Michael Wynn's Occult Reference Library
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A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

the twin sister of helios the sun god. selene rises from the sea in her chariot drawn by white horses at night and rides high in the sky in her full moon. at the time of the full moon, she is invoked by women for fertility and by all who seek the power of intuition and inspiration. mother goddesses mother goddesses are for fertility, abundance of all kinds, female power and all rituals for women. astarte astarte is the supreme female divinity of the phoenicians, goddess of love and fertility, associated with the moon and all nature. invoke her for power and wisdom, seduction and passion as well as fertility. cerridwen cerridwen is the welsh mother goddess, the keeper of the cauldron and goddess of inspiration, knowledge and wisdom. she is a natural focus for rituals involving all creative

ABRAMELIN2

, light, and fugio, to fly from- he who shuns the light. leviatan: from hebrew, lvithn (usually written leviathan instead of leviatan- the crooked or piercing serpent or dragon. satan: from hebrew, shtn= an adversary. belial: from hebrew, bliol= a wicked one. the eight sub-princes. astarot: from hebrew, oshthrvth= flocks, crowds or assemblies. usually written ashtaroth. also a name of the goddess astarte; esther is derived from the same root. magot: may be from hebrew, movth= small stones or pebbles; or from mg= a changing of camp or place; or from greek, magos, a magician. usually written maguth. compare the french word magot, meaning a sort of baboon, and also a hideous dwarfish man; this expression is often used in fairy-tales to denote a spiteful dwarf or elf. this spirit has also been

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

uch severer task of the deeper concentration of the yoga practices. for those who are undertaking a preliminary course there is nothing better, while they are still living more or less ordinary lives, than the practices recommended in 'the equinox. there should be- there must be- a definite routine of acts calculated to remind the student of the great work. 9. the classic of the subject is 'liber astarte vel berylli, the book of devotion to a particular deity. this book is admirable beyond praise, reviewing the whole subject in every detail with flawless brilliancy of phrase. its practice is enough in itself to bring the devotee to high attainment. this is only for the few. but every student should make a point of saluting the sun (in the manner recommended in liber resh) four times daily

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

s of a particular plane, not the intellectual. equinox vi, p. 23 "liber clvii. the tao teh king" a new translation, with a commentary, by the master therion. unpublished "liber clxv. a master of the temple" being an account of the attainment of frater unus in omnibus. the record of a man who actually attained by the system taught by the a. a. part-published in equinox iii, i, p. 127 "liber clxxv. astarte vel liber berylli" an instruction in attainment by the method of devotion, or bhakta-yogi. equinox vii, p. 37 "liber clxxxv. liber collegii sancti" being the tasks of the grades and their oaths proper to liber xiii. this is the official paper of the various grades. it includes the task and oath of a probationer. unpublished "liber cxcvii. the high history of good sir palamedes the saracen

s a picture of babalon and the beast, the earthly emissaries of those gods "sht" is the dynamic equivalent of "la" and "al "sh" shows the word of the law, being triple, as 93 is thrice 31 "t" shows the formula of magick declared in that word; the lion, the serpent, the sun, courage and sexual love are all indicated by the card. in "la" note that saturn or satan is exalted in the house of venus or astarte, and it is an airy sign. thus "l" is father-mother, two and naught, and the spirit (holy ghost) of their love is also naught. love is ahbh, 13, which is achd, unity, i, aleph, who is the fool who is naught, but none the less an individual one, who (as such) is not another, yet unconscious of himself until his oneness expresses itself as a duality. any impression or idea is unknowable in it

tatively, in the "herb dangerious, part ii, equinox i, 2> let him sink (when no longer can he strive, though his tongue by bitten through with the effort and the blood gush from his nostrils) into the blackness of unconsciousness, and then, on coming to himself, let him write down soberly and accurately a record of all that hath occurred, yea a record of all that hath occurred. explicit 389 liber astarte vel berylli sub figura clxxv<equinox i, 7 has a few differences. internal evidence indicates that most of the differences here are probably revisions of the liber rather than typographical errors. there is, however, one change which reverses meaning and one change which incorporates an editorial comment into the text. these variatio

onality overcome and destroy that of thy deity. 48 "concerning the holy guardian angel- do thou in no wise confuse this invocation with that. 49 "the benediction- and so may the love that passeth all understanding keep your hearts and minds through gr:iota-alpha-omega gr:alpha-delta- omicron-nu-alpha-iota gr:sigma-alpha-beta-alpha-omega and through babalon of the city of the pyramids, and through astarte, the starry one greengirdled, in the name ararita. amen. 404 liber rv vel spiritus sub figura ccvi<equinox i, 7 as well as here. there are signs that this version has been edited, notably changes were made in punctuation and capitalization. the editing appears to be defective, with some material omitted inadvertently. th

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ony, his toga to his face, one of the legion of lost souls that woman had withered; behind him groped blind samson, disinherited adam, feeling his way along the table where they had piled countless papyri writ with woes of kings and sages woman-wrecked, and many a map of towns and temples torn and trampled beneath the feet of love, their ashes smouldering still, and smoky with song to witness how astarte's breath had kindled and consumed them. extinguished empires owned that their doom was the device of venus, her vengeance on virility. by paul sat buddha smiling, ananda's arm about his neck, while mohammed paced the floor impatiently between two warrior comrades, his belt bearing an iron key, a whip and a sword, wherewith to limit women's liberty, their love their life, lest to his loss t

ALEISTER CROWLEY EQ I 5

he altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her trance leapt loving to the dance, greeting as fire greets firs her whirling worshippers. and all her joy was theirs, and all their madness hers! yea! thou and i that strove for mastery in love, circling the altar stone maze-like, with magic moan, forthwith made that divinest destiny our own. throughout that violent vigil we wove the stormy sigil, our faces ashen-lipped from our he

ALEXANDRIAN BOOK OF SHADOWS OCCULT

torical details. see the following (and many more) for published versions: m janet and stewart farrar the witches' way m janet and stewart farrar eight sabbats for witches m stewart farrar what witches do m the grimoire of lady sheba l the charge (prose version) hp stands to hps's left; both face coven. hp: listen to the words of the great mother; she who of old was also called among men artemis, astarte, athene, dione, melusine, aphrodite, cerridwen, cybele, arianrhod, isis, dana, bride and by many other names. at her altars the youth of lacedaemon in sparta made due sacrifice. hps: whenever ye have need of anything, once in the month, and better it be when the moon is full, then shall ye assemble in some secret place and adore the spirit of me, who am queen of all the witcheries. there s

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

fore, the mediterranean and neighbouring world had been the scene of a vast number of pagan- 109- from bethlehem to calvary copyright 1998 lucis trust creeds and rituals. there were temples without end dedicated to gods like apollo or dionysus among the greeks, hercules among the romans, mithra among the persians, adonis and arris in syria and phrygia, osiris and isis and horus in egypt, baal and astarte among the babylonians and carthaginians, and so forth. societies, large or small, united believers and the devout in the service or ceremonials connected with their respective deities, and in the creeds which they confessed concerning these deities. and an extraordinarily interesting fact, for us, is that, notwithstanding great geographical distances and racial differences in the details o

ARADIA GOSPEL OF THE WITCHES

as night is the time sacred to secrecy, and as the true diana of themysteries was the queen of night, who wore the crescent moon, and mistress of all hidden things,including sweet secret sins and loved iniquities, there was attached to this myth far more thanmeets the eye. and just in the degree to which diana was believed to be queen of the emancipatedwitches and of night, or the nocturnal venus-astarte herself, so far would the love for sleepingendymion be understood as sensual, yet sacred and allegorical. and it is entirely in this sense thatthe witches in italy, who, may claim with some right to be its true inheritors, have preserved andunderstood the myth. page 39 n r r r r r but t ana, who was far more powerful than the witch, though not able to break the spell by which hewas compell

BLAVATSKY H P ANTHROPOGENESIS

interpretation of the word kadesh is bluntly rendered in deuteronomy xxiii. 17; hosea iv. 14; and genesis xxxvii. from verses 15 to 22. the "holy" kadeshuth of the bible were identical, as to the duties of their office, with the nautch-girls of the later hindu pagodas. the hebrew kadeshim, or galli, lived "by the house of the lord, where the women wove hangings for the grove" or the bust of venus-astarte, says verse the seventh in the twenty-third chapter of 2 kings. the dance performed by david round the ark was the "circle-dance" said to have been prescribed by the amazons for the mysteries. such was the dance of the daughters of shiloh (judges xxi. 21, 23 et passim, and the leaping of the prophets of baal (i kings xviii. 26. it was simply a characteristic of the sabean worship, for it d

ft pillar of solomon's temple- boaz. the umbilicus is connected through the placenta with the receptacle in which are fructified the embryos of the race. the ark is the sacred argha of the hindus, and thus the relation in which it stands to noah's ark may be easily inferred when we learn that the argha was an oblong vessel, used by the high priests as a sacrificial chalice in the worship of isis, astarte, and venusaphrodite, all of whom were goddesses of the generative powers of nature, or of matter- hence representing symbolically the ark containing the germs of all living things("isis unveiled" vol. ii, p. 444) mistaken is he who accepts the kabalistic works of to-day, and the interpretations of the zohar by the rabbis, for the genuine kabalistic lore of old* for no more to-day than in t

name of jehovah. he made zadok high priest, from whom came the zadokites or sadducees. he lived and ruled first at hebron[[hebrew, habir-on or kabeir-town, where the rites of the four (mystery-gods) were celebrated. neither david nor solomon recognized either moses or the law of moses. they aspired to build a temple to[[hebrew, like the structures erected by hiram to hercules and venus, adon and astarte. says furst "the very ancient name of god, yaho, written in the greek law, appears, apart from its derivation, to have been an old mystic name of the supreme deity of the shemites. hence it was told to moses when he was initiated at horeb- the cave- under the direction of jethro, the kenite (or cainite) priest of midian. in an old religion of the chaldeans, whose remains are to be found am

BLAVATSKY H P COSMOGENESIS

modern science, but are fully active to the knowledge of eastern adepts, explain well the thousand and one images under which the moon was represented by the ancients. it also shows how much more profoundly learned in the selenic mysteries were the ancients than are now our modern astronomers. the whole pantheon of the lunar gods and goddesses, nephtys or neith, proserpina, melytta, cybele, isis, astarte, venus, and hecate, on the one hand, and apollo, dionysius, adonis, bacchus, osiris, atys, thammuz, etc, etc, on the other, all show on the face of their names and titles- those of "sons" and "husbands" of their mothers- their identity with the christian trinity. in every religious system the gods were made to merge their functions as father, son, and husband, into one, and the goddesses w

y quote from luke viii, 24 "and he (jesus) arose and rebuked the wind and the raging of the water, and they ceased and there was a calm" and here is another quotation from a prayer book "oh, virgin of the sea, blessed mother and lady of the waters, stay thy waves" etc, etc (prayer of the neapolitan and provencal sailors, copied textually from that of the phoenician mariners to their virgingoddess astarte) the logical and irrepressible conclusion arising from the parallels brought forward, and the denunciation of the missionary is this: the commands of the brahmins to their element-gods not remaining "ineffectual" the power of the brahmins is thus placed on a par with that of jesus. moreover, astarte is shown not a whit weaker in potency than the "virgin of the sea" of christian sailors. it

nunciation of the missionary is this: the commands of the brahmins to their element-gods not remaining "ineffectual" the power of the brahmins is thus placed on a par with that of jesus. moreover, astarte is shown not a whit weaker in potency than the "virgin of the sea" of christian sailors. it is not enough to give a dog a bad name, and then hang him; the dog has to be proven guilty. boreas and astarte may be devils in theological[[vol. 1, page] 469 prayer is often sorcery. fancy, but, as just remarked, the tree has to be judged by its fruit. and once the christians are shown as immoral and wicked as the pagans ever were, what benefit has humanity derived from its change of gods and idols? that, however, which god and the christian saints are justified in doing, becomes a crime, if succe

BLUE EQUINOX

he ways of attainment and the results obtained. liber cccxxxv. adonis. this gives an account in poetic language of the struggle of the human and divine elements in the consciousness of man, giving their harmony following upon the victory of the latter. liber xvi. liber turris vel domus dei. an instruction for attainment by the direct destruction of thoughts as they arise in the mind. liber clxxv. astarte vel liber berylli. an instruction in attainment by the method of devotion, of bhakta-yoga. liber xlvi. the key of the mysteries. a translation by frater o.m. of the masterpiece of eliphas levi. this course is specially adapted to the task of this grade, the attainment of bhakta-yoga. curriculum of a.a. 37 course vii the dominus liminis will be examined in the following books: liber ccxx. l

