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A Note on the Cross of Akht / Decadence and Zygonovism

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June 18, 2005

A Note on the Cross of Akht / Decadence and Zygonovism

According to Parsani’s notes, he finds a different model of the cross in the historic site of Bolaghi Gorge in Fars province, three months prior to his final disappearance and the arrival of the multi-national team of archeologists in the region to secure and recover relics before the flooding of the recently constructed Sivand Dam. The elemental structural pattern of the cross is a decagon but instead of triangles, each side of the decagon holds a regular rectangle degenerated to the most holy geometric shape among the Zoroastrians and later Zurvanists which later is directly exported to monotheism: square.

After subsiding the deluge of excitement upon the new discovery, Parsani writes, “as I suspected, this is a religiously corrected adaptation of the Cross of Akht [1], not only because the original cross is foliated by triangles whose properties are inexhaustible and correspond to deava-mahmi but because this newly excavated cross is the unfolding of 10 or One and the incapacitation of the original cross; it outlines the Order of Farrah Farrah.gif

The following notes summarize some of the initial investigations of the “religiously corrected” model of the Cross of Akht, sardonically named Khaj-e Akhteh (the akhteh cross: the castrated cross) by Parsani (see fig. 1). We had to reassemble and rewrite Parsani’s jumbled notes because of his indecipherable handwriting and lack of patience to finish sentences:


Fig.1 The Cross of Akht remodified by the Zoroastrian mages

Decimal progression:

0 0 1 = 1 = 1
2 8 3 = 13 = 4
4 7 5 = 16 = 7
6 6 7 = 19 = 1(0)
8 5 9 = 22 = 4
10 4 11 = 25 = 7
12 3 13 = 28 = 1(0)
14 2 15 = 31 = 4
16 1 17 = 34 = 7
18 0 0 = 18 = 9

Decimal progression (excluding the last segment): 1 + 4 + 7 = 12 = 3

Each square-cell:

11 [2], 22 [4], 24 [6], 26 [8]; 28 [1(0)], 30 [3], 32 [5], 34 [7], 36 [9]

147 as Parsani repeatedly points out is the number of Genesis or the Order of Farrah which will be eventually secured by Ahura-mazda. The diameter of the high-heaven which is environing the primal oceans and the Earth as stated in The Pahlavi Rivayats (B.N. Dhabher, Bombay, 1913) is 147000 farsang [2].

Parsani believes the replacement of triangle with an architectonically stable rectangle (square) dates back to the Sassanid dynasty before Islam when all dualistic notions in Zoroastrianism are purged and it is converted to a firmly rooted prototype of all monotheistic religions. Apart from its flourished pro-creationist consistency and tendency towards localizability, in terms of decimal-sorcery, square carries a kind of monotheistic redundancy necessary for emphasizing on completion and structural equanimity. In Middle Eastern sorcery and ABJAD, numeric bonds should be as simple as possible – as a steric arrangement in a chemical compound (molecular positioning to have the maximum affect with minimum bonds and elements) – with one head exploring the opportunities of exploiting the monopoly of the divine and the other head flushing the divine into an imperfectable (whole-degenerating [3]) space of irresolution and unbelief and introducing the realization of Decadence and its inconclusiveness to Decalogue and its determinative codes (as mapped in the Cross of Decadence, its broken star with its ubiquitous zygonovism vs. the sacred geometries of complete stars derived from the Tree of Life).

“Such a pragmatically effective simplicity is sublimated in a triangle with one vertex fulfilling a 1(0)-sum coordinate with the second vertex and engaging in a 9-sum coupling with the third vertex (see fig.2), installing a field of treasonomy and clandestine exploitation or what the Zoroastrians called the tri-dotted perversion or the disorder (abādixšayīh: هرج و مرج) of three dots (thri: three.gif) as opposed to the Order of Farrah (See Mesopotamian Mithraism I, endnote 1). In the tri-dotted perversion, it is easy to constantly retreat from one side and submerge into another side rapidly and without a trace. Mapping three dots as a triangle is a later geometric modification; in early Persian sorcery, it has been pictured as horizontal dissection of a spiral or a corkscrewing motion named drēm, an adjective describing the limitless impurity of Druj, meaning dot, dust and scale [?] (scale of the kind that covers the bodies of fish: فلس). The number making a 10-sum perfectionism and a 9-sum sorcery with the two other numbers (vertices) is frequently associated with a Deava (demon) of some obscure kind named deava-mahmi for whom there is no description in Avestan or Pahlavanic religious scriptures. The demon of betrayal carries an unknown mission from Ahriman (or the primordial Zurvan) on the side of [...]”, Parsani writes. The note continues to the next page which has been lost.



