THE YATUK DINOIH AND PERSIAN DEMONOLOGY

Michael W. Ford
I. Foundation
Drauga – Ahrimanian Yatuk Dinoih (Published July 2014) is a modern introduction to ancient Persian and
Indo-Aryan Yatukan traditions with a strong foundation in history, mythology and methods of invoking the
Daevas; centered on the ancient Zoroastrian adversary, Ahriman or Angra Mainyu. The word ‘yatuk’
(Pahlavi/Avestan) is defined as ‘sorcery and witchcraft’ and is directly referenced to various sects of
sorcerers who practice rites invoking Ahriman and the daevas, ancient Indo-Aryan deities who became
demons during the religion of Ohrmazd (defined by Zarathustra or Zoroaster). While in Zoroastrianism,
Ahriman is the destroying and dark reflection in a sense of Ohrmazd; dualism allowed separation and
dogmatic structure which literally separated the human from the balance of nature. Drauga was prepared
as a study of the origins of Ahriman and the daevas from non-Zoroastrian sources and including them to
balance the perspective of the pantheons.
Ahriman is not perceived as the “all destroying” within the Ahrimanian (Luciferian) tradition; the “Prince of
this World” is observed in nature and survival instincts of man, beast & reptile. Ahriman represents the
motivation which inspires the wise and strong to survive and flourish in the physical world; the Adversary
challenges and motivates, his very image is terrifying and dark to the uninitiated. The test of initiation is
being able to pass beyond the mask presented and open the gates beyond fear.
To the Yatus (sorcerer), Ahriman and the Daevas are both destructive and creative elements within
nature and the living being. To deny our predatory instinct is to hate the self at the very deepest level,
thus rejected. The Luciferian acknowledges that we have demonic (primal) instincts which are made
known via desires, lusts and impulses accentuated and developed by our genetics and social
conditioning. Magick is the key to opening the gates of Dozakh (Hell); a symbolic representation of our
primal unconscious which is expressed via dream and fantasy. Once we control and guide our passions
in a productive manner, this primal energy may be fully utilized to control and shape our interior and
external worlds according to our will.
A grimoire is by classical definition a textual transmission of specific keys and incantations which have the
potential to reveal specific ‘gnosis’ or ‘spiritual’ insight, resulting ultimately in goal-oriented achievements
based on desire, destruction and power with material consequences. The medieval grimoire tradition with
such titles as the Red Dragon (Grand Grimoire), Lemegethon (Goetia), Grimoirum Verum and similar
tomes recall a rather foggy identification of powerful deities and demons from pre-Christian pantheons;
depicted in diabolic fashion as enemies of the Yahweh and the Church. My dedication to Luciferianism
has revealed in my humble presentation of mighty pantheons and their modern application via the rituals
and ceremonies designed to seize and direct elemental powers in accordance with the will.
Ahriman and the Daevas are not insulted like the medieval devils in the grimoire tradition which call on
the Christian god to “control” them as slaves; Ahriman and the Daevas are honored as representations of
specific types of power, phenomena and energies within the mind, body, spirit and the physical world.
Nature alone is the primary “standard” in which the Ahrimanian, demonic and Yatukan spirits may be
judged: balance is the reflected image of nature in both a destructive and creative phase, even if at first
glance merely destructive.
Observance over time reveals a beautiful and often terrifying cycle in which we may understand and
shape the mind to “think” like a deity on a microcosmic level. We are utterly alone and accountable for our
course and direction in life; even if reacting to challenges or disasters. Beginning with how we perceive
and think, to the words given power with meaning and design with the actions and deeds fashioning those
visions we direct the most energy to, we alone are individually gods and demons incarnate in living,
human bodies.
Drauga, a word meaning “The Lie” and “Druj” (demon), has close connections to ‘dragon’ and ‘serpent’ in
ancient Persian and Indo-Aryan etymology. The aptly chosen title is a word-play on ‘serpent’, ‘demon’ and
continual transformation (via the snake shedding its skin as a symbol of immortality and evolution); what
you observe as “truth” in your daily life is within your possibility to seize and shape according to your will.
The term “Yatuk Dinoih” is Pahlavi/Avestan (ancient Persian dialects) and translates “Laws of Witchcraft
and Sorcery”; “yatuk”, ‘witchcraft’; “dinoih”, ‘law’. Ahrimanian Witchcraft utilizes basic laws of invoking and
controlling elemental powers, daevas (old gods or demons) and literally transforming yourself into a living
deity. A god or goddess in Luciferianism is an individual who uses a combination of thought, word and
deed to shape and command his or her life and direction it takes. Yatuk Dinoih is called ‘daeva-yasna’,
‘demon-worship’ or ‘offerings to the demons’.
II. Adaptation and Practice
In Luciferianism, more precisely “Ahrimanian” Yatuk Dinoih, spiritual initiation, sorcery (using primal
instinct along with will-desire-belief to compel change in the physical world) and magick (attaining insight,
wisdom & power on spiritual self-transformation and commanding internal and external change according
to the will) are a realistic balance. There is a goal and result in all levels of Yatukan path workings; not an
abstract sense of summoning “something” as many profane (i.e. uninitiated) would perceive it.
The rites of the Yatuk Dinoih include adaptations from ancient Indo-Aryan, Median, Persian and
Zoroastrian inversions associated with the Avesta and Vendidad ceremonies. The Yatukan tradition is
centered on gaining insight, power and control over the elementals and internal darkness; the desires and
instincts associated with Ahriman allows for pleasure, success, wealth and the balance of death,
destruction and cursing ones’ enemies. I studied carefully the pre-Zoroastrian evidence of the Daevas
and the texts of the Rig Vedas; when combining the Vedas poetic hymns and spells with the demonic
inversions of the Yatukan cultus, a powerful medium was revealed.