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

selene rises from the sea in her chariot drawn by white horses at night and rides high in the sky in her full moon. at the time of the full moon, she is invoked by women for fertility and by all who seek the power of intuition and inspiration. mother goddesses mother goddesses are for fertility, abundance of all kinds, female power and all rituals for women [insert pic p064] seite 35 wicca01.txt- astarte astarte is the supreme female divinity of the phoenicians, goddess of love and fertility, associated with the moon and all nature. invoke her for power and wisdom, seduction and passion as well as fertility. cerridwen cerridwen is the welsh mother goddess, the keeper of the cauldron and goddess of inspiration, knowledge and wisdom. she is a natural focus for rituals involving all creative

CHRONOLOGIA RORISPERGIUS

ivilization was a "gift from the gods" and it was marked from the time "kingship was lowered from heaven" 3200 bc writing in sumerian tablets 3100 bce pyramid texts [egy. 2953-2838 chinese emperor fu hsi, produced first w.v. of i ching 2700 bce the great pyramid of khufu is built in accordance with astronomical factors. 2494-2345 pyramid texts [egy. 2340 bc first imperial dynasty of egypt 2300 bc astarte, one of the ancient forms of the universal great goddess, was worshipped by the iranians in her form as anahita. her image was found in sumeria around 2300 bc. in the tibetan pantheon she is a manifestation of the sky goddess kaladugmo (mkhah.la.gdug.mo) or ma namkha (ma.nams.mkha) or 'mother sky. 2000 bc indo-aryans left proto-aryan homelands (eastern iranian steppes of ancient sogdiana

DAVID ICKE CHILDREN OF THE MATRIX

lder under the name of jesus. this would explain why christianity, which claims to be a religion based on love, has been such a vehicle for global genocide and torture. the "holy ghost" of the christian trinity is also regarded as feminine in hebrew and the early christian church considered it to be so. the very name bible comes from byblos, home of a shrine to an earlier version of mary known as astarte. this shrine dates to neolithic times and astarte was believed to be the "true sovereign of the world. she is worshipped elsewhere as mother mary, hathor, demeter, aphrodite, and, in india, as kali. another location associated with the start of christianity is ephesus in south-west turkey. the mythical "st paul" was said to have written a letter to the ephesians, and greek myth says that t

DAVID ICKE THE BIGGEST SECRET

the masses, it is negative to thebrotherhood, and this allows their negative symbols to be placed throughout the publicarena. no-one complains because they have no idea what these symbols, like the dove,really represent.semiramis was called the queen of heaven (also rhea, the virgin mother of the gods,and sometimes known as the great earth mother (ninkharsag. she was also worshippedunder the name astarte the woman who made towers and this could refer to the tower ofbabel (babylon) which nimrod is said to have built. the bloodlines of european royaltycame from the reptile-aryan bloodlines of babylon and the crown evolved from thehorned headgear worn by nimrod. the horns symbolised the monarchs authority and laterbecame a metal headband with three horns symbolising royal power with divine au

talismans for protection and the one for saturn was engraved on pure lead. itwas said to protect the wearer against death by assassination and ambush and protectedwomen in childbirth. on dianas lead coffin during the funeral were lilies, the flower oflilith, another version of hecate and a symbol of the bloodline. the lilies were chosen byearl spencer, dianas brother. the lily was also sacred to astarte, another diana deity,and it was used to symbolise the impregnation of the virgin mary. the blessed virginjuno, ruler of august, was said to have conceived her saviour-son, mars, on a magic lily.the lily is symbolic of the reptilian bloodlines. in the year 656, the 10th council oftoledo officially made the day of junos legendary conception of mars into the450christian festival of the mother

DEITUS

g which the magician may identify himself with, bringing about various changes within his psyche. even where different names have been given to the same archetypal being or where one name is derived from another, each name is a unique creation. some of the archetypes may be similar in nature and others may be wildly different, but each is unique. asmodee, asmoday, and asmodius; astarot, astaroth, astarte, and ishtar; satan, shaitan, shiva, and set are each unique archetypal forms. the archetypal spheres and archetypal spirits i have described thus far exist (subjectively) because man has defined them to exist. some will argue that these gods and demons are real beings who have revealed their existence in the past and that the knowledge of these beings together with the knowledge of the ast

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

umber of films, among which are those with occult themes, stemming from anger s fascination with the writings and philosophy of aleister crowley. notable among these are thelema abbey (1955; lord shiva s dream (1954, released as inauguration of the pleasure dome (1958; scorpio rising (1963; invocation of my demon brother (1969; and lucifer rising (1970.80. anais nin played the part of the goddess astarte in inauguration of the pleasure dome, concerned with crowley-esque rituals. margorie cameron, a member of the ordo templi orientis, who was famous for her participation in some magical child rituals with jack parsons, also appeared in the movie. rock singer mick jagger provided a soundtrack on moog synthesizer for invocation of my demon brother, in which anton lavey played the part of sata

the serpent, turbulents by merigum, furies by apollyon, calumniators by astaroth, and tempters by mammon. these demons again are named separately, the meaning of each name indicating the possessor s capacity, such as destroyer, devastator, tumult, ravage, and so forth. each earthly vice and calamity was personified by a demon.moloch, who devours infants; nisroch, god of hatred, despair, fatality; astarte, lilith, and astaroth, deities of debauchery and abortion; adramelek, of murder, and belial, of red anarchy. according to the grimoires, the rites and rules are multifarious, each demon demanding special invocation and procedure. the ends that might be obtained by performing the rites are indicated in such chapter headings as these: to take possession of all kinds of treasure, to live in o

imes it puts out the light, now and then it issues like a flame, or a very cold blast, through the mouth, nose, or ears. vicecomes then enumerates various prescriptions for emetics, perfumes, and fumigations calculated to promote these results. he concludes with a catalog of the names of some of the devils of commonest occurrence: astaroth, baal, cozbi, dagon, aseroth, baalimm, chamo, beelphegor, astarte, bethage, phogor, moloch, asmodaeus, bele, nergel, melchon, asima, bel, nexroth, tartach, acharon, belial, neabaz, merodach, adonides, beaemot, jerobaal, socothbenoth, beelzebub, leviathan, lucifer, satan, and mahomet. petrus stampa s fuga satanae treatise in the the sauvus exorcismorum is very brief and does not contain any significant additional information. according to a treatise on pr

FRATER U D PRACTICAL SIGIL MAGIC

on greater personal and magical power, as well as greater awareness of the universe. ally pronounced gwee-cha, h it is the source for the more common word witch. many witches prefer the term wicca as it does not have all of t th word gwitch. h comments th the ame er member of the iot n a si eiser, inc, 1975. 129 1. one has only to think of the unfortunate development which occurred to a name like astarte (ishtar) in the course of centuries.an erstwhile chaldean moon goddess developed in the middle ages via the addition of the plural ending goth h into a male) demon wi n astaroth. today fs evocatory magicians might be in for quite a surprise or two, if, for example, a supposedly male demon like kedemel from the venusian sphere suddenly appears before them as a female entity (quite obvious

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

god which is identical in significance with aleim, vesta, and all the other representatives of the early dual, universal power "in the old language god was called al, ale, alue, and aleim, more frequently aleim than any other name" according to the testimony of higgins, aleim denotes the feminine plural. the heathen divinities ashtaroth and beelzebub were both called aleim, ashtaroth being simply astarte adorned with the horns of a ram. ishtar not unfrequently appears with the horns of a cow. we are informed by inman that whenever a goddess is observed with horns--emblems which by the way always indicate masculine power--it is to denote the fact that she is androgynous, or that within her is embodied the complete deity--the dual reproductive energy throughout nature. the "figure becomes th

androgynous. orpheus teaches that the divine nature is both female and male. according to proclus, jupiter was an immortal maid "the queen of heaven, and mother of the gods" all things were contained within the womb of jupiter. this virgin within whom was embodied the male principle "gave light and life to eve" she was the life-giving, energizing power in nature, and was identical with aleim, om, astarte, and others. the goddess esta, or vesta, or hestia, whom plato calls the "soul of the body of the universe" is believed by beverly and others to be the self-existent, the great "she that is" of the hindoos, whose significance is identical with the cushite or phoenician deity, aleim. according to marco polo, the chinese had but one supreme god of whom they had no image, and to whom they pra

presented the absence of heat, it therefore contained little of the recognized god-element. it was, perhaps, under the circumstances, a fitting emblem for woman. in the sacred writings of the hindoos there is an account of the moon, soma, having been changed into a female called chandra "the white or silvery one" while speaking of the moon, kalisch says "the whole ritual of the phoenician goddess astarte with whom that queen of heaven is identical, and who was the goddess of fertility seems to have been transferred to her"[36 [36] historical and critical commentary of the old testament. to such an extent, in the earlier ages of the world had the female been regarded as the creator, that in many countries where her worship subsequently became identified with that of the moon, luna was adore

god doubtless represents the dual or triple creative principle observed in all the earlier forms of worship. asshur had no distinct temple, but as her position was at the head of the pantheon, all the shrines throughout assyria were supposed to have been open to her worship. according to bunsen, in the sidonian tyrian district, there were originally three great gods, at the head of which appears astarte--a woman who represents pure reason or intelligence; then follows zeus, demarius, and adorus. without doubt this triad represents a monad deity similar in character to the one observed in egypt and other countries. in the minds of all well-informed persons, there is no longer any doubt that in abraham's time the canaanites worshipped the same gods as did the persians and all the other nati

el as she slept on the bottom of the sea sprang all creation, after her transformation into a male god, is supplemented by a wife--lacksmir. lacksmir means wisdom; but she has become only an appendage to her "lord" upon whom is reflected all her former glory. so greedy did rulers become for the splendid titles belonging to the female divinities that we are told that "the name of the great goddess astarte not unfrequently appears as that of a man" although man had usurped the titles of the female god and had denied her recognition as an active creative agency, still, as nothing could be created without her, she was permitted, as we have seen, to remain as wife or mistress to the reigning monarch, in whom had come to reside infinite wisdom and power. her symbol was an ark, chest, boat, box

ations this effect seems to have taken place. thus baal-zebub is, in iberno celtic, baal lord, and zab death, lord of death; but he is also called aleim, the same as the god of the israelites; and this is right, because he was one of the trimurti or trinity "if i be correct respecting the word aleim being feminine, we here see the lord of death of the feminine gender; but the goddess ashtaroth or astarte, the eoster of the germans, was also called aleim. here again aleim is feminine, which shows that i am right in making aleim the plural feminine. thus we have distinctly found aleim the creator (gen. i, 1, aleim the preserver, and aleim the destroyer, and this not by inference, but literally expressed"[87 [87] anacalypsis, ch. ii, p. 66. at one period of their history the hebrews worshippe

e. in the hebrew this name is identical with yoni or yuni--the female principle. on the coins of this god (which was subsequently regarded as male) is usually figured a boat, although a dove with an olive branch is sometimes observed.[133 [133] see faber, pagan idolatry. juno is thought to be the same as jana, which came from jah of the hebrews. diana was diva jana or "dea jana who is the same as astarte or ashtaroth of the sidonians" regarding the transference of the mid-winter festival of the pagans to the christian calendar, forlong says "the early christians undoubtedly selected this roman saturnalia as an important period in the life of christ, at first calling it the time of his conception, and later of his birth, this last best suiting the views and feelings of their solo- christian

orshipping the god of fertility. on the 20th and 21st of march the sun illumines exactly half the earth. at this time the day has conquered the night. light has dethroned darkness, a complete victory has been gained over typhon and the new god comes forth "with healing in his wings" on lady's day, the 25th of march, the virgin conceives. in phoenicia numerous fetes were instituted to rejoice with astarte in her conception. during the months preceding the birth of the young sun-god the queen of heaven receives marked homage. in a former portion of this work we have observed that the festival which celebrated the return of spring was instituted by the inventors of the neros thousands of years prior to the beginning of the christian era, to celebrate the vernal equinox and to commemorate a re

GILBERT THE MAGICAL MASON

diated cup hangs upon a pole, and several animals are also drawn in the upper part of the scene.resemblances of freemasonry to mithra 251thetauroctonic sculpture at osterburken is considered the best example extant. in some sculptures these scenes are supplemented by zodiacal figures, by kronos or time, by atlas, oceanus, the fates and zeus with his thunderbolt. at one period the goddess anaitis (astarte, aphrodite) was associated with mithras in sculptures.theancient persian work namedbundahish,which gives a theory of cosmogony after the zoroastrian ideals throws some light upon these mythical scenes. it narrates that the first creation of ormuzd was of goshurun, the heavenly bull, that this bull was killed by the evil ahriman, and that from its side came gayomort, the first man; from its

