Cyclonopedia Part 2

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>>19439829
Re-posting this from last thread.
>Pazuzu, the Sumero-Assyrian demon of epidemics (the southwestern desert wind) is an occultural operative of the xero-informatic Abomination or Dust (= 100 = NO GOD), and possibly the most awe-inspiring cultist of Tellurian Dustism in ancient Mesopotamia. For wind is truly the high acolyte of dust, as well as being the dust-enforcer. In his Notes on Reliquology, Parsani put forward Pazuzu as a schematic diagram of the middle-eastern population and its peculiarities.

>>19439829
Is this Lovecraftian horror? It feels like a modern Necronomicon.

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>>19439883
>It feels like a modern Necronomicon.
That's basically what it is. There's even mentions f Abdul Al Hazred in the book

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>>19439882
Pazuzu specializes in scavenging the stratified Earth and its biosphere in the form of dust, which then is uplinked to alien currents flowing in the universe. These combinations of dryness and wetness are carried back to earth to disseminate disease. According to the Assyrian axis of Evil-against-Evil, Pazuzu the demon feeds on dust, which is qabbalistically equal to No God (=100). Pazuzu scavenges the surface biosphere of earth as dust clouds or inorganic bacterial relics; then conducting them to xenochemical hydro-currents, or what in ancient Greece was called cosmic wetness (hydrochemical singularities). This is why Pazuzu is associated with the emergence of plagues. Pazuzu then carries the plagues back to the surface biosphere in the guise of dust-soups, arid floods, messy rains, unheard-of epidemics and xero-informatic communications which usually manifest in the form of demonic possession (The Exorcist). This process of dust-scavenging and plague-engineering takes the form of an accelerating non-Aristotelian spiral or cycle when the terrestrial hygiene industry incrementally spreads more anti-pest agents and over-produces defense mechanisms (to ward off plagues) which once again are scavenged by Pazuzu’s pest-industry. In this sense, the accelerated rate of resistance ironically intensifies the emergence of plagues and dust-floods, speeding the journey of plagues back to the surface biosphere. When it comes to recollecting all that exists as dust, there is no need to be fastidious.

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>>19439829
Just wait till you get to all the stuff about Azhdeha/Zahak ;)

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>>19439932
>The horror of Pazuzu is usually embodied as a winged bipedal human-like beast with talons instead of feet and a head concretized through an almost fleshless dog- or lion-skull. The long reptilian penis of Pazuzu (a pest-seeding machine or a disseminator, according to glossaries of epidemiology) is a later pestilential modification to its body, which strangely has two pairs of wings instead of one, as if two wings are not adequate for its missions. Pazuzu is also visualized with the right hand upward and the left hand downward, heralding the Pest-Cycle of dust whose axis is a double-flight (Pazuzu’s tetra-winged body) or a ferocious inter-dimensional ‘line of flight’ (Deleuze and Guattari) from the Earth to without, and from without to the Earth: the tactical line of the xero-informatic Abomination (dust) and the traffic zone of its bacterial data. Pazuzu exhibits several morphological anomalies and peculiarities which separate him from other Akkadian, Babylonian and Assyrian demons. According to the first excavated Bronze statue of Pazuzu (Iraq, post-Paleolithic era, 800-600 BC) these morphological features include:

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>>19439944
>Extremely thin legs bearing an unusually skinny torso. Chest bones are clearly visible as if it suffers anorexia or fatigue; a body struck by famine and carrying its ailing flesh with difficulty. Its wasting body narrates the cyclical desert famine of the Middle East, accompanied by vast locust-swarms (as vehicles of desolation) and other pestilential omens. If the body of Beelzebub (ba’al zebub) insinuates a legion of flies, with their perverse collective enthusiasm to come together over a fresh deliquescing carrion or a yellowish lump of excrement, Pazuzu’s anthropo-insectoid body bears the black humor of all bodies it overruns, strips naked of flesh, all the bodies chewed and peeled off by a sky-blackening swarm of locusts, by the hurtling body of Pazuzu, dehydrated and reduced to a twisted spectre of bone and wrinkled skin. Make yourself many, like the locust! Make yourself many, like the swarming locusts!

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>>19439967
>Four wings instead of two: The wings seem to be feathered (later statuettes confirm this hypothesis: the feathers become visible as remiges, the powerful flight feathers which provide the main propulsive force during the powered flight of the rapax bird) and emphasize a demonic lust for flying, for speed and migration. Such wings engineer a flight corresponding to desert whirlwinds, dust devils and other meteorological phenomena of deserts which are believed to have been created by Anzu, the beast of flight, who stole the tablet of destiny and eventually was slain by Ninurta. The Sumero-Akkadian epic of Ninurta portrays Anzu as the forerunner of later flying demons, the engineer of demonic flight and of beasts with feathered wings which are linked to cyclogenesis, sonic havoc, spiraling storms across deserts and dust devils. These four wings render the demon a perfect vehicle for carrying pestilential particles (Namtar) and delivering them to their destination without delay, always promptly on time.

