DEVOURER @HollywoodInsiders.net

Michael Wynn's Occult Reference Library

DEVOURER

Return to Occult Library Index

0 0

darkness in the 0=0 when he has to name the guardians of the gates of the east and west. the figures on the pillar represent the soul introduced by the jackal-headed anubis, the guide of the dead, into the hall of truth. the soul then watches the weighing of its actions in earth life against a figure of truth in the mystical scales of ma by anubis. thoth, ibis-headed, records the judgment and the devourer stands ready to seize if the soul has led an evil life. passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge, symbols of mercy and severity, in his hands; behind him are isis and nephthys, the 39 goddesses of nature and perfection, and before him are the four genii of the dead, up

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

sher of enemies, commander of hosts, remember! nergal, slayer of lions and of men, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken and remember! from the great gate of the lord shammash, the sphere of the sun, i call to thee! nergal, god of the sacrifice of blood, remember! nergal, lord of the offerings of battle, ravager of the enemy's towns, devourer of the flesh of man, remember! nergal, wielder of the mighty sword, remember! nergal, lord of arms and armies, remember! spirit of the glow of the battlefield, open wide thy gate! spirit of the entrance unto death, open thy gate to me! spirit of the sailing lance, the thrusting sword, the flying rock, open the gate to thy sphere to one who has no fear! gate of the red planet, open! gate o

ALEISTER CROWLEY CONCERNING DEATH

in the moon! i weave the in the spinning charm; i lure thee with the billowy tune. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, opening duant, the star abodes, their keys receiving. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, his pleasure on the earth to do among the living. love is the law, love under will. the benidiction of the all-begetter, all-devourer be upon th bduty get any book for free on: www.abika.com 1 duty by aleister crowley get any book for free on: www.abika.com duty get any book for free on: www.abika.com 2 (a note on the chief rules of practical conduct to be observed by those who accept the law of thelema "do what thou wilt shall be the whole of the law "there is no law beyond do what thou wilt..thou hast no right but to

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ALEISTER CROWLEY EQ I 1

dreams in the radiance of my glory. and in the west the lid of mine eye drops- down smites the night of reckoning and destruction, that night of the slaughter of the evil, and of the overthrow of the wicked, and the burning of the damned. robed in the flames of my mouth, i compass the heavens, so that none shall behold me, and that the eyes of men shall be spared the torture of unutterable light "devourer of millions of years" is my name "lord of the flame" is my name; for i am as an eye of silver set in the heart of the sun. thou spreadest the locks of thine hair before thee, for i burn thee; thou shakest them about thy brow, so that thine eyes may not be blinded by the fire of my fury. i am he who was, who is, and who will be; i am the creator, and the destroyer, and the redeemer of mank

ALEISTER CROWLEY EQUINOX EQ I 1 2

ght illumines the dark path i can't enjoy my dinner. the snails, as i prong them forth, are such ugly, slimy, greasy black horrors oh! so like my soul! ugh! i write a letter to f--r and sign myself with a broken pentagram. it makes me think of a "busted flush. but through all the sunlight peeps:"e.g. these six snails were my six inferior souls; the seventh, the real soul, cannot be eaten by the devourer. how's that for high? 8.3. possibly a rousing mantra would fix things up; say the old favorite: aum tat sat aum and give the hindus a chance. we can but try. so i begin at once. 9.10. this is past all bearing. another hour wasted chatting to nina and h- the mantra hardly remembered 121 at all. i have gone to bed, and shall take things in hand seriously, if it kills me. 9.53. since 9.17 ha

ALEISTER CROWLEY EQUINOX EQ I 3 2

to thee, asi; adoration unto thee, nephthyst. o aeshoori, lord of amennti! thou art the lord of life triumphant over death: there is naught in thee but godhead! toum! toum who art in the great dwelling! sovereign lord of all the gods, save me, and deliver! deliver me from that god that feedeth upon the damn d, dog-faced but human-headed; 200 that dwelleth by the pool of fire in the judgment hall, devourer of shades, eater of hearts, the invisible foe! devourer of immortality is his name! unto thee, sole wise, sole mighty, and sole eternal one, be praise and glory for ever: who hast permitted me to enter so far in the sanctuary of the mysteries. not unto me, but unto thy name be the glory [again finish by laying sword on nape of neck, saying: so help me th e lord of the universe and my own