GOLDEN DAWN RITUALS VENUSZAM16

onate green and red feather, i do invoke thee passionatly. thou who art called the queen of happiness, come thou forth, i do invoke thee. oh hathor( vibratory formula of the middle pillar) before thee i have covered my face. arise, great queen, arise and shine now upon me, for i have clothed myself in thy image, and stand humbly before thy face. thy divine lady of a thousand names, if i call thee astarte, venus, or aphrodite, thou art nameless unto eternity. mistress of the evening, guide me unto the sacred light, let me call my home, the house of horus. the house above, het- heru is thy name, and through thee i shall arise into my higher selfhood which is found in god the vast one. step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

n, you will have recourse to three main ways in which to invoke a deity. these are: 1. devotion this is the way of the heart. sincere devotion to a deity, calling on the divine narre, mantras, japa, and filling your mirad with the known divine qualities and attributes will, in time, bring about a confrontation with that deity. this is the safest method, but also the slowest. study crowley's liber astarte for details of this method. this method is the western equivalent of bhakti yoga. 2. ceremony this is the way of the mirad. it is the most direct method involving a straightforward invoking of the desired deity. the signposts presented inenochian magic and in this manual can be used to create the invoking ritual details are provided in enochian magic. the ritual should be such as to enduce

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

s. hierarchies of demons an important obstacle to overcome in the practice of magical evocation is the difficulty to find a suitable hierarchy of averse forces. the hierarchies in most of the grimoires are hopelessly corrupt, largely due to the practice of young religions to demonize gods and angels from the pantheons of pre-existing and contemporaneous spiritual traditions. for example, baal and astarte, the great god and goddess of the caananites, appear diabolized in the infernal hierarchy of the goetia, in the lemegeton, as the demons beelzebub and asteroth. other grimoires even include isis, the sublime mother goddess of egypt, as one of the denizens of hell. fortunately, however, the hierarchies of forces attributed to the qabalistic tree of life by the hermetic order of the golden d

outer section constrain the spirit within the inner triangle. for the spirit to escape, it must first pass by all the divine and angelical forces of saturn that constrain it. the magician's second line of defense is the magic circle. the r. r. et a. c. magic circle shown below is suitable to evoke any averse force from 9 this method was apparently rediscovered by "poke" runyon of the ordo templi astarte. 7 the tree of life. the outer ring contains the divine names that correspond to the signs of the zodiac in the same arrangement in which they appear on the rose cross lamen and in the correct colors. the second ring contains the divine names attributed to the planets and to the corresponding sephiroth in the order of the vault of the adepti's planetary walls. the inner ring contains the n

HANDBOOK OF EGYPTIAN MYTHOLOGY

aracteristic of egyptian culture. that culture seemed to suffer a setback when a palestinian dynasty took control of the delta region of northern egypt during the seventeenth century bce. these foreign rulers, known as the hyksos, established a capital at avaris, a region where seth was the leading deity. seth was equated with the palestinian god baal, and the worship of foreign goddesses such as astarte and anat (see deities, themes, and concepts) seems to have been introduced into egypt at this time. hyksos kings called themselves sons of ra, but one of them bore the name of ra s archenemy apophis.40 a legend tells how king apophis picked a quarrel with the egyptian ruler of the theban area by complaining that the roaring of the hippopotami kept 500 miles away in thebes was disturbing hi

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. this seems to be a partially egyptianized version of a foreign myth (see astarte in deities, themes, and concepts. even more fragmentary tales involve a woman who turns into a lioness and the god heryshef s recruitment of a human to help him in his war with a divine falcon.64 the most controversial of the stories that date to the new kingdom is the contendings of horus and seth. this is t

mythical age. according to manetho s history of egypt, this age lasted for over 11,000 years.30 the order of the rulers in this divine dynasty was not fixed. creator deities such as ptah or ra sometimes begin the list of divine ancestors, but either shu or geb may be named as the first god-kings of egypt. other sources treat osiris or his son horus as the first egyptian kings. in stories such as astarte and the sea (see astarte in deities, themes, and concepts) and the two brothers, the great ennead seem to rule as a group. the idea that each generation of the ennead must have ruled in turn is probably a later rationalization of mythical history to fit an established pattern of royal succession. hymns to shu in the harris magical papyrus hail this god as the eldest son and heir of ra and

nd egypt against the children of apophis. more usually, geb was regarded as the legitimate ruler of everything on earth. in the book of the heavenly cow, geb seems to be the chosen heir of the departing sun god. the warnings in this text about the need to control the snakes who are in the earth and the water suggest that geb s reign was not thought of as a peaceful one. in the fragmentary tale of astarte and the sea, a sea monster opposes the gods and exacts tribute from geb and nut. a few scattered references allude to a myth in which osiris tries to seize power from his father, geb.32 when geb passed on the throne to his eldest son, osiris, it might be logical to assume that he withdrew under the earth as ra and shu had withdrawn to the sky. there is, however, no clear account of this ha

great cow of seth. in a myth used in several spells, seth sees the seed goddess bathing and has sex with her. only the creator sun god is allowed to mate with the seed goddess, so this sacrilegious act poisons seth. anat, the woman who acts like a warrior, hastens to her father ra to demand help for seth. perhaps out of fear of his warrior daughter, ra has isis cure seth with her magic. see also astarte; eye of ra; hathor; seth references and further reading: j. van dijk. anat, seth and the seed of pre. in scripta signa vocis, edited by h. l. j. vanstiphout et al. groningen, netherlands: 1986, 31 52. j. goodnick westenholz. goddesses of the ancient near east 3000 1000 bc. in ancient goddesses: the myths and the evidence, edited by l. goodison and c. morris. london: 1998, 63 82. primary so

s. the evil eye of apophis. journal of egyptian archaeology 59 (1973: 114 150. e. hornung. the triumph of magic: the sun god s victory over apophis. in the valley of the kings: horizon of eternity. london and new york: 1990, 103 113. primary sources: ct 414; bd 17, 39, 108; ad; bod; bog; brp arsaphes see heryshef ash ash was the god of the western desert and its oases. later identified with seth. astarte (ashtarte) astarte was a near eastern war goddess who was introduced into egypt during the second intermediate period. in egyptian myth she became the daughter of ra or ptah and a consort of seth. she is probably the same goddess worshipped by the philistines as ashtoreth and the canaanites as ashera. she also had much in common with the important mesopotamian goddess ishtar (ashtar, the l

near eastern war goddess who was introduced into egypt during the second intermediate period. in egyptian myth she became the daughter of ra or ptah and a consort of seth. she is probably the same goddess worshipped by the philistines as ashtoreth and the canaanites as ashera. she also had much in common with the important mesopotamian goddess ishtar (ashtar, the lady of battle. in egyptian art, astarte was usually shown naked, brandishing weapons and riding on horseback or driving a chariot. this made her a very alien figure. egyptian goddesses were not usually shown naked, and egyptian women never rode horses. the lion was one of astarte s sacred animals, and astarte was sometimes given a lion s head. this identified her with the eye of the sun: the solar lioness who protected her fathe

apons and riding on horseback or driving a chariot. this made her a very alien figure. egyptian goddesses were not usually shown naked, and egyptian women never rode horses. the lion was one of astarte s sacred animals, and astarte was sometimes given a lion s head. this identified her with the eye of the sun: the solar lioness who protected her father ra. like other goddesses who play this role, astarte could also appear as a beautiful seductive woman. in a new kingdom story, seth is offered the goddesses astarte and anat as compensation for losing the throne to horus. a spell refers to astarte and 108 handbook of egyptian mythology anat s becoming pregnant but not giving birth, possibly because of seth s association with abortion. astarte is also linked with seth in a fragmentary new kin

appear as a beautiful seductive woman. in a new kingdom story, seth is offered the goddesses astarte and anat as compensation for losing the throne to horus. a spell refers to astarte and 108 handbook of egyptian mythology anat s becoming pregnant but not giving birth, possibly because of seth s association with abortion. astarte is also linked with seth in a fragmentary new kingdom tale known as astarte and the sea. this story is very similar to a myth from ugarit in northern syria in which the god baal overcomes the sea monster yam. the tale begins with an account of the separation of the earth and sky and the creation of the world. the rule of the creator is challenged by yam (the sea, who embodies the chaotic aspect of the primeval ocean. yam demands the tribute due to an overlord. the

omes the sea monster yam. the tale begins with an account of the separation of the earth and sky and the creation of the world. the rule of the creator is challenged by yam (the sea, who embodies the chaotic aspect of the primeval ocean. yam demands the tribute due to an overlord. the harvest goddess, renenutet, delivers boxes of treasure, but it is not enough. renenutet sends a bird messenger to astarte s house to wake the goddess and tell her to take more tribute to yam. astarte weeps at the message, but she goes to the shore and sings and dances to attract the sea monster. yam then wants her for his bride. astarte is welcomed by the ennead, who give up some of their most precious possessions to form her dowry. yam threatens to flood the whole earth if he does not get what he wants. when

ho give up some of their most precious possessions to form her dowry. yam threatens to flood the whole earth if he does not get what he wants. when yam comes to collect the treasure, he is challenged by seth. in the ugaritic myth, baal kills the sea monster, scatters the pieces of its body, and declares himself king. the damaged egyptian version probably ended with seth defeating yam and claiming astarte as his prize. see also anat; eye of ra; renenutet; seth references and further reading: a. l. perlman. asherah and astarte in the old testament and in ugaritic literature. berkeley: 1978. j. b. pritchard. palestinian figurines in relation to certain goddesses known through literature. new haven: 1943. primary sources: h&s; astarte and the sea; p. leiden i 343 345.4; hmp aten (aton) aten wa

ital force) of each king. even in her cobra manifestation, renenutet was revered by farmers and housewives as a gracious and beautiful goddess. the cobra-shaped bowls and figurines commonly found in ancient egyptian houses probably represented renenutet, the mistress of provisions. as lady of the granaries, she helped to protect egypt s vital grain supplies from rats and other vermin. in the myth astarte and the sea, renenutet is chosen by the gods to present the tribute demanded by the rapacious sea. this was probably because she was responsible for the good things of the earth. renenutet should probably be regarded as identical with renenet, a goddess who formed a pair with shai, the god of fate. renenet was said to be on the shoulder of deserving people from birth, bringing them good fo

ably because she was responsible for the good things of the earth. renenutet should probably be regarded as identical with renenet, a goddess who formed a pair with shai, the god of fate. renenet was said to be on the shoulder of deserving people from birth, bringing them good fortune. in the greco-roman period, her role as goddess of fortune was gradually taken over by isis-thermouthis. see also astarte; shai; snakes references and further reading: g. hart. renenutet. in a dictionary of egyptian gods and goddesses. london: 1986, 182 185. j. leibovitch. gods of agriculture and welfare in ancient egypt. journal of near eastern studies 12 (1953: 73 113. primary sources: pt 256, 622; ct 575; astarte and the sea satet (satis) and anuket (anukis) satet and anuket were two goddesses worshipped i

also nephthys; thoth references and further reading: g. a. wainwright. seshat and the pharaoh. journal of egyptian archaeology 26 (1940: 30 40. primary sources: pt 364; ct 84, 709, 849 seth (set, sutekh) seth, the tumultuous god who was the enemy of his brother, osiris, and the rival of horus, was one of the five children of nut and geb. seth s sister, nephthys, and the foreign goddesses anat and astarte were among his consorts. seth acts as a catalyst in egyptian myth. his thoughtless actions are bad in themselves but can lead to good outcomes, such as that of osiris becoming the ruler of the underworld. the brute strength of seth was needed by the gods to defend the solar barque from the chaos monster. deities, themes, and concepts 191 figure 40. seshat and thoth inscribing a king's name

man period, seth was vilified in most temples. the greeks identified seth with the monster typhon, who rebelled against the gods and had deities, themes, and concepts 193 to be destroyed by zeus. seth-typhon was invoked in spells to kill the magician s enemies as he had killed his own brother, osiris, or to separate lovers as he had separated osiris and isis. see also anat; anubis; anti; apophis; astarte; cattle; eyes of horus; hippopotamus goddesses; horus; isis; moon; nephthys; osiris; thoth references and further reading: j. g. griffiths. the conflict of horus and seth from egyptian and classical sources. liverpool: 1960. h. te velde. seth, god of confusion. leiden: 1977. primary sources: pt 215, 222, 356, 359, 477; bd 39; h&s; astarte and the sea; p. leiden i 343+ 345; p. salt 825; pj;