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>>19440050
>A snake-headed penis, a pest-fertilizing machine which confirms Pazuzu’s kinship with Humbaba (Khombabos, the guardian of cedar forests and the city of gods, who was defeated and killed by Gilgamesh and Enkidu). Humbaba has the same reptilian phallus and is believed to be the son or brother of Pazuzu. Both Humbaba and Pazuzu are able to reflect a prognosticated future of each individual: Humbaba’s labyrinthine face (with unicursal human entrails as the beard) recalls the early art of Haruspicy (divination using the liver or entrails) in ancient Mesopotamian cultures, later developed by the Etruscans. Pazuzu as the demon of the south-west wind is associated with Rammalie (an Arabic word for communication with other worlds and aeons through patterns on pebbles and desert sand). His roaring flight introduces rhythmic ripples as crypto-vermiform parasites upon dunes which cumulate transiently as short-term inorganic memories of desert winds; then, ripples and other intermittent patterns can be deciphered as runic alphabets of epidemic journeys and plague-propagations aerated by desert winds and narrated on sand. Abdul Al-Hazred as an adept rammal (sand-sorcerer) probably wrote Al Azif through the dust-infested language of Pazuzu, who constantly enriches its howls with pest-spores in order to expand the hallucinatory space of progressive arid diseases.

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>>19440126
>A dignatory’s beard, bringing Pazuzu into the fold of Evil-against-Evil and making of him an apotropaic character. Pazuzu, like other demons who belong to the axis of Evil-against-Evil (for example Ugallu), can simultaneously spread terminal plagues and cure certain maladies. According to the Assyrian Axis of Evil-against-Evil, every human is constantly a puppet of demons, suspended from the labyrinth of their strings. During illnesses, witch doctors attempt to repel hostile demons from the patient and summon a protector-demon to possess the sick person. Pazuzu is among the chosen demons, one who could even pass the last guardian Lamassu or the Repellent of Evil: a Pazuzu-demon guards the niche in the bathroom of Ashurbanipal’s palace at Nineveh, Iraq.

>>19439883
That's the idea. It's fiction with the intent on educating by creating a legitimate grimoire.

>>19440372
Interesting shit, great read

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>>19440425
>It's fiction
wew lad

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>>19440488
There's more. Hold onto thine ass Anon.
>An almost fleshless head that cannot be distinguished clearly, Pazuzu’s head diagrams the metamorphosis of three carnivorous animals frequently appearing in the Babylonian / Assyrian pandemonium: the rabid dog, the Shogal (jackal) and the Kaftaar (hyena). Ibn Hamedani, in his book Aja’ib Nameh (The Book of Marvels), calls Kaftaar ‘a terrible beast’. The hyena, from an afro-asiatic lineage, is possibly the most cursed, obscene and lewd animal in Mesopotamian folklore. Ibn Hamedani tells horrifying stories about this desert-beast who has sex with its prey while devouring it. The Hyena emits high-pitched cacophonic cries of mirth, enough to drive a lone desert traveler mad. Rabid dogs are the spawns of Abzu (Abyss), and the Shoghal or jackal connects Pazuzu to the Egyptian Anubis and the dead.[1]

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>>19440495
By that I mean the book has a plot and characters, you mongoloid.

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>>19440566
>The face is of limited relevance for a rigorous archeological investigation into the demonic. Even the most distorted, disfigured and grotesque faces cannot be identified as evidence of a demon (xeno-agent) — that is to say, (de)faciality cannot be a constitutive element in diagramming a demon (especially in the period from the rise of Mesopotamian civilizations to the end of antiquity and the early Middle Ages). All radical xeno-demons have a diagrammatic seal of their own; they are always delineated by anomalous cartographies or diagrams based on which their bodies, positions, and arrangement of their appendages (organs?) are presented, built and (re)composed. Or else they are identified by their coming in pairs (one a recognizable entity and the other an obscure twin of the familiar entity; examples include the Phoenician and Etruscanian demons). The most well-known demonograms are as follows:

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>>19440576
The right hand upward, and the left hand downward suggests a swash-backwash model of epidemics; it is the seal of pest enforcers.
>Outstretched hands, one pointing east and one pointing west — solar demons. The Romans borrowed the same diagrammatic position from Babylonians for their crucifixions. This demonogram later influenced the religious iconography of Mithraism and then Christianity, the most prominent examples being, of course, the iconographic portraits of the crucified Jesus.