BEHOLDERS OF NIGHT

is a great gift, even more so is the gift of freedom. freedom is the chance to progress and develop ones own life in accordance to desire. a responsible and free individual stands at the gateway of possibility, from which limits are only placed by ones mind. to align ones own self with the natural order is to dissolve the essence, from which the consciousness would be devoured by the mind numbing devourer called christianity, or the right hand path. this is the very silk masked murdered of the self, which would caress us into the arms of the scorpion, which would destroy all of which we are to sacrifice the mind to the void of non-being. the left hand path is the strengthening of the mind, and the possibility of one becoming as a separate being, not in order with the natural universe, that

BLAVATSKY H P ANTHROPOGENESIS

ons preserved through a long series of generations" he wrote (ibid) it was possible, he thought, that a foreign nation should, after instructing another nation, so disappear that it should leave no traces behind. when asked how it could have happened that this ancient, or rather archaic, nation should not have left at least some recollection in the human mind, he answered that time was a pitiless devourer of facts and events. but, the history of the past was never entirely lost, for the sages of old egypt had preserved it, and "it is so preserved to this day elsewhere "you do not know which was the best and most handsome generation of men which has ever lived on this earth" said the priests of sais to solon, according to plato "only a weak seed of it, of which you (greeks) are the descenda

BLUE EQUINOX

! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; hymn to pan 7 the gods withdraw: the great beasts come, io p

taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million myriads of myriads of flowers. 45. also i beheld my god, and the countenance of him was a thousandfold brighter than the lightning. yet in his heart i beheld the slow and dark one, the ancient one, the devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows. 48. o day of eternity, let th

DIABOLUS

ldren of rebellion 2 and were opponents to the sun god. while set has been considered for being a beneficial god, his darker side lays foundations of power and awe, from which lived on even beyond his name being denounced and demonized. the names of the form of set as apep are indeed many, some of which are saatet-ta (darkener of the earth, hau-hra (backward face, tutu (doubly evil one, hemhemti (devourer, all of which describe the storm demon who is called also kharebutu the fourfold fiend. in the gnosis of set who overcame the serpent for apep to become him presents a powerful gnosis for the aspiring sorcerer. apep also bore the name of rerek, a monster serpent form of set who had many helpers being serpents, noxious creatures and demons. it is further connected that thoth was said to ha

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

01 11:23:59 am] daily in th temple of amen-ra at thebes to deliver the sun-god from the assault of this fiend and on each occasion it was accompanied by a ceremony in which a waxen figure of apep was burnt in the fire; as the wax melted, so the power of apep was destroyed. another name of apep was nak, who was pierced by the lance of th eye of horus and made to vomit what he had swallowed.[9] the devourer of the dead the judgment scene in the theban edition of the book of the dead reveal the belief in the existence of a tri-formed monster, part crocodile, part lion, and [1. maspero, recueil de travaux, t. iii, p. 220. 2. goodwin, aeg. zeitschrift, 1866, p. 54; see also lepsius, aelteste texte, bl. 35, l. 1 ff. 3. naville, todtenbuch, bd. i, bl. 44. 4. ibid, bd. i, bl. 46. 5. i.e, chapp. 32

renenet[1] probably superintending the rearing of children. behind the meskhen is the soul of ani in the form of a human-headed bird standing on a pylon. on the right of the balance, behind anubis, stands thoth,[2] the scribe of the gods, with his reed-pen and palette[3] containing black and red ink, with which to record the result of the trial. behind thoth stands the female monster amam[4, the "devourer" or am-mit, the eater of the dead [1. the name of this goddess is probably connected with the word renen "to suckle" m. pierret identifies her with the goddess of that name who presided over harvests, and is described as the "lady of the offerings of all the gods (panth on, p. 61, having a snake's head, which in some instances is surmounted by the disk, horns and feathers of the goddess h

