Michael Wynn's Occult Reference Library
ANUBIS

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reat phoenix which is in annu, the former of my life and my being am i. the symbols on the columns, beginning at the top of the one with black figures on a white ground, are mystical representations of the various paragraphs of the 17th chapter. they show: the symbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring. the adoration of osiris. the phoenix or bennu. the reformation of the departed spirit shown by the soul descending to the body on the bier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn. i

res. then comes the weighing of the soul, and the mystical naming of various parts of the hall, the naming of which is insisted on by the various guardians, and is similar to the mystic circumambulation of the neophyte in the path of darkness in the 0=0 when he has to name the guardians of the gates of the east and west. the figures on the pillar represent the soul introduced by the jackal-headed anubis, the guide of the dead, into the hall of truth. the soul then watches the weighing of its actions in earth life against a figure of truth in the mystical scales of ma by anubis. thoth, ibis-headed, records the judgment and the devourer stands ready to seize if the soul has led an evil life. passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris

4 7 INITIATION CEREMONY

ing voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature, and the chiefs of the whirling storm. heg: leads practicus round to his own seat. takes red lamp in his hand and addresses practicus. heg: the priestess with the mask of isis spake and said, the traveller through the gates of anubis is my name. i am water pure and limpid, ever flowing on towards the sea. i am the ever-passing present, which stands in the place of the past. i am the fertilized land. hail unto the dwellers of the wings of the morning. heg: replaces lamp. seats candidate west of and close to the altar facing hierophant and returns to his own place. hiero: i arise in the place of the gathering of the water

cold and moist natures, and the passive elements of earth and water. the four hebrew yods refer to the four letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sign cancer, and was anciently the scarabus or khephra, the emblem of the sun below the horizon as he ever is when the moon is increasing above. also when the sun is in the sign pisces, the moon

ALEISTER CROWLEY LIBER 777

amyk kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna andromalius man holding great serpent. table v (continued) 30 clxvii. egyptian gods of zodiac (asc. decans. clxviii. egyptian names of asc. decans clxix. as col. clxvii (succedent) clxx. as col. cxviii (succendent. clxxi. as col. cxlvii (cadent) clxxii. as col. cxlviii (cadent) 15 aroueris assicean anubis lencher horus asentacer 16 serapis asicath helitomenos virvaso apophis aharph 17 taautus thesogar cyclops verasua titan tepistosoa 18 apoltun sothis hecate syth mercophta thuismis 19 typhon aphruimis perseus sitlacer nephthe phuonidie 20 isis thumis pi-osiris thoptius panotragus aphut 22 zeuda serucuth omphta aterechinis ophionius arepien 24 arimanius sentacer merota tepiseuth panotragus se

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

y osiris may help the reader to understand the meaning of the overthrowing of osiris by horus in the present aeon. equinox vii, p. 293 "liber lxi. liber causae" explains the actual history and origin of the present movement. its statements are accurate in the ordinary sense of the word. the object of the book is to discount mythopeia. equinox xi, p. 55 "liber lxiv. liber israfel" formerly called "anubis" an instruction in a suitable method of preaching. unpublished "liber lxv. liber cordis cincti serpente" an account of the relations of the aspirant with his holy guardian angel. equinox xi (vol. iii, part 1, p. 65. 219 "liber lxvi. liber stellae rubeae" a secret ritual, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of "liber legis" see liber cccxxxiii (the

abrahm (or any other whom: one wishes to please: 2 :amoun, thoth, nuith (zodiac.:shiva, vishnu (as buddha ava: tara).akasa(as matter).lingam: 3 :maut, isis, nephthys :bhavani (all forms of sakti: prana (as force, yoni: 4 :amoun, isis :indra, brahma: 5 :horus, nephthys :vishnu, varruna-avatar: 6 :asar, ra :vishnu-hari-krishna-rama: 7 :hathoor :bhavani (all forms of sakti: prana (as force, yoni: 8 :anubis :hanuman: 9 :shu :ganesha vishnu (kurm avatar: 10 :seb. lower (i.e. unwedded :lakshmi, etc (kundalini: isis and nephthys :11 :nu :the maruts (vayu: 12 :thoth and cynocephalus :hanuman, vishnu (as parasa: rama: 13 :chomse :chandra (as moon: 14 :hathoor :lalita(sexual aspect of sakti: 15 :men thu :shiva: 16 :asar ameshet apis :shiva (sacred bull: 17 :various twin dieties, rehkt :various twin

ALEISTER CROWLEY EQUINOX EQ I 2 2

s hierophant tor isis aroueris\ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ s. d t .the place. thmaist .the place. a o .of the feet .of the feet &d lc of nephthys- hegemon- of isis co iu. scale of. scale of. eu sp. bilanx. harpocrates .bilanx. nc t \hb:resh hb:tzaddi. sh e/ eo s. place of/ rs .evil triad_ apophrasz .satan typh/ hb:shin .on besz. hb:qof. hb:taw\ double_ altar. x /hiereus. horus kerux anubis of e+ w_ sentinel diagram 3. arrangement of the temple in the 0= 0 ritual. upon them should be represented in counterchanged colours any appropriate egyptian design emblematic of the soul. the scarlet tetrahedronal capitals represent the fire of test and trial, and between the balance is the porch way of the immeasurable region. the twin lights which flare on the summits are the "declarers

e; the lamen. 249 "before the face of the gods in the place of the threshold" is the name of the hegemon; and she is the goddess thmais11 thmaist of dual form as 11 more fiery. s.r.m.d. says thmais contains the letters of hb:shin hb:taw hb:mem hb:aleph and probably is the origin of the greek theta epsilon mu iota sigma, the justice-goddess. thmait.12 "the kerux- the kerux is the principal form of anubis. the sentinel being the subsidiary form. the kerux is the anubis of the east, whilst the sentinel is the anubis of the west. the kerux is the herald, the guardian and watcher "within" the temple; as the sentinel is the watcher without. and therefore is his charge the proper disposition of the furniture of the temple. his peculiar insignia of office are the red lamp and the wand.13 "watcher

diary form. the kerux is the anubis of the east, whilst the sentinel is the anubis of the west. the kerux is the herald, the guardian and watcher "within" the temple; as the sentinel is the watcher without. and therefore is his charge the proper disposition of the furniture of the temple. his peculiar insignia of office are the red lamp and the wand.13 "watcher of the gods" is his name, and he is anubis the herald before them "the stolistes- the station of the stolistes is in the midst of the northern part of the hall; without, and to the north-west of the black pillar. he has the care of robes and insignia of the temple. his peculiar ensign is the cup "the goddess at the scale of the balance at the black pillar" is the name of the stolistes; and she is auramooth, or the light shining thro

on" has its rise from the station of the dadouchos, symbolic of the ending and judging of the world by fire. but also the circumambulation commences with the paths hb:shin and hb:resh, as though bringing into action the solar fire; whilst the reverse commences by those of hb:qof and hb:tzaddi as though bringing the watery reflux into action. this is the order of the circumambulation; first cometh anubis, the watcher of the gods; next themis, the goddess of the hall of truth; then horus; then the remaining members in order of precedence; and lastly, the goddesses of the scales of the balance, as though a vast wheel were revolving, as it is said "one wheel upon the earth beside the kerub" and also note the rashish ha-gilgalim.16 of this wheel the ascending side commenceth from below the pill

rophant "but horus passes only once, for he is the son of osiris, and inheriteth the light, as it were by birthright from him; wherefore he goeth at once unto the station of the hiereus to fix the light there. the hegemon, the goddess of truth, passeth twice because her rule is of the balance of the two scales, and she retireth to her station there to complete the reflux of the middle pillar. but anubis of the east and the others circumambulate 16 the beginning of whirling motions, primum moble. thrice as affirming the completion of the reflexion of the perfecting of the white triangle on the altar."17 the circumambulation being completed, the members and remaining officers remain standing whilst the hierophant repeats the adoration "holy art thou, lord of the universe! holy art thou, whom

lare that the sun hath arisen, and that the light shineth in darkness" after which the three chief officers repeat the mystic words "khabs am pekht "knox om pax "light in extension "the opening" is then at an end, and the next ceremony is "the "admission."18 the candidate is in waiting without the portal, under the care of the sentinel, the "watcher without" that is, under the care of the form of anubis of the west. 252 the hierophant informs the members assembled that he holds a dispensation from the greatly honoured chiefs of the second order, for the purpose of commencing the process of the initiation which shall ultimately lead the candidate to the knowledge of his higher self. but he is first admitted to the grade of neophyte which hath no number, concealing the commencement of all-th

the candidate. the address of the "hierophant" then follows "frater x y z, i must congratulate you on your having passed with so much fortitude through your ceremony of the admission to the 0= 0 grade of the order of the golden dawn in the outer. i will now direct your attention to a brief explanation of the principal symbols of your grade" when these have been explained the kerux, as the watcher anubis, announceth in the following words that the candidate has been admitted as an initiate neophyte "in the name of the lord of the universe and by command of the v.h.hierophant, hear you all that i proclaim that a: b: who hereafter will be known unto you by the motto x y z, has been admitted in due form to the 0= 0 grade of neophyte of the order of the golden dawn in the outer" the "hiereus" t

y- second, thirty-first, and twenty-ninth paths leading from the grade of zelator to the three other grades which are beyond. the only path now open to you, however, is the thirty-second, which leads to the 2= 9 grade of theoricus, and which you must traverse before arriving at that degree. take in your right hand the cubical cross, and in your left hand the banner of light, and follow your guide anubis4 the guardian: who leads you from the material to the spiritual "kerux "anubis the guardian spake unto to aspirant, saying 'let us enter into the presence of the lords of truth' arise and follow me" 266 4 it will be noticed that from here this ritual becomes unnecessarily complicated with egyptian deities- in fact, its mysteries become rather "forced" still more so will this be seen in the

alchemical mercury. illustration on page 276 approximated: saturn- jupiter- mars- sun- venus- mercury- moon) diagram 35. the seven planes of the tree of life. illustration on page 276 approximated\ moon mars sun venus jupiter saturn diagram 36. the unification of the planets in mercury. the "hegemon" then says "the priestess with the mask of isis spake and said 'the traveller through the gates of anubis is my name. i am the water perfect, and limpid, and pure, ever flowing out towards the silver sea. i am the everpassing present, which stands in the place of the past; i am the fertilized land. hail unto the dwellers of the wings of the morning" the "hierophant" then delivers the following oration "i arise in the place of the gathering of the waters through the rolled- back clouds of night

gedulah; it has sixteen principal, and sixteen secondary rays. four hebrew yodhs fall from it. there are also two watch-towers, two dogs, and a cray-fish "she is the moon at the feet of the woman of the revelations, ruling equally over the cold and moist natures, and the passive elements of water 277 and earth" the four yodhs refer to the four letters of the holy name. the dogs are the jackals of anubis guarding the gates of the east and the west symbolised by the two towers. the cray-fish is the sign cancer, the scarabaeus or god kephera "the emblem of the sun below the horizon, as he ever is when the moon is increasing above" the "hierophant" then leads the practicus to the serpent of brass, and says "this is the serpent nehushtan, which moses made 'and he set it upon a pole- that is, he

ALEISTER CROWLEY EQUINOX EQ I 3 2

ols of the elements and the middle three with the hebrew mother letters to the right. the five sections of the shaft are marked from top to bottom thusly: white, dee red hb:shin, air yellow hb:aleph, water blue hb:mem, spirit black. illustration on page 211 described "diagram 66. the phoenix wand" this wand is shaped like the wes scepter, except that the slant top is clearly depicted as a head of anubis with elongated ears. the top of the shaft is white and the fork to the bottom completes a black band. between the white and black zones are seven bands with planetary symbols to the right and hebrew letters to the left. from top to bottom these are: mars hb:peh, sun hb:resh, mercury hb:bet, venus hb:dalet, moon hb:gemel, saturn hb:taw, jupiter hb:koph [all then face east; the chief adept op

the chief adept does not appear. he is the slain and hidden osiris in the nether world. therefore the postulant in order to be identified with him must be slain. he is 226 also to be put though the iao formula of creation, death and resurrection, in a lesser way, interwoven with the greater. thus his first admission is of "mourning" the "second adept" is still horus. but the "third adept" is now anubis. introducing adept is still themis. they are, as it were, the guardians of the body of the slain osiris. for initials, c and theta see z. explanation in 0= 0 ritual. a (knock) commences the new vibration. he is prepared by themis. the alarm of hb:yod hb:yod hb:yod hb:yod' hb:yod places the 4 before the 1, and anubis at once challenges. the aspirant, not waiting for his higher self (theta) t

ANALYSIS OF THE 5 6 INITIATION

first point. he is slain and is osiris of the nether world. in the egyptian mysteries, the postulant after death is identified with osiris. inasmuch as the candidate is dead already, unless osirified, he too must be slain. like christ, he must be stripped and flogged, and placed on the cross of suffering. but first, he enters. at this point, the second adept is still horus. the third adept is now anubis. hodos, or the introducing adept, is themis. themis is a greek goddess of justice. she is titan like, thus she fits better than maat. anubis now challenges the aspirant who exalteth his ego and lower self with proclamations. the aspirant is seeking the kingdom of heaven by horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the s

BLAVATSKY H P ANTHROPOGENESIS

is wand to evoke from orcus the souls plunged therein- tum virgam capit, hac animas ille evocat orco (see also the 21st fargard of the vendidad on the celestial militia) he is the golden-coloured mercury, the[[chrusophaes hermes] whom the hierophants forbade to name. he is symbolised in grecian mythology by one of the dogs (vigilance, which watch over the celestial flock (occult wisdom, or hermes anubis, or again agathodaemon. he is the argus watching over the earth, and which the latter mistakes for the sun itself. it is through the intercession of mercury that the emperor julian prayed to the occult sun every night; for, as says vossius "all the theologians agree to say that mercury and the sun are one. he was the most eloquent and the most wise of all the gods, which is not to be wonder

on, or the dragon aphophis- the accuser in the "book of the dead- is worsted by horus, who pierces his opponent's head with a spear; and typhon is the all-destroying wind of the desert, the rebellious element that throws everything into confusion. as set- he is the darkness of night, the murderer of osiris, who is the light of day and the sun. archaeology demonstrates that horus is identical with anubis* whose effigy was discovered upon an egyptian monument, with a cuirass and a spear, like michael and st. george. anubis is also represented[[footnote(s[[footnote continued from previous page] the seven worlds- also mentioned in the rig-veda- are fully referred to elsewhere. there are six rajamsi (worlds) above prithivi- the earth, or "this (idam, as opposed to that which is yonder (the six

ootnote(s[[footnote continued from previous page] the seven worlds- also mentioned in the rig-veda- are fully referred to elsewhere. there are six rajamsi (worlds) above prithivi- the earth, or "this (idam, as opposed to that which is yonder (the six globes on the three other planes (see rig-veda, i, 34; iii, 56; vii, 10411, and v, 60, 6. see on chronology* verse 62, chap. xvii "book of the dead: anubis is horus who melts in him who is eyeless[[vol. 2, page] 386 the secret doctrine. as slaying a dragon, that has the head and tail of a serpent (see lenoir's "du dragon de metz) cosmologically, then, all the dragons and serpents conquered by their "slayers" are, in their origin, the turbulent confused principles in chaos, brought to order by the sun-gods or creative powers. in the "book of th

likeness of men- verse 12 (xiv) adds "and they called barnabas zeus, and paul, hermes (or mercury, because he was the leader of the word (verbum" and not "the chief speaker" as erroneously translated in the authorised, and repeated even in the revised, english bible. michael is the angel in the vision, the son of god "who was like unto a son of man" it is the hermes-christos of the gnostics, the anubis-syrius of the egyptians, the counsellor of osiris in amenti, the michael leontoid[[ophiomorphos] of the ophites, who wears on certain gnostic jewels a lion head, like his father ildabaoth (see king's gnostics) now to all this the roman catholic church consents tacitly, many of her writers avowing it publicly. and, unable to deny the flagrant "borrowing" of their church, who "spoilt" the sym

BLAVATSKY H P COSMOGENESIS

ike scrolls were found, three of which have been deciphered. the contents of these ought to be regarded as final proof of a much-vexed question, for they show that either the early christians, up to the vith century, were bond fide pagans, or that dogmatic christianity was borrowed wholesale, and passed in full into the christian church- sun, tree, serpent, crocodile and all "on the first is seen anubis. holding out a scroll; at his feet are two female busts; below all are two serpents entwined. a corpse swathed up like a mummy. in the second scroll. is anubis, holding out a cross, the "sign of life" under his feet lies the corpse encircled in the numerous folds of a huge serpent, the agathodaemon, guardian of the deceased. in the third scroll, anubis bears on his arm. the outline of. a co

in the third scroll, anubis bears on his arm. the outline of. a complete latin cross. at the god's foot is a rhomboid, the egyptian 'egg of the world' towards which crawls a serpent coiled into a circle. under the busts is the letter[[omega] repeated seven times in a line, reminding one of the 'names. very remarkable also is the line of characters, apparently palmyrene, upon the legs of the first anubis. as for the figure of the serpent, supposing these talismans to emanate not from the isiac but the newer ophite creed, it may well stand for that "true and perfect serpent" who leads forth the souls of all that put their trust in him out of the egypt of the body, and through the red sea of death into the land of promise, saving them on their way from the serpents of the wilderness, that is

BLUE EQUINOX

m suis geniis. addentur sigilla et nomina eorum. this is an account of the cosmic process so far as it is indicated by the tarot trumps. liber cd. liber tav vel kabbal trium literarum sub figur cd. a graphic interpretation of the tarot on the plane of initiation. liber lviii. this is an artical on the qabalah in the temple of solomon the king, equinox v. liber lxiv. liber israfel, formerly called anubis. an instruction in a suitable method of preaching. liber lxxxiv. vel chanokh. a brief abstraction of the symbolic representation of the universe derived by dr. john dee through the scrying of sir edward kelly. its publication is at present incomplete. liber dxxxvi. batrachophrenoboocosmomachia. an instruction in expansion of the field of the mind. curriculum of a.a. 35 liber d. sepher sephi

BUDGE E

l-headed gods called anpu and nehem-kheru, or neha-kheru. 5, 6. a man and a woman, who hold in each hand a pupil of the eye of horus, or ra; the man is called p. 51 [paragraph continues] anth, i.e "he who brings" and the woman antet, i.e "she who brings" 7. the ram sma-kheftiu-f. 8. a mummied form, with projecting hands, called pet-ahat. click to view third hour. upper register. gods nos. 1-6. 9. anubis of thebes, in the form of a jackal, couchant on a pylon. 10. a kneeling man, who holds in his left hand a pupil of the eye of ra, and is called an-maat-ra-sehetep-neteru, i.e "the bringer of the eye of ra, who maketh content the gods" p. 52 click to view third hour. upper register. gods nos. 7-11. 11. the papyrus sceptre ur-hekau, i.e "great one of words of power" surmounted by a piece of f

DAVID ICKE CHILDREN OF THE MATRIX

's are today. one example of these sirius-aligned structures is the temple of isis at denderah in egypt.24 the goddess, isis, is a symbol of sirius in egyptian myth. robert temple suggests in the sirius mystery that isis is sirius and the "sister-goddess" of isis, nephthys, represents sirius b. isis was said to be visible and nephthys invisible, just like sirius a and b. another sirius symbol was anubis (anpu to the egyptians, the one portrayed as the dog or jackal-headed god and associated with osiris, the "sun god" of egypt.25 there was also a goddess called anukis who sails in a celestial boat with sothis and satis, again the three stars of sirius perhaps because they are associated with goddesses, and sottis was the greek term for sirius. the symbol of the dog or wolf is often found in

mp places where there is lots of water. the netherlands is a major centre for them and that is one of the dampest countries in the world with much of it reclaimed from the sea. also, the cold and damp castles and palaces of the aristocracy in europe are their preferred habitat. the recurrence of anu, as in the anunnaki (and an or anu, their "leader, is a common theme in ancient mythology. we have anubis and anukis, and in the ancient sanskrit language the word anu-pa means "a watery country".33 the ancient legends and beliefs suggest that the sirius system is very watery with dense vegetation- perfect for amphibians and the reptilian species. chinese traditions claim that their civilisation was founded by an amphibious being called fu-hsi or fuxi in 3322bc. one description says he had a se