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>>19440835
>Bodily organs (appendages) connected to each other by curves and circles which construct a closed or sealed labyrinthine convolution.

>Smaller wings attached to the main wings, or possession of more wings than are necessary for flying and migration.

>Horns forming spirals (in contrast to general belief, horns are not satanic agents) or horns pointing to each other which signify arch-demons.

>Legs open, far apart so as to draw a triangle, also known as the three-dotted profanity, which is among the most significant diagrams of unlocalizable or betraying demons.

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>>19441418
>The demonogram of Pazuzu (the right hand upward, and the left hand downward) is the unique ABYZmal cartography of disease; it signifies the rotation of The Wheel of Pestilence. This demonogram confirms that Pazuzu (like Ugallu) belongs to the legion of plague-dissipating demons. Demonograms demonstrate the abstract distribution of demons; they are plans for demonic mobilization — mobilization in a military sense.
>They believe Mesopotamia and the whole Middle East is overclouded by some kind of fog of war which is peculiar to the near and middle-eastern regions of Asia. That you must practice blindness, must dry out your lungs and return to dust in order to coalesce with the reeking pit of the Middle East. The inhabitants of a village near Tell-Kuyunjik, which is believed to be the ancient site of Nineveh, told us that this arid fog is the haze of Pazuzu, the searing mushroom cloud of Middle East. To live in dust requires a certain degree of demonism which western people deem too much for humans. Jackson West does not think the Middle East is a geopolitical region, he thinks that the Middle East is alive. Not metaphorically; it is alive in a real sense, waiting to let loose its sentience. ‘It is alive but it doesn’t need to survive, because it has a life of its own’ — this was the last thing West told me before reconnoitring Mosul with his sons to locate that Iranian oil smuggler and that guy Omar who claims to have the diaries of Ibn Maimum, the Persian occult-saboteur, guerilla expert and conspiracist who assisted the Al-Fatemid to overthrow the Caliphate regime in Egypt. (1st Lt. Ali Osa, US 1st Battalion, 41st Infantry Regiment)
>Tell-Kuyunjik: Nineveh 36o 24´ N 43o 08´ E

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>>19441725
>Excursus VI (Xeno-agents and the Assyrian Axis of Evil-against-Evil)
>The human defense mechanism is the most consistent entity on this planet; its self-fertilizing paranoia is capable of grasping and identifying every contact only in terms of a potential incursion. When this paranoid consistency (or consistency of paranoia, since paranoia, ironically, tends to be consistent) attains autonomy, it becomes ruthlessly schizoid by passively opening itself to unknown threats from the Outside or xeno-agents. The anthropomorphic security system is a Pandora’s Box of unrecorded diseases, emerging from the consistent resistance of the system to outside invasions on the one hand, and the consistently-escalating invasion on the other hand. In this sense, the human security system is a projection of the intensity of the conflict between the xeno-agent (demon) and the system that registers new indefinable plagues mapped at the outer limits of the demon and the system.

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>>19442682
>>Unlike Martin Bergman’s still profoundly religious demonology — which insists that a demon should be exorcised not to save the possessed but to assist the demon to escape from the ‘mammal meat’ — according to the Assyrian Axis of Evil-against-Evil, the demon infects a person to extract a wide array of pest-insurgencies from the security system not by possessing it (in the sense of seizing a property from the monopoly of the Divine — for example, the human as belonging to God), but by turning the Divine and its secured properties into intermediate parasites (pimps) for incoming diseases. In the Assyrian politics of demonism, the Divine and its world are turned into a pest-feeding farm. Their resistance and blind oppositions are encouraged because each instance of resistance harbors more incursions from the Outside. Pests, xeno-excitations, cosmic diseases kick in when capacity is reached and the security system of the anthropomorphic agency starts to crack and waste, consequently trying to survive at all costs which in turn causes a wider array of pestilential activities. In this panorama, survival and security reinforcement (as opposed to the dying system) ‘turns on’ the demon to no end. Modern criminology refuses to acknowledge the presence of demons, in the same way that secular disbelief condemns the inanity of a demon possessing a helpless human: if demons exist and are that powerful then why would they possess a wretched anthropian? Such an objection misunderstands the mechanisms involved in the communication between xeno-agents and the human security system. For demons maintain their outsideness precisely through a power of overkilling (sheer exteriority of a force), inflicting more power than is needed just to unlock a gate. Demons simply crack open the prey. The overkilling power effectuates an openness outside the system’s capacity to afford it.