n two round cavities to hold red and black ink, and a groove to hold the reed-pens. the inscriptions on them, which usually have reference to thoth, are cut, or written in ink, or inlaid in colour; the name of the owner of the palette is generally added. the colours with which the egyptians wrote were made of vegetable substances, coloured earths, and preparations of copper. 4 she is also called "devourer of amenta (i.e, the underworld, and shai (see lanzone, dizionario, p. 129. in the british museum papyrus no. 9901 she is described as hat en emsuh; pehu-s em tebt her-ab-set em ma "the fore-part of a crocodile; her hind-quarters are those of a hippopotamus; her middle part [is that] of a lion" footnote p. 258 the devourer usually stands near the balance instead of behind thoth; but there

happiness to which thou goest with me" 5 a class of divine beings. 6 i.e "the great god, lord of amenta" 7. this sentence appears to be unfinished; see the egyptian text, p. 12] p. 259 plate iii. http//www.sacred-texts.com/egy/ebod/ebod15.htm (3 of 4 [8/10/2001 11:25:06 am] ani, triumphant, is holy and righteous. he hath not sinned, neither hath he done evil against us. let it not be given to the devourer amemet to prevail over him. meat-offerings and entrance into the presence of the god osiris shall be granted unto him, together with a homestead for ever in sekhet-hetepu, as unto the followers of horus" next: plate iv. plate iii. http//www.sacred-texts.com/egy/ebod/ebod15.htm (4 of 4 [8/10/2001 11:25:06 am] sacred texts egypt index previous next plate iv. vignette: ani, found just, is le

unto that of a dog, whose brows are as those of a man, and who feedeth upon the dead, who watcheth [1. many papyri read "nefer-tmu, son of bast, and the tchatcha" 2. or instruments of death. 3. i.e, the "oppressor] p. 289 at the bight of the fiery lake, and who devoureth the bodies of the dead and swalloweth hearts, and who shooteth forth filth, but he himself remaineth unseen" who then is this "devourer for millions of years" is his name, and he dwelleth in the lake of unt.[1] as concerning the fiery lake, it is that which is in anrutf, hard by the shenit chamber. the unclean man who would walk thereover doth fall down among the knives; or (as others say, his name is "mathes"[2] and he is the watcher of the door of amenta; or (as others say, his name is "heri-sep-f "hail, lord of terror

hers say, his name is "mathes"[2] and he is the watcher of the door of amenta; or (as others say, his name is "heri-sep-f "hail, lord of terror, chief of the lands of the north and south, lord of the red glow, who preparest the slaughter-block, and who dost feed upon the inward parts" who then is this? the guardian of the bight of amenta. what then is this? it is the heart of osiris, which is the devourer of all slaughtered things. the urerit crown hath been given unto him with swellings of the heart as lord of suten-henen. what then is this? he to whom hath been given the urerit crown with swellings of-the heart as lord of suten-henen is osiris. he was bidden to rule among the gods on the day of the union of earth with earth in the presence of neb-er-tcher. what then is this? he that was

eth inquiry and scrutiny, who cometh forth by night, and doth fetter the fiend in his lair; may her hands be given to the still-heart in his hour, and may she make him to advance and come forth unto her. she judgeth the feeble swathed one" the sixteenth pylon. saith osiris, when he cometh unto this pylon "lo, the terrible one, the lady of the rain storm, who planteth ruin in the souls of men, the devourer of the dead bodies of mankind, the orderer and creator of slaughters, who cometh forth. she judgeth the feeble swathed one" the seventeenth pylon "lo, the hewer-in-pieces in blood. the lady of flame. she judgeth the feeble swathed one" the eighteenth pylon "lo, the lover of fire, the purifier of sinners, the lover of slaughter, the chief of those who adore, the lady of the temple, the sla