DRAUGA is beautifully illustrated by Kitti Solymosi and Mitchell Nolte, the sigils and illustrations present a
gateway to a rich ancient tradition of Persian demonology and modern Left Hand Path (Luciferian)
magical practice invoking the primal force of darkness and guiding it internally with the order-bringing
Mithraic force of the Solar mysteries. The artists, like myself, are sorcerers in their own way and honor the
Ahrimanian and Luciferian powers in their unique, daemonic desire. Ms. Solymosi took my atrocious
“working” sigils and illustrated with strength and demonic beauty the images of the Deific Masks; provided
the compliment to the invocations and sorcerous words of power. Mr. Nolte provided the colored portraits
of the ArchDaevas and Ahriman, literally gateways to the Underworld and otherworldly abodes of the
gods and demons long resting in our unconscious minds’.
A grimoire honoring Ahriman as the “Prince of the World” and the Daevas as ‘Deific Masks’ of primal
power, DRAUGA has been a work which has been developed and adapted from ancient texts and
practical modern interpretation. Presenting the origins of the Yatuk Dinoih (witchcraft) from Bronze Age
Mitanni in Mesopotamia, Indo-Aryan North India (Rig Veda) and the cult of the Daevas including the
storm/war Daevas Indra and Savar (Rudra), to the Persian Zoroastrian period, DRAUGA offers the
historical and mythological foundation of the practices of Yatuk Dinoih and Ahura Mazda, Mithra, Anahita
and the pantheons which held balance in the cosmological war of darkness and light.
Much like the Necrominon, Maskim Hul, Dragon of the Two Flames and Adversarial Light, my books if
observed in unison by the simplicity of syncretism and assimilation of pantheons via contact of the
cultures of the Ancient Near East and Europe, present a clear path of self-initiation and the balance to be
found in Luciferianism to the least or most of your magickial taste.
One may begin with the simple beginning of the ideology and applying the Luciferian philosophy in the
basic way; perception and the way of thinking creates and brings power to our words and actions shaping
our future. The Yatus (male sorcerer) or Pairikas (female witch) has the potential now towards greatness
or lackluster nothingness of an unfulfilled life; think as “Ahriman” and fashion the world to your desires!
Over the many years of my initiation into the Adversarial Current (the energy of motivation, challenge,
change, predatory instinct, etc) I have gained the insight that Luciferian Magick is universal no matter the
pantheon or culture; the Laws of Nature (Lex Talionis, ‘Law of the Talon’) are the foundation; perception
and what you focus your mental energy on is what will begin to manifest over reasonable time; Words of
Power which contain definition (and meaning) in the unconscious, invoked, direct energy accordingly;
finally the balance of deeds with a strong, disciplined mind may seize this world according to deep desire.
The Yatus or Pairikas, if drawn to the Ahrimanian path, should prior to beginning take a period of time to
go out in nature both during the hours of day and night, observing the elements and the symbols they
represent to you. Go forth into the storm and allow the rain, winds and thunder awaken your senses!
What do you gain from this experience? What does the storm represent to you? If the storm at times
brings destruction with rains and wind, does it not also fertilize the land and bring life?
Now you can begin to understand this balance.
Go forth into the darkness of night, alone in some deserted ruins, wilderness, cave or graveyard and
simply observe the experience. Perceive the beauty and inspiring power of the darkness; we all are
originally of darkness, it is our origin and ultimate destination after physical death. Darkness brings
nourishment, rest and the fantasy of dreams. Darkness is the abode of our predatory instinct in our
unconscious. Open then your senses and observe if you have a spiritual connection with the darkness. If
you do, what do you gain from this experience? If you feel a haunting wind encircling you in the night,
embrace it as a lover and listen closely to your instincts.
Now you can begin to appreciate that you must be willing to enter the primal darkness away from prying
eyes.
At moments such as this the sorcerer can open Arezura (hell’s gate) and summon forth the Ahrimanian
spirits and Daevas of old. Seize the moment to invoke the Ahrimanian darkness within your body, feel the
power and the majesty of the primal darkness. Yatukih rituals demand a connection to our primal nature
and the development of skills around Ahrimanian Yoga, meditation and trance, invocation and evocation.
The differences between the pantheon of Yatuk Dinoih and the Egyptian ‘Necrominon’ are to not be
compared to any suitable end. The Egyptian and Persian Deific Masks have significant subtleties of both
nature and representations to attempt to unite in any meaningful ceremony. When practicing Yatuk
Dinoih, keep a disciplined focus on this pantheon for a specific amount of time to maintain and evolve the
magickal potential of the daevas. One may find subtle similarities in the Mesopotamian and later Syrian
pantheons with the Persian deities of Drauga. The Hellenic and Roman periods along with the Mithraic
religion demonstrates a syncretism between Ohrmazd and Zeus, Mithras and Apollo, Ahriman and
Haides (Pluto). In beginning practice of Yatuk Dinoih, it is advisable to maintain a focus on the Persian
and Indo-Aryan pantheon to avoid misinterpretation.
Drauga is both record of sorcerous practice and also a historical study to understand the evolution of
Ahriman and the cultus of the daevas. May it be utilized well and the ancient darkness reveals the
brightest fire of Sama Atar (Black Flame).