DAVID ICKE THE BIGGEST SECRET

based in the village offorchies-la-marche near charleroi in southern belgium, not far from the castle ofdarkness. abrasax is abraxas, a fat-bellied demon from whom, it is likely, the magiciansterm, abracadabra, originated. dutroux buried alive an accomplice, bernard weinstein,and among weinsteins effects was a letter from the abrasax group signed by someonedescribing himself as the egyptian god, anubis. it ordered him to provide presents forthe high priestess of the order and apparently gave specific details of the age and sexthe victims must be. the british sunday times reported the accounts of witnessesdescribing black masses in which children were killed in front of audiences whichincluded prominent members of belgian society.32 a belgian newspaper reported that aformer commissioner of

DEMONIC BIBLE

d to get its name added to the churches of stewart sign on the highway outside of his town. articles appeared in the local paper, the province, and maclean s magazine. he was also interviewed on cbc radio. representing the fact that the embassy of lucifer was still underground and that it would be several years before the rise of lucifer, the embassy of lucifer was also known then as the order of anubis. he published the newsletter: the black jackal, and presented for the first time the demonic bible. the rituals of the demonic bible (as it existed at that time) were published in the black jackal over a period of five months. in 1996, mr. miller began work as a port inspector& marine surveyor for sgs, an international inspection service and in 1997, his daughter kayla victoria miller was b

hen magus susej attempted to have the col added to the churches of stewart sign at the edge of town and placed in the churches of stewart listing in the local paper. despite concern from the local populace, the col had less than a dozen members at the time. after the public uproar, the eol went underground. in honor of the egyptian lord of the underworld, the eol also became known as the order of anubis. magus susej began publication of an underground newsletter the black jackal and in the dread pages of this tome published, for the first time, his own system of magic the demonic bible. the jackal enjoyed a small distribution for about a year and eol membership grew steadily over the next few years until it reached about fifty people. by 1996, however, the eol had become inactive. magus su

* i enter the underworld. i behold the underworld (dip forefinger of left hand in "unholy water; mark inverted cross upon forehead (place forefinger in flame of candle; mark inverted cross upon forehead) i am baptized in the river styx and in the flames of hell *recite three times. invocation of the lord of the underworld i call upon the lord of the underworld, the lord of the dead. pluto, hades, anubis, samhein, kutha, lord of the underworld, lord of the dead, come forth and manifest thyself. lord of the underworld, i invoke thee. lord of the underworld, i summon thee. lord of the underworld, i conjure thee. come forth, lord of the underworld, and manifest thyself within this body, this temple which i have prepared. come forth, lord of the underworld, and manifest thyself. for i have cros

e. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, lord of the underworld, and manifest thyself. come forth, lord of the underworld, and manifest thyself. invocation of the queen of the underworld i have called upon the lord of the underworld, the lord of the dead. and by calling upon the lord of the underworld i have become the lord of the dead. i am pluto; i am hades; i am anubis; i am samhein; i am kutha. i sit upon the throne of the underworld as lord of the underworld and lord of the dead. i take the queen of the underworld, the queen of the dead as my wife and as my lover. hela, persephone, proserpine, ereshkigal, queen of the underworld, queen of the dead come forth and manifest thyself. queen of the underworld, i invoke thee. queen of the underworld, i summon

DIABOLUS

atest of all the gods, as it is sethan who has mastered the dragon of chaos apep and it now serves him and became part of his essence. sethan as he is often called is considered the most ancient yet distinctly clear form of the opposer and adversary. charles pace (born 1920 date of death currently unknown, the obscure luciferian called himself a satanist or a setanist, and was a priest of set and anubis in a well known witchcraft coven in london under gerald gardner, a former student of aleister crowley. charles pace was known as hamar at and was a mortician by trade. his primary expression was art in which he painted mostly egyptian styled images, as can been seen in the rare manuscript the book of tahuti 4, in which pace presents a powerful alternate study and design of the tarot. charle

alternate study and design of the tarot. charles pace painted murals in boleskine house, crowley s former residence where the abramelin workings were conducted and the goetia was edited. in the late 60- s. anton lavey, the founder of the church of satan was a long correspondent with pace, who both shared similar ideas in certain areas. it is suggested by charles pace in the book of tahuti 5 that anubis was the bastard son of sethan and aset (isis. it is obvious that pace considered himself a messanger rather than an author of any system. this is noted by his attribution of hamar at (magical name) as associated with the page card in the tarot. set s son anpu (anubis) in the system arranged by pace presents him as a magician and the opener of the ways. pace also wrote in necrominion a descr

tude greater than you can ever behold without. for i am both macrocosm and microcosm; only your petty vanity could decree otherwise. worship me, and i shall give you the stars. reject me, and i shall give the depths of the abyss, for i lie within your own being from the book of hermes from the alex sanders lectures in the manuscript of the book of tahuti by charles pace, he writes that hermes was anubis who is death hermanubis or heru-em-anpu, who is the son of set. it is said 7 azothoz, a grimoire of the adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian hecate, as they are deific forces over both the celestial and infernal realms and like dogs, were able to see in the night. as alexander sanders wrote, the inverted triangle was the symbol of th

orces over both the celestial and infernal realms and like dogs, were able to see in the night. as alexander sanders wrote, the inverted triangle was the symbol of the left hand path- after the great flood, the ancient egyptians used these triangles to represent a triad of deities. the people of neph-kam, the black lands of lower egypt used the triangle of darkness, led by sethan and supported by anubis and sekhmet. alex sanders lectures magick and sorcery within egyptian cults survived long beyond the death of that culture. consider the graeco-roman period, when wax figures were implemented as focus points for various magical ceremonies. many used wax figures as performing love spells, but were also used in cursing as well. as set was the most powerful of the gods and equally a god of mag

in which thou canst not refuse to hear: io erbeth, io pakerbeth, io bolkhoseth, io pathathnax, io soro, io neboutosoualeth, aktiophi, ereskhigal, neboposaleth, abermenthoou, lerthexanax, aemina. the leyden papyrus, editied by f. griffith& herb thompson as set was considered to be friendly unto the shades of the dead, there is perhaps a closer connection between him and his illegitimate son anpu (anubis) than what can be commonly realized. the belief in the spirits of the dead and the survival of the psyche after physical death was a foundation of the magic of ancient egypt. in accordance with the lore, man consisted of a physical body, a double, a shadow, a soul, a heart etc. the khu itself was the spirit of the man but the ka was considered to be the spiritual body which took nourishment

a form of god, by later sacrificing his brother abel30 he began the left hand path, which brought him into being as a son of satan. cain is viewed in 29 catholic encyclopedia 30 abel in some luciferian lore is considered a lower pre form of cain, thus the sacrifice was not literal. 30 later paths of witchcraft as a lord of magick, but rather the darker aspects. here cain takes a similar path with anubis by name and process. robert cochrane, a practitioner of witchcraft in the 60 s wrote- in the north lies the castle of weeping, the ruler thereof is named tettens, our hermes or woden. he is the second twin, the waning sun, lord over mysticism, magic, power and death, the baleful destroyer. the god of war, of justice, king of kings, since all pay their homage to him. ruler of the winds, the

elf. hearne letters from robert cochrane interestingly enough, the eight pointed luciferian star33, the chaos sphere, represents in most magical circles as being the symbol of baphomet. robert cochrane described tettens or cain as a rider on an 8 legged horse, thus draws close symbolism with the sigil of algol, the chaos star and inverse pentagram. this also makes assumption to the true nature of anubis being the son of set, with cain, the son of the devil and eve (through lilith in dreaming sorcery. the watcher of the twilight34 who is the lord of magick, therefore the opener of the way wears the mask of the beast and stands between both dawn and twilight. know it as the elixir of life, the syllubub of sun and moon. verily he steals the fire from heaven: the greatest act of bravery in the

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

list of chapters[1- theban version: list of chapters. chapter i. here begin the chapters of "coming forth by day" and of the songs of praise and glorifying,[2] and of coming forth from, and going into, the underworld.[3] vignette: the funeral procession from the house of the dead to the tomb. chapter ib. the chapter of making the mummy to go into the tuat[4] on the day of the burial.[5] vignette: anubis standing by the bier upon which the mummy of the deceased is laid. chapter ii [the chapter of] coming forth by day and of living after death. vignette: a man standing, holding a staff. chapter iii* another chapter like unto it (i.e, like chapter ii.[6] this chapter has no vignette. chapter iv* another chapter of passing along the way over the earth. this chapter has no vignette [1. the vari

/ebod/ebod03.htm (20 of 36 [8/10/2001 11:22:55 am] chapter xxiv. the chapter of bringing words of magical power to the deceased in the underworld. this chapter has no vignette. chapter xxv. the chapter of causing a man to remember his name in the underworld. vignette: a priest holding up# before the deceased. chapter xxvi. the chapter of giving a heart to the deceased in the underworld. vignette: anubis holding out a heart to the deceased in the underworld. chapter xxvii. the chapter of not allowing the heart of a man to be taken from him in the underworld. p. xxxiv theban version: list of chapters. vignette: a man tying a heart to the statue of the deceased.[1] chapter xxviii [the chapter of] not allowing the heart of a man to be taken from him in the underworld. vignette: the deceased wi

ng a sail. chapter lix. the chapter of snuffing the air and of gaining power over the water which is in the underworld. vignette: the deceased standing with his hands extended. chapters lx, lxi, lxii. the chapters of drinking water in the under world [1. lepsius, todtenbuch, bl. 21. 2. a variant vignette of chapters lv. and xxxviii. represents the deceased being led into the presence of osiris by anubis; see naville, todtenbuch, bd. i, bl. 68] p. xxxvii theban version: list of chapters. vignettes: the deceased holding a lotus; the deceased holding his soul in his arms; and the deceased scooping water into his mouth from a pool. chapter lxiiia. the chapter of drinking water, and of not being burnt with fire. vignette: the deceased drinking water from a stream. chapter lxiiib. the chapter of

ery evil thing. this chapter has no vignette. chapter cxlix [without title] vignette: the divisions of the other world. chapter cl [without title] vignette: certain divisions of the other world. chapter cli [without title] vignette: scene of the mummy chamber. chapter clia [chapter] of the hands of anpu, the dweller in the sepulchral chamber, being upon the lord of life (i.e, the mummy. vignette: anubis standing by the bier of the deceased. chapter clib. the chapter of the chief of hidden things. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (31 of 36 [8/10/2001 11:22:56 am] vignette: a human head. chapter clii. the chapter of building a house in the earth. vignette: the deceased standing by the foundations of his house. chapter cliiia. the chapter of

of his age. the first to know of what had happened were the pans and satyrs, who dwelt hard by panopolis; and finally the news was brought to isis at coptos, whereupon she cut off a lock of hair[2] and put on mourning apparel. she then set out in deep grief to find her husband's body, and in the course of her wanderings she discovered that osiris had been united with her sister nephthys, and that anubis, the offspring of the union, had been exposed by his mother as soon as born. isis tracked him by the help of dogs, and bred him up to be her guard and attendant. soon after she learned that the chest had been carried by the sea to byblos, where it had been gently laid by the waves among the branches of a tamarisk tree( greek e?pei'khj tini, which in a very short time had grown to a magnific

that horus has taken his eye and given it to pepi, and that the odour of pepi's body is the odour of the eye of horus.[5] throughout the pyramid texts the osiris of the deceased is the son of tmu, or tmu-ra, shu, tefnut, seb, and nut, the brother of isis, nephthys, set, and thoth, and the father of horus;[6] his hands, arms, belly, back, hips and thighs, and legs are the god tmu, and his face is anubis.[7] he is the brother of the moon,[8] he is the child of the star sothis,[9] he revolves in heaven like orion and sothis,[10] and he rises in his place like a star.[11] the gods, male and [1. recueil de travaux, t. iv, p. 44 (l. 391. 10. ibid, t. iii, p. 205 (l. 221. 10. ibid, t. iv, p. 44 (l. 391] p. lxxiv female, pay homage to him,[1] every being in heaven adores him; and in one interesti

e goddess she either represents the day before sunrise or after sunset, but no portion of the night. she is depicted in the form of a woman, having upon her head the hieroglyphics which form her name "lady of the house. a legend preserved by plutarch[1] the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (7 of 19 [8/10/2001 11:23:59 am] makes her the mother of anpu or anubis by osiris. in egyptian texts anpu is called the son of ra.[2] in religious texts nephthys is made to be the companion of isis in all her troubles, and her grief for her brother's death is as great as that of his wife. anpu, or anubis, the son of osiris or ra, sometimes by isis and sometimes by nephthys, seems to represent as a nature god either the darkest part of the twilight or the earlie

mpanion of isis in all her troubles, and her grief for her brother's death is as great as that of his wife. anpu, or anubis, the son of osiris or ra, sometimes by isis and sometimes by nephthys, seems to represent as a nature god either the darkest part of the twilight or the earliest dawn. he is depicted either in human form with a jackal's head, or as a jackal. in the legend of osiris and isis, anubis played a prominent part in connexion with the dead body of osiris, and in papyri we see him standing as a guard and protector of the deceased lying upon the bier; in the judgment scene he is found as the guard of the balance, the pointer of which he watches with great diligence. he became the recognized god of the sepulchral chamber, and eventually presided over the whole of the "funeral mo

and in papyri we see him standing as a guard and protector of the deceased lying upon the bier; in the judgment scene he is found as the guard of the balance, the pointer of which he watches with great diligence. he became the recognized god of the sepulchral chamber, and eventually presided over the whole of the "funeral mountain" he is always regarded as the messenger of osiris. another form of anubis was the god ap-uat, the# of the pyramid texts,[3] or "opener of the ways" who also was depicted in the form of a jackal; and the two gods are often confounded. on sepulchral stel and other monuments two jackals are frequently depicted; one of these represents anubis, and the other ap-uat, and they probably have some connexion with the northern and southern parts of the funereal world. accor

he# of the pyramid texts,[3] or "opener of the ways" who also was depicted in the form of a jackal; and the two gods are often confounded. on sepulchral stel and other monuments two jackals are frequently depicted; one of these represents anubis, and the other ap-uat, and they probably have some connexion with the northern and southern parts of the funereal world. according to m. maspero, the god anubis led the souls of the dead to the elysian fields in the great oasis.[4] among the primeval gods are two, hu and saa who are seen in the boat of the sun at the creation. they are the children of tmu or tmu-ra, but the exact part which they play as nature gods has not yet, it seems, been satisfactorily made out. the first mention of them in the pyramid texts records their subjugation by the de

9901 the goddess maat is seated on the centre of the beam of the balance. the double maat goddesses are at times represented standing beside the balance to watch the result of the weighing, and at the same time maat is also placed in the scale to be weighed against the heart of the deceased (fig. x (see naville, todtenbuch, bd. i, bl. 136, pa. footnote page 256 in the papyrus of qenna the head of anubis is on the beam, and the ape, wearing disk and crescent, is seated upon a pylon-shaped pedestal beside the balance (fig. 2. another vignette shows horus holding maat in his band, weighing the heart in the presence of the maat goddesses, and anubis, holding the deceased by the hand, presents the heart to osiris while isis and nephthys in the form of apes sit near (fig. 3] p. 256 with thoth,[1

, wearing disk and crescent, is seated upon a pylon-shaped pedestal beside the balance (fig. 2. another vignette shows horus holding maat in his band, weighing the heart in the presence of the maat goddesses, and anubis, holding the deceased by the hand, presents the heart to osiris while isis and nephthys in the form of apes sit near (fig. 3] p. 256 with thoth,[1] the scribe of the gods. the god anubis, jackal-headed, tests the tongue of the balance, the suspending bracket of which is in the form of the feather the inscription above the head of anubis reads-"he who is in the tomb saith, pray thee, o weigher of righteousness, to guide) the balance that it may be stablished" on the left of the balance, facing anubis, stands ani's "luck" or "destiny" shai and above is the object called mesxe

(lanzone, dizionario, p. 329. examples of this as an amulet, in hard stone, in the british museum, are nos. 8158, 8159, 8161, 20,618, and, in porcelain, no. 15,963] p. 257 presiding over the birth-chamber, and renenet[1] probably superintending the rearing of children. behind the meskhen is the soul of ani in the form of a human-headed bird standing on a pylon. on the right of the balance, behind anubis, stands thoth,[2] the scribe of the gods, with his reed-pen and palette[3] containing black and red ink, with which to record the result of the trial. behind thoth stands the female monster amam[4, the "devourer" or am-mit, the eater of the dead [1. the name of this goddess is probably connected with the word renen "to suckle" m. pierret identifies her with the goddess of that name who pres

oot of the mummy, are two small models of nephthys and isis. by the side kneels ani's wife thuthu, lamenting. in front of the boat is the sem priest burning incense in a censer,[3] and pouring out a libation from a vase; he wears his characteristic dress, a panther's skin. eight mourners follow. one of whom has his hair whitened. in the rear a sepulchral ark or chest[4] surmounted. by a figure of anubis and ornamented with emblems of "protection" and "stability" is drawn on a sledge by four attendants, and is followed by two others. by their side walk other attendants carrying ani's palette, boxes, chair, couch, staff, etc. in plate vi. the procession is continued up to the tomb. in the centre is a [1 "thou goest forth over heaven in three-fold peace [in] thy sektet boat; when thou showest

n yokes boxes of flowers, vases of unguents, etc. in the right centre are a cow with her calf, chairs of painted wood with flowers upon them, and an attendant with shaven head, carrying a haunch, newly cut, for the funereal feast. the group on the right is performing the last rites. before the door of the tomb stands the mummy of ani to receive the final honours; behind him, embracing him, stands anubis, the god of the tomb; and at his feet, in front, kneels thuthu to take a last farewell of her husband's body. before a table of offerings stand two priests: the sem priest, who wears a panther's skin, holding in his right hand a libation vase, and in his left a censer; and a priest holding in his right hand an instrument[1] with which he is about to touch the mouth and eyes of the mummy, an

ous piece of wood, one end of which is in the form of a ram's head surmounted by a ur us (fig. 1. plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (1 of 12 [8/10/2001 11:26:43 am] 2. in the neb-seni papyrus the "guardian of the scale" opens the mouth of the deceased (fig. 2. 3] p. 265 spreading out in everlastingness, lord of adorations, chief of the company of his gods; and hail, anubis [dweller] in the tomb, great god, chief of the holy dwelling. may they grant that i may go into and come out from the underworld, that i may follow osiris in all his festivals at the beginning of the year, that i may receive cakes, and that i may go forth into the presence of [osiris; i, the double (ka) of osiris, the greatly favoured of his god, hu-nefer" in the upper register of this sect

hy teeth" the kher-heb next calls on the sem priest four times "o sem, take the seb-ur[2 (fig. 5) and open the mouth and the eyes; and while the sem priest is performing the ceremony the kher-heb continues "thy mouth was closed, but i have set in order for thee thy mouth and thy teeth. i open for thee thy mouth, i open for thee thy two eyes. i have opened for thee thy mouth with the instrument of anubis. i have opened thy mouth with the instrument of anubis, with the iron tool with which the mouths of the gods were opened. horus, open the mouth, horus, open the mouth. horus hath opened the mouth of the dead, as he whilom opened the mouth of osiris, with the iron which came forth from set, with the iron tool (fig. 6) with which he opened the mouths of the gods. he hath opened thy mouth with

graspeth it; do thou also grasp it" after an ostrich feather has been offered (fig. 14) by the sem priest, and a number of the ceremonies described above have been repeated, and other animals slaughtered, the kher-heb addresses the sem priest, and says "take the instrument tun-tet[2 (thrice) and open the mouth and the eyes (four times. he then continues "o sem priest, take the iron instrument of anubis, tun-tet (thrice. open the mouth and the two eyes (four times, and say 'i open for thee thy mouth with the iron instrument of anubis with which he opened the mouths of the gods. horus openeth the mouth, horus openeth the mouth, plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (6 of 12 [8/10/2001 11:26:43 am] horus openeth the mouth with the iron which cometh forth from set