ound out the way; i have travelled unto an-rutf. i have clothed those who are naked (81) i have sailed up to abtu; i have praised the gods hu and sau (82) 1 have entered into the house of astes, i have made supplication to the gods khati and sekhet in the house of neith" or, as others say "the rulers. i have entered into re-stau; i have hidden myself [1. see lepsius, todtenbuch, pl. lxiv. 2. i.e "devourer" 3. i.e "born of peace" 4. i.e "who giveth birth to fire" 5 i.e "strong of mouth" 6 i.e "opener of ways" 7 i.e "olive tree" plates xi. and xii. http//www.sacred-texts.com/egy/ebod/ebod19.htm (7 of 9 [8/10/2001 11:27:48 am] 8 i.e, anubis, the god of the dead] p. 300 and i have found out the way; i have travelled unto an-rutf (83) i have clothed him who was naked. i have sailed up to abtu;

, ibis-headed, seated on a pylon-shaped pedestal, painting a large feather of maat. text [the negative confession (1) ani saith "hail, thou whose strides are long, who comest forth from annu, i have not done iniquity (2 "hail, thou who art embraced by flame, who comest forth from kheraba, i have not robbed with violence (3 "hail, fentiu, who comest forth from khemennu, i have not stolen (4 "hail, devourer of the shade, who comest forth from qernet, i have done no murder; i have done no harm (5 "hail, nehau, who comest forth from re-stau, i have not defrauded offerings (6 "hail, god in the form of two lions, who comest forth from heaven, i have not minished oblations (7 "hail, thou whose eyes are of fire, who comest forth from saut, i have not plundered the god (8 "hail, thou flame, which c

(11 "hall, qerer, who comest forth from amentet, i have not committed fornication (12 "hail, thou whose face is turned back, who comest forth from thy hiding place, i have not caused shedding of tears (13 "hail, bast, who comest forth from the secret place, i have not dealt deceitfully (14 "hail, thou whose legs are of fire, who comest forth out of the darkness, i have not transgressed (15 "hail, devourer of blood, who comest forth from the block of slaughter, i have not acted guilefully (16 "hail, devourer of the inward parts, who comest forth from mabet, i have not laid waste the ploughed land (17 "hail, lord of right and truth, who comest forth from the city of right and truth, i have not been an eavesdropper (18 "hail, thou who dost stride backwards, who comest forth from the city of b

l. 134, 135, showing important variations in the text and in the order in which the gods are addressed"(1) hail, thou whose strides are long, who comest forth from annu, i have not done iniquity (2) hail, thou who art embraced by flame, who comest forth from kher-aba, i have not robbed with violence (3) hail fenti who comest forth from p. 350 khemennu, i have not made any to suffer pain (4) hail, devourer of shades, who comest forth from [thy] retreat, i have not robbed (5) hail, thou whose limbs are terrible to look upon, who comest forth from restau, i have done no murder (6) hail, thou god who art in the form of two lions, who comest forth from heaven, i have not defrauded offerings (7) hail, thou god whose two eyes are of fire, who comest forth from sekhem, i have not done harm.[1 (8)

robbed god (9) hail, crusher of bones, who comest forth from suten-henen, i have told no lies (10) hail, thou who shootest thyself forth from the flame, who comest forth from het-ptah-ka, i have not snatched away food (11) hail, qerti, who comest forth from amentet, i have not worked affliction (12) hail, thou whose teeth are white, who comest forth from ta-she, i have not transgressed (13) hail, devourer of blood, who comest forth from the block, i have not slaughtered the cattle which are set apart for the gods (14) hail, devourer of the inward parts, who comest forth from mabit, i have done no evil (15) hail, lord of right and truth, who comest forth from maati, i have not laid waste the plate xxxii. http//www.sacred-texts.com/egy/ebod/ebod37.htm (1 of 7 [8/10/2001 11:29:09 am] ploughed