As Parsani mentions these numbers on a triangular format – making a 9-sum coupling on the one side and a 1(0)-sum completion on the other side – are associated with deava-mahmi, a betraying demon for all sides, worshipped by some Zurvanite cults and early Christian-Mithraistic cults. According to Zurvanite and Mithraistic texts, since Ahura-Mazda is the second son of Zurvan, he does not know the secret of Genesis; it is Angra-Mainyu (Ahriman) who openly discusses about creation with his legion and deava-mahmi secretly meets Ahura-mazda, offering him the secret of the creation which is ironically based on the knowledge and prudence of Ahriman. Mahmi demon is addressed as mesites (mesee’tes) [4] who does not play the role of balancing or stabilization (squaring) but what in Pahlavi language is called Mianjig (the subject form of the word mayanjigih, میانجی), or the in-between or the intermediate Mithra who betray both sides for an obscure mission. As Parsani writes in one of his early essays on the Middle Eastern sorcery, “Betrayal and cessation from all kinds of vision [5] – whose obscurity of purpose is more dreadful than its perversion – is at the heart of Middle Eastern sorcery; but such betrayals are essentially subjected to an ominous dispersion, diffusing everywhere from monotheistic Beliefs to forbidden doctrines; nothing can survive the onrush of growing heresies once such betrayals become inseparable from everyday life. The Grand Betrayal or Mithro-Druj [6] is an all inclusive invitation and an ultimate welcome to all and everything; for this reason it traps a diffusive epidemic power against which religion in general has no protective structure.”

A glance at the royal seals of the pre-Islamic Persian dynasties whose obsession to follow all purifying procedures of monotheism was unparalleled reveals that such heresies infiltrated into the highest ranks of mages and religious foundations (see fig.3):

Some seals carry the forbidden emblem of three dots (drēm) on one side and a boar on the other side (the sacrificial animal for Ahriman, fig. 4) while other seals have the religiously corrected version of three dots -- the order of four dots or Farrah, swastika or the Wheel of the Sun or later the cross.


Fig.3 Royal seals and coins


Fig.4 Tehran Museum, Location of discovery: Damghan, 400-500 A.D.


Fig.5 More Zygonovism from the Cross of Akht


[1] Also called was-wišabāg (from Avestan višāpa) among his followers, meaning ‘drenched by poison’ and sometimes pouru.mahrka, the full-death or ‘full of plague’ usually used as an appellation for Angra-Mainyu (Ahriman).

[2] An originally Persian unit of linear measure equal to 6 kilometers.

[3] According to the most influential cults of sorcery during the rise of Zoroastrianism (invigorating the most unorthodox heresies after Islam in the Middle East) i.e. Akht-Yatu and Kakhuži (Kaxuzi.gif), sorcery cannot or should not completely destroy the order of the divine since the monotheistic system of affordance is an endless source of exploitation and diversification of clandestine warmachines. Neither Akht-Yatu nor Kakhuži (which means the Reducers of Farrah or the divine wholeness, کاستاران فره) take sorcery as a direct escapism working with an inclined dynamism towards outside but re-modification of the grounded wholeness in a way that it autonomously affirms the Outside and grasping it (outside) in terms of impulsive arrival rather than destination which is inescapably bound to the economy of the ground and mereologic discourses. Within an incapacitated, rigorously sabotaged wholeness, even mere survival is converted to a polytical event (graspable by its sheer pragmatic-amplification and operating by misusing the affordance-based openness). ‘Reducing this wholeness rather than dismantling or escaping it’ is what separates the Middle Eastern occulture from its western counterpart.

[4] See Benvenist: Persian Religion according to the chief Greek Texts, page 88; or Plutarch’s text on Isis and Osiris; also Pahlavi Sirozag, page 16, ZXA ed. Dhabhar, page 242. Eznik of Kolb: Against the Sects, translated to French under the title of Réfutation des différentes sects by LeVaillant de Florival.

[5] Parsani uses the word Bienesh (بینش) in the original text, ambiguously meaning vision as visual modality and bienesh as philosophy, belief and Weltanschauung.

[6] Mithro-Druj or the betraying Mithra (radical betrayal), among the cult of Manni who rebelled against the oppression of Zoroastrian monotheism and finally was executed after inspiring the majority of heresies in monotheism (see Eznik of Kolb’s Against the Sects) signifies the highest pragmatic and sacred intensity of sorcery. In Yasna, haat (section) 61 and Vendidad, fargard (chapter) 18, Zandik (later Zandigh: heretic, betrayer) – the word firstly used to describe Manni as a sorcerous insurgent – is stated as an equivalent of Yatumant (sorcerer) and the most insidious form of sorcery. For more details see: A. Adam, Texte zum Manichaismus (= lietz - manns kleine Texte... no. 175), page 97, Berlin: 1969.

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Posted by Reza Negarestani at June 18, 2005 09:42 AM

Tags: hyperstition, parsani
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