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

re to anoint the head thoroughly. the internal organs were then placed on the body, and the backbone immersed in holy oil, supposed to be an emanation from the gods shu and seb. certain precious stones were then laid on the mummy, each of which with magical significance. crystal, for instance, lightened his face; and cornelian strengthened his steps. a priest who personified the jackal-headed god anubis then advanced, performed certain symbolic ceremonies on the head of the mummy, and laid certain bandages upon it. after a further anointing with oil the deceased was declared to have received his head. the mummy s left hand was filled with 36 substances used in embalming, symbolic of the 36 forms of the god osiris. the body was then rubbed with holy oil, the toes wrapped in linen, and after

thirty-six parts, each presided over by a certain demon, and it sufficed to invoke the demon of the part affected in order to bring about its cure.a view of matters fundamentally egyptian. in the book of the dead we find that different divinities were responsible for the well-being of the bodies of the blessed; thus nu had charge of the hair, ra of the face, hathor of the eyes, apuat of the ears, anubis of the lips, while thoth was guardian of all parts of the body together. this doctrine was subsequently applied to the living body, with the difference that for the great gods named in the book of the dead there were substituted as gods of healing the presiding deities of the thirty-six decani, the thirty-six divisions of the egyptian zodiac, as we learn from the names given to them by cels

GILBERT THE SORCERER AND HIS APPRENTICE

reat phoenix which is in annu, the former of my life and my being ami.the symbols on the columns, beginning at the top of the one with black figures on a white ground, are mystical representa255 tions of the various paragraphs of the 17th chapter. they show:thesymbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring.theadoration of osiris. the phoenix or bennu.thereformation of the departed spirit shown by the soul descending to the body onthebier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn.itreache

the dead, represented by seated figures..then.comes rhe weighingofthe. soul, and. the mystical naming of various partsofthe hall, the naming of whichon by the variousg\jlu1dians,andissimilar to thel:jlystic. circumambulationofthe neophyre in the. path.ofdatkness in th,e 0=0when he has to nametheguardians of the gatesof'tbeeasrand west".thefigures on the. pillar represent theby the jackal-headed. anubis, the. guide ofthedead, into the. halloftruth.thesoul then watches the weighing of its actions in earth life against a figure oftruthinthe mystical scales ,of ma by anubis. tl).oth, ibis-headed, records the judgement and the devourer stands readytoseizeifthe soul has ledaneviuife.passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his

me direction. the sphinx which turns its head towards the78thesorcerer and his apprenticeother is black and menacing, the otheriswhite and calm. on the square which forms the front of the chariot we see the indian lingam surmounted by the flying globe of the egyptians.10. the wheeloffortune.a wheel of seven spokes, the cosmogonical wheel of ezekiel, with a dog-headed figure ascending on one side (anubis, the egyptian mercury; and a demon descending on the other (the egyptian evil deity, typhon; the former of these bears a caduceus, the latter a trident; both figures are bound to the wheel. above them is a sphinx at the balance-point of the wheel, holding a drawn sword between its lion's claws.12. the devil.throned on a cube above the universe is a goat-headed, satyr-like figure, bearing on

GOETIA LUCIFERIAN

s associated with both the infernal and celestial) the sub-princes are (and should be considered shadow forms of the infernal princes) samael east (being the angel of fire who is azazel. samael is the demon prince who is married to lilith and father of tubal-cain. the root word of samael is sml, which translates idol or image) azael west (associated with azrael, the angel of death or the egyptian anubis, the god of the dead. azael represents the west and the realm of twilight) azazel south (associated with the element fire, as azazel is the fire djinn of islamic sufism. in hebrew azazel is the scape goat, associated with the root oz, meaning goat and devil, sexual force) mahazael north (associated with earth, being cain or the egyptian set as the lord of the earth in typhonian lore. mahaza

GOLDEN DAWN RITUALS Z1

ind the seat of hiereus in the west but it may be in any part of the neophyte hall, seeing that the walls represent the barrier to the exterior "the gate of the declarers of judgment" is its name and its symbolic form is that of a straight and narrow doorway between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple under the presidency of the chiefs. there, he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as as inductor to the sacred mysteries. the insignia and symbols of hierophant are: the throne of the east on the pa

ither double or single and turned in either direction, is a symbol of terrific strength and represents the o of the cleaving its way in all directions through the darkness of matter. therefore, it is born on the lamen of dadouchos whose office is that of purification and consecration by o, and from it also may be drawn by meditation several formulae of strength. the kerux is the principle form of anubis, as the sentinel is the subsidiary form. the kerux is ano-oobist empe-eeb-te "anubis of the east" sentinel is ano-oobi em-pemen-te "anubis of the west" the kerux is the herald, the guardian and watcher within the temple, as the sentinel is the watcher without, and therefore is his charge the proper disposition of the furniture and stations of the temple. he is also the proclaimer. his pecul

in the south, beginning from the station of dadouchos, as symbolic of the ending and judgment of the world by d. also, the mystic circumambulation commences by the paths of c and r, as though bringing into action the solar d; while the reverse circumambulation commences beside those of q and x as though bringing the watery reflux into action. the order of the mystic circumambulation: first comes anubis, the watcher within; next thmaa-est, the goddess of the hall of truth; then horus; then the goddesses of the scales of the balance, then members, if the hall is large enough, and at the end the watcher without, the sentinel. it is as though a gigantic wheel were revolving, as it is said: one wheel upon earth beside the kerub. the name of the sphere of the primium mobile \ylglgh tycar, signi

d body are natural color- i.e, a light egyptian red-brown. she wears armlets of emerald and red, and carries a combined form of lotus and phoenix wand. it has an orange flower- a blue stem, and ends in an orange sign of the binary. in her left hand she carries a blue ankh, and she stands on a pavement of yellow and purple, bordered with blocks of red, blue, yellow, and black in succession. kerux: anubis of the east. watcher of the gods. anubis has the head of a black jackal with very alert, pointed ears well pricked up. his nemyss is purple banded with white. he wears a collar of yellow and purple bands, and a tunic of yellow flecked with tufts of black hair. his body is red. his waist cloth is yellow striped with purple, and from it hangs a lion s tail. his ornaments are purple and gold

e at the white pillar. thaum-aesch is mainly in red. her face and body are natural. she wears a red crown of the south, flanked by two feathers in green barred black, over a vulture headdress in red and green. her collar is red and green, and she carries a green ankh and a lotus wand with a red flower and a green stem. her simple red tunic reaches to the feet and she stands on black. 22 sentinel: anubis of the west. his form is the same as that of kerux, but his nemyss, ornaments and dress are black and white. he has a lion s tail and carries a black phoenix wand and ankh. he stands on black. the three chiefs imperator: nephthys nephthys has a face and body of translucent gold. she is crowned with a cap over a vulture red headdress of black and white. her collar and ornaments are black and

GOLDEN DAWN RITUALS Z3

her a precious stone or a glittering powder. and this stone or powder shall be of magical virtue in accordance with its natukez-3 the symbolism of the admission of the candidate r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the admission of the candidate the candidate is waiting without the portal under the care of the sentinel the watcher without, that is, under the care of the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposers of anubis, who rise from the confines where matter ends to deceive and drag down the soul. the ritual of the 31st path says: since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the hierophant g

ht, if he will. the higher soul or genius now returns to the invisible station of harpocrates, the place of the hidden center, yet continuing to retain the link formed with the candidate. the address of the hierophant is intended simply to affect the distinct formulation of the symbols of the 0= 0 grade of neophyte in the candidate. it is 8 therefore, only when this is finished, that the watcher, anubis, announces that the candidate has been duly admitted as an initiated neophyte. the hiereus is charged with a warning address as again confirming the will of the candidate and addressing a final menace to the evil persona. the hierophant then states clearly what the candidate must begin to study. he affirms that the symbols must be equilibriated in the sphere of sensation before a link can b

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

is (who was both the wife and sister of osiris32) searched for her dead husband s body after he had been murdered by set (who, incidentally, was also her brother, and the brother of osiris. in this search, according to ancient tradition, she was assisted by dogs (jackals in some versions).33 likewise, mythological and religious texts from all periods of egyptian history assert that the jackal-god anubis ministered to the spirit of osiris after his death and acted as his guide through the underworld.34 (surviving vignettes depict anubis as virtually identical in appearance to upuaut, the opener of the ways) last but not least, osiris himself was believed to have taken the form of a wolf when he returned from the underworld to assist his son horus in the final battle against set.35 investiga

he world, was tutankhamun. two nights later, on 28 november, the tomb s treasury was breached. it was filled with a huge golden shrine and gave access to another chamber beyond. rather unusually, this chamber, although heaped with a dazzling array of precious and beautiful artefacts, had no door: its entrance was watched over by an extraordinarily lifelike effigy of the jackal-headed mortuary god anubis. with ears erect, the god crouched doglike, forepaws stretched out, on the lid of a gilded wooden casket perhaps four feet long, three feet high and two feet wide. the egyptian museum, cairo, december 1993 still perched astride his casket, but now locked away in a dusty glass display case, anubis held my attention for a long, quiet moment. his effigy had been carved out of stuccoed wood, en

onal motion that were so accurate and so consistent it was extremely difficult to attribute them to chance. nor did it seem likely to be an accident that the jackal god had been assigned a role centre-stage in the drama, serving as the spirit guide of osiris on his journey through the underworld.2 it was tempting, too, to wonder whether there was any significance in the fact that in ancient times anubis had been referred to by egyptian priests as the guardian of the secret and sacred writings .3) under the grooved edge of the gilded casket on which his effigy now crouched was found an inscription: initiated into the secrets .4 alternative translations of the same hieroglyphic text rendered it variously as he who is upon the secrets, and as guardian of the secrets .5 but were there any secr

. 12 mystery of the sphinx, nbc-tv, 1993. 13 conde nast traveller, february 1993, p. 176. 14 e.g, american association for the advancement of science, chicago, 1992, debate: how old is the sphinx? 15 mystery of the sphinx. 16 john west and robert bauval worked in isolation, unaware of each other s findings, until i introduced them. graham hancock fingerprints of the gods 345 the way of the jackal anubis, guardian of the secrets, god of the funerary chamber, jackalheaded opener of the ways of the dead, guide and companion of osiris. it was around five o clock in the afternoon, closing-time at the cairo museum, when santha pronounced herself satisfied with her photographs of the sinister black effigy. down below us guards were whistling and clapping their hands as they sought to herd the las

de and companion of osiris. it was around five o clock in the afternoon, closing-time at the cairo museum, when santha pronounced herself satisfied with her photographs of the sinister black effigy. down below us guards were whistling and clapping their hands as they sought to herd the last few sightseers out of the halls, but up on the second floor of the hundred-year-old building, where ancient anubis crouched in his millennial watchfulness, all was quiet, all was still. we left the sombre museum and walked down into the sunlight still bathing cairo s bustling tahrir square. anubis, i reflected, had shared his duties as spirit guide and guardian of the secret writings with another god whose type and symbol had also been the jackal and whose name, upuaut, literally meant opener of the way

cient egyptian pyramid texts, pp. 276, 105, 294, 311. 19 egyptian metalworking and tools, p. 17; iron in egypt, p. 6ff. 20 among the many mysterious aspects of the pyramid texts it is perhaps inevitable that a fully qualified opener of the ways should put in an appearance. the doors of the sky are opened to you, the starry sky is thrown open for you, the jackal of upper egypt comes down to you as anubis at your side (the ancient egyptian pyramid texts, pp. graham hancock fingerprints of the gods 357 in my readings here and there among the most archaic of the utterances i had come across several metaphors that seemed to refer to the passage of epochs of precessional time. these metaphors stood out from the surrounding material because they were expressed in what had become a clear and famil

first time, the stranger the landscapes that surround us become. as we shall see. graham hancock fingerprints of the gods 375 chapter 44 gods of the first time according to heliopolitan theology, the nine original gods who appeared in egypt in the first time were ra, shu, tefnut, geb, nut, osiris, isis, nepthys and set. the offspring of these deities included well-known figures such as horus and anubis. in addition, other companies of gods were recognized, notably at memphis and hermopolis, where there were important and very ancient cults dedicated to ptah and to thoth.1 these first time deities were all in one sense or another gods of creation who had given shape to chaos through their divine will. out of that chaos they formed and populated the sacred land of egypt,2 wherein, for many

d providing an immortal example of responsible and benevolent kingship, he dominated the religion (and the culture) of ancient egypt for the entire span of its known history. 30 ibid, p. 2. 31 ibid, 2-11. for quetzalcoatl and viracocha see parts ii and iii. interestingly enough, osiris was said to have been accompanied on his civilizing mission by two openers of the way (diodorus siculus page 57, anubis and macedo, anubis wearing a dog s skin and macedo the fore-parts of a wolf. graham hancock fingerprints of the gods 381 serene stability who can guess what the civilizations of the andes and of mexico might have achieved if they too had benefited from such powerful symbolic continuity. in this respect, however, egypt is unique. indeed, although the pyramid texts and other archaic sources r

lived? setting sail across seas of sand and time before leaving abydos, there was one other puzzle that i wanted to remind myself of. it lay buried in the desert, about a kilometre north-west of the osireion, across sands littered with the rolling, cluttered tumuli of ancient graveyards. out among these cemeteries, many of which dated back to early dynastic and pre-dynastic times, the jackal gods anubis and upuaut had traditionally reigned supreme. openers of the way, guardians of the spirits of the dead, i knew that they had played a central role in the mysteries of osiris that had been enacted each year at abydos apparently throughout the span of ancient egyptian history. it seemed to me that there was a sense in which they guarded the mysteries still. for what was the osireion if was no

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

n role of the eternal mother. sothis initiation (femiriine, evolution, growth sothis is the godde ss of the dog star whose annual rise into the heavens marked 67 the advent of the nile river's inundation and thus assured another year of bounty. she is shown naked to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has the form of a bula. anubis initiation (masculine, intelligence, wisdom, rational mvnd_ anubis is the son of osiris and nephthys and thus the step brother of horus. he is called the'initiator of the temple' his chief function is to serve as a guide through the tuat and to assist the dead through the after-death state. he is shown with the head of a jackal. bast intuition, magick, irrational mirad. bast is shown as a c

further manifestation need appear in the world, and they will be like you, and they will cometo you, the great ones as well as the lesser ones. may one be 70 allowed to come and go within the magical universe. may one's ka not stray through the cates of the tuat. the following is a translation from a vignette in the papyrus of hunefer. it can be used in watchtower squares presided over by the god anubis: may royal peace be given by os ris-khenti amenti, lord of eternity, wise one throughout all duration; and may be invoked the initiation of the company of the gods; and may be invoked anubis, the subtle dweller, the divine initiator of the temple, who allows the followers of osiris to enter finto and to come forth from the magical universe, and who rewards the lords and masters so that thei

tandard is placed on one pan and the object to be weighed on the other. any unbalanced condition will be detected by the scale. in ancient egypt such a balance was said to be located in the after-death state. the standard weight used was one feather, the symbol of the goddess maat, the goddess of truth and justice and the wife of the god thoth. the balance of the egyptians was operated by the god anubis. in addition to measuring one's karmic propensities after each life, the balance of maat was also used as a type of ini tiat ion ordeal. the candidate was obliged to weigh himself on the divine scale against the feather of maat (i.e, his karmic burden had to be as light as a feather) in order to progress to a higher magical grade. in the same way, you must undergo an initiation in tan. you

ack ray of light flecked with blue emanate from the talisman and strike the contents of the cup. know that the power of the generative angels of water of earth has entered your cup. step 4. hold the talisman of air of earth high above your cup and say, may the sustaining angels of earth come to me now. those who sustain what they maintain; by the power of nbosa (en-boh-ess-ah) and the guiding god anubis, the initiator of the temple, do i command you. see a black ray of light flecked with yellow emanate from the talisman and strike the contents of the cup. know that the power of the sustaining angels of earth has entered your cup. step 5. hold the talisman of fire of earth high above your cup and say, may the desiring angels of earth come t o me n ow. tho s e wh o r e g a in what they maint

ee a pale blue ray of light flecked with red emanate from the talisman and strike the contents of the cup. know that the power of the passionate angels of water has entered your cup. step 10. hold the talisman of earth of air high above the cup and say, may the changing angels of air come to me now. those who despair of what they compare; 335 by the power of etnba (eh-ten-bah) and the guiding god anubis, the initiator of the temple, do i command you. see a pale yellow ray of light flecked with black emanate from the talisman and strike the contents of the cup. know that the power of the changing angels of air has entered your cup. step 11. hold the talisman of water of air high above the cup and say, may the relative angels of air come to me now. those who ensnare what they compare; by the

HANDBOOK OF EGYPTIAN MYTHOLOGY

n, the king took on the role of many different deities. around 200 deities are mentioned in the pyramid texts. some are the major deities already known from cult temples, such the fertility god min and the creator goddess neith. others are entities such as snake deities and celestial ferrymen who inhabit a complex and intensely imagined realm of the gods. the most frequently mentioned deities are anubis, atum, geb, horus, isis, nephthys, nut, osiris, ra, seth, shu, and thoth (see deities, themes, and concepts. these include most of the deities who make up the ennead of heliopolis, and it is often argued that the pyramid texts largely represent the theology of the solar temple at heliopolis. a stellar element was also important in the pyramid texts. the king was destined to join the imperis

a jury of gods and goddesses and declare himself or herself innocent of forty-two specific sins. most of the sins in this negative confession are offenses introduction 27 figure 7. vignette to spell 125 of the book of the dead. from right to left, a dead woman is brought into the hall of the double maat by the two goddesses of truth; her heart is weighed against the feather of truth by horus and anubis; the result is recorded by thoth and announced to the ammut monster, the four sons of horus, and osiris (gift of martin brimmer, courtesy museum of fine arts, boston. illustration by peter manuelian used with permission) against deities, temples, or ritual purity, so spell 125 may derive from an initiation ritual for priests.59 the vignette for spell 125 supplements rather than illustrates

o isis, the hero s mother is presented as lustful and heartless. the female characters also prove to be evil in the story of the two brothers. the hero is falsely accused of attempting to rape his brother s wife and then betrayed by the woman given to him as a wife by the gods. many mythological themes appear in semidisguised form in this story.63 the two brothers have the same names as two gods (anubis and bata) and exhibit some superhuman powers. the story is set in a time when, just beyond the borders of egypt, it was still possible to encounter gods and monsters. the motif of the sea s attempts to seize a beautiful female occurs both in the two brothers and in another new 28 handbook of egyptian mythology kingdom tale about seth s fight with a god of the sea to save the goddess astarte

en isis in bird form uses her wings to fan the breath of life into osiris. hymns celebrate the exaltation of isis when she knows that she has conceived the child who is king even in the egg. summoned by her cry of triumph, other deities acknowledge and bow down to the unborn horus. at some point, the myth of the death of osiris and the restoration of his body by isis was combined with the cult of anubis as protector of the dead and overseer of funerary rites. all aspects of an egyptian funeral were given mythical precedents in the mummification, entombment, and revivification of osiris. a number of myths, particularly in papyrus jumilhac, deal with attempts by seth and his followers to destroy or despoil the body of osiris. the corpse is successfully protected by the magic of thoth and by

tor of the dead and overseer of funerary rites. all aspects of an egyptian funeral were given mythical precedents in the mummification, entombment, and revivification of osiris. a number of myths, particularly in papyrus jumilhac, deal with attempts by seth and his followers to destroy or despoil the body of osiris. the corpse is successfully protected by the magic of thoth and by the ferocity of anubis in his role as guardian of the tomb. the birth and childhood of horus. after a pregnancy of ten months, isis gives birth to a son called horus. this god was often referred to as horus, son of isis, to distinguish him from horus the elder, the sky god whom some traditions made a brother of osiris and seth. these two gods had distinct mythologies but were often treated as aspects of the same