GILBERT THE SORCERER AND HIS APPRENTICE

neophyre in the. path.ofdatkness in th,e 0=0when he has to nametheguardians of the gatesof'tbeeasrand west".thefigures on the. pillar represent theby the jackal-headed. anubis, the. guide ofthedead, into the. halloftruth.thesoul then watches the weighing of its actions in earth life against a figure oftruthinthe mystical scales ,of ma by anubis. tl).oth, ibis-headed, records the judgement and the devourer stands readytoseizeifthe soul has ledaneviuife.passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge. symbols.of mercy and severity, in, his hands; behind him are isis and nephthys, the goddesses()f nature and perfection, and before him are the four genii ofthedead, upon the lotus

GOETIA LUCIFERIAN

s a vampyric spirit/demon, which initiates through the astral body and dreams. this spirit may be willed and bound to guard one s sleeping chamber and feed from any forms which come near you. valefor has 10 legions of spirits, often appearing through the mirror as a lion with the head of an ass. valefor may also be a guide to the necromantic arts, communion with the dead, ect. 39 g amon amon, the devourer, a werewolf demon whom is a significant initiatory force wither invoked or evoked. it is suggest that the sorcerer shape shifts in meditation and dream with amon, become this shadow form and think deeply about the attributes of such a spirit. in the black mirror amon is darkness incarnate, vomiting flames. in the shape of a human the head is a raven with a wolf s teeth. amon is also a div

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

like to know whence adelung sub v. mummel gets the fact, that in westphalia a certain terrible female with whom they frighten children is called etheninne? i have no doubt it is correct. the saxon etan warrants us in conjecturing an ohg. ezan, ezzan, a goth. uans, having for root the on. eta, as. etan, ohg. ezzan, goth, itan (edere, and for meaning edo (gen. edonis, manducus, 7ro\v(j)dyo&lt, devourer. an as. poem in cod. exon. 425, 26 says: fic mesan ma3g meahtelicor and efn etan ealdum j?yrre/ i can chew and eat more mightily than an old giant. now the question arises, whether another word, which wants the suffix -n, has any business here, namely the on. iotr, 3 as. eot, now only to be found in the compound forniotr, forneot (p. 240) and the national name lotar, the jutes? one thing

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

nction of osiris as the judge of the dead was studied; and the vignette in the papyrus of ani of the judgment of osiris and the weighing of the heart of ani against the feather of truth represents the judgment of the soul by the lords of karma. if the soul was utterly pure it was allowed to pass onwards into immortality; if it was not true of voice it was delivered over to the monster amemit, the devourer, and was swallowed up again in the cycle of generation, to be reborn on earth in another body. although these symbols and legends were known in the outer world, their true inner meaning was explained only to initiates of the third degree. 151. the meaning of the story 152. it is often thought that the story of osiris, like that of mithra and the other sun-gods (among whom some writers inc

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

. according to this book, the deceased recite a negative confession in which they must declare that they have not sinned during life. the 140 judgment of the dead soul is judged by osiris (the judge of the underworld, who weights on a balance the heart of the dead person against a feather to determine whether the dead deserves eternal beatitude. souls who do not measure up will be consumed by the devourer of the dead. in the ancient vedic texts of india, a distinction was made by the underworld judge, king yama, between liars and those who had been sincere. a weighing of good and evil is also mentioned in later brahmanic texts. in chinese mahayana buddhism, the judge of the dead (yen-lo wang, along with other divinities of chinese origin, determine the fate of the dead. in japanese buddhis

LIBER CORDIS CINCTI SERPENTE

taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million myriads of myriads of flowers. 45. also i beheld my god, and the countenance of him was a thousandfold brighter than the lightning. yet in his heart i beheld the slow and dark one, the ancient one, the devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 20 liber lxv 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows. 48. o day of ete

