
eha neyanãm achsiâdbapsîv achsiânmenava achsiâdbirht ach-
siâdbib itieyazeradâ mãkiriap mãva åhugnaneravh åvêar îz
ôyrthsit
itiaravd acarap acâ
tâyhdisih-ava mãvhgna menhtiriap tiôrap
ôtavtsa hsuêhgna ehapsîv
ayriâyhzud âý akiriap åx
ôpahsx âv åyamah nãya ahdi êm-îz ehamah
etiajoa amãn mãyriâyuh mîrthsit miý merâts moa arthsuhtaraz
amatips mãyhdiad tiôn meza îz-ihdeý
etiajoa amãn mãyriâyuh ôhgnacavhzud iva akâyhsam mãý
ayriâyhzud âý aciây'hahsêabt -tegoaytiap acêayateratitiap
acêayatpacsitiap acêayatâthsitiap iâyakiriap iâhgniava
mãdzam meruha miý ticmãm ahtaý
atatsasarf metñåva
atawhtoanhsx metñåva
ataymhav metñåva
ataynseý metñåva
mîrthsit miý merâts moa
arthsuhtaraz amatips mãhdad meza
iâyhsam iânmayhdiaja
iâtñayhdiaj åtpaya hsuruap
iânãvnhsxuk itiâhdad ôý
mãnatpaya iârgnazah menâsi
menmayahsx metñavithsxoaý
metñahugnacerav metñahugnanamaht
ediamazaý metñahugnaneravh metñavêar merâts mîrthsit
ihdiâ hsits ônoahsa arhkana anaraka åt iriapu acâý nãracsavar
acâý nãjeretparf acâý amsapu acâý apâpu acâý achsiâmez-iri-
apu achsiâmez-iriahda nãmâd hsuêyniam ehatñeps hsiâý
etñeramhsitiap hsiâpsîv miý
ôtñaz-itiap ôhtirf ôtûnhsx
ôthsaý itiavab mêa ahtaý
ôthsives ôybuhgniad ôybâ
itiahsxabîv ahdava åt
åyzahsêab århtâvru åtât
tâhsakuruov acah ahdahgnayarz
arthsuhtaraz amatips etñerab-ava ôpâ taâ
ehanâhdiwia-ôynaraz
ehahsoag-iriaz eharîrs
ehahsurua aprhek ehapsa
eriâhzhkapa êrîrs acsêpsîv
êkoarmin êrîrs acsêpsîv
itiaracâ hsiriav êpsîv
ehapâyuru eharfaj
ehahdoaruh ôtavama
ehahsakuruov ôhgnayarz ôh
ônmezav avhsunhsxoar itiâ ôybiêarhtichsfa ôý iâthsives
avhsêarhtichsfa
ådzam ôruha tahtadarf
mãnithsxoaý mergnazah iâmhaý
itñiavnhzradapu iâhtakrham
avêad arhtah epsîv ahdêan
mãnâyhsam ôvatâý tiôn
acsåkiriap ôvatâý tiôn
hsuyniam ôrgna etñehkerem tiôn miý
merthsuhtaraz mãran ahtaý
ådzam ôruha tahtadarf
mãrâts mãhsêapsîv
acmêad-itiap mûtar miý
ôtñaz-itiap ôhtirf ôtûnhsx
ôthsaý itiavab mêa izeý