s misfortunes. a spell recounts how horus and a god who is probably nemty travel together in a golden boat. when nemty is bitten and poisoned, he begs horus to heal him. horus offers to help in exchange for nemty s true name. nemty tries to fool him by giving the grandiose names of other deities, but in the end he has to tell the truth. horus cures him and gains lasting power over nemty. see also anubis; bes and beset; horus; seth references and further reading: j. f. borghouts. the edition of magical papyri in turin: a progress report. in la magia in egitto, edited by a. roccati and a. siliotti. milan: 1987, 257 270. g. hart. anti. in a dictionary of egyptian gods and goddesses. london and boston: 1986, 19 21. primary sources: ct 942; h&s; cairo calendar; pj deities, themes, and concepts

is; bes and beset; horus; seth references and further reading: j. f. borghouts. the edition of magical papyri in turin: a progress report. in la magia in egitto, edited by a. roccati and a. siliotti. milan: 1987, 257 270. g. hart. anti. in a dictionary of egyptian gods and goddesses. london and boston: 1986, 19 21. primary sources: ct 942; h&s; cairo calendar; pj deities, themes, and concepts 103 anubis (anpu, inpw) anubis was the terrifying canine god who presided over the mummification of bodies and guarded burials. he was usually shown as a seated black jackal or as a man with the head of a jackal or wild dog. anubis helped to judge the dead, and he and his army of messengers were charged with punishing those who violated tombs or offended the gods. the jackals and wild dogs who lived o

l or as a man with the head of a jackal or wild dog. anubis helped to judge the dead, and he and his army of messengers were charged with punishing those who violated tombs or offended the gods. the jackals and wild dogs who lived on the edge of the desert were carrion eaters who might dig up shallowly buried corpses. to avert this horrible end for their dead, the early egyptians tried to placate anubis, the dog who swallows millions. most of the epithets of anubis link him with death and burial. he was the one who is in the place of embalming, the lord of the sacred land (the desert cemeteries, and the foremost of the westerners, that is, the leader of the dead. anubis had a female counterpart, anput, who is also shown as a jackal. for most of the old kingdom, anubis was the most importan

terners, that is, the leader of the dead. anubis had a female counterpart, anput, who is also shown as a jackal. for most of the old kingdom, anubis was the most important funerary deity. his figure was carved in tomb entrances to warn off grave robbers at a time when no other deities could be shown in nonroyal tombs. by the end of the third millennium bce, osiris had become the king of the dead. anubis was incorporated into the osiris myth as the god who invented mummification to preserve the corpse of osiris. he became the chief guardian of the mummy of osiris and a supporter of isis and her son, horus. anubis came to be regarded as a son of osiris, but the darker side of his character was remembered in the epithet the one who eats his father. anubis s title, master of secrets, chiefly r

membered in the epithet the one who eats his father. anubis s title, master of secrets, chiefly referred to the gruesome secrets of the embalming tent. he was particularly associated with the bandaging of mummies and with the ceremony known as the opening of the mouth ritual. this was performed to give the mummy back the senses it had enjoyed in life. 104 handbook of egyptian mythology figure 21. anubis (far left, the sons of horus, and other deities defeat and imprison seth. in this page from papyrus jumilhac, seth (far right) is shown upsidedown below the throne of osiris (art resource) in the book of the dead, anubis is shown in the throne room of osiris supervising the weighing of the hearts of the dead. among his duties was to fetch the hearts of the followers of seth. a story recorde

wn upsidedown below the throne of osiris (art resource) in the book of the dead, anubis is shown in the throne room of osiris supervising the weighing of the hearts of the dead. among his duties was to fetch the hearts of the followers of seth. a story recorded in the first millennium bce tells how the wicked god seth disguised himself as a leopard to approach the body of osiris. he was seized by anubis and branded all over with a hot iron. this, according to egyptian myth, is how the leopard got its spots. anubis then flayed seth and wore his bloody skin as a warning to evildoers. by this era, anubis was said to command an army of demon messengers who inflicted suffering and death. anubis remained an important funerary god in the roman period, but his cult was singled out for abuse by rom

then flayed seth and wore his bloody skin as a warning to evildoers. by this era, anubis was said to command an army of demon messengers who inflicted suffering and death. anubis remained an important funerary god in the roman period, but his cult was singled out for abuse by roman writers. this may have been partly because of his popularity with necromancers. demotic spells explain how to summon anubis, the keeper of the keys to the underworld, by methods such as drawing his image in the blood of a black dog. when he appeared, anubis was used as a go-between to fetch gods and spirits from the underworld to answer the magician s questions. anubis also acted as an enforcer of curses; a role he plays to this day in horror films. see also nephthys; osiris; seth; thoth; wepwawet references and

to the underworld, by methods such as drawing his image in the blood of a black dog. when he appeared, anubis was used as a go-between to fetch gods and spirits from the underworld to answer the magician s questions. anubis also acted as an enforcer of curses; a role he plays to this day in horror films. see also nephthys; osiris; seth; thoth; wepwawet references and further reading: d. m. doxey. anubis. in the oxford encyclopaedia of ancient egypt i, edited by d. b. redford. oxford and new york: 2001, 97 98. s. t. hollis. anubis s mortuary functions in the tale of the two brothers. in hermes aegypticus, edited by t. duquesne. oxford: 1995, 87 100. primary sources: pt 437; ct 825, 936; bd 175; pj; i&o; pdm xiv.1 92, 395 427; pdm supp.101 30 anuket (anukis) anuket was a goddess worshipped o

apis bull was an earthly manifestation of the creator god ptah. the moon could be thought of as a virile young bull when it was waxing and as an old ox when it was waning. bull imagery was not entirely positive. wild bulls were ritually hunted and killed as symbols of the forces of chaos. in some accounts, seth took bull form to trample his brother osiris to death. this seth-bull was castrated by anubis and forced to carry the coffin of osiris to burial. in the new kingdom story the two brothers, one of the brothers is called bata, a name of seth in his bull form. this bata transforms himself into a magnificent bull to visit the wife who has deserted him to marry the king of egypt. the queen persuades her husband to sacrifice this bull in the hope of getting rid of bata. he then transforms

the narratives are more explicit. in the contendings of horus and seth, seth tears out both the eyes of horus to punish him for beheading his deities, themes, and concepts 131 mother in a fit of rage. seth buries the eyes on a mountainside where they grow into lotus flowers. meanwhile, the goddess hathor heals horus with gazelle milk and restores his eyes. a similar story in papyrus jumilhac has anubis bury boxes containing the eyes of horus on a mountainside. isis waters the eyes to bring them back to life, creating the first grape vines in the process. this myth reenforces the common ritual identification of the eye of horus with the wine, food, and perfumes offered to the gods in temples. the growth of useful plants from the buried eyes of horus is a parallel to the growth of barley an

ived with isis and her husband osiris. perhaps because of her sham marriage, nephthys is described in one of the pyramid texts as an imitation woman with no vagina. a few egyptian texts allude to the distress of isis on discovering that her husband has slept with nephthys. the greek writer plutarch relates that nephthys tricked osiris into sleeping with her and then gave birth to a monstrous son, anubis. nephthys abandoned the child to die, but isis found and saved him. plutarch saw osiris as representing the fertilizing nile flood, isis the cultivated land of the nile valley, and nephthys the usually barren desert. after the murder of osiris, nephthys and isis searched for his body or for the dismembered parts of that body. the two goddesses were present during the mummification of the bo

. nephthys abandoned the child to die, but isis found and saved him. plutarch saw osiris as representing the fertilizing nile flood, isis the cultivated land of the nile valley, and nephthys the usually barren desert. after the murder of osiris, nephthys and isis searched for his body or for the dismembered parts of that body. the two goddesses were present during the mummification of the body by anubis. isis and nephthys are mentioned in the pyramid texts as part of the group of four goddesses who guarded the king s mummified body and organs. as one of the goddesses of weaving, nephthys was particularly associated with the linen bandages that wrapped a mummy. these bandages were sometimes called the tresses of nephthys. when it became common to identify all dead persons with osiris, isis

king osiris. deities, themes, and concepts 171 nephthys seems to play only a minor role in the bringing up of her nephew, horus. she is usually shown watching in scenes in which horus raises the djed pillar, a tableaux that symbolized the revival of osiris. in the book of the dead, nephthys often stands with her sister behind the throne of osiris presiding over the judgment of the dead. see also anubis; djed pillar; isis; osiris; seshat; seth references and further reading: c. j. bleeker. isis and nephthys as wailing women. numen 5 (1958: 1 18. l. troy. patterns of queenship in ancient egyptian myth and history. uppsala: 1986, 36 39. primary sources: pt 534, 555; ct 74; bd 125; lamentations; i&o 38 nun (noun, nu) nun was a personification of the primeval ocean from which all life came. af

HEAVEN HELL

of this papyrus we have first of all hymns to ra and osiris, and the famous judgment scene which is familiar to all. we see the heart of ani being weighed in the balance against the symbol of righteousness in the presence of the great company of the gods, and the weighing takes place at one end of the house of osiris, whilst osiris sits in his shrine at the other. the "guardian of the balance" is anubis, and the registrar is thoth, the scribe of the gods, who is seen noting the result of the weighing. in the picture the beam of the balance is quite level, which shows that the heart of ani exactly counterbalances the symbol of righteousness. this result thoth announces to the gods in the following words "in very truth the heart of osiris hath been weighed, and his soul hath stood as a witne

d or goddess belongs to p. 113 the company of osiris. to the right of the boat stand six gods, who either hold or wear an ear of corn and are connected with the growth of the grain (vol. i, p. 31, gods armed with knives, and connected with the harvest, gods of the seasons, each holding a notched palm-stick, the god of the year, the gods of sothis and orion (vol. i, p. 32) osiris-unnefer, akhabit, anubis, the "eater of the ass" 1 etc. to the left of the boat are six deities, each with a phallus in the form of a knife, the double god horus-set (vol. i, p. 29, various animal- and bird-headed gods, goddesses both with and without uraei on their heads, the "crook (mest) of osiris, the serpent-protector of osiris, and so on. the gods on the right of afu-ra are they who give him "the seasons, and

ight are emitted; this light is not strong enough to enable afu-ra to see the beings who are on each side of him (vol. i, p. 66, but knowing they are there, he cries out to them, and they hear him. the hidden gods who march in front of the boat are few in number, and the names of many of them are unfamiliar; some of them are connected with osiris, and all of them are under the control of anpu, or anubis, and perform some act which helps the boat along. among them may be specially noted thoth and horus, above whose outstretched hands is the eye which is here identified with sekri (vol. i, p. 75. as afu-ra journeys on his way there are on his right three serpents, a scorpion, a uraeus serpent, a three-headed serpent with wings and human legs, a few of the gods of the hour, a serpent with two

llion pointed p. 159 click to view nebseni being weighed against his heart. out, special and very unusual values, and the title "enigmatic writing" given to them by goodwin is appropriate. in the ordinary judgment scenes we find that the heart of the deceased is weighed in the balance against the feather symbolic of maat or righteousness, that the operation of weighing is carried out by thoth and anubis in the presence of the great gods, the owner of the heart himself sometimes looking on, that the gods accept and ratify the verdict of thoth, and that the deceased is then led into the presence of osiris by horus. sometimes the heart of the deceased is weighed against his whole body, as in the papyrus of nebseni, and at other times the pans of the scales only contain weights. in the scene b

themselves into these animals, and were slain by the god. on the platform, immediately in front of the god, stands thoth, in the form of a mummy, and be serves as the standard of the balance; the object in the pan is being weighed against the symbol of "evil, which it seems to counterbalance exactly. this being so, it seems that the wickedness of the deceased did not go beyond a recognized limit. anubis, in the upper corner of the scene, addresses some words to thoth, who bears the balance on his shoulders. in the small boat near the balance is a pig being beaten by an ape; 1 the name of the pig is am-a, but neither his functions, nor those of the ape are clearly known. the ape may be the equivalent of the dog-headed ape which sits on the beam of the balance in the pictures in the theban p

ISIS UNVEILED

esentation of the 'good shepherd" which was no portndt, but the figure of a man with a jackal-bead, like annbis" on this gem, as seen in the collection of gnostic amulets, the good shepherd bears upon his shoulders the lost lamb. he seems to have a human head upon his neck; but, as king correctly observes "it only seems k) to the uninitiated eye" on closer inspection, he becomes the double-headed anubis, having one head human, the other a jackal's, while his girdle assumes the form of a serpent rearing aloft its created head "this figure" adds the author of the onostica etc "had two meanings one obvious for the vulgar; the other mystical, and recog- nisable by the inuiated alone. it was perhaps the signet of some chief 331. king: the onoiliet, ek, p. li5(latea.)i tlie author pibcea this ur

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ered 31, osiris: these various figures signify also jupiter-ammon. the rectangular marks denote the scandinavian tuisco, thoth (mercurius, or hermes. fig. 35 is the indian form of the same idea. the figure marked 36 is to be found on the breast of one of the mummies in the museum of the london university. fig. 36. phallus and lotus. fig. 37. fig. 38. fig. 39. upon a monument discovered in thebes, anubis is represented as st. michael and st. george are in christian paintings, armed in a cuirass, and having in his hand a lance, with which he pierces a monster that has the head and tail of a serpent (a. lenoir, du dragon du metz &c, m moires de l academic celtique, tome ii. pp. 11, 12. figure 37 is the labarum. the celebrated sign which is said to have appeared in the sky at noonday to the em

masonic pentagon, or solomon's seal. the field is occupied by symbols and letters, seemingly hebrew. the whole design is medi272 the rosicrucians. val, hardly a production of even the lowest times of the empire. this is one of the pieces most evidently bespeaking a rosicrucian origin. deeply cut in a coarse-grained green jasper (gnostics, p. 213. fig. 243. egyptian apis, or golden calf. fig. 249: anubis walking; in each hand, a long egyptian sceptre terminating in a ball; in the field, the sun and moon (adjuncts marking the astrological character of this talisman, which therefore must be ascribed to the class of fig. 244. cancer grasping with one claw at the lunar crescent: gnostic gem fig. 245. ur on. fig. 246. ur on. fig. 247. ur us. abraxoids. the whole enclosed in a sunken circle. rev

e lituus, or augur s divining-rod, when it is curved at the lower as well as the upper end. it is said that this was the sceptre of romulus. fig. 251. we give in another place the procession of the logos, or word, according to the gnostics. fig. 252: the good shepherd bearing upon his shoulders the lost lamb, as he seems to the uninitiated eye: but on close inspection he becomes the double-headed anubis; having one head human, the other a jackal s, whilst his girdle assumes the form of a serpent, rearing aloft its crested head. in his hand is a long hooked staff. it was perhaps the signet of some chief teacher or apostle among the gnostics, and its impression one of the tokens serving for mutual recognition mentioned by epiphanius. neatly engraved in a beautiful red sard, fashioned to an o

KNOWLEDGE LECTURE ONE

i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out of the great waters. his strength is my strength and my strength is his strength. homage to you, lords of truth, chiefs of osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did to the seven glorious ones who follow their lord osiris. i am that spirit of earth and sun "between the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in

the right hand of a stall is called "posessor of truth controlling the feet" while that on the left is "possessor of strength, binding the male and female animals" the 42 judges of the dead are represented as seated in a long row, and each of them has to be named, and the sin over which he presided has been denied. this chapter describes the introduction of the initiate into the hall of truth by anubis, who, having questioned the aspirant, receives from him an account of his initiation, and is satisfied by his right to enter. he states that he has been taken into the ante-chamber of the temple and there stripped and blind-folded, he had to grope for the entrance of the hall, and having found it he was reclothed and anointed in the presence of the initiated. he is then asked for the pass-w

tisfied by his right to enter. he states that he has been taken into the ante-chamber of the temple and there stripped and blind-folded, he had to grope for the entrance of the hall, and having found it he was reclothed and anointed in the presence of the initiated. he is then asked for the pass-words and demands that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answers being found correct, anubis says "pass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative confession, stating to each jud

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

pe when about to touch the horizon. that egg passed into the underworld, and was hatched there, and out of it came the young sun the next morning, rising in his strength, which was called gthe flame born of a flame h. all this bore a deeply mystical significance, which was explained in the mysteries. 23. when osiris died, isis and nepthys- in turn tried to raise him, but it proved a failure; then anubis attempted it and succeeded, and osiris returned to the world with the secrets of amenti- a significant statement which seems to suggest that the secrets which we possess are closely connected with the underworld and the life after death. 24. these are some of the most striking of the evidences which i have been able to collect; and there are others which may not be written. i feel that many

to the gods upon these barges at altars wonderfully adorned with flowers and precious embroideries, sometimes built up by stages to a hundred feet or more in the air; but living pictures or scenes were also enacted upon them, having a symbolical meaning connected with the festival which was being celebrated. in such ways was represented the judgment of the dead, with the weighing of the heart by anubis against the feather of maat, the characters of anubis and thoth being played by priests who wore the appropriate masks. i remember also a very gruesome performance of the dismemberment of osiris, in which his body was cut into pieces and then put together again- not the body of a real person, of course, but none the less very realistically enacted. these splendid processions swept down the

resurrection 700. whatever we may think of the traditional history as a story it is clear that it is a myth of death and rising again. the expression of it is perhaps somewhat clumsy, for no reference is made to the soul; it is merely the body which is raised to its feet, but it is obviously implied that when this was done in the proper manner life returned to it, as was said to be the case when anubis raised osiris from the bier with the very same gesture. 701. in the exoteric religion of egypt two prominent features were the mourning for the dead osiris and the universal rejoicing over his resurrection. both of these are commemorated in the co-masonic ritual; the former by the various readings prescribed for the orator, and the latter by the little anthem gthanks be to god, who giveth u

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

ything from natural phenomena like air (the god shu) to cultural phenomena like writing (the goddess safekht. many gods were represented as e 77 78 egypt an animal or part-human/part-animal, perhaps the residue of earlier animal worship. generally, egyptians gave most prominence to those gods associated with the nile (hapy, sothis, sebek, the sun (re, re-atum, horus, and helping the dead (osiris, anubis, sokaris. during the time of the old kingdom, the sun god re was the dominant god. re served to give immortality to the collective state through the pharaoh, his son. the sun seemed to the egyptians and to many other ancients to be clearly immortal, as it died every evening, traveled through the underworld, and was reborn every morning. the sun was also important to the success of nile agri

atekeeper, watcher, and herald. at each gate, and at several other instances, one would have to consult the book of the dead in order to recite the names and formulas that would allow further progress. in the tomb of a powerful official from the old kingdom is inscribed the boast: i am an effective spirit who knows his magic spells (as quoted in murnane 1992, 41. finally,with the ka clad in white,anubis would provide escort to the hall of justice. in the court proceedings, thoth, an ibis-headed god of wisdom, acts as prosecutor, and osiris sits on the judge s throne, flanked by isis and nephthys. forty-two divine figures sit as jurors. again using the book of the dead and as much eloquence as they can muster, the deceased make an accounting of their lives. in particular, the dead needed to

LIBER 777

pocrates, amoun, nuith[[nuit and hadit] heru-pa-kraath nu the hair 1 ptah, asar un nefer, hadith[[heru-ra-ha] ptah 2 amoun, thoth, nuith [zodiac] isis [as wisdom] 3 maut, isis, nephthys nephthys disk (of ra) the face [in daath, asi the neck] 4 amoun, isis[[hathoor] amoun 5 horus, nephthys horus neith the arms 6 asar, ra[[on, hrumachis] ra the mighty and terrible one the breast 7 hathoor hathoor 8 anubis thoth the lords of kereba the reins. nuit the hips and legs. 9 shu[[hermanubis, all exclusively phallic gods] shu asar and asi the phallus and vulva. sati the spine 1010 seb. lower (i.e. unwedded) isis and nephthys[[sphinx as synthesis of elements] osiris the eye of hoor the buttocks and anus 11 nu[[hoor-pa-kraat as atu 0] mout as 6 12 thoth and cynocephalus thoth anpu the lips 13 chomse ch

kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna andromalius man holding great serpent. table of correspondences 30 clxvii. egyptian gods of zodiac (asc. decans. clxviii. egyptian names of asc. decans clxix. as col. clxvii (succedent) clxx. as col. cxviii (succendent. clxxi. as col. cxlvii (cadent) clxxii. as col. cxlviii (cadent) 15 aroueris assicean anubis lencher horus asentacer 16 serapis asicath helitomenos virvaso apophis aharph 17 taautus thesogar cyclops verasua titan tepistosoa 18 apoltun sothis hecate syth mercophta thuismis 19 typhon aphruimis perseus sitlacer nephthe phuonidie 20 isis thumis pi-osiris thoptius panotragus aphut 22 zeuda serucuth omphta aterechinis ophionius arepien 24 arimanius sentacer merota tepiseuth panotragus se