ISIS UNVEILED

true interpretation of the word kadesh is bluntly rendered in deuterotwmy, xxiii, 17; hosea, iv, 14; and genesia, zxzviii, from verses 15 to 22. the 'holy' kadeshuth of the bible were identical as to the duties of their office with the nautch-girls of the later hinda pagodas. the hebrew kadeskim or galli uved "by the house of the lord, where the women wove hangings for the grove" or bust of venus-astarte, says verse the seventh in the twenty-third chapter of i kings. the dance performed by david romid the ark was the 'circle-dance' said to have been pr^cribed by the amazons for the mysteries. such was the dance of the daughters of shiloh judges, zxi, 21, 23 et patsim, and the leaping of the prophets of baal 1 kings, xviii, 26. it was simply a characteristic of the sabaean worship, for it d

s buried on friday evening and rose to life at dawn on sunday. however, whatever oth^ circumstance may be regarded as a prophecy, the story of jonah cannot be made to answer the purpose 'big fish' is cetus, the latinized form of ketos (k^tos, and ketos is dagon, poseidon, the feminine form of it being keton atar-gatis the syrian goddess, and venus, of askalon" the figure or bust of der- ketos, or astarte, was generally represented on the prow of the ships. jonah (hebrew, for dove; a bird sacred to venus) fled to jaffa, where the god dagon, the man-fish, was worshiped, and dared not go to nineveh, v^icre the dose wag revered. hence some commentators believe that when jonah was thrown overboard and was swallowed by a fish, we must understand that he was picked up by one of these vessels, on

ence the name of jehovah. he made zadok high-priest, from whom came the zadokites or sadducees. he kved and ruled first at hebron iton 'habir-on or kabir-town, where the rites mystery-gods) were celebrated. neither david dor solomon recognised either moses or the law of moses. they aspired to build a temple to nin, like the structures erected by hiram to hercules and venus, adon and astarte. says furst "the very ancient name of god, yaho, written in the greek jaa, appears, apart from ii derwation, to have been an old mystic name of the supreme deity of the shemites [hence it was told to moses when initiated at hor-eb the cave, under the direction of jethro, the kenite or cainite priest of midian] in an old religion of the chal- daeans, whose remains are to be found amongst th

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

it was what they appeared in to mortals. and so the true god always appeared in brightness and glory; yet no one would say that brightness was most like the true god, but was most like the shechinah, in which god appeared. and hence the custom arose of keeping up an unextinguished fire in the ancient temples. vesta is properly an oriental word, derived from the hebrew ca, as fire. thence the word astarte, in the phoenician dialect. the signification of the term is the same as the p r sbestoj, the ignis ternus, the perpetual fire itself. they that worshipped either vesta or vulcan, or the masterpower of nature which is known under those names, were properly fire-worshippers. god, then, being wont to appear in fire, and being conceived to dwell in fire, the notion spread universally, and was

-recurring globe with wings, so frequent in the sculptures of the egyptians, witnesses to the electric principle. it embodies the transmigration of the indians, the great pyramid. 93 reproduced by pythagoras. pythagoras resided for a long period in egypt, and acquired from the priests the philosophic transition knowledge, which was afterwards doctrine. the globe, disc, or circle of the phoenician astarte, the crescent of minerva, the horns of the egyptian ammon, the deifying of the ox, all have the same meaning. we trace, among the hebrews, the token of the identical mystery in the horns of moses, distinct in the sublime statue by michael angelo in the vatican; as also in the horns of the levitical altar: indeed, the use of the double hieroglyph in continual ways. the volutes of the ionic

ally through, magic hieroglyphics. 97 these peaked and jagged and majestic straits doorway to the mighty floor of the new blue ocean, still of the more tyrian crystal depth rolling, in walls of waves, under the enticing blaze of the cloud-empurpled, all-imperial, western sun, whose court was fire indeed, god s, not baal s! so to these men of sidon, emblemed with the fire-white horns of the globed astarte, or ashtaroth, showed the monster rocks: pillar-portals fire-topped, as the last world-beacon to close in (as gate) that classic sea, and to warn, as of the terrors of the unknown, new, and second world of farthest waters, which stretched to the limits of possibility. forsaking, indeed, daringly, were these iberi their altars, to tempt perils, when they left behind them that mouth of their

all, we believe, obliterate or put out of things, but the well-known, magnificent, restored cross at waltham; all these, to the keen, philosophic eye, stand as the best proofs of the diffusion of this strange fire-dogma: mythed as equally, also, in that dark veiled cotytto, she to whom the flame of midnight torches burns. she, this blackest of concealment in the mysteries, isis, lo, ashtaroth, or astarte, or cybele, or proserpine; he, this baal, bel, baalim, foh, brahm, or bhudd; it, for the myth is no personality, but sexless, snake, serpent, dragon, or earliest at all of locomotion, under whatever letter of the alphabet; all these symbols, shapes, or names, stand confessed in that first, absolutely primal, deified element, fire, which the world, in all religions, has worshipped, is worsh

t is represented heraldically by horizontal lines,which stand for fluid-levels,whether of the sea or of the air. this colour is assigned to the blessed lady, or notre dame de paris. in heathen representations of theruling feminine principle, it stands for the virgin of thesea. blue also, in regard to the heraldicmetals, sol is the sun, the procreative or producing power (gold; and luna, the moon, astarte( receptive, or female power, is the metal argent (or silver* the colour azure, or blue,mystically signifies the deep, or the world usurped, or won, out of chaos (chronos, saturn, or time; and it is represented by the planet jupiter (zeus, as lord of theworlds* these are the two chiefmetals of the alchemists, and the two chief mystic symbols of the rosicrucians red is blazoned by the old pr

candlestick of the jewish ritual. the number is a sacred number. these seven prophets, or angels, have each twelve apostles, places, stella, stalls, or regions or dominions (stalls as stables, for the exercise of their powers. these are the twelve divisions of the great circle, or the twelve signs of the zodiac. all this is cabalistic, magical, sabaistical, and astrological. the name ashtaroth or astarte has been derived from ashre, aster, ast, star, or starred; in the same way as the word sephi-roth comes from the hebrew root, roth. on the black sacred stone( kebla, or cabar) at mecca, there appears the figure of a human head cut, which some take to be the head of a venus (enthumius zyabenus, mod. un. hist. i. 213; sale s discourse, p. 16; bibliotheca biblia, i. 613, 614. man s ideas, out

est. the high-priest of the parsees at surat, even at the present day, is called mobed. the mythic figure placed in the front of the irish harp the meaning of which we have explained in a previous part of our book, and which is now represented as a woman with the lower parts twined as foliage, or as scrolls, into the body of the harp is properly a siren. this siren is the same as venus aphrodite, astarte, the sea-deity, or woman-deity, the dag, dagan, dagon, or idol of the syrians, tyrians, or phoenicians: hence her colour is green in the lona, ierne, or irish acceptation. the woman or virgin of the irish harp, who is impaled on the stock or tree of life the siren whose fatal singing means her mythic bhuddistic or buddhistic penance of existence the medusa whose insupportable beauty congea

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

eity. in fact, among the jews themselves we find the prophets blaming the hebrew ladies for taking part in the ritual mourning for him(*ezekiel, viii, 14) 283. solomon himself was by no means definitely monotheistic, and his people betrayed a distinct tendency to run after strange gods. there seems much evidence to prove that the love-song attributed to him in the bible is really a ritual hymn to astarte, for whom he built a temple quite near to that of jehovah. there is considerable uncertainty as to whether balkis, queen of sheba, was a real person, or only a personification of astarte. bro. ward explains that the festivals of the two patron saints of freemasonry, s. john the baptist in summer and s. john the evangelist in winter, are only a perpetuation of the feasts of the old fertilit

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

ful to those following the seven-fold sinister way (c) implement this knowledge and understanding in a practical way, thus causing change(s) in society/societies. areas of importance for the immediate future are (i) music (ii) art/images/ film etc (iii) the creation of an esoteric community; and (iv) the development and extension of an abstract symbolic language( beyond the star game. ordo templi astarte 197 4. to implement sinister strategy i.e, to presence the acausal (or the dark forces) via nexions and so change evolution. one immediate aim is to presence acausal energies in a particular way so creating a new aeon and then a new, higher, civilization from the energies unleashed (order of nine angles 1994, website) in other words, in addition to promoting individual development in the m

o the rosicrucian one. among its teachings are the cabala, alchemy, ritual magic, and hermetic meditation, including the techniques of visualization and astral travel of franz bardon. for further reading: bardon, franz. the practice of magical evocation. wuppertal, germany: deiter rueggeberg, 1970. macdonald,michael-albion. the secret of secrets. berkeley heights, nj: heptangle, 1986. ordo templi astarte the ordo templi astarte (order of the temple of astarte, ota) also known as church of hermetic science, constitutes a ritual magic group established in 1970 for the practice of cabalistic magick in the western tradition. it is based upon jungian psychology, and describes magick as a system of ritual hypnotic induction calling upon archetypal forms from the unconscious and allowing them to

for the devil. charles manson and the so-called manson family commit a series of murders in southern california. the most publicized murders take place at actress sharon tate s home. sharon tate s husband, roman polanski, directed rosemary s baby (1968) the most prominent devil-related horror movie of the 1960s. the manson family is labeled a satanist group by some observers. 1970 the ordo templi astarte, order of the temple of astarte-ota, also known as church of hermetic science, is constituted as a ritual magic group. stanley dean baker, arrested following a traffic violation, confesses to cannibalism. police find a human finger in one of baker s pockets and a copy of the satanic bible in the other. baker subsequently regales authorities and fellow prisoners with tales of his participat

LIBER 141

ndon* addenda (the following occurs on a loose page in the japanese vellum bound note-book in which de arte magica was written) man is god therefore can create spirits by ceremonial masturbation on talismans as god first did. to be done peri ton broton tais abrotais erotos "o thou who hast formulated thy father and made fertile thy mother" 1. great adepts babalon- nuit. 2. isis- venus- aphrodite- astarte. 3. artemis- vesta- maria. 4. nymphs. in all cases death to be entrance into copulation, begetting yourself on them for new incarnation. woman adepts use corresponding male goou: liber 777 vel p rolegomena s y m b o l i c a ad s y s t e m am sceptico-mystic vi explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 777 the following is an attempt to

LIBER 777

east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters probably derive from a single find of an egyptian tomb which had the four jars with the images of the gods disposed thus. transcriber s endnotes 53 col. xx. line 23: possibly a g.d. coptic spelling of ashtoreth (astarte, asherah) who according to budge (op. cit) was worshipped in egypt in the later dynastic period. line 25: a g.d. coptic spelling of aroueris. col. xxi. all this is derived from the famous speech in cap. 42 of the book of the dead. some minor errors have been corrected. the planets are referred to the face according to the attributions in agrippa (tom. ii cap. x; hence the duplication of le

LIBER ALEPH

elming to thee; but, becoming expert and adept, thou art balanced in the glory, and calm, even as the stars. c the book of wisdom or folly 137 ez de arte amoris et deliciarum mystici (of the art of love and of the pleasure of the mystic) he path therefore unto this beatific vision of beauty, o my son, is that practice of bhakti yoga which is written in the book called eight score and fifteen, or .astarte. by this mine hand when i was in gaul the beloved, at montigny that is hard by the forest of the blue fountain, with agatha my concubine, the very soul of love and of musick, that had ventured herself from beneath the cross austral that she might seek me, to inspire and comfort me, and this was my reward from the masters, and consolation in the years of my sorrow. but the way that leadeth

aughter of her love. o liber aleph vel cxi 200 z% de caecitia philosophorum antiquorum (of the blindness of the ancient philosophers) ehold, how comfortable is this thy wisdom, wherein i have resolved every conflict soever that is or that can be, even in all dimensions, that antagonism of things no less than their limitations. i have said: evil be thou my good; for it is the magical mirror of our astarte and the caduceus of our hermes. now this was the error of elder philosophers, that perceiving changeful duality as the cause of sorrow, they sought the reconcilement in unity and in stability. but i shew thee the universe as the body of our lady nuith, who is none and two, with hadith her lord as the alternator of those phases. this universe is then a perpetual by-coming, the vessel of eve

LIBER ASTARTE

of .class a. texts was written around this time: liber vii? or dcccxiii: the diary entry has .the 7 fold word) 29-30.10 liber lxv 30.10. 3.11 liber lxvi 25.11 liber x 11-12.12 liber cd 13.12 liber xxvii 14.12 in .john st. john (1908) ac wrote that ararita was .delivered unto me in the winter of last year. b vel magi, tzaddi, cheth and a fash appear to have been later (source: ac diary 1907iiliber astarte vel berylli svb figvra clxxv v a a publication in class d 1 0. this is the book of uniting himself to a particular deity by devotion. 1. considerations before the threshold. first concerning the choice of a particular deity. this matter is of no import, sobeit that thou choose one suited to thine own highest nature. howsoever, this method is not so suitable for gods austere as saturn, or i

he profane. 4. concerning the image of the deity. let there be an image of the deity;3 first, because in meditation there is mindfulness induced thereby; and second, because a certain power enters and 1 the yoni [marginal note added by crowley in a copy of equinox i (7, trasncribed by yorke] 2 its clitoris [marginal note added by crowley, as above] 3 the [marginal note added by crowley, as above] astarte vel liber berylli 2 inhabits it by virtue of the ceremonies; or so it is said, and we deny it not. let this image be the most beautiful and perfect which the devotee is able to procure; or if he be able to paint or to carve the same, it is all the better. as for deities with whose nature no image is compatible, let them be worshipped in an empty shrine. such are brahma, and allah. also som

tions. the incense should follow the nature of the particular deity; as, mastic for mercury, dittany for persephone. also the libations, as, a decoction of nightshade for melancholia, or of indian hemp for uranus. 11. concerning the harmony of the ceremonies. let all these things be rightly considered, and at length, in language of the utmost beauty at the command of the philosophus, accompanied, astarte vel liber berylli 4 if he have skill, by music, and interwoven, if the particular deity be jocund, with dancing. and all being carefully prepared and rehearsed, let it be practised daily until it be wholly rhythmical with his aspiration, and as it were, a part of his being. 12. concerning the variety of the ceremonies. now, seeing that every man differeth essentially from every other man

is doing, let him reason it out in his mind, drawing it through circumstance and circumstance to that one end and conclusioon of the matter. and let him not perform the act until he hath done this. as it is written .liber vii. cap. v. 22. every breath, every word, every thought, is an act of love with thee. 23. the beat of my heart is the pendulum of love. 24. the songs of me are the soft sighs: astarte vel liber berylli 6 25. the thoughts of me are very rapture: 26. and my deeds are the myriads of thy children, the stars and the atoms. and remember well, that if thou wert in truth a lover, all this wouldst thou do of thine own nature without the slightest flaw or failure in the minutest part thereof. 19. concerning the lections. let the philosophus read solely in his copies of the holy b

oken by a child, while those same cords duly twisted may bind a giant, let the philosophus learn to entwine these three methods of magic into a spell. to this end let him understand that as they are one, because 1 [one of crowley.s pseudonyms, a fictitious persian islamic mystic to whom was attributed a curious work known as the scented garden of abdullah the satirist, or the bagh-i-muattar. t.s] astarte vel liber berylli 8 the end is one, so are they one because the method is one, even the method of turning the mind toward the particular deity by love in every act. and lest thy twine slip, here is a little cord that wrappeth tightly round and round all, even the mantram or continuous prayer. 24. concerning the mantram or continuous prayer. let the philsophus weave the name of the particul

is indeed of the same nature as the affinity of quicklime for water on the one hand, and of the love of ab for ama on the other; so also is the triad osiris, isis, horus like that of a horse, mare, foal, and of red, blue, purple. and this is the foundation of correspondences. but it were false to say .horus is a foal. or .horus is purple. one may say .horus resembles a foal in this respect, that astarte vel liber berylli 12 he is the offspring of two complementary beings. 33. further of this matter. so also many have said truly that all is one, and falsely that since earth is that one, and ocean is that one, therefore earth is ocean. unto him good is illusion, and evil is illusion; therefore good is evil. by this fallacy of logic1 are many men destroyed. moreover, there are those who take

luding thine invocation. act as taught in .liber o. by the light of liber 777. 37. concerning minor methods adjuvant in the ceremonies. ii. talismanic magic. having made by thine ingenium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up the shadow for the substance. but astarte vel liber berylli 14 it is useless to do this unless thou do really in thine heart value the talisman beyond all else that thou hast. 38. concerning minor methods adjuvant in the ceremonies. iii. rehearsal. it may assist if the traditional history of the particular deity be rehearsed before him; perhaps this is best done in dramatic form. this method is the main one recommended in the .exe

3. concerning a notable danger of success. it may occur that owing to the tremendous power of the samadhi, overcoming all other memories as it should and does do, that the mind of the devotee may be obsessed, so that he declare his particular deity to be sole god and lord. this error has been the foundation of all dogmatic religions, and so the cause of more misery than all other errors combined. astarte vel liber berylli 16 the philosophus is peculiarly liable to this because from the nature of the method he cannot remain sceptical; he must for the time believe in his particular deity. but let him (1) consider that this belief is only a weapon in his hands (2) affirm sufficiently that his deity is but an emanation or reflection or eidolon of a being beyond him, as was said in paragraph 2

ore to thee than all others, and in this case thou mayst act with temperance, lest her personality overcome and destroy that of the deity. 48. concerning the holy guardian angel. do thou in no wise confuse this invocation with that. 49. the benediction. and so may the love that passeth all understanding keep your hearts and minds through and through to babalon of the city of pyramids, and through astarte the starry one green-girdled in the name ararita. amn[.liber astarte. was first published in equinox i (7) in class b. in the 1913 .syllabus. it was declared to be class d. footnotes in square brackets are by the present editor; all others, and notes signed .ed. are from the equinox printing and are presumably by crowley (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ cele

LIBER CCCXXXV ADONIS

act was written in july 1916 and first published in equinox iii (1) in 1919 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 25.06.200 tliber cccxxxv adonis an allegory a a publication in class c. 1 adonis an allegory by alesiter crowley inscribed to adonis. argument esarhaddon is man ignorant of his high destiny, lost in love of the body (astarte) whose 5 handmaidens are the 5 senses. the soul (psyche) appeals to him in vain, but awakes his dread of the king of babylon (the material plane) who is death.but also subject to the king of greece, who is the one lord. hermes, the wisdom of god, leads the man to recollection of his true nature by putting him into samadhi, the .sudden death. of the qabalah. he leaps up freed. the body now

man despises it; but the soul says no: all 3 of us must enjoy together.1 1 [this .argument. not in the equinox printing, but handwritten by ac into a copy of equinox i (7) and subsequently transcribed by yorke. t.s] persons of the allegory the king of babylon, tributary to the king of greece hermes, a greek physician the lady psyche the count adonis, at first known as the lord esarhaddon the lady astarte the warriors of the king of babylon hanuman, servant to hermes charis. elpis. pistis. attendants on psyche. three aged women handmaidens and slaves of astarte 3 scene i: the hanging gardens of babylon. r, the house of the lady astarte; l, a gateway; c, a broad lawn enriched with clustered flowers and sculptures. the sun is nigh his setting. on a couch under the wall of the city reposes the

twixt lip and lip, she whose black eyes are suns to shower love fs litanies from hour to hour, whose limbs are scythes like death fs of whom the body writhes, a lotus-bloom swayed by the wind of love, a crime too sweetly sinned, the queen of time, the lady of heaven, to whom the stars, seven by seven, from their bars lean and do worship.even she who hath given all her sweet self to thee, the lady astarte! the girl. peace, o peace! a swan, she sails through ecstasies liber cccxxxv 4 of air and marble and flowers, she sways as the full moon through midnight.s haze of gauze.her body is like a dove and a snake, and life, and death, and love! the boy. even as the twilight so is she, half seen, half subtly apprehended, ethereally and bodily. the soul incarnate, the body transcended! the girl. ac

ferably, utterly splendid! the boy. her lips make pale the setting sun! the girl. her body blackens babylon! the boy. her eyes turn midnight fs murk to grey! the girl. her breasts make midnight of the day! the boy. about her, suave and subtle, swims the musk and madness of her limbs! the girl. her mouth is magic like the moon fs. the boy. her breath is bliss! the girl. her steps are swoons [enter astarte, with her five handmaidens. the boy. away, away! the girl. with heart.s accord, to leave his lady to our lord [they go out. the boy. let him forget our service done of palm-leaves waved, that never tires, in his enchanted babylon of infinite desires [astarte kneels at the foot of the couch, and taking the feet of esarhaddon in her hands, covers them with kisses. astarte. nay, never wake! u

sed in the air when the nymph meets apollo, our forehead is bare. we divide, we disperse, we dislimn, we dissever, for we are but now, and our lady for ever [they go out. esarhaddon. i dreamed of thee! dreams beyond form and name! it was a chain of ages, and a flash liber cccxxxv 6 of lightning.which thou wilt.since.oh i see nothing, feel nothing, and am nothing.ash of the universe burnt through! astarte. and i the flame! esarhaddon. wreathing and roaring for an ageless aon, wrapping the world, spurning the empyrean, drowning with dark despotic imminence all life and light, annihilating sense. i have been sealed and silent in the womb of nothingness to burst, a babe fs bold bloom, into the upper aethyr of thine eyes. oh! one grave glance enkindles paradise, one sparkle sets me on the thron

rhaddon. wreathing and roaring for an ageless aon, wrapping the world, spurning the empyrean, drowning with dark despotic imminence all life and light, annihilating sense. i have been sealed and silent in the womb of nothingness to burst, a babe fs bold bloom, into the upper aethyr of thine eyes. oh! one grave glance enkindles paradise, one sparkle sets me on the throne above, mine orb the world. astarte. nay, stir not yet. let love breathe like the zephyr on the unmoved deep, sigh to awakening from its rosy sleep; let the stars fade, and all the east grow grey and tender, ere the first faint rose of day flush it. awhile! awhile! there fs crimson bars enough to blot the noblest of the stars, and bow for adoration ere the rim start like god fs spear to ware the world of him! softly! esarhad

not yet. let love breathe like the zephyr on the unmoved deep, sigh to awakening from its rosy sleep; let the stars fade, and all the east grow grey and tender, ere the first faint rose of day flush it. awhile! awhile! there fs crimson bars enough to blot the noblest of the stars, and bow for adoration ere the rim start like god fs spear to ware the world of him! softly! esarhaddon. but kiss me! astarte. with an eyelash first! esarhaddon. treasure and torture! astarte. tantalising thirst makes the draught more delicions. heaven were worth little without the purgatory, earth! esarhaddon. you make earth heaven. astarte. and heaven hell. to choose thee is to interpret misery .to lose thee. esarhaddon. ay! death end all if it must end thy kiss! astarte. and death be all if it confirm life.s b

alising thirst makes the draught more delicions. heaven were worth little without the purgatory, earth! esarhaddon. you make earth heaven. astarte. and heaven hell. to choose thee is to interpret misery .to lose thee. esarhaddon. ay! death end all if it must end thy kiss! astarte. and death be all if it confirm life.s bliss! adonis 7 esarhaddon. and death come soon if death fill life.s endeavour! astarte. and if it spill life.s vintage, death come never! esarhaddon. the sun sets. bathe me in the rain of gold! astarte. these pearls that decked it shimmering star-cold fall, and my hair falls, wreathes an aureole. even as thy love encompasses my soul! esarhaddon. i am blinded; i am bruised; i am stung. each thread hisses. astarte. there fs life there for a thousand dead! esarhaddon. and death

ll life.s vintage, death come never! esarhaddon. the sun sets. bathe me in the rain of gold! astarte. these pearls that decked it shimmering star-cold fall, and my hair falls, wreathes an aureole. even as thy love encompasses my soul! esarhaddon. i am blinded; i am bruised; i am stung. each thread hisses. astarte. there fs life there for a thousand dead! esarhaddon. and death there for a million! astarte. even so. life, death, new life, a web spun soft and slow by love, the spider, in these palaces that taketh hold. esarhaddon. take hold. astarte. keen joyaunces mix with the multitudinous murmurings, and all the kisses sharpen into stings. nay! shall my mouth take hold? beware! once fain, how shall it ever leave thy mouth again? esarhaddon. why should it? astarte. is not sleep our master y

slow by love, the spider, in these palaces that taketh hold. esarhaddon. take hold. astarte. keen joyaunces mix with the multitudinous murmurings, and all the kisses sharpen into stings. nay! shall my mouth take hold? beware! once fain, how shall it ever leave thy mouth again? esarhaddon. why should it? astarte. is not sleep our master yet? esarhaddon. why must we think when wisdom would forget? astarte. lest we in turn forget to fill the hour. esarhaddon. the pensive bee leaves honey in the flower. astarte. now the sun fs rim is dipped. and thus i dip my gold to the horizon of thy lip. esarhaddon. ah. astarte. there fs no liquor, none, within the cup. esarhaddon. nay, draw not back; nay, then, but lift me up. i would the cup were molten too; i fd drain its blasting agony. liber cccxxxv 8

starte. lest we in turn forget to fill the hour. esarhaddon. the pensive bee leaves honey in the flower. astarte. now the sun fs rim is dipped. and thus i dip my gold to the horizon of thy lip. esarhaddon. ah. astarte. there fs no liquor, none, within the cup. esarhaddon. nay, draw not back; nay, then, but lift me up. i would the cup were molten too; i fd drain its blasting agony. liber cccxxxv 8 astarte. in vain. esarhaddon. in vain? nay, let the drinker and the draught in one blaze up at last, and burn down babylon! astarte. all but the garden, and our bed, and.see! the false full moon that comes to rival me. esarhaddon. she comes to lamp our love [a chime of bells without. astarte. i.ll tire my hair. the banquet waits. girls, follow me [they go out, leaving esarhaddon. esarhaddon. how f

babylon. oh no! thy pardon. spare me .tis as a slip o. th. lip. now flip! rip! bawdy harlot, skip [he threatens her. she trembles, but holds her ground. strip, yes, i fll strip you naked, strip your flesh in strips with my lips, gnaw your bones like a dog. off, sow! off, grumpet! strumpet! scum-pit! flails to thresh your body! clubs to mash your face in! knives to cut away your cat.s nine lives! astarte (entering hastily) what fs this? who are you? what right have you to come and make this havoc in the home? can you not see what wreck your tempest makes? begone! i have a fiery flight of snakes to lash you hence! psyche. it may be mine fs the right. it may be you are nothing in my sight. it may be i have found my lord at last; and you.his concubine? may be out-cast. astarte. this is the su

astarte. this is the sure thing, that i chase thee. slaves! hither your whips! that are more black with blood of such as this thing than your skins with kisses of your sun fs frenzy [the slaves run up. adonis 13 psyche. thou vain woman! now i know him, lost, wrecked, mad, but mine, but mine, indissolubly dowered with me, my husband, the count adonis! esarhaddon. ah [he falls, but into the arms of astarte. astarte. ho! guard us now and lash this thing from the garden [the slaves form in line between psyche and the others. psyche. adonis! esarhaddon. ah! astarte, there fs some sorcery abroad. astarte. the spell is broken, dear my lord. there is a wall of ebony and steel about us. esarhaddon. what then do i feel when that name sounds? astarte. a trick of mind. things broken up and left behind

ed beam lights up thy face, that sends its swoon of languour and hunger through the infinite space that severs two so long as they cannot rise above into the unity of love. however close lock hands and feet, only one moment may they meet; when in the one pang that runs level liber cccxxxv 14 with death and birth, the royal revel, the lover and the loved adore the thing that is, when they are not. astarte. no more! bury thy face between these hills that threat the heaven, their rosy spears (the gods that fret) tipping thine ears, and with my hair i fll hide thee; and these mine handmaidens shall stand beside thee, and mix their nightingale with lion of the guard that chorus and clash iron, while as a river laps its banks my fingertips caress thy flanks (chorus) men. under the sun there is n

our ranks let us marshal in time and in tune! women. leading our lady and lord to the feast, ere the night be abroad, the black rose of the east! men and women. arise! arise! the feast is spread, the wine is poured; the singers wait eager to lure and lull; the dancers tread impatient to invoke the lords of fate. arise, arise! the feast delayed delays the radiant raptures that must crown its ways. astarte. come now. ah! still the pallor clings? wine will redeem the roses. stretch the strings of thy slack heart! still trembling? lean on me! this shoulder could hold up eternity [they go forth to the banquet. 16 scene ii. the hall of the palace of astarte. onyx, alabaster, porphyry and malachite are the pillars; and the floor of mosaic. in the high seat is astarte, on her right hermes, a greek

hall of the palace of astarte. onyx, alabaster, porphyry and malachite are the pillars; and the floor of mosaic. in the high seat is astarte, on her right hermes, a greek physician. he is a slight, old man, with piercing eyes and every mark of agility and vigour. his dress is that of a babylonish physican. hermes. and now, polite preliminaries past, tell me, dear lady, what the little trouble is! astarte. it was quite sudden. hermes. good; not like to last. it bursts, such malady a brittle bubble is! how is the pulse? allow me! astarte. not for me your skill. my husband.s lost his memory. hermes. yet he remembers you? astarte. o quite, of course! hermes. let it alone! don.t flog the willing horse! were i to cure him by my magic spells, the odds are he.d remember someone else! astarte. ah

brittle bubble is! how is the pulse? allow me! astarte. not for me your skill. my husband.s lost his memory. hermes. yet he remembers you? astarte. o quite, of course! hermes. let it alone! don.t flog the willing horse! were i to cure him by my magic spells, the odds are he.d remember someone else! astarte. ah, but.a month ago.a woman came. hermes. cool.warm.hot.now we fre getting near the flame! astarte. and what she said or did who knows? hermes. these men! astarte. yes! but he fs never been the same since then! i fve taken endless trouble not to fret him, done everything i could to please and pet him, and now this wretched woman has upset him! hermes. was he distressed much at the time? astarte. distressed? mad as an elephant in spring! hermes. i guessed adonis 17 it. think he took a fa

she said or did who knows? hermes. these men! astarte. yes! but he fs never been the same since then! i fve taken endless trouble not to fret him, done everything i could to please and pet him, and now this wretched woman has upset him! hermes. was he distressed much at the time? astarte. distressed? mad as an elephant in spring! hermes. i guessed adonis 17 it. think he took a fancy to the girl? astarte. well, honestly, i don.t. my mind.s a whirl with worry. she.s a flimsy creature, rags of sentiment, and tears, and worn-out tags of wisdom. hermes. yes, you fve nothing much to fear while you appear as. what you do appear. astarte. well, there they stood, crying like butchered swine, she and her maids. it seems she.s lost her man, can ft get another, wanted to claim mine. i put a stopper o

worn-out tags of wisdom. hermes. yes, you fve nothing much to fear while you appear as. what you do appear. astarte. well, there they stood, crying like butchered swine, she and her maids. it seems she.s lost her man, can ft get another, wanted to claim mine. i put a stopper on the pretty plan. but ever since.well, i can.t say what.s wrong, but something.s wrong. hermes. yes; yes. now is it long? astarte. about a month. hermes. what physic have you tried? astarte. the usual things; young vipers skinned and dried and chopped with rose-leaves; cow.s hoof stewed in dung, one pilule four times daily, on the tongue; lark.s brains in urine after every meal, with just a touch of salt and orange-peel. hermes. and yet he is no better? astarte. not a whit. oh yes, though, not i come to think of it

one pilule four times daily, on the tongue; lark.s brains in urine after every meal, with just a touch of salt and orange-peel. hermes. and yet he is no better? astarte. not a whit. oh yes, though, not i come to think of it, snails pounded up and taken after food did seem to do some temporary good. of course we kept him on a doubled diet. hermes. have you tried change of air, and rest, and quiet? astarte. no; what a strange idea! hermes. as strange as new. yet there seems somehow something in it too! still, here fs where silence is worth seven speeches. i might get strangled by my brother leeches. now, are you sure you want him cured? liber cccxxxv 18 astarte. why, yes, why should i call you in? hermes. but none the less it might be awkward his remembering more. astarte. i simply want him

it too! still, here fs where silence is worth seven speeches. i might get strangled by my brother leeches. now, are you sure you want him cured? liber cccxxxv 18 astarte. why, yes, why should i call you in? hermes. but none the less it might be awkward his remembering more. astarte. i simply want him as he was before. hermes. and if it should turn out, as i suspect, he was this woman fs husband. astarte. then select a.you know.something suitable.to put her where she won.t worry me, or want a suitor. hermes. i understand you; but i.m old; your beauty might fail to make me careless of my duty. astarte. i.ll take the risk. hermes. then let me see the victim; if bound, we.ll loosen him; if loose, constrict him. there, madam, in one phrase from heart to heart, lies the whole mystery of the hea

LIBER DCCCXI ENERGIZED ENTHUSIASM

. my weight was 10 stone 8 lb, which had been my fighting weight when i was ten years younger. we walked some twenty miles daily through hilly forest. the actual amount of mss. written at this time is astounding; their variety is even more so; of their excellence i will not speak. here is a rough list from memory; it is far from exhaustive (1) some dozen books of a a instruction, including gliber astarte, h and the temple of solomon the king for equinox vii (2) short stories the woodcutter. his secret sin (3) plays: his majesty's fiddler. elder eel. adonis. the ghouls. written straight off, one after the other. mortadello. energized enthusiasm 3 (4) poems: the sevenfold sacrament. a birthday (5) fundamentals of the greek qabalah (involving the collection and analysis of several thousand wo

LIBER GRADUUM MONTIS ABIEGNI

ox i (8) and reprinted as tarot divination with a largely spurious author credit to crowley.it is a very slight adaptation of a golden dawn instruction, and equinox iii (5, the book of thoth, a largely original work of crowley fs (sometimes also designated liber 78. 11 liber 536, gbatracoboofrenokosmomacia. h 12 gliber turris vel domus dei h (xvi. 13 see gliber iii vel jugorum, h i. 14 see gliber astarte vel berylii h (175) 15 no published a a instruction treats directly of talismans or evocation, although ritual outlines (in the golden dawn z2 paper) and two examples were printed in the equinox in the gtemple of solomon the king h serial; and much suggestive material may be found in part iii of book 4. liber xiii 8 16 some of the practices in gliber yod (formerly called vesta) h (831) may

LIBER V VEL REGULI

ength.9 is a picture of babalon and the beast, the earthly emissaries of those gods. sht is the dynamic equivalent of la and la. sh shows the word of the law, being triple, as 93 is thrice 31. t shows the formula of magic declared in that word; the lion, the serpent, the sun, courage and sexual love are all indicated by the card. in la note that saturn or satan is exalted in the house of venus or astarte and it is an airy sign. thus l is father- mother, two and naught, and the spirit (holy ghost) of their love is also naught. love is ahbh, 13, which is achd. unity, 1, aleph. who is .the fool. who is naught, but none the less an individual one, who (as such) is not another, yet unconscious of himself until his oneness expresses itself as a duality. any impression or idea is unknowable in it

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

isting between the mysteries of serapis and those of other ancient peoples. the first is from richard payne knight's symbolical language of ancient art and mythology "hence varro [in de lingua latina] says that coelum and terra, that is universal mind and productive body, were the great gods of the samothracian mysteries; and the same as the serapis and isis of the later gyptians: the taautos and astarte of the phoenicians, and the saturn and ops of the latins" the second quotation is from albert pike's morals and dogma"'thee' says martianus capella, in his hymn to the sun 'dwellers on the nile adore as serapis, and memphis worships as osiris: in the sacred rites of persia thou art mithras, in phrygia, atys, and libya bows down to thee as ammon, and phoenician byblos as adonis; thus the wh

tes of the underworld. like many other savior-gods, he is referred to as a "shepherd" or "the lord of the shepherd seat" tammuz occupies the remarkable position of son and husband of ishtar, the babylonian and assyrian mother-goddess. ishtar--to whom the planer venus was sacred--was the most widely venerated deity of the babylonian and assyrian pantheon. she was probably identical with ashterorh, astarte, and aphrodite. the story of her descent into the underworld in search presumably for the sacred elixir which alone could restore tammuz to life is the key to the ritual of her mysteries. tammuz, whose annual festival took place just before the summer solstice, died in midsummer in the ancient month which bore his name, and was mourned with elaborate ceremonies. the manner of his death is

star it shines forth immediately after sunset. because of these qualities, a number of names have been given to it by the ancients. being visible in the sky at sunset, it was called vesper, and as it arose before the sun, it was called the false light, the star of the morning, or lucifer, which means the light-bearer. because of this relation to the sun, the planet was also referred to as venus, astarte, aphrodite, isis, and the mother of the gods. it is possible that: at some seasons of the year in certain latitudes the fact that venus was a crescent could be detected without the aid of a telescope. this would account for the crescent which is often seen in connection with the goddesses of antiquity, the stories of which do not agree with the phases of the moon. the accurate knowledge wh

he emblem of the holy ghost, is an extremely ancient and highly revered pagan yonic emblem. in many of the ancient mysteries it represented the third person of the creative triad, or the fabricator of the world. as the lower worlds were brought into existence through a generative process, so the dove has been associated with those deities identified with the procreative functions. it is sacred to astarte, cybele, isis, venus, juno, mylitta, and aphrodite. on account of its gentleness and devotion to its young, the dove was looked upon as the embodiment of the maternal instinct. the dove is also an emblem of wisdom, for it represents the power and order by which the lower worlds are maintained. it has long been accepted as a messenger of the divine will, and signifies the activity of god. t