LIBER DCCCLX JOHN ST

ht illumines the dark path.i can ft enjoy my dinner. the snails, as i prong them forth, are such ugly, slimy, greasy black horrors.oh! so like my soul. ugh! i write a letter to fuller and sign myself with a broken pentagram. it makes me think of a .busted flush. but through all the sunlight peeps: e.g, these six snails were my six inferior souls; the seventh, the real soul, cannot be eaten by the devourer. how.s that for high? 8.03. possibly a rousing mantra would fix things up; say the old favorite: aum tat sat aum liber dccclx 102 and give the hindus a chance. we can but try. so i begin at once. 9.10. this is past all bearing. another hour wasted chatting to nina and howard.1 the mantra hardly remembered at all. i have gone to bed, and shall take things in hand seriously, if it kills me

LIBER LIBERI VEL LAPIDIS LAZULI

the ovals of thine eyes. 6. deeper, ever deeper. i fall, even as the whole universe falls down the abyss of years. 7. for eternity calls; the overworld calls; the world of the word is awaiting us. 8. be done with speech, o god! fasten the fangs of the hound eternity in this my throat! 9. i am like a wounded bird flapping in circles. 10. who knows where i shall fall? 11. o blessed one! o god! o my devourer! 12. let me fall, fall down, fall way, afar, alone! 13. let me fall! svb figvra vii 15 14. nor is their any rest, sweet heart, save in the cradle of royal bacchus, the thigh of the most holy one. 15. there rest, under the canopy of night. 16. uranus chid eros; marsyas chid olympas; i chid my beautiful lover with his sunray mane; shall i not sing? 17. shall not mine incantations bring arou

MASTERING WITCHCRAFT

est accomplish it. you may also wish to reinforce the potency of the philter by backing it up with this third process, which may be put into operation on the same evening, within the same circle. the sending of eight this spell, dating back to medieval times, makes use of the device of sending out "devils" or small magical servitors. though called upon by such dog-latin appellations as devorator("devourer) and seductor("seducer, they should not be thought of as constituting independently existing entities, but rather as the witch's objectified desires, small scintillations of magical fire formulated by the imagination and sent out to accomplish a specific goal. in this case one of amatory disenchantment! here is the method: obtain photographs of each of the erstwhile lovers, on which withi

MICHAEL FORD BOOK OF CAIN

great abyssic tunnel, that which crawled from the depths of my mind, the horrid yet erotic shapes which appeared within it. i felt my very body changing, longing for transformation into the beasts of the field then came an angel to me cain, who walks the lonely path, he who stands strong and defiant in the face of nothingness, shall you continue the thorn road to meet the hag queen, the sorcerous devourer of men and children would you turn a road more traveled to the simple life yet unknown by others? the tester, robed in white and flowed within a strange and familiar light was challenging me, a very point of discovering my very inner essence, which i could sense. i said unto him- angel, who would you be to tell me of thorns and roads less traveled? i have passed through the blood and bone

MICHAEL W FORD THE VAMPIRE GATE

ider the focus phrase of the black order of the dragon: 23 the words of the dragon tiamat i am that which you hide away from others i am the eye which seduces all within its gaze. i am the voice of which power is formed. i am the thought of which is exist beyond flesh. we are legion yet we come from one source. there is only one from within you. you are the point and the beginning, azothoz as the devourer. in nature can you understand my spirit in all things. in doing such you will understand yourself. in understanding yourself you will be able to utilize all of your senses and develop skills to master what you will in this world. as we see that tiamat is the goddess of chaos, the oceans of the subconscious kingu represents her empowered will to form in life. the dragon is intense possibil

RUBY TABLET OF SET

hat is a composite of three animals. these animals are the lion, the hippo, and the crocodile. those aspects which comprised ammit have been historically considered the fiery aspects. the destructive aspects of the creatures. please keep in mind that the fire that destroys may also purify, and will often do both. in accord with ammit's function of absorption, she has been historically called the "devourer of the heart" and the "eater of the dead" considering the heart as the seat of life, the progenitor of both good and evil, and also the root of ones own conscience, ammit becomes the comprehension of one's own self with which the process of purification may take place. to accept the great work one must change their perceptual outlook in a manner which allows the setian understanding of ob