LIBER ALEPH

n of the mountain, with no woman. but after that attainment hath word come to me only through women, ouarda the seer, and virakam, and in mine initiation into the degree of magus, the cat `ilariwn thy mother, helen the play actress the serpent, with myriamme the drunkard, and rita the harlot to bear dagger and poison; then these others alice the singing woman for an owl; then catherine the dog of anubis, and ahitha the camel that renewed the work of virakam, with ollun the dragon and. but here i do restrict myself in speech, for the end is wrapped about with a veil, as the face of a virgin. but do thou meditate strictly upon these things, distinguishing the right property, order, and use of the one and the other in the relative, even as thou makest them all-one, that is none, in the absolu

LUCIFERIAN SORCERY

are present here, from which the egyptian systems of typhonian magick are awakened. the ancestral shades are the spirits of ones past, those familiars that shall manifest the current of initiation further to the dreaming body of witch. one may wish to obtain an old statue or object which may hold a key to the gnosis, something which the individual shall attribute this force unto. some may use the anubis inspired skull of one passed, or the bones and skull of the coyote or such an animal. from this, shall the sigil created by the sorcerer be placed and consecrated within the object. the sorcerer will then be able to create familiars and great shades which shall protect his or her own body while the sleep, bound by ngangas, or vessels of the spirit, shall then the arte begin to flourish in t

being formulated. had mr. pace been able to get his material available more, wicca might not have become as unchallenging as it appears today. based off of two manuscripts, necrominon and the book of tahuti, hamara t produced much material on the luciferian gnosis, dealing with the tarot and high ceremonial sex magick with a ritual called ankh-ka. mr. pace was from the 1960 s a priest of set and anubis, and in such a fitting manner, was a mortuary technician. while the triple hermetic circle used by coven nachttoter/the order of phosphorus differs from the original, the foundation is in itself similar if not the same. the triple hermetic circle is presented here anew, that the student makes use this by daring to do so. the reworked version is attributed to the four elements as follows: di

ter/the order of phosphorus differs from the original, the foundation is in itself similar if not the same. the triple hermetic circle is presented here anew, that the student makes use this by daring to do so. the reworked version is attributed to the four elements as follows: direction element god form planet north earth set saturn/sothis east fire horus mars/sun south water thoth moon west air anubis venus while pathal attributions are based on the elements in a different manner, this hermetic version in the directions and elements were first developed by hamara t however the god forms were developed through the order of phosphorus. one may develop their own circle based on the pathal elements within a left hand path manner as the following for an example. direction element god form arc

f transformation rituals) the infernal sabbat workings familiar or servitor creations mass or group ceremonial invocations or evocations goetic or rituals of sorcery necromancy or divination rituals the calling of the four quarters of the triple hermetic circle of hamara t western quarter guardian of the gateway- azatu-hermanubis, opener of the way. i call your presence forth towards this circle. anubis, god of the twilight from which the guardians shall watch; bring forth thy jackals howling at the barrier anubis, who initiates unto the path of the dead, come forth! by the mask of the jackal and wolf, i call thee forth to charge this circle! azatum ashramu likiahaka southern quarter guardian of the gateway- hawk headed lord of fire, guardian of the eastern quarter. horus ialanpa zarasu ma

turne solitary version. this is a small ritual designed to imbibe the sorcerer with a focused current of being, from which he or she will enter the luciferian gnosis with ease. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self from the west, i invoke the force of anubis, the opener of the way from the south, i invoke the force of thoth, whose lamp illuminates my path from the east, i invoke horus, being the fire and strength of spirit cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ah

pirits, atavisms or familiars of the dead which return to us from our initiation into magick and witchcraft. ancestral shades may not always be past family, rather those who have been on the path before us who have gained immortality who for whatever reason decide to assist us. in the black order of the dragon, such spirits are closely connected with the concepts of varcolaci and the undead gods. anubis lord of jackals and the opener of the way. anubis is the funerary god that is represented as having the head of a jackal or dog. according to charles pace, the bastard son of set-an& aset (isis. atavistic resurgence the return to consciousness the powers of the dead or subconscious energies or powers from the pre-human aspects. atavisms are evoked through intense nostalgia and focus, often

LUCIFERIAN SORCERY AND SET TYPHON

in egyptian lore, apep is by cipher and study nothing more than set revealed, his primal draconian aspect of self. apep embodies the very essence of set and may even be considered associated with his shadow or demonic form. in the tenth and eleventh sections of the tuat set-heh is shown as being to the left of the gods in a fiery place, horus standing in front of setheh in the form of a serpent. anubis the lord of jackals and opener of the way, anubis is hermes, the gateway unto death. anubis is a tester, one who would way the heart of he or she that sought to emerge or dive unto the celestial or infernal realms. anubis is also a mortuary god, residing over embalming and funeral preparations. within luciferian sorcery, one undertakes the mask of anubis to become like anubis, some may seek

surgence as a form of summon many of the god forms listed above. some of the luciferian witchcraft or high sorcery gnosis is developed from charles pace, known in early wiccan circles as hamar'at. pace, who was born in 1920 was an early associate of gerald gardner, knowing him from some of the egyptian hermetic occult circles they associated in. pace was known in the 1960's as a priest of set and anubis, and later became a high priest of gerald gardner's coven in south london. charles created two known manuscripts of his lectures and teachings, which were based on his own sethanic cult of masks. pace was presenting a luciferian aspect of wicca which would provide an actual initiatory ground, rather than a dogmatic and unchallenging religious doctrine "necrominion" and "the book of tahuti"

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

es have been associated with the sun. the greeks believed that apollo, bacchus, dionysos, sabazius, hercules, jason, ulysses, zeus, uranus, and vulcan partook of either the visible or invisible attributes of the sun. the norwegians regarded balder the beautiful as a solar deity, and odin is often connected with the celestial orb, especially because of his one eye. among the egyptians, osiris, ra, anubis, hermes, and even the mysterious ammon himself had points of resemblance with the solar disc. isis was the mother of the sun, and even typhon, the destroyer, was supposed to be a form of solar energy. the egyptian sun myth finally centered around the person of a mysterious deity called serapis. the two central american deities, tezcatlipoca and quetzalcoatl, while often associated with the

ough which his divine nature is faintly visible like the flame of the partly covered lantern. through renunciation--the hermetic life--man attains depth of character and tranquility of spirit. the tenth numbered major trump is called la roue de fortune, the wheel of fortune, and portrays a mysterious wheel with eight spokes--the familiar buddhist symbol of the cycle of necessity. to its rim cling anubis and typhon--the principles of good and evil. above sits the immobile sphinx, carrying the sword of justice and signifying the perfect equilibrium of universal wisdom. anubis is shown rising and typhon descending; but when typhon reaches the bottom, evil ascends again, and when anubis reaches the top good wanes once more. the wheel of fortune represents the lower universe as a whole with div

MICHAEL FORD BOOK OF CAIN

an self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis, the opener of the way let the violet light of the dead empower my spirit! from the south, i invoke the force of thoth, whose lamp illuminates my path let the fires of wisdom and self-discover guide my path! from the east, i invoke horus, being the fire and strength of spirit reveal thy essence as azal ucel, the fiery djinn of change and rebellion! cain, bringer of the cauldron of change an

MICHAEL FORD WITCHMOON

infernal- the earthly demonic sabbat the descent of the luciferian self (spirit) unto the darkness of set the peacock cloaked essence of the serpent. the infernal sabbat is the earthly gathering of the shades of the dead, those under the watch of azrail, of vampyric congress and lycanthropic transformation. it is the forbidden mysteries of the kingdom of shadows, the very gateway of the abyss, of anubis. the infernal sabbat may be performed and experienced on two levels simultaneously; in the spirit and dreaming aspect from which the shades of the dead join with the living, as well as in waking as a form of the liberating black mass or similar rite of the adversary. it is the crossroads of which we meet in spirit infernum sabbati. the chant of going unto the infernal sabbat- i do seek the

ame, serve me no longer for there is no obligation once the purpose is met. i have given you blood and bound you, life force was granted. in return you have sufficiently met the goal of the evocation. go forth now and harm no one, for your manifestation is over. so mote it be" banish and forget. i recommend that the sorcerer takes a death figure form, such as kali, the robed figure ankou, saturn, anubis, cronos, etc. to absorb "i have given you life and now i shall take it away. 137 137 all was possible through my will just as i shall feast upon thy essence. this is my natural rite and will. return to my shadows and become not. so mote it be" enter the circle of evocation and work yourself into a steady and controlling focus on absorbing the spirit. breathe deeply until exhaustion and slow

MICHAEL W FORD NOX UMBRA

ters the nightside or astral plane within our physical world which we seek to control from within. the forms in the nightside of which we assume (bat. wolf, moth, or a hybrid of each and others) are the extensions of our will and desire. the vampyre is a being which has deified itself through the antinomianian process of death and rebirth, one who has passed through the ancient aspects of set and anubis, the guardians of the threshold. the symbol of the dragon known as tiamat or leviathan is also ahriman, the coiled beast that is of serpent wisdom. the dragon has fueled the myths of dracula, the dragon race from wallachia. dracos, draconum is the very shadow of the immortal fountain of life, which the vampyre seeks to bask in eternally. remember, in bram stoker's immortal "dracula" novel

kal like hairs upon its palms and body. the face is that of a long dead corpse, streaked with blood red sigils of demonic awakening, saturnus and other relevant symbols. seker was known to often appear with the mask of a predatory hawk, thus his servitors wear this black and gold mask. seker is the lord of the grave, those who taste the ecstasy of azrael and lilith, and the ecstasies of the dead. anubis is the gateway to seker through azrael and lilith. the wisdom of seker is the vampyric solitude, the paths of isolation from which the sorcerer surrounds his or herself with images of death, the shades of the dead itself. listen closely and hear the musick of the dead itself. upon the altar, the sigil of seker, being the illustration provided- the two hawk heads and the skull. the magician

, in dreams i may walk in secrecy, by kunda- who is drunk from the blood of sheep i become! as i stand at the head of arezura- i enter in flesh the material world to manifest my desires- to become, advance and change the world according to my will by zazas i become by zazas i am always by nasatanada in opposition i become by zazas i change the world by my will" so it is done the opener of the way anubis is considered to be an initiatory god form, one which one assumes as a form of passage unto the celestial/luciferian realms of spirit and the infernal sabbat. anubis, as defined by e.a. wallis budge in "the gods of the egyptians" presents am ut, the "dweller in the chamber of embalmment" as the opener of the north (ap-uat) to the realm of set. anubis is also called hermanubis and death. her

nal sabbat. anubis, as defined by e.a. wallis budge in "the gods of the egyptians" presents am ut, the "dweller in the chamber of embalmment" as the opener of the north (ap-uat) to the realm of set. anubis is also called hermanubis and death. heru-em-anpu is a dual god form, which holds power in both the celestial/luciferian and infernal regions. this draws a close connection between the egyptian anubis and grecian triple moon goddess hecate. as anubis is the jackal headed lord of the dead, he presides in the west. charles pace (hamara't) mentions in the "book of tahuti" that west is the direction of water, as well as darkness. according to his hermetic teachings, anubis is also death and a god form of necromantic power. anpu is also a gateway to amethes- amenta- amentet. this 'underworld'

ntet. this 'underworld' is the equivalent to the grecian hades. this is the meeting place of spirits, where the dead gather. the word hell derives from the angelo-saxon 'helan, meaning to 'cover' or conceal. the hebrew equivalent of hades-amentet is sheol, which is said to come from the root-word "to ask" and "demand. the primary inhabitants of sheol are "the congregation of the dead -prov. 21:16 anubis is the son of set and nephthys. this mortuary god was worshipped in such places as the abt, the papyrus swamps and the lycopolis (the city of wolves- jackals. in the funeral procession, anubis received the mummy, and lays his hands upon the body in initiation and protection. in the dreaming gnosis of wither the celestial/luciferian or infernal sabbat, one assumes anubis as the opener of the

sion, anubis received the mummy, and lays his hands upon the body in initiation and protection. in the dreaming gnosis of wither the celestial/luciferian or infernal sabbat, one assumes anubis as the opener of the way, the god form of mortal (mundane) and vampyric (immortal) rebirth. the altar should be placed in the north. the west wall should have a small table to which you may have an image of anubis and the bones or images of the dead. west is the gateway of which you enter and dwell, then you shall emerge in the north from the gates of amenta. west holding the anthame focus on image of anpu and recite "i stand at the gate of the twilight realms. i have passed as a shadow of death yet in joy and love i shall return in flesh. o' dweller in the chamber of embalmment i invoke theel fill m

seek the communion of the shades ofazoth. my lips are the lips of anpu and from it the mask is raised" face now the north "from the darkness of the oceans do i come forth, yet in the night do i emerge in the realms of the dead, set-an, father of chaos and strength, do bless my emergence as a son (or daughter) of the path of blackened fire" envision your body separate, and you are now the mask of anubis- your body lays within a tomb and you notice the fire of spirit within. this is the very essence of your being and you seek to observe in depth the essence. reach into your corpse and touch this flame. feel now the ecstasy of self-love and all that you are. set comes forth and too touches this flame, as it is his gift originally to the common clay of man under a different guise. realize and

nly, all gods and goddesses as you understand it, are from the self- that the self-enchantments from sah are a gift of the blackened fires of the blacksmith called cain, who breathes with life from set-an. drink from the cup, focus upon your reflection "i have sunk unto the depths of the tomb, yet the flame within lives -hail (magical name, i am awakened into the light of set and the knowledge of anubis. hail thou self, who shinestfrom the dark moon, hail thou self, who shinest from the full moon, hail thou self, set-an who is the god of immortal life and chaos of being, hail thou self, anubis who is death and the gateway of the dead, encircle me in self- love, that i may walk through the gates of the celestial and infernal" perform now the ritual of the triple hermetic circle of hamara't

h and the gateway of the dead, encircle me in self- love, that i may walk through the gates of the celestial and infernal" perform now the ritual of the triple hermetic circle of hamara't. here ends the grimoire of nox umbra. the calling of the four quarters of the circle western quarter guardian of the gateway- azatu-iiermanubis, opener of the way. i call your presence forth towards this circle. anubis, god of the twilight from which the guardians shall watch; bring forth thy jackals howling at the barrier anubis, who initiates unto the path of the dead, come forth! by the mask of the jackal and wolf, i call thee forth to charge this circle! azatum- ashramu- likiahaka southern quarter guardian of the gateway- hawk headed lord of fire, guardian of the eastern quarter. horus- lalanpa- zaras

MORALS AND DOGMA

the bordering have any symbolic meaning, it is fanciful and arbitrary. to find in the blazing star of five points an allusion to the divine providence, is also fanciful; and to make it commemorative of the star that is said to have guided the magi, is to give it a meaning comparatively modern. originally it represented sirius, or the dog-star, the forerunner of the inundation of the nile; the god anubis, companion of isis in her search for the body of osiris, her brother and husband. then it became the image of horus, the son of osiris, himself symbolized also by the sun, the author of the seasons, and the god of time; son of isis, who was the universal nature, himself the primitive matter, inexhaustible source of life, spark of uncreated fire, universal seed of all beings. it was hermes

n ass figures largely, was called "the golden ass" the pagans accused the christians of worshipping an ass, and they did not invent this reproach, but it came from the samaritan jews, who, figuring the data of the kabalah in regard to the divinity by egyptian symbols, also represented the intelligence by the figure of the magical star adored under the name of _remphan, science under the emblem of anubis, whose name they changed to _nibbas, and the vulgar faith or credulity under the figure of _thartac, a god represented with a book, a cloak, and the head of an ass. according to the samaritan doctors, christianity was the reign of _thartac, blind faith and vulgar credulity erected into a universal oracle, and preferred to intelligence and science. synesius, bishop of ptolema s, a great kaba

s she wrote it. in morals, his name signifies _pride _ignorance, and _falsehood [footnote 2 [hebrew] tsapanai, in hebrew, means a serpent] when isis first found the body, where it had floated ashore near byblos, a shrub of _erica_ or tamarisk near it had, by the virtue of the body, shot up into a tree around it, and protected it; and hence our sprig of acacia. isis was also aided in her search by anubis, in the shape of a dog. he was sirius or the dog-star, the friend and counsellor of osiris, and the inventor of language, grammar, astronomy, surveying, arithmetic, music, and medical science; the first maker of laws; and who taught the worship of the gods, and the building of temples. in the mysteries, the nailing up of the body of osiris in the chest or ark was termed the _aphanism, or di

e eldest son of saturn: i was born of the brilliant and magnificent egg, and my substance is of the same nature as that which composes light. there is no place in the universe where i have not appeared, to bestow my benefits and make known my discoveries" the rest was illegible. to aid her in the search for the body of osiris, and to nurse her infant child horus, isis sought out and took with her anubis, son of osiris, and his sister nephte. he, as we have said, was sirius, the brightest star in the heavens. after finding him, she went to byblos, and seated herself near a fountain, where she had learned that the sacred chest had stopped which contained the body of osiris. there she sat, sad and silent, shedding a torrent of tears. thither came the women of the court of queen astarte, and s

on, death, and resurrection of bakchos were represented. so the temple of eleusis was lighted by a window in the roof. the sanctuary so lighted, dion compares to the universe, from which he says it differed in size alone; and in it the great lights of nature played a great part and were mystically represented. the images of the sun, moon, and mercury were represented there (the latter the same as anubis who accompanied isis; and they are still the three lights of a masonic lodge; except that for mercury, the master of the lodge has been absurdly substituted. eusebius names as the principal ministers in the mysteries of eleusis, first, the _hierophant, clothed with the attributes of the grand architect (demiourgos) of the universe. after him came the _dadoukos, or torch-bearer, representati

, of fasting and mortification, circular processions, representing the march of the celestial bodies, many fearful tests and trials, a descent into the infernal regions, the killing of the god _balder_ by the evil principle _lok, the placing of his body in a boat and sending it abroad upon the waters; and, in short, the eastern legend, under different names, and with some variations. the egyptian anubis appeared there, as the dog guarding the gates of death. the candidate was immured in the representation of a tomb; and when released, goes in search of the body of balder, and finds him, at length, restored to life, and seated upon a throne. he was obligated upon a naked sword (as is still the custom in the _rit moderne, and _sealed_ his obligation by drinking mead _out of a human skull. th

who presided over the oracles of didymus, and one of whom was apollo, the god of divination. she learned that osiris had, through mistake, had connection with her sister nephte, which she discovered by a crown of leaves of the melilot, which he had left behind him. of this connection a child was born, whom isis, aided by her dogs, sought for, found, reared, and attached to herself, by the name of anubis, her faithful guardian. the third full moon occurs in cancer, domicile of the moon. the paranatellons of that sign are, the crown of ariadne or proserpine, made of leaves of the melilot, procyon and canis major, one star of which was called the star of isis, while sirius himself was honored in egypt under the name of anubis. isis repaired to byblos, and seated herself near a fountain, where

hat name. it pictured a woman suckling an infant, the son of isis, born near the winter solstice. this sign has for paranatellons the mast of the celestial ship, and the swallow-tailed fish or swallow above it, and a portion of perseus, son-in-law of the king of ethiopia. isis, having recovered the sacred coffer, sailed from byblos in a vessel with the eldest son of the king, toward boutos, where anubis was, having charge of her son horus; and in the morning dried up a river, whence arose a strong wind. landing, she hid the coffer in a forest. typhon, hunting a wild boar by moonlight discovered it, recognized the body of his rival, and cut it into fourteen pieces, the number of days between the full and new moon, and in every one of which days the moon loses a portion of the light that at

n, his generative vigor gradually abates; the solar year grows old; and as his stars descend beneath the western wave, osiris dies, and the world mourns. the ancient astronomers saw all the great symbols of masonry in the stars. sirius still glitters in our lodges as the blazing star(_l' toile flamboyante. the sun is still symbolized by the point within a circle; and, with the moon and mercury or anubis, in the three great lights of the lodge. not only to these, but to the figures and numbers exhibited by the stars, were ascribed peculiar and divine powers. the veneration paid to numbers had its source there. the three kings in orion are in a straight line, and equidistant from each other, the two extreme stars being 3 apart, and each of the three distant from the one nearest it 1 30. and

amos we find these stars connected with the victory of light over darkness "seek him" says that seer "that maketh the seven stars (the familiar name of the pleiades, and orion, and turneth the shadow of death into morning" an old legend in masonry says that a dog led the nine elus to the cavern where abiram was hid. bo tes was anciently called caleb anubach, a barking dog; and was personified in anubis, who bore the head of a dog, and aided isis in her search. arcturus, one of his stars, fiery red, as if fervent and zealous, is also connected by job with the pleiades and orion. when taurus opened the year, arcturus rose after the sun, at the time of the winter solstice, and seemed searching him through the darkness, until, sixty days afterward, he rose at the same hour. orion then also, a

-pins, used for making fast to the ground the cords by which young animals were confined: and as used by shepherds, became a symbol of royalty to the shepherd kings. a cross like a teutonic or maltese one, formed by four curved lines within a circle, is also common on the monuments, and represented the tropics and the colures. the caduceus, borne by hermes or mercury, and also by cybele, minerva, anubis, hercules ogmius the god of the celts, and the personified constellation virgo, was a winged wand, entwined by two serpents. it was originally a simple cross, symbolizing the equator and equinoctial colure, and the four elements proceeding from a common centre. this cross, surmounted by a circle, and that by a crescent, became an emblem of the supreme deity--or of the active power of genera

r of generation and the passive power of production conjoined--and was appropriated to thoth or mercury. it then assumed an improved form, the arms of the cross being changed into wings, and the circle and crescent being formed by two snakes, springing from the wand, forming a circle by crossing each other, and their heads making the horns of the crescent; in which form it is seen in the hands of anubis. the triple tau, in the centre of a circle and a triangle, typifies the sacred name; and represents the sacred triad, the creating, preserving, and destroying powers; as well as the three great lights of masonry. if to the masonic point within a circle, and the two parallel lines, we add the single tau cross, we have the ancient egyptian triple tau. a column in the form of a cross, with a c

o gates of heaven are the two pillars of hercules, beyond which he, the sun, never journeyed: and they still appear in our lodges, as the two great columns, jachin and boaz, and also as the two parallel lines that bound the circle, with a point in the centre, emblem of the sun between the two tropics of cancer and capricorn. the blazing star in our lodges, we have already said, represents sirius, anubis, or mercury, guardian and guide of souls. our ancient english brethren also considered it an emblem of the sun. in the old lectures they said "the blazing star or glory in the centre refers us to that grand luminary the sun, which enlightens the earth, and by its genial influence dispenses blessings to mankind" it is also said in those lectures to be an emblem of prudence. the word _prudent

ous sibyl who initiated eneas, and opened to him the way to the infernal regions. this peculiar situation of the constellation virgo, has caused it to enter into all the sacred fables in regard to nature, under different names and the most varied forms. it often takes the name of isis or the moon, which, when at its full at the vernal equinox, was in union with it or beneath its feet. mercury (or anubis) having his domicile and exaltation in the sign virgo, was, in all the sacred fables and sanctuaries, the inseparable companion of isis, without whose counsels she did nothing. this relation between the emblems and mysterious recitals of the initiations, and the heavenly bodies and order of the world, was still more clear in the mysteries of mithras, adored as the sun in asia minor, cappado

MOTTA MARCELO THE COMMENTARIES OF AL

again, there is an identification between the qabalistic values of no and on, for which see liber xv and others "no" can, of course, be written nv, 56, nuit; but is also 50+70=120, the mystical age of the adept minor. the adept minor has crossed that veil on one side of which is written "no separate existence; and on the other "no existence. there is, of course, one god who lives in a dog the god anubis, who guides the soul in the underworld. this is a hint for members of a certain grade. it must also be remarked that "the dog" was one of the names ascribed to the "devil" in the middle ages. the verse has, therefore, several subtle technical meanings which will depend for usefulness on the grade of the reader which, by the way, is the case with any verse of liber al. the general meaning, h

ONYX TABLET OF SET

er-analyzing you're not truly committed to the issue, but hiding in "fear" behind facts and figures- d. by being overly mystical, you're out-of-touch with objective reality and have no way to substantiate or recognize progress. 14. inner temple: commitment- a. unknown territories (1) ready to commit to something you know little or nothing about (2) base commitment on faith only. 15. inner temple: anubis is what he eats- a. state of being (1) personal changes (2) autonomy of work- alone realization (3) access to previously-inaccessible knowledge (4 "up becomes down (5) inertia, iii head-on with inertia from natural order, more necessary to overcome it (6) before and after recognition: work without lust of result- b. neters/magical names: describe and discuss each of your neters/magical name

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ously been cannibals) he earned the name wennefer, meaning eternally good. he was murdered by his jealous brother seth, who tricked him into a wooden chest, which he sealed up and sent down the nile. osiris wife isis rescued the corpse, but when seth found it, he cut it up and scattered the pieces all over egypt. sorrowfully, isis and her sister nepthys collected every piece and, with the help of anubis, the guide of souls to the underworld, and thoth, the gods scribe, they pieced osiris back together as the first mummy. isis transformed herself into a kite and, hovering over the body, she fanned life into it with her wings; it was at this moment that she conceived a son, horus, who would avenge his father. the revived osiris went down to the dark and desolate underworld to be the lord and

siris raised on a plinth, with his loyal wife and son horus on each side. osiris was believed to have once been a king of egypt. his son horus was the last god to be king but he sent his spirit into each pharoah who inherited the earthly throne. to achieve eternal life, the egyptians preserved their corpses by mummification, following as closely as possible the technique used by the jackal-headed anubis, god of mummification, in preparing the body of osiris. horus horus is shown here as a falcon-winged wedjat eye. his origins lie in the early egyptian conception of the sky as the wings of a falcon. the eyes and speckled belly of the falcon were the sun, moon, and starry night sky. isis and the scorpions pregnant, isis fled from seth to the nile delta accompanied by seven scorpions. one nig

ent dark. re sent thoth to cure horus for until he recovered, there would be no light, the wells would dry up, and the crops would wither. 17 osiris, i sis, and horus plaque with cartouche royal sarcophagi, or coffins, were rectangular inside like the cartouche that encircled the royal name. just as the cartouche protected the royal name, so the coffin protected the royal body. hunefer is lead by anubis through the hall of two truths anubis anubis weighs hunefer s heart heart feather ammit hunefer osiris the four sons of horus horus isis and nephthys hail to you, osiris wennefer, the vindicated, the son of nut! you are the first-born of geb, the great one who came forth from nut. shout with joy, osiris, for i have come to you; i am horus, i have saved you alive today. the book of the dead

he bodily functions could be restored after death through the spells contained in the book of the dead. horus as a wedjat eye hunefer the gods who sit in judgment of hunefer include utterance, perception, and the southern, northern, and western ways. souls in the balance after death, each person went before osiris in the hall of two truths. here, a man named hunefer is led by the jackalheaded god anubis. anubis checks the scales that weigh hunefer s heart against the feather of maat, which symbolizes truth. ammit a crocodile-headed monster with the forequarters of a lion and hindquarters of a hippopotamus waits to gobble up the heart if hunefer is judged guilty. egyptians protected themselves against this outcome by including in their tombs a so-called negative confession a list of sins th

PHOSPHORUS

nd sorcery within the yatuk dinoih, a minimum of 13 of the spirits called and formed by the sorcerer. evocation and invocation. results and records submitted. the goetia luciferian edition 7. grimoires and a modern approach to the daemonum and how they relate to our positive advancement of being. examples of such as goetia, book of black magic by a.e. waite, abramelin, faustbook, etc. 8. study of anubis as the initiator into the current of azothoz. a minimum of two months dedicated to anubis as self and the pathway to the realm of shades. a focus of azrael as the angel of death and connections therein of anubis. 9. the initiate will study and move forward in the areas of goetic sorcery as a means of self-transformation and selfdeification through higher and lower sorcery. give details on h

elf-transformative benefits of the celestial sabbat and solar/twilight rebirth -the self-deification process of the infernal sabbat shape shifting and sexual congress via dreaming and astral projection -shape shifting and vampyric sorcery purpose and practice -the black eagle as the initiator of the vampyric and ahrimanic path consistent and successful work with this spirit guide -the god form of anubis the mask of the shades of the dead and the gateway of twilight. 1. mephistopheles, how this daemon represents both earth and spirit and the unity within. the evocation and invocation of mephistopheles to absorb a hidden atavistic knowledge of the daemonum of the earth. see mephistopheles conjuration by michael w. ford 2. the assumption of the flesh of the devil, the power of initiation and

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

, i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out the great waters. his strength is my strength, and my strength is his strength. homage to you, lords of truth, chiefs who osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did to the seven glorious ones who follow their lord osiris. i am that spirit of earth and sun,'between the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in

the right hand of a stall is called 'tossessor of truth controlling the feet" while that on the left is 'tossessor of strength, binding the male and female animals" the 42 judges of the dead are represented as seated in a long row, and each of them has to be named, and the sin over which he presided has been denied. this chapter describes the introduction of the initiate into the hall of truth by anubis, who, having questioned the aspirant, receives from him an account of his initiation, and is satisfied by his right to enter. he states that he has been taken into the ante-chamber of the temple and there <116> stripped and blind-folded, he had to grope for the entrance of the hall, and having found it, he was reclothed and anointed in the presence of the initiated. he is then asked for the

by his right to enter. he states that he has been taken into the ante-chamber of the temple and there <116> stripped and blind-folded, he had to grope for the entrance of the hall, and having found it, he was reclothed and anointed in the presence of the initiated. he is then asked for the pass-words and demands that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answers being found correct, anubis says 'tass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative confession, stating to each jud

g you are the portals of the 31st, 32nd, and 29th paths leading from the grade of zelator to the three other grades which are beyond. the only path ow open to you, however, is the 32nd, which leads to the= of theoricus, and which you must traverse before arriving at that grade. take in your right hand, the cubical cross and in your left the banner of light (gives it to him) and follow your guide, anubis the guardian, who leads you from the material to the spiritual. kenuc anubis the guardian said to the aspirant "let us enter the presence of the lord of truth. arise and follow me" k m tur ns to the right, and leads zelator round the hall once slowly, while <75> hiereus reads. hierophant rises with banner of west in left hand -fan in right. hiereus the sphinx of egypt spake and said "i am t

ar- the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent. the storm veiled in tenor is my name. hail unto the mighty powers of nature and the chiefs of the whirling storm! hegemon takes practicus round to his own seat, takes up cup and says: heg the priestess with the mask of isis spake and said: the traveller through the gates of anubis is my name. i am water, pure and limpid ever flowing on toward the sea. i am the ever-passing present that stands in the place of the past. i am the fertilised land. hail unto <128> thee dwellers of the wings of the morning! heg. replaces cup and leads practicus to a seat west ofthe altar, and returns to place. hiero (rising) i arise in the place of the gathering of the waters, through the

en secondary rays, which make 32, the number of the paths of yetsirah. she is the moon at the feet of the woman of revelations, ruling equally over the cold and moist natures and the passive elements of earth and water. it is to be noted that the symbol of the sign is formed of two lunar crescents bound together. it thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the cray-fish is the sign cancer and was anciently the scarabeus or khephera, the emblem of the sun below the horizon as he ever is when the moon is increasing above. also, when the sun is in the sign pisces the moon

ehind the seat of hiereus in the west; but it may be in any part of the hall, seeing that the walls represent the barrier to the exterior 'the gate of the declarers of <88> judgment" is its name- and its symbolic form is that of a straight and narrow doorway, between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple, on the outer side of the veil paroketh, to rule the temple under the presidency of the chiefs. there he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as inductor to the sacred mysteries. the insignia and symbols of hierophant are: the throne of the east in the path of

direction, is a symbol of terrific strengthland represents the fire of the spirit, cleaving its way in all directions through the darkness of matter. therefore is it borne on the lamen of dadouchos whose office is that of purification and consecration by fire, and from it also may be drawn by meditation several formulae of strength. enferer of the threshold 341 the kerux is the principal form of anubis, as the sentinel is the subsidiary form. kerux is ano-oobist empe-eeb-te-"anubis of the east" sentinel is ano-oobi em-pemen-te-"anubis of the west" the kerux is the herald, the guardian and watcher within the temple, as sentinel is the watcher wifhout- and therefore is his charge the proper disposition of the furniture and stations of the temple. he is also the proclaimer. his peculiar ensi

the station of dadouchos, as symbolic of the ending and judgment of the world by fire. but also, the mystic circurnambulation commences by the paths of shin and resh, as though bringing into action the solar fire; while the reverse circumambulation commences beside those of qoph and tzaddi as though bringing the watery reflux into action <108> the order of the mystic ciramambulation. first comes anubis, the watcher within; next thmaest, the goddess of the hall of truth; then horus; then the goddesses of the scales of the balance, then members, if the hall be large enough, and at the end the watcher without, sentinel. it is as though a gigantic wheel were revolving, as it is said "one wheel upon earth beside the kerub" the name of the sphere of the primum mobile, rashith ha-gilgalim, sigru

wn: volume 111 book five <114> coptic names of the chiefs and officers visible stations imperator: nephthys: neoph-tho-osest@ rc e -c, praemonstrator: isis: ae-isest-(ice- l cancellarius: thoth: tho-00th c3 w o a past hierophant: aroueris: aroo-ouerist bpw repi- hierophant: osiris: ae-shoo-rist f(lj ww pi& hegemon: thmae-st ex&u z, thmae-sh qlcow- 9 thmaae-tt e u- hiereus: horus: hoor ucap kerux: anubis: ano-oobist-em-pe-eeb-tte dnwr o l .t c-n/&t(o f the east) stolistes: aur-a-mo-00th- 0 dadouchos: thaum-aesch-niaeth +j q sentinel: ano-oobi em-pementte& wr g i- m- 6 -f (of the west) invisible stations children of horus: n.e.-ameshett or amesheth&-yt or&*aye 8 n.w.-kabexnuv or dabexnjemouv &a e 2n a y or k h t f lldlf vy s.w.-ahephi or ahaphix@+i 0& w 2 i& enferer of the threshold <115> ke

and body are natural colour-i.e, a light egyptian red-brown. she wears armlets of emerald and red, and carries a combined form of lotus and phoenix wand. it has an orange flower- a blue stem, and ends in an orange sign of the binary. in her left hand she carries a blue ankh, and she stands on a pavement of yellow and purple, bordered with blocks of red, blue, yellow, black, in succession. kerux: anubis of the east. watcher of the gods. anubis has the head of a black jackal, very alert, pointed ears well pricked up. his nemyss is purple banded with white; he wears a collar of yellow and purple bands, and a tunic of yellow flecked with tufts of black hair. his body is red. his waist cloth is yellow striped with purple and from it hangs a lion's tail. his ornaments are purple and gold; his p

mainly in red. her face and body are natural. she wears a red crown of the south, flanked by two feathers in green barred black, over a vulture head-dress in red and green. her collar is red and greenand she carries a green ankh and a lotus wand with a red flower and a green stem. her simple red tunic reaches to the feet and she stands on black. 356 the golden dawn: volume 111 book five sentinel: anubis of the west. his form is the same as that of kerux but his nemyss, ornaments, and dress are black and white. he has a lion's tail and carries a black phoenix wand and ankh. he stand on black (note: if the reader, who is interested, will consult some such text as the gods of the egyptians by sir e. wallis budge, he will find pictures of the gods referred to. he would be well-advised to make

alth of body be preserved, which is of utmost importance in all magical working and thus shall the lessons of the hall of the neophytes be duly carried out in our daily life <131> z. 3 the symbolism of the admission of the candidate the admission of the candidate the candidate is waiting without the portal under the care of the sentinel "the watcher without- that is, under the care of the form of anubis of the west symbolically that he may keep off the "dog-faced demons" the opposers of anubis, who rise from the confines where matter ends, to deceive and drag down the soul. the ritual of the 31st path says "since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze" the hie

e light- if he will. the higher soul or genius now returns to the invisible station of harpocrates, the place of the hidden centre, yet continuing to retain the link formed with the candidate. the address of the hierophant is intended simply to effect the distinct formulation of the symbols of the= grade of neophyte in the candidate, and it is therefore only when this is finished that the watcher anubis announces that the candidate has been duly admitted as an initiated neophyte. the hiereus is charged with a warning address as again confirming the will of the candidate and addressing a final menace to the evil persona. the hierophant then states clearly what the candidate must begin to study. he affirms that the symbols must be equilibriated in the sphere of sensation before a link can be

ected upon the cubical altar, bringing the forces of life into my universe. yet- all this was rnyseif. i realised that far beyond the possibilities of bodily thought there were in myself forces, powers and knowledge far transcending all that the body can ever perceive or imagine in its loftiest flights. in this manner i was able to order and direct the forces of the intellectual brain- the kerux, anubis, the "watcher without" being the conscious intellectual brain which thinks and ads in the material body. the watcher within, the higher intuitive intellect whose workings are mostly unconscious to the material man. recognising now the importance of maintaining this exalted attitude and preventing the entrance of any material and mundane thoughts, my spiritual will ordered the logical intell

ure, but pleasure, love, luxury, etc. in fact the forces of wands and cups. the fiery zeal prepares the way for the prayer which rises from the soul like incense, this prayer being related also to the suffering which is the purification by fire <275> the receptive and negative forces of the cup are those which develop the perception of the symbology of the various forces. the intuitive intellect (anubis, the watcher within) regulates the imaginative forming of the sphere of sensation itself- guides the formulated movements thereof- keeps alive the light of occult science and grasps the ray of divine wisdom. so the genius of equilibrium, thmaah, must introduce the question to be investigated, for unless this be done by perfect equilibrium no good result can be attained. i now felt every for

ol on the breast in gold, the drapery below was a yellowish green, and the feet bare" 2 "a vision of the square '1" of the earthy lesser angle of the tablet of air. name 1sha. anoubi is the pyramid god "this atrnosohere was damo and cold. i stood on the summit of a mountain, c l o u d- e n r an de thde,;e, having rehearsed the angelical calls, and vibrated the names, i beheld the colossal form of anubis, who, after a time, shewed me the sphinx of his power. this again shewed me a mighty <320> angel who answered my signs, and when in that of the theoricus i saw that a brilliant ray descended into the outstretched palm of each of her hands. on my asking for guidance and information, she gave me one of these rays, which i beheld as a crystal cord whose other end rested in the eternal. the ang