MASTERING WITCHCRAFT

derived from early english version of the anglo-saxon god, odin or woden. a god of wisdom and storm, and also a guide of the dead, he leads his wild rout across the winter skies accompanied by the baying of his death hounds! gogmagog. prehistoric version of the god and goddess in giant form. andros. the god as worshipped in the weald. adonai or adonis. hebrew for "the lord" dying god, consort of astarte. sabaoth. another hebrew name for god. baphomet. horned deity allegedly worshipped by the templars, a christian order of fighting monks of the twelfth century. the name has been variously construed to mean "the father of the temple of universal peace among men" the initials of which phrase in latin spell the name backwards: templi omnium hominum pacis abbas; or by others as a corruption of

er of the great mother "diana "dione "dana" or "jana" referred to in leland's aradia, the gospel of the witches. habondia or dame habonde. goddess seen as lady of love and plenty. holda or hulda. german version of the same. morgan or morrigan. celtic names for goddess seen a lady of death, variant of classical hecate. also king arthur's half-elven sister. brigid or bride. a celtic mother goddess. astarte or ishtar. mesopotamian goddess of love. bride of adonis-tammuz. the virgin or maiden. referring to perephone, the greek underworld goddess. should the lady or high priestess have a daughter present within the coven, the latter title of "maiden" is sometimes conferred on her. let me reiterate: the titles bestowed upon the leaders vary considerably from coven to coven, depending on the appr

previously. he is then led round the circle and proclaimed to the east, south, west, and north watchtowers as a prospective candidate for admission. at this point the charge of the goddess is made to the candidate by the high priestess. it is claimed to be traditional, and because of that, i shall quote it in full: listen to the words of the great mother, who was of old called among men artemis, astarte, dione, melusine, aphrodite, and many other names. at mine altars the youth of lacedaemon made due sacrifice. once a month and better it be when the moon is full, meet in some secret place and adore me, who am the queen of all magics. there assemble, and to those who would learn sorcery, i will teach things yet unknown. and you shall be free, and as a sign that you be really so, be naked i

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

greek the gracious ones. the fourth number is four. the fourth sephira is gedulah or chesed, magnificence or mercy. the key of solomon page 124 the spirits of gedulah are the chaschmalim, or the lucid ones. their empire is that of beneficence; they correspond to the imagination. they have for adversaries the gamchicoth or the disturbers of souls. the chief or guide of these demons is ashtaroth or astarte, the impure venus of the syrians, whom they represent with the head of an ass or of a bull, and the breasts of a woman. the fifth number is five. the fifth sephira is geburah or justice. the spirits of geburah are the seraphim, or the spirits burning with zeal. their empire is that of the chastisement of crimes. they correspond to the faculty of comparing and of choosing. they have for adv

MICHAEL WYNN THE SOUL TRAVELERS

ily one of the most common gods who transcend the borders of mythology is venus. venus is the roman goddess of love and fertility. the goddess venus is so closely related to the greek goddess aphrodite that one could hardly pull them apart categorically. aphrodite, from whom came the word aphrodisiac, is also a goddess of love and fertility. aphrodite is also associated with another greek goddess astarte. in mesopotamia, this goddess goes by the names ishtar, ashtoreth, and inanna. ishtar is also a fertility and love goddess who is further associated with the planet venus. the multiple aspects of the goddess inanna, or the concept of multiple aspects, seem to surface in the story of her descent into the underworld. here, inanna descends into the land of the dead, ruled by her dark sister (

h, but i just thought it was more of their hero/villain swapping that they re so good at; everyone knows jesus went up, not down. but then i was directed to this bible verse, which shook my view regarding the nature of his sacrifice. i can t believe it s not fiction: osiris& horus, vader& luke starwars lilith [5.4] the goddess lilith is associated with a host of other goddesses, including hecate, astarte, isis, sekhmet, virgo, venus, ishtar, inanna, aradia, davcina, selene, diana, az, babylon, kali, tiamat, al-uzza, and gaia. although this goddess is mostly associated with the moon, she is said to have both good and bad aspects, and true to that logic she if often spoke of as lilith who was consumed or possessed by a much more ancient goddess named tiamat. as if lilith is now the body that

MORALS AND DOGMA

ble_ fire, developed as flame _manifested_ as light and splendor. the sun was his manifestation and visible image; and the sab ans worshipping the light-god _seemed_ to worship the sun, in whom they saw the manifestation of the deity. the moon was the symbol of the passive capacity of nature to produce, the female, of which the life-giving power and energy was the male. it was the symbol of isis, astarte, and artemis, or diana. the"_master of life" was the supreme deity, above both, and manifested through both; zeus, the son of saturn, become king of the gods; horus, son of osiris and isis, become the master of life; dionusos or bacchus, like mithras, become the author of light and life and truth* the master of light and life, the sun and the moon, are symbolized in every lodge by the mast

oll of human atrocities. and it sees also the oppression still practised in the name of religion--men shot in a christian jail in christian italy for reading the christian bible; in almost every christian state, laws forbidding freedom of speech on matters relating to christianity; and the gallows reaching its arm over the pulpit. the fires of moloch in syria, the harsh mutilations in the name of astarte, cybele, jehovah; the barbarities of imperial pagan torturers; the still grosser torments which roman-gothic christians in italy and spain heaped on their brother-men; the fiendish cruelties to which switzerland, france, the netherlands, england, scotland, ireland, america, have been witnesses, are none too powerful to warn man of the unspeakable evils which follow from mistakes and errors

d the recovery of the different parts of his body by isis, the _euresis, finding. the candidate went through a ceremony representing this, in all the mysteries everywhere. the main facts in the fable were the same in all countries; and the prominent deities were everywhere a male and a female. in egypt they were osiris and isis: in india, mahadeva and bhavani: in ph nicia, thammuz (or adonis) and astarte: in phrygia, atys and cybele: in persia, mithras and asis: in samothrace and greece, dionusos or sabazeus and rhea: in britain, hu and ceridwen: and in scandinavia, woden and frea: and in every instance these divinities represented the sun and the moon. the mysteries of osiris, isis, and horus, seem to have been the model of all other ceremonies of initiation subsequently established among

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 she spoke to them, and dressed their hair, pouring upon it deliciously perfumed ambrosia. this known to the queen, isis was engaged as nurse for her child, in the palace, one of the columns of which was made of the erica or tamarisk, that had grown up over the chest containing osiris, cut down by the king, and unknown to him, still enclosing the chest: which column isis afterward dema

imitating the famous temple of tyre, where were the great columns consecrated to the winds and fire, the tyrian artist placed two columns of bronze at the entrance of the porch of the temple. the hemispherical brazen sea, supported by four groups of bulls, of three each, looking to the four cardinal points of the compass, represented the bull of the vernal equinox, and at tyre were consecrated to astarte; to whom hiram, josephus says, had builded a temple, and who wore on her head a helmet bearing the image of a bull. and the throne of solomon, with bulls adorning its arms, and supported on lions, like those of horus in egypt and of the sun at tyre; likewise referred to the vernal equinox and summer solstice. those who in thrace adored the sun, under the name of saba-zeus, the grecian bakc

st times of that city. it was these mysteries, practised by women alone, the secrecy of which was impiously violated by clodius. they were held at the kalends of may; and, according to plutarch, much of the ceremonial greatly resembled that of the mysteries of bakchos. the mysteries of venus and adonis belonged principally to syria and ph nicia, whence they passed into greece and sicily. venus or astarte was the great female deity of the ph nicians, as hercules, melkarth or adoni was their chief god. adoni, called by the greeks adonis, was the lover of venus. slain by a wound in the thigh inflicted by a wild boar in the chase, the flower called anemone sprang from his blood. venus received the corpse and obtained from jupiter the boon that her lover should thereafter pass six months of eac

a, which was pillaged by the soldiers of aurelian, who rebuilt it and dedicated it anew. the pleiades, under the name of succoth-beneth, were worshipped by the babylonian colonists who settled in the country of the samaritans. saturn, under the name of remphan, was worshipped among the copts. the planet jupiter was worshipped as bel or baal; mars as malec, melech, or moloch; venus as ashtaroth or astarte, and mercury as nebo, among the syrians, assyrians, ph nicians, and canaanites. sanchoniathon says that the earliest ph nicians adored the sun, whom they deemed sole lord of the heavens; and honored him, under the name of beel-samin, signifying _king of heaven_ they raised columns to the elements, fire, and air or wind, and worshipped them; and sab ism, or the worship of the stars, flouris

by one triplicate and two repeated--this word is pronounced _ararita. the vowels in the greek language are also _seven_ in number, and were used to designate the seven planets. tsadok or sydyc was the supreme god in ph nicia. his seven sons were probably the seven cabiri; and he was the heptaktis, the god of seven rays. kronos, the greek saturn, philo makes sanchoniathon say, had six sons, and by astarte seven daughters, the titanides. the persians adored ahura masda or ormuzd and the six amshaspands, the first three of whom were lords of the empires of light, fire, and splendor; the babylonians, bal and the gods; the chinese, shangti, and the six chief spirits; and the greeks, kronos, and the six great male gods, his progeny, zeus, poseidon, apollo, ares, hephaistos, and hermes; while the

MOTTA MARCELO THE COMMENTARIES OF AL

ny, his toga to his face, one of the legion of lost souls that woman had withered; behind him groped blind sampson, disinherited adam, feeling his way along the table where they had piled countless papyri writ with woes of kings and sages woman-wrecked, and many a map of towns and temples torn and trampled beneath the feet of love, their ashes smouldering still, and smoky with song to witness how astarte's breath had kindled and consumed them. extinguished empires owned that their doom was the device of venus, her vengeance on virility. by paul sat buddha smiling, ananda's arm about his neck, while mohammed paced the floor impatiently between two warrior comrades, his belt bearing an iron key, a whip, and a sword, wherewith to limit women's liberty, their love, their life, lest to his loss

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

act of confining her dripping locks in a knot, whilst her attendant nymphs envelop her in a gauzy veil. the animals sacred to her were the dove, swan, swallow, and sparrow. her favourite plants were the myrtle, apple-tree, rose, and poppy. the worship of aphrodite is supposed to have been introduced into greece from central asia. there is no doubt that she was originally identical with the famous astarte, the ashtoreth of the bible, against whose idolatrous worship and infamous rites the prophets of old hurled forth their sublime and powerful anathemas. venus. the venus of the romans was identified with the aphrodite of the greeks. the worship of this divinity was only established in rome in comparatively later times. annual festivals, called veneralia, were held in her honour, and the mon

RUBY TABLET OF SET

e form of astaroth was very productive for me, and at the order of shuti working at the set xiv conclave i took astaroth as my magical name. i was not particularly interested in the history of the form. which is evident from the fact that even a little bit of research would have immediately revealed that, historically, astaroth was a corruption of the only other neter that i had ever worked with- astarte. more immediately, the book of astaroth was the response to my attempt to understand the meaning of "astaroth once again walks among mankind" in my xemset working. my initial interpretation of that statement was that i would begin manifesting more of the qualities of astaroth in both my personal and public life, and as a corollary, that astaroth represented a particular emphasis of my own

SALMANRUSHDIE THESATANICVERSES

his own sons are here now: the colossus of hubal, sent by the amalekites from hit, stands above the treasury well, hubal the shepherd, the waxing crescent moon; also, glowering, dangerous kain. he is the waning crescent, blacksmith and musician; he, too, has his devotees. hubal and kain look down on grandee and poet as they stroll. and the nabataean proto-dionysus, he-of-shara; the morning star, astarte, and saturnine nakruh. here is the sun god, manaf! look, there flaps the giant nasr, the god in eagleform! see quzah, who holds the rainbow. is this not a glut of gods, a stone flood, to feed the glutton hunger of the pilgrims, to quench their unholy thirst. the deities, to entice the travellers, come- like the pilgrims- from far and wide. the idols, too, are delegates to a kind of interna

SATANGEL

ortunes, teaches liberal sciences. inspires sloth and idleness. the grimorium verum and grand grimoire make him the great duke of hell. also understood to be the treasurer of hell. also serves as a mentor who inspires newr demons on to greater actions of evil. inspires sloth and idleness amongst humans. his adversary in heaven is st. bartholomew. archdemon corresponding to chesed (mathers, waite. astarte- ashtoreth was originally the creating and destroying goddess of the phonicians and zidonians, assosciated closely with the cult of baal. known to the egyptians as athtar, venus in the morning, in aramaic she is the morning star, as astroarche she is queen of the stars. avnas, amy (58th spirit, goetia. president commanding 36 legions, who appears as a flame. teaches astrology and the liber

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

broom, which represents a threshold. the couple often has their hands bound with a cord, explaining the term handfasting. david hoffman photo library/ alamy. 382 world religions: almanac neo-paganism throughout history many cultures, including the ancient greeks, romans, and egyptians, worshipped goddesses. the names of some of these goddesses include anat, aphrodite, aradia, arianrhod, artemis, astarte, brigid, ceres, demeter, diana, eostre, freya, gaia, hera, ishtar, isis, juno, kali, lilith, maat, mary, minerva, ostare, persephone, venus, and vesta. some historians of religion would add mary, the mother of jesus christ (c. 6 bce c. 30 ce, to this list because mary has been venerated, or highly respected, by many christians throughout history. in modern times the feminist movement has r