ôthsives acitayzahsêab nãmâd åt-esåpsîv itieyhsxu hsirdehzav
ayapa
åmis itiahzinêan hsiâpsîv ôý
ahsxav etñeyhsxav arûs
mãnaravru hsijahserav-â
hsîtñicatâ achsîtioayoag
acsårhtiôhs-ôsa acsårîrs
merâhzhkiwia mãrâhzhk mãpa
hsîheyoats-ôpsa åx ahdak
târayv iva ôn-ahdak
acsåyriav åyuhsrap acsatâts -ôtoarht åyãx acsatarac-tatârf
åthsêamera etñeramhsitiap ôpâ miý
nãvhsrak atpah hsîtiavru ôva
hsîtiâsajîv ipia uhterep
årwa hsitiâvru avhâý
hsitñerab ôpâ åyriâyuh
etñåvarf-su ahkêam taâ
tâhsakuruov acah tahgnayarz hsih itiâvîv itieyavruat ôyrthsit åt
eêtere-itiap mãnapsîv
mãnarhtichsfa mãrâts hsûnmam
hsuyniam ôrgna tahgnåzu åý
itieyarâtit åkiriap ôý
itieyavruat åkiriap ôý
tarin itiap atavnavh
mîriag iva metñavnavh
ônmezav tayapa-itiap
mêa taý tâmha â-mepsîv
ahtaroar acidñerâp
itiazereb ihugnav achsihsa
metazeramuna tâksap mid-â
metêahsêacarf mãtñap uruop
ôrhtim êh hsitioayoag-uruov
atñeps åhsema nãva
ådzam ôruha mid iva
tiôrag acah tahtuhsx-ôyria
mãnayria ômetavhsi-iwivhsx
hsuhsi-iwivhsx ôhsxere tahgna miý
åsavayniam hsirhkit ahtaý
mehsakuruov ôyarz iva
etiazav ôwêavhsx tavava ôý
mezâv-iwivhsx mewêavhsx-usâ
itñåvab åyriâyuh
ôvâhgniad åyria ahdak
acâyriâyhzud metñesajzu
evahgniad acâyriâyuh
metñesôpsih metñerôyzu
ôtâracsavar acardhzis
ôcâhsiriag acanurua
ôtûgutarx acaruha
eheyhsam ôhsrac-erâý miý
mãnatñeps mãnahsema iâhsoaz
ådzam eharuha iâhsoaz
metñefâ itiap methsrawhtarf
menoaý itiap metxab-ôhkab
mãtñap itiap mesêavruêarûd
tâyahsu hsih tâynhtiôhsx
etiâzavarf tâhdava ôý
ôyahsavarf acmãnoahsa ôneravh acmetâdhzwa hsihsrad ôý
acsatâv itiahsxab-îv åtxab-ôrhtiôhs etiavtsa ehugna arthsuhta-
raz amatips ôpâ åt-esåpan mãpa
atpah hsiâý nãvhsrak iva
århtiôhs iva åsa iva
acmuhgnayf acmehkêam acmerâv
ôtâhdadzam hsihsrad ôtâv
etiazav atêacsap arhta
ôhtêag -tadârf hsimhsârf ômoah itiâ ôhtap mãý itiazav mãtâv
ôvruop ârf
ônavahsa arak-ôhkêam
itieyapuâhsarf nãmnud tat taâ
ehahsakuruov ôhgnayarz mihdiam etiathsih ôý tiôrag itiap
tavadñih su
itñethsih-mãh nãmnud tat taâ
tâhsakuruov acah tahgnayarz åhugnaneravh åvêar ôsêavatas
tâthsih tâhda su tâhsakuruov acah tahgnayarz åhugnaneravh
åvêar ôyrthsit arthsuhtaraz amatips itiathsih tâhda itiap su
itiazoaý ôyhdiam ôpsîv â
ayahsakuruov iâyarz
ônarak epsîv itñezoaý
itieyarâhzhkîv ôyarz ôh
itieyarâhzhkâ ôyarz ôh
itieyahdârzhkîv ôyarz ôh
itieyahdârzhkâ ôyarz ôh
itieyazoavîv ôyarz ôh
itieyazoayâ ôyarz ôh
åhugnaneravh åvêar ôyrthsit arthsuhtaraz amatips itiâva itiap
taâ
mãnitiavtsa acmãnahtêag
mãnartsâv acmãnunâd-usak
mãnavaý acmãnunâd-hsa
itñåsaj återe-itiapa
ôvahda mãpa ôv su
ôvahgniad tâvab-â athsu

enseyadzâm enêad athsu
acsåravru ôpâ athsu
adzam aruha êm-athsu
etiavarmin metâtathsu
menawhda mehgnasam-ôrhtâh
tâhsakuruov acah tahgnayarz
itieyv tâhda mid-apa
mehsoapa miý mûêad åhugnaneravh åvêar ôyrthsit åynav-iwia
itiavab mid-â åjoa-iwia itiavab mid-â menâvrz meniwhtipar-â
arthsuhtaraz ôhtayhdiûý åt
mehsakuruov ôyarz iva åhugnaneravh åvêar ôyrthsit arthsuhta-
raz amatips itiâva itiap taâ
ôjoa mãnayavân mãpa mãnasad

ôjoa mãniriag mãnasad
ôjoa mãvag mãnasad
ôjoa mãnarthsu mãnasad
ôjoa mãnapsa mãnasad
imârab-iva mid iva
ezaý ansaý anamân-ôtxoa metñahugnaneravh metñavêar
mîrthsit ådzam ôruha ôý meza
ôjoa mãnayavân mãpa mãnasad
ôjoa mãniriag mãnasad
ôjoa mãvag mãnasad
ôjoa mãnarthsu mãnasad
ôjoa mãnapsa mãnasad
mãyrwab-iva mãm iva

itñezaý ansaý anamân-ôtxoa ôhgnåtazaý eyna ahtaý atñayazaý
ansaý anamân-ôtxoa akâyhsam âm-îz-ihdieý
itñezaý ansaý anamân-ôtxoa ôhgnåtazaý eyna ahtaý etñezaý
ansaý anamân-ôtxoa akâyhsam mãrûn mãm tiôn enseyadzâm
enêad metxab
acsåravru ôpâ merthsivru
adzam aruha êm merdâs
etiûrmin acmerthsivru merdâs
menawhda mehgnasam-ôrhtâh
tâhsakuruov acah tahgnayarz
itieyv tâhda mid-apa
metñahugnaneravh metñavêar mîrthsit ôhsoapa ôý ôvêad
åynav-iwia itiavab mid-â åjoa-iwia itiavab mid-â merapahsx-
irht meraya-irht
arthsuhtaraz amatips ôhtayhdiûý åt
ôhsoapa ôý acsavêad åhugnaneravh åvêar acsayrthsit arthsu-
htaraz amatips ôtarab hsuzâb ticât mãh
hsiôthsrat-ôtâhdiwia ehahkad
ehamûd-ôvruak ehavruak
ehahserab-ôvruak ehavruak
ehahsoag-ôvruak ehavruak
ehamâs aprhek ehapsa
ôhsoapa ôý ôvêad
itiaravdhzin hsãý-itiap mid-â

arthsuhtaraz amatips itiâva itiap taâ
tâthsihav taý acah tâhsa
etiavtsa ehugna acsaymhav
acsaynseý imha mãrûn
merhtâdhzoaý ônuru acehavah mãwhtãv mãyapsa mîthsî
mãyapsa mãhdad meza iâmhak ôybârhtoaz ôybitiavamoah
ôybitiavamoag etiâzayârf mãrûn mãm ôk
itieynaserap arhti ôh
itieynamxâyv arhti ôh
ônmezav avhsunhsxoar itieyawhtêar meprhek åhugnaneravh
åvêar ôyrthsit arthsuhtaraz amatips ônapahsx asad åytirht
merhtâdhzoaý ônuru acehavah mãwhtãv mãyoag mîthsî
mãyoag mãhdad meza iâmhak ôybârhtoaz ôybitiavamoah
ehavrs-ôynaraz aprhek hsuêg
åvêar ôyrthsit arthsuhtaraz amatips ônapahsx asad åytib

merhtâdhzoaý ônuru acehavah mãwhtãv mãyarîv mîthsî
mãyarîv mãhdad meza iâmhak ôybârhtoaz ôybitiavamoah
etsada mãhsuzere merîv
mîrioap ahtaý hsoaya ahdat
itiêa ôma iva merîv
itiavab åý iva merîv
ôcñåyrianuh ôtavama
ehama-iva ôtazereb
eharhtiôd-itips ehatêahsx
ôhgnasad-acñap aprhek hsran
åvêar ôyrthsit arthsuhtaraz amatips ônapahsx asad åyrioap
ediamazaý menamhsac-ôvrd mîrthsit aceheyhahsêabt-eratîv
itiap eheyhazã-eratîv ôtâtarapu itiap acsåytñianav ehatâhda-
ruha itiap acehanhkarhterev ehathsâtuh itiap acehama edi-
amazaý metâhdadzam merâts metñanav acmãnakiriap
mãwhtâý eêtâthsitiap agñiriôtpah ãý hsuêrts eva ediamazaý
acsayniêayrioap ediamazaý acmîrioap-apu ediamazaý
acsayniêayrthsit ediamazaý acmîrthsit
âv metasâcñap âv êyud
menapahsx iva âv mãvêa
mãymhkaj ehathsrawht apu

ehahsema ôtavnavh eheyag ehavh
mãyuhsuhs uyâ ûrz ehathsrawht
ôyoavahsa ôyuren ârf
itñizaý ansaý anamân-ôtxoa ôhgnåtazaý eyna ahtaý atñayazaý
ansaý anamân-ôtxoa akâyhsam âm-îz-ihdeý
muâhsa mãnitiavtsa
mãnahtêag eratâd athsinêps
ôyniam adzam aruha
ônajoaytiu iâdzam iâruha atxoa ôý
itñåvab åyriâyuh
ôvâhgniad åyria ahdak
hsuhgniad iva åyriâyuh
åvinamâr itiathsih ôrîrs
itiasaj taý avhâyv
hsîriavhserak-ôtpah iva ôsêavatas itieyavahsarf ôpâ åt taâ
ôtñavitxoaý itñåv atâv aciwia itieyazoaý ôpâ åt acâpu mînoahsa
mãprhek-ôpsa
itiaracâ mîriav ahdâb
ehapâyuru eharfaj
ehahdoaruh ôtavama
ayahsakuruov ayarz
acmenamsa mãz eratña
itñatap åmerek ôrâts åý
itieyarâtit åkiriap ôý
itieyavruat åkiriap ôý
ediamazaý metñahugnaneravh
metñavêar merâts mîrthsit
mãtñap tayahdârf ôrhtim
hsitioayoag-uruov êhs-iriap
acsåravru ôpâ tat atâd nãva ådzam ôruha mid ahdat
tiôrag acah tahtuhsx-ôyria
mãnayria ômetavhsi-iwivhsx
hsuhsi-iwivhsx ôhsxere tahgna miý
åsavayniam hsirhkit ahtaý
etiâzav ôwêavhsx tavava ôý
ediamazaý âcsåt ... ayar eha
avan itñåcat mãpa
hsîheyoats-ôpsa åx ahdak
târayzu ioa ôn-ahdak
ôtñihzurd ôrap acatêak
ônãvhserad ôrap acâyhsam
acâroats acsavsap etñeramhsitiap miý
ediamazaý âcsåt ... ayar eha
merhtic acah tarhdefan mãpa

mehgnavarsoah tâzereb acah tâmhaý
mîriak-ôrapu metñazereb
mekûsêarûd metñavama
metñazereb merûs merhtichsfa

ôybihzhkâv acsaybiêahdxuhsra
acsaybârhtoaz acanhtoayhs acacav
acarhtãm ahgnahgnad ôvzih
anamserab avag ôyamoah
ôybârhtoaz merâts mîrthsit
eharthsuhtaraz ônoahsa
ehamatips acmîhsavarf
ôneravh mêavak acmerhku
metâhdadzam amãn achsuêg
mãtursarf târûd acmîhugnav
mehgnayarz-uhterep acmepa
ôybiêatihâna ôybinhsxoar
ôybunâb metñavâyv târûd
metñazereb menamhtoarf-ôvar
mîzahsêab metñavâyv
merseredârf menhsxoar mehsurua
menayahsuh menayahs-amâr
ôybârhtoaz merâts mîrthsit
merâtxab eharhtiôhs iâzaý
itñehsxab ôneravh ôyberen
åm acarap etñåcah
ôtñahugnaneravh ôrâts êm taý
ediamazaý-ârf acmedzaym
acmenahtêam acmehgnåm
acmewhtutar acmewhtuhgna ehahgnåp iârthsuhtaraz iâmatips
ådzam ôruha toarm
ehatâhdadzam eharûs ehapârf ehasêavatas ôtahugnaneravh
ôtavêar ôrâts eheyrthsit
ûhov mehsa
mehsa imoats
memetôhsaref ânsav tayh mãthsravâyhtiah hsuêyniam ehargna
itîdiôrat ådzam eharuha arhtoanhsx
tâsar êb dñameharavh i dñamôyar i rathsit
tâyâzawa eharavh zrug înûzawa i eâdavh i dzemrôh ãdzaý i

mãn ap
THE LITANY OF THE SHADOW OF JUPITER • 81
‫ﻛﻮﻛﺐ اﻟﻤﺸﺘﺮي‬
The Litany of the
SHADOW OF JUPITER
The Shadow of Jupiter leads to the Ahrimanian impulse within. In the

context of traditional Yoga traditions this would be akin to the inner
guru. This inverse Litany can be harnessed to expand consciousness
and unite the corporeal and spiritual selves making the life experience
a point of synthesis between the two.
The Litany of the Shadow of Jupiter can be used in conjunction
with the Div of the Evil Eye called Aighash to awaken one’s spiritual
sight through the process of expanding consciousness. In fact, this
Litany can be used in order to develop psychic power of all sorts ac-
cording to the will of the practitioner. The Shadow of Jupiter is an
invasive power which seeks to expand its territory and this is indi-
rectly implied by its power to expand consciousness. However, it can
also be used to obtain the riches of Zohak the King and expand finan-
cial security in accordance with the expansion of consciousness. It is
a means to infiltrate the realm of corporeal limitation and take back
the abundance which is rightfully yours through your conquests as a
Living God.
The Shadow of Jupiter is the darkness through which we can create
the new age of liberation and freedom by breaking the shackles of lim-
itation as Zohak breaks the shackles which bind him in the depths of
Mount Damavand.
ûhov mehsa
imânîrfâ ahtaý tâymaj ahta dhzam abrek êm-asaj mergnazah
achsêar iâmha
ûhov mehsa
mãnoahsa mãnamâd ... methsizam mãnapsîv mid tatêa
mãnamâd mãnayrioap-ahsa acmãnoahsa acehahsa erhtâd eheý
mãtñeps mîtiamrâ mãý ediamazaý mîmâd
ûhov mehsa
ôybârhtoaz ôybâtereb-ôsaý hsran eha
ûhov mehsa
ôybârhtoaz ôybâtereb-ôsaý enfahsx itiap insa itiap menerad-
ihsu mãd-ihsu miý ediamazaý mîriag moa ehatñeps eharhtãm
iâkâvarf ediamazaý ådzam eharuha mãvzih ehatñeps eharhtãm
iârhteram ediamazaý ådzam eharuha mûtarx ehatñeps
eharhtãm iârhterad ediamazaý ådzam eharuha ihsu
ediamazaý metâhdadzam merûs menerekoag ehatâhdadzam
eharûs ehanerekoag ateravarf iâzaý ithsxarf mãnoahsa
mãhsêayna tâhda amãn åvnavh-ômsa ôý ediamazaý mîhsavarf
ônoahsa hsran eha
mãnazahsêab eravêab mãnazahsêab mergnazah
ôyriam atayrtsâva aybârhtiôd hsiôtamrâ åyatñeps tayahdad -
una eriam meza âwht apu ôrthsuhtaraz atxoa taâ
ôybârhtoaz ôybâtereb-ôsaý enfahsx itiap insa itiap menerad-
ihsu mãd-ihsu miý ediamazaý mîriag moa ehatñeps eharhtãm
iâkâvarf ediamazaý ådzam eharuha mãvzih ehatñeps eharhtãm
iârhteram ediamazaý ådzam eharuha mûtarx ehatñeps
eharhtãm iârhterad ediamazaý ådzam eharuha ihsu metñavrd
tanav avahsa mijurd tanav avahsa metñavrd tanav adzam
avahsa tak
mewhdayazered menavzered ipia
mewhdayabmez avnaz mãh

mewhdayazeradin avag mãh
mewhdayarâv ihsu iriap
mewhdayadñics ôhsêabt mãhsêa
ayatñeps acitiamrâ
hsiôtamrâ acehatñeps mãnazahsêab eravêab mãnazahsêab
mergnazah
hsuhgna memêpa tahgna acâhtaý tavab ôyuruop hsuhgna â
hsiâý acitsic acâwhtarx anam
arthsuhtaraz muâhsa iâ
acihtêak actat acâhtêav
arthsuhtaraz imãd anam
mãtñesaj itsa-ôrap
mãnoahsa medhzim ôts iôý
atâterema atavruah ahdi
hsitiamrâ atñeps ahdi
mîriav merhtahsx ahdi
methsihav taý mehsa ahdi
ônam uhov itsa ahdi
êtñeps êhsema ãymhav
tâtayârf tâynsaý methsisak
etiâzaý mensaý methsizam
ân-ôý mîtiâd meran moa
hsiôsaý âm eêtayapa
mãnâyz eêterebhzud âm
iâhtans hsiôyavayârf mehtavru met-âm
toayniamhsud ôrap tâhtavrua
arthsuhtaraz etiâtêavaý
mehtavru mîhsam hsiôyâpin
ûhov mehsa
ôtahugnaneravh ôtavêar ådzam eharuha imânîrfâ aceravaz
acsajoa acmemhav acmensaý
Recite outloud:
Recite silently:
ådzam ôhgnav îtiap enseý taâ mãtâh êhgneý
ediamazaý metñahugnaneravh metñavêar mãdzam meruha
ediamazaý aceravaz acsaneravh acmerhterev acsajoa acmem-
erht acmema ediamazaý metñeps mehsema methsêars
methsihav mehsa ediamazaý mîriav menuha
ûhov mehsa
hsiôts ônoahsa åyapsîv memen åyatihâna ôpâ åyudera ômen
åyaytiâd epa ômen etiâhdadzam ekoas ômen ihajêav eneyria
ômen ôneravh mêavak memen
tîciâmhak îhsav iâmhaý iâmha âdzam
âhgnanam ûtñaj ôhsoares ûhov iôh ta
îdhzîc mûtar hsibmûha mãd iôm ârhtic
îtñeh iôý âhgñês iôp âwht âj merhterev êk