RUBY TABLET OF SET

ool" in ouspenskian terms? 93. define "symbols" and "symbolism. 94. what determines that which is humanly possible? 95. what is the best way to work with a "false personality" 96. what is meant by "the law of the forbidden" 97. what is the fibonacci series? 98. why is "shemhamforash" used in satanic magick? 99. what is a "value experience, and what is its possible value to setians? 100. how might anubis be considered comparable to choronzon? part iv this part of the test requires two written essays; one of your own chosen subjects of magick, and one on a subject which hs been chosen by the temple of set. to help you choose your own subject, we offer the following suggested subjects, but you are free to select a subject not included, so long as it is appropriate to the nature of this test

gnites you still. your brilliance is as a thousand stars. h gi am nepthys, and my flame honors you, master of the night. you sit in conference with ptah, the builder of your worlds. you toast the aeon with set, and embrace him as friend. timeless are the words you hear, and the glories see. h celebrant: garise beloved brother. the rites have been accomplished. h shadow: gi am ready to depart. let anubis appear. h invocation to anubis celebrant: hbehold anubis, the opener of the way. you hold the keys to the netherworld. your keen eye lets no one unworthy pass. know that this one of our brethren, adept rick furgeson carries the blue feather of maat. he enters upon the righteous man's path to be numbered among the xu. open wide the doors of the netherworld. escort this god to his barge, that

arn the essential principle behind each artisan's craft (joiner, carpenter, potter, painter, etc, called the neter. as defined by de lubicz, the neter or god is not a being, but a principle, and each function has its principle. at one point, her bak is asked to make a footstool, and in classification: v2- 805.1- 1 author: alexandra sarris iii date: march, xiii publication: cry of the jackal, i.1, anubis pylon html revision: oct 07, 1997 ce subject: initiation reading list #2l doing so, he violates several neters (unintentionally, with disastrous consequences for his footstool. her bak's search becomes more meaningful, however, when the sage judges that the boy is ready to enter the temple- but only the peristyle. here live the vast majority of priests, including apprentice priests- the wab

ddition to his stories, lovecraft is thought to have written 100,000 letters, a fraction of which are kept at the hays library at brown university- the selected letters of h.p. lovecraft are perhaps a tenth of them. egypt- life and times (or: egyptomania- better living through khemistry) classification: v4- 930.01- 1 author: linda reynolds iii date: march xiii publication: cry of the jackal, i.1, anubis pylon subject: egypt reading list: hail, honored visitors. and welcome to my land. i am called shehbui, my name being that of the god, south wind. the great river which gives life to egypt flows in the same direction as shehbui. my land is but an arid desert ehich extends thousands of quare miles, and we have almost nowhere to live save this thin strip of green land watered by the nile. her

er things, initiation is a shield against impurities being further incorporated into xeper and becoming part of the magical framework of xem. in this respect it serves the individual and the majesty of set. there is no method of initiation prescribed for the order of set into xem, for true initiation must be provoked and occur within the individual aspirant consciously and willfully. the order of anubis will provide initiation facilities and assistance at xemset for those wishing to go through a planned ordeal,(4) but those who prefer to go it alone can create their own ordeal using this key as a guide to what must transpire. those approaching xem through their own evolution will recognize the signals that will call them to initiation. only those who have conquered fear should provoke the

p, and we watch for them. they shall sleep, and we shall die, but we shall return through them. we are their dreams, and they shall awaken. hail to the ancient dreams.(6) footnotes 1. book of coming forth by night 2. xem working 3. see the statement of belial in the diabolicon. 4. ed note, jan. xxiv: these facilities are no longer available, nor is there a grand master for (or an active) order of anubis. 5. the diabolicon 6. from the ceremony of the nine angles, written by michael a. aquino, found in the satanic rituals, rl# 6l. the book of opening the way: key# 3 the aeon of set has become a magical complex far beyond what was originally intuited in the year x. the components of this complex are distinct in their functions, and are intricately classification: v2- a17.2- 3 author: ronald k

"xem) this gave the order of set time to wrap their secrets in myth and occult (which also means "hidden) puzzles, which could then pass fragmentarily and obscurely through time, until the time of the purification was past and the work could begin again. xem remains secret until established. the order of anpw will come about and provide the tools for the work ahead. the dark and hidden aspects of anubis are now important, and their reasons can be seen. he who wears the double crown is needed also for the work that is to be done. ra is man and harwer is exalted/majestic man. he who wears the crown of the two lands exists and is michael aquino. he must be supported for there must be an order within the realm wherein the elect are found. xem must not fade and be ended. xem is the philosopher'

end, but rather a new beginning as its purpose. xem has been compared to the philosopher's stone, and not without good reason. an alchemist labors diligently to create his 'stone' but not for possession of the stone itself- rather for its transformational properties. the same holds true for the initiate in his quest for xem, as will be seen later in this key. between the two scepters is the neter anubis, represented as a black jackal. in this form the neter is pure principle and entirely abstract. no motion is suggested, for the neter is not yet manifested. around the neter are hieroglyphic transliterations of the iam manuscript which were first written down in english in the year i a.s, and veiled from understanding until the utterance of xem. the secrets of the iam remained locked in the

black jackal. in this form the neter is pure principle and entirely abstract. no motion is suggested, for the neter is not yet manifested. around the neter are hieroglyphic transliterations of the iam manuscript which were first written down in english in the year i a.s, and veiled from understanding until the utterance of xem. the secrets of the iam remained locked in the neter until the time of anubis' manifestation of recognition as opener of the way. the transliteration of the iam from english into hieroglyphic spelling as well as the ancient tongue became a very important task for me almost immediately following s. solstice xiii. without the skill and knowledge of priestess sandy sarris it may never have been completed. to her, we owe many thanks for her many hours and days of dedicat

t in his personal setamorphosis, and is unique to himself. the result of his work however may serve all of the elect, and in that respect becomes functional. now, his work will usually reflect one or another aspect of his neter, as well as his relationship with that neter, but his function will directly reveal the principle of the neter. the left hand of the initiate is grasping the right hand of anubis who is the guide in this aspect (it is not difficult to see how anubis' role as initiatory guide became bastardized into guide of the dead, when one considers the nature of this path) so here we have the left hand of the initiate which is his personal initiation, guided by the functional right hand of anubis. on the stele, we find anubis shown in two ways (1) as the "black jackal" and (2) a

ave the left hand of the initiate which is his personal initiation, guided by the functional right hand of anubis. on the stele, we find anubis shown in two ways (1) as the "black jackal" and (2) anthropomorphically. let's take a moment to consider both symbols, for in doing so it might help others in understanding the neters and possible relationships with them #1. to appreciate the symbolism of anubis as the "black jackal" there are some egyptological considerations to be made. first is that the canine that is commonly regarded as the egyptian jackal as it is shown in the ancient art forms is not a true jackal. canis lupister, the real jackal of egypt, has a tufted short tail and yellowish gray fur. in fact they strongly resemble the american coyote, except for coloring which varies in b

ckal. canis lupister, the real jackal of egypt, has a tufted short tail and yellowish gray fur. in fact they strongly resemble the american coyote, except for coloring which varies in both species a little. jackals also look somewhat like an enlarged fox, and sometimes display near feline characteristics. they are basically nonpredatory, as they prefer carrion (which is a clue to the principle of anubis. they are mostly nocturnal, timid, extremely agile and supple, and preferably nonsocial animals. it seems that the black jackal is actually a composite canine image for the neter anubis/upuat. the image is shown with such features as the long pointed ears of a fox or a jackal, the tufted tail of a wolf or jackal, and the short black coat of the wild dog of egypt. the obvious question is why

t seems that the black jackal is actually a composite canine image for the neter anubis/upuat. the image is shown with such features as the long pointed ears of a fox or a jackal, the tufted tail of a wolf or jackal, and the short black coat of the wild dog of egypt. the obvious question is why a composite image, rather than just selecting one canine (such as a wolf or a real jackal) to symbolize anubis? it is because not one canine could symbolize the principles of the neter. and this answer is important, because it topples any notion that the neters were born out of the symbol or anything as crude as "animal worship" the truth is that the symbol must fit the neter, and not the reverse. so various characteristics of canine orders were used to define the various aspects of the black jackal

his answer is important, because it topples any notion that the neters were born out of the symbol or anything as crude as "animal worship" the truth is that the symbol must fit the neter, and not the reverse. so various characteristics of canine orders were used to define the various aspects of the black jackal, because the neter has multiple functions which come under basically two names- anpw (anubis) and upuat. often these two functions were shown as separate entities (which still confuses egyptologists, but both names belong to the same neter and identify a particular functional aspect. to grasp the principle one must first know that we are, in discussing the black jackal, simultaneously discussing alxemical processes. to further point this out, let's take a look at the purely "jackal

ing it up now to help clarify the paragraph above. it is the jackal function which identifies the exact process and timing of the principle of xeper in the aeon. to appreciate and use the magical functions of the black jackal (or any other neter) one must understand their functional aspects, for therein is revealed their use and part in the great work of xem #2. the top section of the stele shows anubis as having the body of a man and the head of the black jackal. this symbolism defines the manifestation of the principle of anubis as was recognized by set on xiii:11.11. in egyptian art we can find anubis shown both as a black jackal and anthropomorphically, but this was not done by whim or accident or for aesthetics. one can, in studying the ancient art, easily see that few things were don

s and tenets in their architecture and other art forms. yet who is left unmoved by their superb craftsmanship, and by an almost uncomfortable feeling of those ancient artists having struck some distant but familiar chord within? as the chord chimed within, i personally began to understand that the anthropomorphic symbolism defines the neter being manifest in functional form through an agent (with anubis that agent is myself. the neter actually defines itself through the agent. what does anubis have to do with set? the neters are aspects of the ageless intelligence, yet each neter is a principle unto itself, enjoying what let's call for now- co-consciousness, not unlike man with his several i's. within each of us there is the true being with its various aspects or interpretations/definition

the magical formula of the aeon can be disturbing or even terrifying to anyone except the most zealous and adventurous. when we used to stand before the altar and 'open the gates, those were the gates to change which opened. on xiii:11:11 when the gates were opened- never to be closed again- it was constant change that was opened and which is ever beyond those gates and through which the way that anubis leads or guides extends. fear is the condition that blocks the way of change. xeper means change through will, and xem is the result of that change, but only when it is according to the will and when the resulting condition and being is higher or evolved- as opposed to just being different or mutated. the act of accomplishing this is called magic. in the year x, the elect responded to the c

it. my eyes were drawn to the waning moon. i felt an association of set with its darker side and of osiris with its waning bright side, and something within me recoiled in rejection of the associations. immediately i had a vision of a large hall, dimly lit, with several entities (approximately 15) gathered over against a wall and observing someone who was standing before a pair of scales. he was anubis, and there was a heart being weighed against a feather. the scene was obviously the hall of judgment. although the entities were in egyptian garb and of egyptian appearance, i recognized them as certain members of the temple of set. set was there also, but his presence was felt rather than seen. then came an impression "set is the leader only of higher man" this did not include all setians

SATANGEL

airs, each of them containing a million faces and mouths and as many tongues which, in a million dialects, implore the pardon of allah. he is the angel of the last judgement and weigher of souls. in the middle ages he was considered the psychopomp, conducting souls to the other world. such a pedigree dates from when the tribes of israel were in captivity in egypt. thus he may be equated here with anubis, the dog star, whose name in persian is tistar, chief, and in akkadian kasista, prince. the equation of micha-el and the god of the underworld also continues after the arrival of roman catholicism. the church, anxious to attract and convert the pagans of roman gaul, endowed micha-el with many of the attributes of the god mercury, and thus also of the greek hermes. chapels dedicated to micha

SATANIC RITUALS

drift if ye will, into the dimensions of your outer consciousness, and be trapped forever. ye know not the substance of your creation. i welcome ye in the name of set, all ye who delight in great evil and sustain thyselves in miseries unfounded. we prepare a place of comfort for ye to dwell in torment sublime. ringe nicht mit den affen, die die tore der h lle bewachen, dort liegt das paradies und anubis ist wegbereiter. wrestle not the apes who guard the gates of hell, for there lies paradise, and anubis is the opener of the way. und wir sprechen mit schlangengleichen zungen, dem bellen der hunde, dem grossen glockenklang, der die schranken durchbricht-und m chtig sind wir die regieren, und gering sind die, die leiden. and we speak with the tongues of serpents, and the baying of the hounds

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

diary between the gods and the people. a reed is a type of tall, slender grass. the gods were thought to be housed in statues; these statues were purified, fed, and clothed daily, and annual festivals were held. the afterlife was also important for egyptians from the earliest times, and pharaohs and queens were buried with material to make their lives easier after death. early gods included ptah; anubis, the protector of the tomb; and nit, the goddess of war. different cities in the united nation of egypt held different creation myths, each centered on its own local creator god. heliopolis, for instance, was a center near present-day cairo where atum was worshipped. here, it was thought that atum created himself out of the void, and then either spit or sneezed out shu, the god of air, and

ook of amdurat, the book of gates, the book of caverns, and for those commoners wealthy enough to have a scribe make a copy for them, the book of the dead, also called spells for going forth by day. the most important trial the spirit faced before being allowed into the afterlife was the judgment of the dead. the deceased began by making confessions and acts of atonement, or apology, to the gods. anubis, the god of embalming, then led the person by the hand to the hall of maat. the deceased s heart was weighed on a scale against the feather of truth, a symbol of the goddess maat. if the heart was lighter than the feather, the deceased was admitted into the afterlife. if the feather was lighter than the heart, however, the goddess ammut, devourer of the dead, consumed the deceased, destroyi

ngs and other artwork. it is associated with magical protection, or sa. even those ancient egyptians who could not read hierogylphs knew the ankh symbol. the ankh may represent the sunrise or rebirth. many ancient gods carried ankhs and often blessed pharaohs with an ankh, symbolizing the act of giving them the breath of life. among the gods often seen with ankhs are osiris, isis, ra, hathor, and anubis. as a result the ankh not only represented worldly life but the afterlife. in fact, the ancient egyptian term for sarcophagus or coffin was neb-ankh, meaning possessor of life. the ankh s popularity has reached beyond egypt s borders and around the world into the twenty-first century. whether it is the appeal of an ancient symbol for life or an interest in ancient egypt, the ankh remains a

through a ceremony in which he bows to a statue of marduk. sin: the moon god. he is also known as nanna. he is lord of the calendar and oversees the seasons. sin wears a beard of the blue stone lapis lazuli and rides a winged bull. gods of the egyptian pantheon amen: called the king of gods. amen, also spelled amon or amun, was often combined with ra, or re. amen-ra was an even more powerful god. anubis: the god of embalming, or of preserving the bodies of the dead. anubis is depicted as a jackal or as a man with the head of a jackal. horus: the god of the sky. horus is the child of osiris and isis. after set killed osiris, horus fought set for the rule of egypt. he is represented by the image of a hawk or as a man with a hawk s head. the pharaoh was considered to be the living horus. isis

SIR WALLIS BUDGE EGYPTIAN MAGIC

le with thee. may my mouth [be given] to me that i may speak therewith, and my two legs to walk therewith, and my two hands and arms to overthrow my foe. may the doors of heaven be opened unto me; may seb, the prince of the gods, open wide his p. 30 two jaws unto me; may he open my two eyes which are blindfolded; may he cause me to stretch apart my two legs which are bound together; and may anpu (anubis) make my thighs to be firm so that i may stand upon them. may the goddess sekhet make me to rise so that i may ascend into heaven, and may that which i command in the house of the ka of ptah be done. i shall understand with my heart, i shall gain the mastery over my heart, i shall gain the mastery over my two hands, i shall gain the mastery over my legs, i shall have the power to do whatsoe

instances, the scarab has a human face or head, and sometimes the backs are inscribed with figures of the boat of ra, of the bennu bird "the soul of ra" and of the eye of horus. the green stone scarabs are often set in gold, and have a band of gold across and the scribe ani holding a necklace with pectoral, on which is a figure of the boat of ra containing a scarab, or beetle, in the presence of anubis, the god of the dead (from the papyrus of ani, plate 15) down the back where the wings join; sometimes the whole back is gilded, and sometimes the base is covered with a plate of gold upon which the words of power have been stamped or engraved. occasionally the base of the scarab is made in the form of a heart, a fact which proves the closeness of the relationship which existed between the

. the tet represents neither the mason's table nor a nilometer, as some have thought, it is always associated with the clvth chapter of the book of the dead, which reads "rise up thou, o osiris! thou hast thy backbone, o still-heart! thou hast the fastenings of thy neck and back, o still-heart! place thou thyself upon p. 45 the mummy of ani the scribe, lying on a bier, attended by isis, nephthys, anubis, the four children of horus, the ushabti figure, his soul, the tet, etc (from the papyrus of ani, plates 33, 34. p. 47 thy base, i put water beneath thee, and i bring unto thee a tet of gold that thou mayest rejoice therein" like the buckle, the tet had to be dipped in the water in which ankham flowers had been steeped, and laid upon the neck of the deceased, to whom it gave the power to re

f the deceased walking away from a "block of slaughter" and a knife dripping with blood suggests escape from a cruel death; the picture of a soul and spirit standing before an open door suggests that the soul has freedom to wander about at will; and the picture of the soul and the shadow in the act of passing out through the door of the tomb indicates clearly that these parts of man's economy are anubis holding the mummy of the scribe ani; by the door of the tomb stand the soul and spirit of the deceased in the form of a human-headed hawk and bennu bird respectively (from the papyrus of ani, plate 16) not shut up in the tomb for all eternity. but the ideas which prompted the painting of other vignettes are not so clear, e.g, those which accompany chapters clxii.-clxv. in the late or saite

nd when thou settest in the sky at eventide, and it shall spread abroad the smell of thee in the nomes of aqert. thou receivest the oil of the cedar in amentet, and the cedar which came forth from osiris cometh unto thee; it delivereth thee from thy enemies, and it protecteth thee in the nomes. thy soul alighteth upon the venerable sycamores. thou criest to isis, and osiris heareth thy voice, and anubis cometh unto thee to invoke thee. thou receivest the oil of the country of manu which hath come from the east, and ra riseth upon thee at the gates of the horizon, at the holy doors of neith. thou goest therein, thy soul is in the upper heaven, and thy body is in the lower heaven. o osiris, may the eye of horus cause that which floweth forth from it to come to thee, and to thy heart for ever

e gods in their abodes, and it lighteneth thy face in the lower heaven. thou breathest in gold, thou appearest in smu metal, and the dwellers in re-stau receive thee; those who are in the funeral chest rejoice because thou hast transformed thyself into a hawk of gold by means of thy amulets (or talismans) of the city of gold" etc. when these words have been said, a priest who is made to personify anubis comes to the deceased and performs certain symbolical ceremonies by his head, and lays certain bandages upon it. when the head and mouth and face have been well oiled the bandage of nekheb is laid on the forehead, the bandage of hathor on the face, the bandage of thoth upon the two ears, and the bandage of nebt-hetep on the nape of the neck. over the head was laid the bandage of sekhet, in

om him. on the conclusion of the. ceremonies which concern the head the deceased has the power to go in among the holy and perfect spirits, his name is exalted among men, the denizens of heaven receive his soul, the beings of the underworld bow down before his body, the dwellers upon earth adore him, and the p. 190 inhabitants of the funeral mountain renew for him his youth. besides these things, anubis and horus make perfect his bandages, and the god thoth protects his members by his words of magical power; and he himself has learned the magical formula which are necessary to make his path straight in the underworld, and also the proper way in which to utter them. all these benefits were secured for him by the use of bandages and unguents which possess both magical names and properties, a

the magical formula which are necessary to make his path straight in the underworld, and also the proper way in which to utter them. all these benefits were secured for him by the use of bandages and unguents which possess both magical names and properties, and by the words of power uttered by the priests who recited the ritual of embalmment, and by the ceremonies which the priest who personated anubis performed beside the body of the deceased in imitation of those which the god anubis performed for the dead god osiris in remote days. next the left hand of the deceased was mummified and bandaged according to the instructions given in the ritual of embalmment. the hand was stretched out on a piece of linen, and a ring was passed over the fingers; it was then filled with thirty-six of the s

assured them. after these things the ceremonies concerning the right and left arms were performed, and these were followed by rubbing the soles of the feet and the legs and the thighs, first with black-stone oil, and secondly with holy oil. the toes were wrapped in linen, and a piece of linen was laid on each leg; on each piece was drawn the figure of a jackal, that on the right leg representing anubis, and that on the left horus. when flowers of the ankham plant and other substances had been laid beside and on the legs, and they had been treated with ebonygum water and holy oil, and appropriate addresses had been said, the ceremony of bandaging the body was ended. everything that could be done to preserve the body was now done, and every member of it was, by means of the words of power w

e set in order for thee thy mouth and thy teeth" he then brought two instruments, called "seb-ur" and "tuntet" respectively, and touched the mouth of the statue or mummy with them, whilst the kher-heb said "thy mouth was closed, but i have set in order for thee thy mouth and thy teeth. i open for thee thy mouth, i open for thee thy two eyes. i have opened for thee thy mouth with the instrument of anubis. i have opened thy mouth with the instrument of anubis, with the iron implement with which the mouths of the p. 196 gods were opened. horus, open the mouth! horus, open the mouth! horus hath opened the mouth of the dead, as he in times of old opened the mouth of osiris, with the iron which came forth from set, with the iron instrument with which he opened the mouths of the gods. he hath ope

where, but on page 199 is a general view of the ceremony as it is often given in the papyri of the xviiith and xixth dynasties. on the right we see the pyramidal tomb in the theban hill with its open door, and by the side of it is the funeral stele with a rounded top inscribed with a figure of the deceased standing in adoration before osiris, and with a prayer to the god for sepulchral offerings. anubis, the god of the dead, embraces the mummy, thus indicating his readiness to take the deceased under his protection. nasha, the wife of the deceased, stands weeping before the mummy, and at his feet kneels another weeping woman, probably his daughter. anubis and the mummy stand upon a layer of sand which has been placed there with the object of sanctifying the ground. a priest clad in a panth

SPENSER THE CULT OF THE ALL SEEING EYE 1960

t her mother's womb, according to plutarch's account. she and her brother-husband comprehended all nature and all the gods of the heathens. she was the venus of cyprus, the minerva of athens, the cybele of the phrygians, the ceres of eleusis, the proserpine of sicily, the diana of crete, the bellona of the romans &c. and she was the moon and osiris the sun.43 osiris received the same adoration as anubis, bacchus, dionysius, jupiter and pan. in other words, debauched revelries or saturnalias (from saturn, his father) were held in his honor "he visited the greater part of the kingdoms of asia and europe, where he enlightened the minds of man by introducing among them the worship of the gods, and a reverence for the wisdom of a supreme being."44 totten, tracing the symbolism of the eye, affir

ived by catching the wicked "fed off their blood" and "devoured their hearts before horus" they were judges, accusers and punishers of crime "guilty souls were handed over to them by osiris, but to be 'tortured' only, not destroyed."56 during osiris' great expedition beyond the borders of egypt "he left his kingdom to the care of his wife isis, and her faithful minister hermes or mercury" who was anubis (brother to osiris, represented with a caduceus. when osiris returned he found that his brother set (typhon) had aroused his subjects against him (set's name was expressed by a hieroglyphic containing the black half-sphere seen in the meditation room murai) set murdered his brother and cut his body into fourteen pieces. isis recovered all the mangled pieces, with the exception of the privit

emblem was the horned viper'"in the british museum there is a head of isis wearing a coronet of them" the egyptians often represented isis and osiris together, as two serpents "about the commencement of the christian era the cult of osiris was extended over asia minor, greece and rome" cicero tells us that he was known as ob-el, from whence we derive the obelisk.62 the identity of hermes-mercury. anubis (brother to osiris) has already beeen mentioned. his emblem, the caduceus, was the talismanic serpent, originally entwined around a tau cross, which was also a phallus. the serpents represented the power of mercury as a sun-god. the caduceus was identified with moses' brazen serpent "in judah the image of jehovah took the form of a golden serpent, as in solomon's temple" its worship "was in

TECHNICIANS GUIDE TO THE LEFT HAND PATH

which was privately known as the rite of the is-to-be. this text, based on the eighth precept of the emerald tablet of hermes use your mind to its full extent and rise from the earth to heaven, and then again descend to earth and combine the powers of what is above and what is below. thus you will win glory in the whole world, and obscurity will leave you at once. this is largely an invocation to anubis, opener of the way, to cause power to flow forth under the control of the children of set (so named. north solstice, 1975, michael a. aquino invoked set and receives the book of coming forth by night. empowered by this gnosis, aquino becomes a magus and founds the temple of set, which has a similar appeal to post modern magicians that set- typhon did in late antiquity. once again set, whose

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

lly etc. etc. what deities you choose to honor, unless you are following a tradition, are very much a personal matter. these pages have a number of gods and goddess listed. these are provided as reference for your own research (greek and roman deities have not been listed) in the later sections of this book, i will be employing the basic celtic deities for simplicity and reference. amun (amun-re) anubis amam aten atum bastet bes geb hap hathor heket page 7 monon is the fictitious name used in the craft for the spirit (the force, or tao. it is of interest to note that it sounds similar to mananan the celtic-gaelic god of the sea. grimoire of eclectic magick dark or bright, most pagan traditions arrange the gods and goddesses into a standard pattern. the first of these is the three fold godd

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

nd the planet. these werewolves, were-lions, and werebats belonged to an imagined world which early humans saw as powerful, dangerous, and frightening. images of these creatures persisted into the historical period. the ancient egyptians often depicted their gods as human-animal hybrids. pharaoh identified himself with the god horus, who could be represented as a falcon or a falcon- headed human. anubis, the god of the necropolis, can be shown as a jackal-headed man, probably because such carrion-eating jackals prowled egyptian cemeteries. many other civilizations felt the power of these kinds of images. for example, the ancient greeks fashioned the minotaur (half-human, halfbull, the satyr (half-human, half-goat, the harpy (half-woman, half-bird) and a host of other hybrid entities the va

after his death, the god of resurrection. the second period extended from the time of the pyramid texts to the common era, when he was primarily god of the dead and king of the underworld. when an ancient egyptian died, the deceased expected to appear before osiris, who would be sitting upon his throne, waiting to pass judgment on him or her. the deceased would be led in by the jackal-headed god anubis, followed by the goddess isis, the divine enchantress, representing life, and the goddess of the underworld, nephthys, representing death. there were 42 divine judges to assess the life of the one who stood before them, and the deceased would be allowed to deny 42 misdeeds. once the deceased had presented his or her case, osiris indicated a large pair of balances before them with the heart

. some have even suggested that the entity known as the god osiris was an extraterrestrial astronaut from the pleiades, who first visited egypt in prehistoric times when it was composed of barbaric tribes. because he came from t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mystery religions and cults 257 egyptian gods and goddesses amen: a creation-deity anubis: god of the dead bast: cat goddess bes: god to guard against evil spirits and misfortune chons: god of the moon dua: protector of the stomach of the dead geb: god of the earth hathor: cow goddess isis: mother goddess ka: god for the vital force of life maat: goddess of truth and justice min: egyptian fertility god mut: wife of amen, mother of khons nephthys: goddess of the dead nut: goddess

s] was the god-man who suffered, and died, and rose again, and reigned eternally in heaven. they [the egyptians] believed that they would inherit eternal life, just as he had done. when an ancient egyptian died, the deceased expected to appear before osiris, who would be sitting upon his throne, waiting to pass judgment on him or her. the deceased would be led into a room by the jackal-headed god anubis, followed by the goddess isis, the divine enchantress, representing life, and the goddess of the underworld nephthys, representing death. there were 42 divine judges to assess the life of the one who stood before them, and the deceased would be allowed to deny 42 misdeeds. once the deceased had presented his or her case, osiris indicated a large pair of balances with the heart of the deceas

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

nd the planet. these werewolves, were-lions, and werebats belonged to an imagined world which early humans saw as powerful, dangerous, and frightening. images of these creatures persisted into the historical period. the ancient egyptians often depicted their gods as human-animal hybrids. pharaoh identified himself with the god horus, who could be represented as a falcon or a falcon- headed human. anubis, the god of the necropolis, can be shown as a jackal-headed man, probably because such carrion-eating jackals prowled egyptian cemeteries. many other civilizations felt the power of these kinds of images. for example, the ancient greeks fashioned the minotaur (half-human, halfbull, the satyr (half-human, half-goat, the harpy (half-woman, half-bird) and a host of other hybrid entities the va

images that humankind has ever created. when modern anthropologists or archaeologists enter the caves with electric lights, he said, the paintings are still frightening. once humankind s psyche had absorbed such hybrid monsters from the stone age, it continued to fashion human-animal deities of great power, such as the gods of ancient egypt, which included the cat goddess bast, the canine-headed anubis, the hawkman horus, and so on. from such were-beings, it was a natural progression to fashion other mystical creatures, such as the minotaur (half-human, half-horse, the satyr (half-human, half-goat, the harpy (half-woman, half-bird, and a host of other hybrid entities the vast majority unfavorably disposed toward humankind. and somewhere along the way, certain people developed a genetic di

the dog is the ancient belief that the howling of dogs portends death and calamities. this appears to be a relic of the time when humans made deities of animals, and as a deity, the dog was supposed to be able to foresee death and give warning of it by howling or barking. this superstition became perpetuated among the egyptians, who depicted the god that presided over the embalming of the dead as anubis, the jackal-headed deity. it was also anubis s task to lead the spirits of the deceased to the hall of judgment. among many native american tribes, it is the dog who awaits the spirit of the newly deceased on the way of departed spirits and who accompanies the entity to the land of the grandparents. in addition to its role as a guide to the other side, a number of tribes associated the dog

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

nd the planet. these werewolves, were-lions, and werebats belonged to an imagined world which early humans saw as powerful, dangerous, and frightening. images of these creatures persisted into the historical period. the ancient egyptians often depicted their gods as human-animal hybrids. pharaoh identified himself with the god horus, who could be represented as a falcon or a falcon- headed human. anubis, the god of the necropolis, can be shown as a jackal-headed man, probably because such carrion-eating jackals prowled egyptian cemeteries. many other civilizations felt the power of these kinds of images. for example, the ancient greeks fashioned the minotaur (half-human, halfbull, the satyr (half-human, half-goat, the harpy (half-woman, half-bird) and a host of other hybrid entities.the va

rs. they are quick to give vent to their opinions, and they can indulge in biting sarcasm if so moved. libra, the scales, september 23 to october 23, is an air sign. libra is the only symbol of the zodiac that does not represent either an animal or a human. long associated with harvest time and the fair measurement of crops, the scales may hearken back to ancient egypt and the belief that the god anubis weighed the souls of the dead to determine their worthiness. libra people are often attractive and conform to the idealistic picture of the model man or woman. however, libras tend to be rather moody and thin-skinned, and they hate anything painful or ugly. luxury has a great attraction for them; and with their tendency to avoid the unpleasant aspects of life, many librans live to a ripe ol

THE MAGICIAN S KABBALAH

h is that of shu supporting the firmament. moon: as its primary symbol is that of the moon, yesod has attributed to it such lunar deities as diana. also, in its generative aspect (merging to netzach, diana-artemis of epheseus, the many-breasted. threshold: as the connective element between the nephesch (animal instinct) and ruach (reasoning principle, such gods as hermanubis (hermes the guide and anubis the guardian) and ganesha (as breaker-down of obstacles, the juggernaut) can be placed here, as well as the "guardian of the threshold. this latter entity is encountered as the first "fear" on the new initiate's path, and usually manifests as the "shadow" in terms of jungian psychotherapy. the appearance of the guardian is the sure sign that the work of the zelator is building up towards in

THE MIDDLE PILLAR

however, that finding correspondences between one culture's spiritual system and another is an inexact science at best. the associations given here are only one of several that are possible. a list of deity correspondences sephirah egypfian greek roman celtic norse hindu kether chokmah binah chesed geburah tiphareth netzach hod yesod malkuth nudjer ptah thoth isis- amoun horus- osiris ra hathor- anubis khnum shu khonsu geb aither- uranus rhea hera zeus ares- apollo- aphrodite- hermes- artemis- demeter aether- coelus juno- jupiter mars- sol- venus- mercury- diana- ceres dagda- lugh danu- llyr morrigan- angus mac og brigit- ogma- cerridwen- cemunnos ymir- odin frigga- frey thor t y balder- freya- loki bragi nanna- nerthus brahman- vishnu mahasakti- indra shiva- krishna surya lakshmi pamati

THE WITCH CULT OF ZOS VEL THANATOS

owledge of the fell angel, who is to share with her the blood of the dragon offered from the depths of darkness. i am all sexuality. transudation of hecate here the hag or dark moon of hecate (lilith, by the way of crossroads sheds the flesh to go forth to the sabbat. this ecstasy brings spirit un-form, and the desire of her is shown in her familiars and servitors given spirit flesh. the hands of anubis and hekate are caressing those seeking the realm of the necromance, to dance the endless circle of the serpent s spine, the very dance of witches. the sorcerer he who calls upon the shades of his own alphabet of desire may also awaken to any length the blackened fire of the shadowed one, given from lofty fall above. here the sorcerer in ceremonial robe, calls upon his godforms and desires

THE BOOK OF GATES

, or by a stand which is made in the form of a bearded mummy. one pan of the balance contains some rectangular object, and the other a figure of the bird which is symbolic of evil and wickedness. behind the balance is a boat, which is sailing away from the presence of osiris; in it is a pig being driven along by a dog-headed ape which flourishes a stick. in the top left-hand corner is a figure of anubis, jackal-headed, and under the floor of the platform on which osiris is seated are figures of the enemy of sar, or osiris. from the variant of this scene which is found on the sarcophagus of tchehra at paris, 1 as well as from the sarcophagus of seti i, we may see that the pig in the p. 162 boat is called am-a, i.e "eater of the arm" and the boat is piloted by a second ape which stands in th

gus of tchehra in characters which have the ordinary values, 2 and this reads as follows- p. 163 [paragraph continues "his enemies are under his feet, the gods and the spirits are before him; he is the enemy of the dead (i.e, the damned) among the beings of the tuat, osiris putteth under restraint [his] enemies, he destroyeth them, and he performeth the slaughter of them" the text which refers to anubis mr. goodwin transcribed-"hail, o ye who make to be maat the word of your little one, may thoth weigh the words, may he make to eat his father" immediately over the boat is the short inscription which goodwin renders by"[when] this god entereth, he (i.e, the ape) riseth and putteth under restraint am-a (i.e, the eater of the arm" 1 p. 164 behind the pair of scales is the legend 1 which mr. g

TYSON DONALD NEW MILLENNIUM MAGIC

ainst the cosmic law, which is represented by the single ostrich feather of mayet (maat, goddess of justice and truth. she stands guard against the forces of chaos. if the heart of the dead is filled only with light, it will weigh the same as the feather. but if the heart is defiled with only a trace of materialism, the love of form, it will tip down the delicately hinged scale. the jackal-headed anubis adjusts the balance to ensure absolute honesty. the god of the scribes, thoth, records the list of sins. nearby waits the monster arnmut, the devourer (part crocodile and part lion, to seize the souls found unworthy of admittance into the presence of osiris and grind them to nothingness in his mas- sive jaws-the damnation of the egyptians was not hell but eternal oblivion. souls that had de

TYSON DONALD SOUL FLIGHT

fferings themselves. the intention of the magician allowed the spirits receiving the offerings to obtain them, which otherwise they could not do. the magician's conceptualization of the offerings created the offerings on the astral level. in a ritual of egyptian oil divination recorded centuries ago on a papyrus manuscript, the magician tells the young boy who acts as his seer to instruct the god anubis to bring in offerings for the other gods who are invoked: you say to the boy "speak to anubis, saying 'bring in a table for the gods, and let them sit" when they are seated, you say "bring in a [jar of] wine, broach it for the gods; bring in some bread, let them eat, let them drink "let them eat, let them drink, let them pass a festal day" when they have finished, you speak to anubis, sayin

a [jar of] wine, broach it for the gods; bring in some bread, let them eat, let them drink "let them eat, let them drink, let them pass a festal day" when they have finished, you speak to anubis, saying "dost thou make inquiry for me" if he says "at once" you say to him "the god who will make my inquiry to-day, let him stand up" if he says "he has stood up' you say to him [i.e. the child "say to anubis 'carry off the things from the midst"'230 in this ritual, anubis is used as the agent who fetches the feast offerings, and even the table on which they are arrayed. he receives his instructions from the young boy who acts as the seer, who is in turn told what to say by the magician. the feast is wholly astral in nature. later in the ritual, bread and salt are physically offered, but this fi

yed. he receives his instructions from the young boy who acts as the seer, who is in turn told what to say by the magician. the feast is wholly astral in nature. later in the ritual, bread and salt are physically offered, but this first offering consists of astral bread and astral wine. it is the imagination of the seer that creates the materials of the feast on the astral level, allowing the god anubis to acquire them. 230. griffith and thompson, leyden papyrus, 31. 294 soul flight in a ritual of babylonian oil magic, recorded in a jewish magical manuscript of the eighteenth century that is based on much older sources, the magician is instructed in the text to tell the child seer the following: and if he sees a man dressed in black tell him that he should put on white garments and return

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

sky and gradually descended until she rested on the body of the earth-god, keb [fn#4] pepi i, l. 466. the embraces of keb caused nut to bring forth five gods at a birth, namely, osiris, horus, set, isis, and nephthys. osiris and isis married before their birth, and isis brought forth a son called horus; set and nephthys also married before their birth, and nephthys brought forth a son named anpu (anubis, though he is not mentioned in the legend. of these gods osiris is singled out for special mention in the legend, in which khepera, speaking as neb-er-tcher, says that his name is ausares, who is the essence of the primeval matter of which he himself is formed. thus osiris was of the same substance as the great god who created the world according to the egyptians, and was a reincarnation of

re everywhere most popular, and were enjoyed by learned and unlearned alike. in fact, the isis-play which was acted annually in november, and the festival of the blessing of the ship, which took place in the spring, were the most important festivals of the year. curiously enough, all the oldest gods and goddesses of egypt passed into absolute oblivion, with the exception of osiris (sarapis, isis, anubis the physician, and harpokrates, the child of osiris and isis, and these, from being the ancestral spirits of a comparatively obscure african tribe in early dynastic times, became for several hundreds of years the principal objects of worship of some of the most cultured and intellectual nations. the treatise of plutarch de iside helps to explain how this came about, and for those who study

rthday of nephthys [fn#299] one of the chief titles of osiris was neb er tcher, i.e "lord to the uttermost limit of everything [fn#300] i.e, heru-ur "horus the elder [fn#301] it was horus, son of isis, who was born in the marshes of egypt [fn#302] this day is described as unlucky in the hieroglyphic texts [fn#303] set and nephthys are regarded as husband and wife in the texts; their offspring was anubis, anpu. xiii. osiris having become king of egypt, applied himself to civilizing his countrymen by turning them from their former indigent and barbarous course of life. he taught them how to cultivate and improve the fruits of the earth, and he gave them a body of laws whereby to regulate their conduct, and instructed them in the reverence and worship which they were to pay to the gods. with

ewise to search out the child, the fruit of this unlawful commerce (for her sister, dreading the anger of her husband typhon, had exposed it as soon as it was born. accordingly, after much pains and difficulty, by means of some dogs that conducted her to the place where it was, she found it and bred it up; and in process of time it became her constant guard and attendant, and obtained the name of anubis, and it is thought that it watches and guards the gods as dogs do men [fn#304] in egyptian, khebt, in the viiith nome of lower egypt. xv. at length isis received more particular news that the chest had been carried by the waves of the sea to the coast of byblos, and there gently lodged in the branches of a bush of tamarisk, which in a short time had grown up into a large and beautiful tree

WHO ARE THE DRACONIANS

in the village of forchies-la-marche near charleroi in southern belgium not far from the castle of darkness. abrasax is abraxas, a fat-bellied demon from whom, it is likely, the magicians term, abracadabra, originated. dutroux buried alive an accomplice, bernard weinstein, and a mong weinstein's effects was a letter from the abrasax group signed by someone describing himself as the egyptian god, anubis. it ordered him to provide 'presents' for the high priestess of the order and apparently gave specific details of, the age and sex the victims must be. the british sunday times reported the accounts of witnesses describing, black masses in which children were killed in front of audiences which included, prominent members of belgian society" a belgian newspaper reported, that a former commis

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