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

t ephesus who pledged their obeisance to diana. until they had been romanized and westernized, diana/artemis, together with the other two preeminent goddesses of the east, isis and cybele, were first represented as black madonnas. and before the people of the east bent their knees to diana, isis, and cybele, they had worshipped the great mother as inanna in sumeria, as ishtar in babylonia, and as astarte among the hebrews. most scholars agree that among the first images of the black madonna and her son were representations of isis and horus. the black madonna may also refer to mary magdalene, who, in the traditions of many christian sects, such as the gnostics, was the wife of jesus (c. 6 b.c.e. c. 30 c.e) in this interpretation of the events that occurred after jesus death at the hands of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

elzebub, and pan, the goatfooted nature god of the greeks, who became the image of satan in the common mind. in addition to satan, the master creator of evil, there were many other ancient gods who had been transformed into demons and personified as vices who could be ordered to do the bidding of the black magicians of the middle ages: moloch, who devours children; belial, who forments rebellion; astarte and astaroth, who seduce men and women into debauchery; baphomet, who plots murders, and so on. m delving deeper cavendish, richard. the black arts. new york: capricorn books, 1968. lavey, anton szandor. the satanic bible. new york: avon books, 1969. rhodes, h. t. f. the satanic mass. london: arrow books, 1965. seligmann, kurt. the history of magic. new york: meridian books, 1960. enochian

THE MAGICIAN S KABBALAH

name written on a sheet of paper, and place it somewhere convenient with a candle in front of it. light the candle each morning for a few minutes, and spend that time imagining the deity. note any synchroncities that occur with connection to the deity. follow this exercise for a month. this is a simplified version of the devotional exercise practised by the philosophus in aleister crowley's liber astarte. 3. study the works of jung with reference to synchronicity and archetypes. how are these processes taken into account in terms of the tree of life? 4. place an object or image at each of the four quarters appropriate to each element thus (the elemental weapons are given as an example; north; earth (pentacle) east; air (sword) south; fire (wand) west; water (cup) note that the four element

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

ng rays of the swinburnian sun sink, those rays that ruffled the vestal purity of the clouds to the rosy blush of a lover fs kiss, and in the departing light we again find the mystic trinity midst the hellebore and thistles of existence, enthroned, eternal. the sun sinks, and the last notes of the nightingale die into the stillness of falling night. the emerald sky like the robe of some car-borne astarte, slashed with an infinite orange and red, fades into the sombre garment of night; and above silently breaks a primal sea gemmed with all the colours of the opal, deepening into a limitless amethyst, darkens, and the sun goes out. the spangled pall of night is drawn, and the lull of death is o fer us; but no, hark! the distant boom of a beetle is carried across the still glowing welkin, it

christ in those purlieus was manufactured; but he in his turn grew exaltedly dim, magnified as the mist of ages crept around him, and when romantic love was born, man being no longer able to worship man, enthroned the spotless virgin in his stead; for in his heart still lingered the sea-born form of aphrodite, and on his lips the warm kisses of the cytheran goddess, philommedis, basilea, isis, or astarte, call her what you will, of passionate love. so christ was enthroned amongst the gods, and his tender mother, the ever chaste virgin, set on the humbler throne over the destiny of men fs hearts; yet awake, the actual man loses the ideals of his dreaming hours, straining to his heart the form of her whom he loves best on earth, deserting his heavenly bride for his earthly spouse. such is th

THE SECRET RITUALS OF THE OTO

d anglican churches alike are but the machine-gods of all fraud and oppression, being stolen and prostituted from that christ in whom our fathers in the gnosis strove to synthesize the warring gods of syria, greece, chaldea, rome and egypt at the time when the growth of the roman empire first made travel and the intercommunication of the priests of mithras, adonis, attis, osiris, dionysius, isis, astarte, venus and many scores of others possible. traces of this recension are still visible in the mass and in the calendar of the saints, all gods and goddesses of universal import receiving the same honour by the same rites as before, while the local gods were replaced by saints, virgins, martyrs, or angels, often of the same name, always of the same character. thus on the altar the solar-phal

TYSON DONALD NEW MILLENNIUM MAGIC

conquering people to take over and absorb into its pantheon the gods of the conquered. since these gods were wor- shipped by their foes, they tend to become demonized by the victors. many of the familiar demons of the middle ages were once gods and goddesses. ashtaroth, the demon of chesed who is associated with a lack of charity, is a degraded form of the ancient phoenician goddess of the moon, astarte. baal, the demon of netzach who is linked with rape and pillage, gets his name from a phoenician word meaning "lord" and is a solar fertility god. beelzebub, the demon of chokmah associated with obstruction, was originally beelzeboul "lord of the earth" however, do not make the error of assuming that these fallen gods can be restored to their former high estate while retaining their altere

ly beelzeboul "lord of the earth" however, do not make the error of assuming that these fallen gods can be restored to their former high estate while retaining their altered names and shapes. angels of light, when perverted from their original purpose, become angels of darkness. ashtaroth may once have been a female lunar deity, but he is now a male demon of violent rage. it is possible to invoke astarte in her original image and nature, but never attempt to reform ashtaroth into his lost character of moon goddess. these beings are irreconcilable, as separate and distinct as their names. t he dodecagram is a star with twelve points. it may be formed in three ways-with four equilateral triangles, with three squares, or unicursally with its line reflected from every fifth point. it is intere

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

esire in the queen their mistress to see the stranger who had this admirable faculty of transfusing so fragrant a smell from herself into the hair and skin of other people. she therefore sent for her to court, and, after a further acquaintance with her, made her nurse to one of her sons. now, the name of the king who reigned at this time at byblos was melkander (melkarth, and that of his wife was astarte, or, according to others, sa sis, though some call her nemanoun, which answers to the greek name athenais. xvi. isis nursed the child by giving it her finger to suck instead of the breast. she likewise put him each night into the fire in order to consume his mortal part, whilst, having transformed herself into a swallow, she circled round the pillar and bemoaned her sad fate. this she cont

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

suave movimiento. transmutar los instintos animales en voluntad: la pasi n sexual en amor. los pensamientos lujuriosos en comprensi n y as vocalizar los mantrams secretos. 78 the number eleven is kabbalistically disarranged as follows: 1 plus 1 equals 2. number 1 is masculine and number 2 is feminine. the pair of opposites of holy alchemy positive= negative active= passive osiris= isis baal bel= astarte ishtar shiva= parvati husband= wife father= mother sun= moon fire= water heat= cold volatile= fix sulfur= mercury chinese alchemy heaven is masculine, yang and its element is fire. the earth is feminine, yin and its element is water. in the taoist doctrine, we find white tantrism. the yin-yang, the dragon and the tiger are the axis of taoism. according to taoist interpretation, the yin- ya

rica and asia) hate the arcanum a.z.f. chinese alchemy is the foundation of the authentic schools of yoga. the yellow lodges are schools of regeneration. infrasexual people mortally hate the schools of regeneration. el once se descompone kabal sticamente as: 1 m s 1 igual 2 (1 masculino; 2 femenino. los pares de opuestos de la santa alkimia positivo= negativo activo= pasivo osiris= isis baal bel= astarte istar shiva= parvati esposo= esposa padre= madre sol= luna fuego= agua calor= fr o vol til= fijo azufre= mercurio alkimia china el cielo es masculino, como yang y su elemento es el fuego. la tierra es femenina, como ying y su elemento es el agua. en la doctrina tao sta hallamos tantrismo blanco. el ying yang y el drag n y el tigre son el eje del tao smo. seg n la interpretaci n tao sta el

WESTERN MANDALAS OF TRANSFORMATION SR AL

an interesting but asymmetrical seal that conceals a five-pointed star enclosed within the heart of the design, which, in qabalah is the symbol for mars, showing again their playful complementarity. i discovered quite by accident a design in waite's book of ceremonial magic (p. 204) called "the seal of astaroth" which looks remarkably like this seal (see figure 9-i. in fact, astaroth, also called astarte and ashtoreth by the ancient hebrews, was the same as the goddess ishtar, the morning star, or venus. she represented the spirit of sexuality and fertility. figure 9-f: agrippa's kamea figure 9-g: alternate kamea the keywords for seven are equilibrium and mastery. on the tree of life, netzach means victory. the pillars on the tree, jahkin-boaz, which represent balanced equilibrium, have a

WHO ARE THE DRACONIANS

au ceti and procyon whereas the alpha dracos have apparently extended their empire to epsilon bootes, rigel orion, and zeta ii reticuli. a third "intermediary" group- wherein both humanoid and reptiloid and other genetically-engineered species reportedly engage in conflicts and/or collaborations due to involvement with a common non-exclusive collective or group-mind matrix called the "ashtar" or "astarte" network- is centered in sirius-b and in turn in arcturus, aldebaran, and altair. but for some reason planet earth is considered by all sides to be the key to the whole conflict, which is why all sides are taking a direct interest in events here. what does our planet possess that the "aliens" desire? well, a few possibilities may include: ancient underground repositories; the "root" geneti

edly deeply involved with the bavarians/nazi's? incidentally in regards to death valley, in past years the d.v/ panamint mt. base was, according to several contactees, a major earth-base for "federation" vega, etc. personnel& delegates on earth, however if this base had some connections with the neo-mayan "ashtarian" city-complex beneath mt. shasta, then in light of the infiltration of the ashtar/astarte psionic collective by reptilian agents from who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (63 of 68 [8/25/2000 17:20:01] alpha draco, rigel orion& sirius-b, the treaties- which the secret washington/telosian mt. shasta alliance had made with the greys/reptilians before these "aliens" betrayed the treaties and took over several of the "joint

WICCA WITCHCRAFT TODAY

d love him again in the new life. the goddess of the witch cult is obviously the great mother, the giver of life, incarnate love. she rules spring pleasure, feasting and all the delights at a later time with other goddesses and has special affinity with the moon. before an initiation a charge is read beginning: listen to the words of the great mother, who of old was also called among men artemis, astarte, dione, melusine, aphrodite and many other names. at mine altars the youth of lacedaemon made due sacrifice. once in the month, and better it be when the moon is full, meet in some secret place and adore me, who am queen of all the magics. for i am a gracious goddess, i give joy on earth, certainty, not faith, while in life; and upon death, peace unutterable, rest and the ecstasy of the go

ed its great wealth and power. writers say that this would seem to be a garbled account of a ceremony of death and resurrection, perhaps seen by some outsider. there are many ancient legends of such heads or skulls: that of bran the blessed in the mabinogion, the bleeding head in the story of peredur, and others, all bringers of victory and prosperity, reminiscent of the old legends of adonis and astarte, and of horus who was begotten by the dead osiris. the templars may have attempted practices which, while sheer heresy to a witch, were founded on her methods. witches teach that to work magic you must start with a couple, a male and a female intelligence being necessary, and they must be in sympathy with each other; and they find that in practice they become fond of each other. sometimes

ere are three that she must have in every operation, and cords are among these three. she could at times have worn the cord as a girdle, to disguise it. j.s.m. ward in who was hirim abif? quotes the legends of the jews, which give the twenty-two questions with which balkis, queen of sheba, tested king solomon's knowledge. these questions are thought to refer to the secret initiation ceremonies of astarte-tammuz. question 9 is peculiar, and clearly refers to things used for ritual or magic. sheba 'which are the three that neither die, nor do they have bread put into them, yet they save lives from death' solomon 'the staff, the cord, and the ring' the staff is the 'wand' of the conductor of souls who conducts one through the underworld. the cord is the 'cable tow' with which the candidate is

a distance. there is also a higher order, the witch's garter; but this is never worn so that it can be seen in public. i have mentioned a necklace, but this can be of any sort as long as it is fairly conspicuous. they have no story of its origin or meaning; it is merely the custom. myself, i think that there must be some story to the effect that the goddess always wore a necklace; i believe that astarte always wore one and was known as the goddess of the necklace, being otherwise 'sky-clad, as they say in india. i have known one or two witches who wear talismans on their necklaces, but these are mainly astrological, being made for the owner only, and they bear no witch signs, so that i am inclined to think that the necklace itself is the important thing (1) necklaces were important things

WORKING CEPHALOEDIUM VERSION 1

the temple, eidolo n of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy ang el his guardian is aiwaz 93, the god first dawning upon man in the land of sume r, whose breast beareth the token adventure upon mountains beyond any man of hi s fellows, whose body and blood bear witness of the wounds of astarte, and the shames of priapus, even i in the abbey of thelema at cephaloedium that am hidde n, did convene therein to counsel alostrael, 31-666-31, the scarlet woman lea m y concubine, in whom is all power given, sworn unto aiwaz, prostituted in every part of her body to pan and to the beast, mother of bastards, aborter, whore t o herself, to man, woman, child and brute, partaker of the eucha

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