SABBATIC KABALA OF THE CROOKED PATH

found on p. 133-135. this aat is also important in the manner that it presents the first of the many tasks the seeker must perform on the way to adeptship. water and the letter mem is also significant for the hanged man and it is therefore reminiscent of the arcana of the self-slayed one. the compositions of such deeds are found on the pages138 where the importance of the self-enchantment of the devourer and the devoured are emphazised. the combined forces of the 1st and 12th letter in beth and mem, combining the positive and negative or the point and its adversary into one is significant due to its aptness of being a powerful house for adepts to start the process of transformation. as already stated, this house is first of all the arcana of the self-slayed one. a house of transformation

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ions and acts of atonement, or apology, to the gods. anubis, the god of embalming, then led the person by the hand to the hall of maat. the deceased s heart was weighed on a scale against the feather of truth, a symbol of the goddess maat. if the heart was lighter than the feather, the deceased was admitted into the afterlife. if the feather was lighter than the heart, however, the goddess ammut, devourer of the dead, consumed the deceased, destroying the soul forever. if the deceased passed the judgment he or she was led off by horus to meet with osiris and enter the underworld. sacred writings the primary sacred text for the mesopotamian religion was the long epic poem dealing with creation, the enuma elish. the most complete copy that has survived dates from the end of the second millen

SIR WALLIS BUDGE EGYPTIAN MAGIC

part of the economy of a living creature. but apep possessed many forms and therefore many names, and unless he could be invoked by these names he still had the power to do evil; the above-mentioned book 2 therefore supplies us with a list of his names, among which occur the following-"tutu (i.e, doubly evil one, hau-hra (i.e "backward face, hemhemti (i.e, roarer, qetu (i.e, evil-doer, amam (i.e, devourer, saatet-ta (i.e, darkener of earth, iubani, khermuti, unti, karauememti, p. 172 khesef-hra, sekhem-hra, khak-ab, nai, uai, beteshu, kharebutu the fourfold fiend" etc. all these names represent, as may be seen from the few of which translations are given, various aspects of apep, the devil of thunder, lightning, cloud, rain, mist, storm, and the like, and the anxiety to personify these so

SPENSER THE CULT OF THE ALL SEEING EYE 1960

are also found with the plumed crown above them, and serpents (uraei) on either side, surmounted by disks. isis, at one time his mother, at another his sister, at another his daughter, is always his wife, and their child is har or horus."55 the 42 demons who aided osiris in the infernal regions were known as "the assessors" and had such names as "eyes of flame "breath of flame "cracker of bones "devourer of shades "eater of hearts "swallower "white tooth" and "smoking face" they "lived by catching the wicked "fed off their blood" and "devoured their hearts before horus" they were judges, accusers and punishers of crime "guilty souls were handed over to them by osiris, but to be 'tortured' only, not destroyed."56 during osiris' great expedition beyond the borders of egypt "he left his king

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

t serpent of the garden of eden and the lord god are identical.7 ah, we have here the reality of supreme evil in this core teaching. paul knew of this mystery teaching, he wrote of the "mystery of iniquity" and said of the ancient religionists, that they "knew god, but glorified him not as god" and changed the glory of god "into the likeness of creeping things" that is, serpents (romans 1:23. the devourer of self barbara walker, researcher of occultism and paganism, writes: as lord of death, osiris was sometimes identified with the great serpent of the underworld, and sometimes was painted in the same serpentine form, bent around so his toes touched his head.8 the serpent, or satan, as we know from the scriptures, is god of the dead. indeed, god says "all they that hate me love death (prov

m, bent around so his toes touched his head.8 the serpent, or satan, as we know from the scriptures, is god of the dead. indeed, god says "all they that hate me love death (proverbs 8:36. he is lord alright, but only of death, of the underworld, and of planet earth for a season (ii thessalonians 2. he is graphically pictured in the occult world as a serpent biting his own tail; how appropriate: a devourer of himself! and that is what actually happens when a person defies god and worships the adversary. he or she is "biting his own tail" tragically and pathetically devouring himself. the oroboros the oroboros, or serpent biting its own tail, is pictured on the cover of codex magica. this book unmasks the illuminati worship of this detestable creature, a worship of which virtually every pers