tiôyahsxâywia meran muyô
mãran mergnazah ahtaý eha neyanãm
toayniam târgna taý tatavrd
iriap actaâkrham-ôpsîv
tâhdayak actahsûý-izîz
tâyhtiãvrd actaâyaynerav tajurd
tâyoayniam iriap etñesîv
acsarâviriap acsathsrap
hsînêmân åmi acatsãsîv
tâysava ônâsa etñesîv tiôn arzav tiôn aterak tiôn ôvahsi tiôn
ôvakac tiôn ôvaka tiôn tâysava ôhgnanamhsxurd ehatûrd-
ômhsêa ôpahsx åhgnia tiôn nãya ehgnia aran mid tiôn
â-mûy'had asaj-ava toahgniad acah asûhs âv-ârf toatñaz acah
asûhs âv-ârf toatâg acah asûhs âv-ârf ônmayajûb âv
menahgnåywia ônmayahgnåywia âv menahgnåywia ôthsih âv-
su ônmayhdiap âv-în ônmayhdiap âv-în ôthsih âv-su avarmarf
enfahsx âv itiap insa âv itiap avarmarf ôyajñerd hsînêmân åmi
arthsuhtaraz amatips itñiavtsa taý ôvhgna imhatêa êm-acsaý
hsînêmân åmi acsåt imha amãn akûs-êarûd imha amãn
ômethsunâduh imha amãn hsunâduh imha amãn
ametôyrhtahsx imha amãn ayrhtahsx imha amãn azereb imha
amãn ahsa imha amãn athsives imha amãn årûs imha amãn
îves imha amãn åvas-izerev imha amãn akoas-izerev
imha amãn åvarhtâvh imha amãn arhtâvh-uruop imha amãn
arhtâvh-apsîv imha amãn ehsatapsîv imha amãn enavapsîv
imha amãn enavarhtah imha amãn åvruat-ôhsêabt imha amãn
hsuyâp-itiap imha amãn hsivahdîv imha amãn hsivahda
imha amãn ômetôyrhtahsx-ômãn imha amãn ôrhtahsx-ômãn
imha amãn ômetôyrhtahsx-esi imha amãn arhtahsx-esi imha
amãn arhtãm-ehsûhsf imha amãn åmûhsf imha amãn

athsiônhz imha amãn atânhz imha amãn atârht imha amãn
atâp imha amãn atâd imha amãn atîv imha amãn athsaps
imha amãn amethsradêarûd imha amãn athsradêarûd imha
amãn amethsrad-uruop imha amãn athsrad-uruop imha amãn
ametsahugnaneravh imha amãn ahgnaneravh imha amãn
ametsavahsa imha amãn avahsa imha amãn ådzam imha amãn
aruha imha amãn ametavarhtâ imha amãn avarhtâ imha amãn
ametôyzahsêab imha amãn ayzahsêab ômetôtñeps imha
achsuyniam acâtânhz imha acâtârht acâtâd imha achsuyâp
acsanfahsx acnãya hsiâpsîv
avarmarf ôyajñerd hsînêmân åmi ahta åyatñerab mehsfard
merûrx
åyahsfard -ôtperegezu åyahsfard-ôwhdere åyahsfard-uhterep
åyakiniavhterep acsåyanêah
mãnargñaz-erawhtac acmãnakrhev
mãnargñazib acmãnahkoamehsa
mãnargñazib acmãnayriam
ôyavruat åhsêabt åva
arthsuhtaraz ihsav izeý
!ôyahsavarf mãnuâhsa acsåý

åravru acsåý ôpâ åý
acêahgnanfar acêahgnava êt-itñåsaj ôyhsa ôhsoars hsuhgnav ôý
acêahgnanfar acêahgnava êt-itiâsaj
ådzam ôruha ôý meza
acêahgnanfar acêahgnava êt-inâsaj

ôybârhtoaz ôybâtereb-ôsaý
enfahsx itiap insa itiap
arthsuhtaraz mãm ahsêazaý
amãn ådzam imha taý imha ômetsãsîv ôtâd imha taý asadavan
ayzahsêab asadathsa sahsih-apsîv asadatpah hsineram-atâh
asad-hsavhsx anmenava asadacñap ôvthsêavdîv tami ôsa-
durhtac ôthsives ôsadirht ôruha ôsadavd åhugnanaps
ôsadñavêa ônâps imha taý ômesad
åvitsic ômuân hsitsic imha taý ômethsa åmutarx ôhtatpah
hsutarx imha taý ôvthsx arhticahsa atâhdadzam uhov apsîv
ahdxup athsihav ahsa ayriût ôyunat-ava ôytirht ôywhtãv ôytib
arthsuhtaraz muâhsa imha amãn aythsxarf ådzam ôruha toarm
taâ
åkiriap ahdêan ôvatâý tiôn
ôyhsam ahdêan ôvêad tiôn
tâyavruat hsicêan mãm taý
acsåkiriap ôvatâý epsîv
ineyavruat meza ahtaý
acsãyhsam avêad epsîv
ineyavruat meza ahtaý
acmãnâyhsam mãnavêad acmemetsãyavruat-ôhsêabt ac-
memetôyzahsêab acmemetôynhkarhterâv acmemetsereksâý ac-
methsêars acmethsihav acmethsizam itsa êt taý adzam aruha
muâhsa
ihdiûrmarf amãn tat êm tiôrf
ôrthsuhtaraz atxoa taâ
methsizeramîv itsa mãvhgna ôtavtsa hsuêhgna ehapsîv tat

methsimhkajîv itsa anam ôtavtsa hsuêhgna ehapsîv tat ac-
mãnâyhsam mãnavêad memetsãyavruat-ôhsêabt tat me-
metôyzahsêab tat memetôynhkarhterâv tat
memetsereksâý tat memetsahugnaneravh tat memetsavarhterev
tat memetsavama ehatñeps eharhtãm itsa tat mãnatñeps
mãnahsema taý arthsuhtaraz amatips amãn mekâmha ådzam
ôruha toarm taâ
methsizeramîv itsa mãvhgna ôtavtsa hsuêhgna ehapsîv tak
methsimhkajîv itsa anam ôtavtsa hsuêhgna ehapsîv tak ac-
mãnâyhsam mãnavêad memetsãyavruat-ôhsêabt tak me-
metôyzahsêab tak memetôynhkarhterâv tak
memetsereksâý tak memetsahugnaneravh tak memetsa-
varhterev tak memetsavama ehatñeps eharhtãm itsa tak
muâhsa mãnitiavtsa
mãnahtêag eratâd athsinêps
ôyniam adzam aruha
mãdzam meruha ôrthsuhtaraz taserep
êtûrm êm ârf âtoaz ôyriav ûha âhtaý
acêayatsasarf aciârhtoanhsx aciâmhav aciânsaý arhtoanhsx ôt-
ahugnaneravh ôtavêar ådzam eharuha
ûhov mehsa
mehsa îmoats
menathsu åy'havh tîcsavnat âref âyuhgna âref ânahtoayhs âref
âhgnacav âref âhgnanam âref âcmemhav âcmensaý âtñeps âh-
sema îhâr êv âref
âcâthsravhzud âcâtxûhzud âcâtamhsud âpsîv êhtiad âyciritiap
âcâthsravh âcâtxûh âcâtamuh âpsîv êhtiad âyriagibia
âcsaybiôvthsrav âcsaybiôwhdexav âcsaybiôwhtãm

âcsaybiôthsravh âcsaybiôtxûh âcsaybiôtamuh êyutsaref
memetôhsaref ânsav tayh mãthsravâyhtiah hsuêyniam ehargna
itîdiôrat ådzam eharuha arhtoanhsx
môh titap ap înhsewag es ap ãmêhsap hsxawa exô înãuyniam
îhtêg înãvr înat înhsinuk înhsewag înhsinam âhihânug ã hze
tetse tûb nub meav tsaj meav drak meav tfug meav tînim îhtêg
ap nem thseravhzud txûhzud tamhsud nîtsivarah hze
mônãmêhsap titap hânug âmah hze
tâsar êb mutêb i ôyniam ãuyniam dñameharavh i dñamear i
dzemrôh râdâd tâyâzawa eharavh zrug înûzawa i eâdavh i
dzemrôh ãdzaý i mãn ap
BECOME A LIVING GOD • 91
‫ﺳﯿﺠﯿﻞ‬
Pahlavi
SIGIL MAGICKS
In the first part of this book we covered the use of Dark Staot and how
it is approached and harnessed in order to create change through sor-
cerous operations. What was presented though it is vast in possibility
merely scratches the surface in regard to application of the concept.
The wise adept after mastering these foundational dark staot could
easily begin to study the the Avestan scriptures alongside translitera-
tions to expand upon their sonic spells in ways which are very specific
to the individual. In fact, after some time this must happen in order
to anchor the foundations of this current within for the sake of mak-
ing it your own. You must come to understand that the concept of
Dark Staot which was given is not mere supplementary work. It must
be viewed as the very foundation of the Path of Smoke as it is pre-
sented within Black Magick of Ahriman.
Now that the demonic language and various possibilities of its use
have been gone over we will touch upon the script which was used to
convey the Zarathustrian scriptures through the written word. It has
very potent result in the creation of sigils for sorcerous use, however
before I mention why I am going to touch upon the working mechan-
ics of sigil magick in a general sense. I do not do so because I assume
that anyone is ignorant regarding the matter. It is likely you know

how to create sigils and if not, then you will indeed learn a very potent
way right now. To the contrary my purpose is to attempt to explain
in an analogous way exactly how the process works. Notice I said that
it is the process which works and not necessarily the sigil itself. The
sigil itself is merely an anchor for your own power and intent. I will
now explain what is occurring through the process of creating sigils
as this is a subject which is often neglected. That is why many will
often wonder how doodling strange glyphs on paper could ever create
change within the life experience, much less the world as a whole.
Before creating a sigil the magickian must first have a goal in mind.
Then that goal is further refined by the creation of a statement of in-
tent. It is very important that this statement of intent is thought of
and written in the present tense. This is what realigns past circum-
stance making it conducive to your objective, while also conjuring the
potential of possibility which dwells within what we perceive as the
future into the eternal moment of counter creation. For instance, you
cannot state “I want a successful career” because you are doing noth-
ing but manifesting the “want” and so it will never BE. Your statement
should instead read “I am a successful (insert chosen career path).”
This helps to substantiate the desire and refine it on the conscious
level in a specific way, while also declaring it as being so in the mo-
ment. This helps to remove barriers of doubt when combined with
various methods of visualization such as the technique of “Peering
into Drugaskan” found within the accompanying grimoire. It brings
various elements of possibility into the moment of counter creation
and weakens that which currently doesn’t serve your desire by simply
choosing to not observe it.
Traditionally it is at this point that one would begin breaking the
statement down by removing the vowels and double consonants. It is
at this point in the process that the magickian begins to dig into the
fertile soil of the subconscious mind. You are beginning to dig a hole
from the surface of day to day thoughts to the depths of the unknown
potential of the subconscious. In this way the seed of desire can be

planted there. Once that seed takes root and flourishes the manifesta-
tion of that desire becomes inevitable on the external plane of corpo-
real illusion.
The next step would be to take whatever letters which remain from
ones chosen statement of intent and artistically combine them. Lines
are merged and conjoined until the letters themselves almost remain
unperceived, and all that remains is an arcane glyph which is aestheti-
cally pleasing to self. The magickian is more than welcome to inte-
grate other seals and symbols which may relate to the intention of the
sigil as they see fit if it helps to refine the intent in a symbolic way.
Through this process the seed of the desire is now being planted. The
adept should continue to visualize and experience the desire in the
moment throughout this process as the desire itself will fuel and in-
spire the design. The practitioner may go through many different ver-
sions of the said design as it is very important that it be aesthetically
pleasing to the creator. In fact, a link should occur where the internal
joy the sigil produces directly reflects the outward joy which would be
brought by the fulfillment of the original desire.
The final process of activating the sigil is what causes the seed of
desire to take root within so that it may bloom or manifest upon the
corporeal realm. Essentially one can perform this just as one would
perform rites of evocation. The only difference would be that instead
of evoking a Div to create change for you, you are now simply evoking
the change itself as a God of your subjective world. I suggest that this
would be the exact approach you would take in that you should
simply conjure your desire as God. This can be performed with the
same template of evocation provided within Black Magick of Ahri-
man with almost perfect result, and it is a form of low magick which
you can apply from the very beginning.
With all of that being said, within the context of the Path of Smoke
the Pahlavi alphabet energetically aligns with the current in very spe-
cific ways which creates a synergistic benefit. However, besides the
direct benefit of cultural alignment and what EA calls “subjective syn-

thesis” there is a much more logical reason for its use.
The Pahlavi Alphabet is very ancient and because of this it has a

vast potential regarding the Atavistic powers which lay dormant
within the collective consciousness, (as well as the collective subcon-
scious) of mankind. Unlike using todays modern English alphabet or
any other alphabet which you may be familiar with the Pahlavi script
will make it next too impossible to try and consciously “figure out”
what it is your current sigil represents. This allows for full germina-
tion of the seed of desire within the subconscious mind. It simply
makes conscious detachment much easier.
The formula for sigil magick within the Path of Smoke using the
Pahlavi alphabet is simple and it leaves a lot of room for artistic self-
expression which helps to pour your intent into the very process of
creating the sigil. Create your statement of intent using English let-
ters. Then cross out any letters which may not be available within the
Pahlavi alphabet above. Remove any letters which may repeat them-
selves within your statement to minimize the number of characters
used and to remove conscious meaning from the statement chosen.

The ancient glyphs which remain are the ones which you will com-
bine to create your sigil. Artistically bring them together until the im-
age “feels” like it reflects your desire. You will experience an internal
knowing which tells you that it is complete. You are free to integrate
any other relevant symbols which align with your intent as you see fit.
Fill out the lines as needed to merge them effectively so that it is not
an alphabet being used but rather a template which allows you to ex-
press your intention. Add to and artistically expand upon the basic
design if you wish as this investment of energy will surely increase the
potency of result.
When you feel that the sigil is completed you can recite one of the
Dark Staot which may align with your purpose in order to charge and
activate it while focusing on your desire. You may choose to directly
conjure your desire through the template of evocation presented
within Black Magic of Ahriman, or you may wish to integrate these
sigil magicks with those magicks dealing with the Lamps of Fate men-
tioned within the grimoire by carving them into the wax of candles
created for magickal use. You could burn sigils into wood to create
talismans among many other things. This is a conceptual science
which can be applied in countless ways. I myself have burned these
kinds of sigils within the Blackened Fire of Evocation as a symbol of
my charge to the Divs to bring forth that which I needed regarding
spiritual strength and power to endure the trials I faced while writing
the tome.
If the sigils represent bringing forth spiritual empowerment you
can burn them upon the Blackened Fire of Zohak to plant them upon
the spiritual planes of darkness and unlimited possibility. If they rep-
resent goals you seek to achieve within the corporeal realm you may
keep them and activate them daily until the goal is achieved before
burning them and scattering the ashes upon the soil of the Altar of
Blackened Fire or simply hide them. Another simple way to apply the
use of sigil magick within the Path of Smoke is to create sigils of bane
drawn with ink which has been infused with one of the Venoms of the
Black Sun. These kinds of sigils can then be hidden in the targets
home or buried on their property so that the powers can take effect.
Alternatives to baneful intent may be purposes of protection, the
gathering of intelligence from enemies or even healing. Apply the
things presented within this book as you see fit according to your own
Angra Mainyu (evil inspiration). With the information provided
within the grimoire itself you have very powerful sorcerous concepts
which can harness great synergy upon your path to becoming some-
thing greater. As you gain gnosis through experience you will begin
to weave the arts of the Daeva Yasna together in profound ways and
experience incredible results.
The biggest advice I can give you is to read between the lines in
regard to the Path of Smoke, not relying so much on the methods of
sorcery as individual methods of magickal application. The individual
methods are merely focal points of inspiration. You must allow the
Divine Darkness to flow through you and use it as fuel for your Black-
ened Fire of Spirit to gain gnosis regarding how these things can be
used together and brought to life beyond the words on paper.
Through this process the darkness of your unknown potential which
now lays dormant within will awaken with the twin serpents DoMar
and DeHak and your power and potential will reach unimaginable
heights. It is at this point that this work will become yours. Until then
it will remain mine along with the powers of its blessings and curses.
If you are reading this now you have an advantage regarding the
learning curve. I know that there are a few who obtain Black Magick
of Ahriman that will come to the information presented here through
application of the work on their own accord, though maybe not in any
direct sense. The wise will connect the dots and learn this information
from the patrons of the grimoire. However, many will have no clue
how to make this work their own. The sugestions serve to give exam-
ples of potential synergy which exists within the working mechanics
of the current. If you have the will and power to search and dig their
is so much more and a lifetime of work is made available. One can

devote themselves to a great deal of work beyond the confines of the
book before ever reaching the end. I would actually encourage this so
long as logic and care is exercised as it will aid in your personal ex-
pansion and prepare you for the deeper alchemical work. It is my will
that the most infernal blessings fall upon you and yours along your
journey with Ahriman and his legions. Welcome to Hell ladies and
gentlemen. Prepare for your liberation and becoming!
‫اﻷﻟﻮھﯿﺔ‬
BECOME A LIVING GOD
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‫اﻟﻠﻌﻦ‬
Prayers of Arezura
•
KURTIS JOSEPH
BECOME A LIVING GOD

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‫اﻟﻠﻌﻦ‬

A Supplemental Book to…

Black Magick of Ahriman

THE LITANY OF THE BLACK SUN ___________________ 9

THE LITANY OF THE BLOOD MOON ______________ 11

THE LITANY OF THE SHADOW OF MARS _________ 15

THE LITANY OF THE SHADOW OF SATURN _____ 29

THE LITANY OF THE SHADOW OF VENUS ________ 57

THE LITANY OF THE SHADOW OF MERCURY ___ 63

THE LITANY OF THE SHADOW OF JUPITER ______ 81

PAHLAVI SIGIL MAGICKS __________________________ 91

HE Dark Staot found within this text are a much-needed

T foundation within the sorcerous and alchemical works found

word, therefore, conveys the meaning of “Colours produced by the

counter creation. We use them as tools to awaken and conjure the

T Black Magick of Ahriman already. Therefore, to save space it

J Magick of Ahriman, so is the Litany of the Blood Moon and so

darkens the powers of destruction grow progressively more intense.

HE shadow of Mars is the active and reactive force of the in-

T dividual will. It is evil action and the recitation of this dark

example of the power attained when one has alchemically reunited

ediamazaý âcsåt âcsãt âcmãhgnåý âcah tâhsa âhtêav ôruha

enâzaý ansaý mãwht anak

amâdñiv mîtiap-ônâmn taý

tânajin tiôn ân taý

ôpsâserek ånam-erian atazaý met

ôybihzhkâv acsaybiêahdxuhsra acsaybârhtoaz acanhtoayhs

mãtavrd acmãnaynerav mãnavêad

inânajin meza ahtaý

tâyâzawa eharavh zrug înûzawa i eâdavh i dzemrôh ãdzaý i

HE Litany of the Shadow of Saturn is used to annihilate the

T veil between worlds. It opens the gateway between the corpo-

ûhov mehsa dhzam abrek êm-asaj mergnazah achsêar iâmha

ôyberets ôybtava acah

ethsives ahdi ihugnav taâ

uhânahsep ehtêag imha

mînoahsa mãnahdârf-uhgniad êm-ahsêazaý

meterats-iuêavh etias utâg

atihâna arûs îvdera atxoa taâ

anoaý erhdav ôniniak mãwht

êm-idzad metpayâ tava

etihâna erûs îvdera

eria êyna apsîv ahtaý

åyarîrs aprhek ônîniak

mãnuy'had mãnapsîv inâvab

ediamazaý âcsåt ayar eha

etihâna erûs îvdera ethsives ihugnav

ediamazaý âcsåt ayar eha

mãnayamuna eravêab mãvag mergnazah mãnhsra mãnapsa

iânmezaý iârdera iârab-ôrhtoaz-ahdah atihâna arûs îvdera

åhsêabt mãtavhsibt mãnapsîv atñayavruat

atapsis ahsuz arîrs ârf

mehsak-uruov ôyarz ioa

acêayatsasarf aciârhtoanhsx aciâmhav aciânsaý arhtoanhsx

ENUS is the evening and morning star and in the context of

V the Path of Smoke it is the end of light as well as the end of

anxiety and torment as false attachments are stripped away merci-

ôybihzhkâv acsaybiêahdxuhsra, acsaybârhtoaz acanhtoayhs

hsavhsx menavahsa meran imoarm-ârf itieyarâkarf mehsrak-