THE KEY TO THE MYSTERIES

eroe trembles, pales, looks obstinately towards the door, stretches out her hand with alarm and says in a strangled voice "here he is! it is he" it was in fact apollonius. here is the magus; here is the master; the hour of enchantments has passed; jugglery falls before true 130 science. one seeks the lovely bride, the white meroe, and one sees no more than an old woman, the sorceress canidia, the devourer of little children. clinias is disabused; he thanks his master, he is saved. the vulgar are always deceived about magic, and confuse adepts with enchanters. true magic, that is to say, the traditional science of the magi, is the mortal enemy of enchantment; it prevents, or makes to cease, sham miracles, hostile to the light, that fascinate a small number of prejudiced or credulous witness

THE NECRONOMICON SIMON VERSION

THE SIGIL OF ADVERSARY

tection, by imagining a great typhonic dragon to encircle your dwelling. the fourth is saatet-ta, the darkener of the earth. this is the ensorcelled daemon or daeva which the magician may manifest his will and send forth the shadow to bring forth his or her desires. this sigil may be used in dream sorcery, haunting or copulating as the vampire and incubi/succubi with your chosen .the third of the devourer, amam. use this sigil to encircle 9 times around the name of your enemy, to bring the serpent-devils of seba to bring storms against them. burn the sigil in the fire of the noon tide sun while invoking keteb of the twelfth. the second sigil of the adversary, being hau-hra, the backward face. this is one name of apep, the crocodile-demon shadow of set-heh, that which devours and causes des

THE HOLY BIBLE KING JAMES VERSION

thes and offerings. 3:9 ye [are] cursed with a curse: for ye have robbed me [even] this whole nation. 3:10 bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the lord of hosts, if i will not open you the windows of heaven, and pour you out a blessing, that [there shall] not [be room] enough [to receive it] 3:11 and i will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the lord of hosts. 3:12 and all nations shall call you blessed: for ye shall be a delightsome land, saith the lord of hosts. 3:13 your words have been stout against me, saith the lord. yet ye say, what have we spoken [so much] against thee? 3:14 ye

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

of this power? is this an historical fable belonging to the theban hero, or a physical allegory of the destructive power destroying its own force by its own exertions? or is the single attribute personified taken for the whole power of the deity in this, as in other instances already mentioned? the orphic hymn above cited seems to favour this last conjecture; for he is there addressed both as the devourer and generator of all (pamfage, paggentwr. however this may be, we may safely conclude that the hercules armed with the bow and arrow, as he appears on the present medal, is like the apollo, the destroying power of the diurnal sun. on the other side of the medal3 is a figure, somewhat like the jupiter on the medals of alexander and antiochus, sitting with a beaded sceptre in his right hand

TYSON DONALD NEW MILLENNIUM MAGIC

orces of chaos. if the heart of the dead is filled only with light, it will weigh the same as the feather. but if the heart is defiled with only a trace of materialism, the love of form, it will tip down the delicately hinged scale. the jackal-headed anubis adjusts the balance to ensure absolute honesty. the god of the scribes, thoth, records the list of sins. nearby waits the monster arnmut, the devourer (part crocodile and part lion, to seize the souls found unworthy of admittance into the presence of osiris and grind them to nothingness in his mas- sive jaws-the damnation of the egyptians was not hell but eternal oblivion. souls that had defiled themselves were not fit to merge with the light. their life experience was so much chaff, good for nothing but to fuel the fires of the world

Return to Occult Library Index

http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn