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GEHENNA

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ALEISTER CROWLEY EQUINOX EQ I 4 2

antasia has arrived, there almost invariably succeeds a shifting of the action to some other stage entirely different in its surroundings. in this transition the general character of the emotion 248 may remain unchanged. i may be happy in paradise and happy at the sources of the nile, but seldom, either in paradise or on the nile, twice in succession. i may writhe in etna and burn unquenchably in gehenna, but almost never, in the course of the same delirium, shall etna or gehenna witness my torture a second time. second, after the full storm of a vision of intense sublimity has blown past the hasheesh-eater, his next vision is generally of a quiet, relaxing, and recreating nature. he comes down from his clouds or up from his abyss into a middle ground of gentle shadows, where he may rest h

BLAVATSKY H P COSMOGENESIS

nd the physical and material fabric of the latter, which proves the energy manifesting through it as extrinsic. for primitive religion was something better than simple pre-occupation about physical phenomena, as remarked by schilling; and principles, more elevated than we modern sadducees know of "were hidden under the transparent veil of such merely natural divinities as thunder[[footnote(s* the gehenna of the bible was a valley near jerusalem, where the monotheistic jews immolated their children to moloch, if the prophet jeremiah is to be believed on his word. the scandinavian hel or hela was a frigid region- again kamaloka- and the egyptian amenti a place of purification (see isis unveiled, vol. ii, p. 11[[vol. 1, page] 464 the secret doctrine. the winds, and rain" the ancients knew and

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

he great art is only to be achieved by rigid adherence to natural law. a spirit of great strength and a dry water are spoken of as the elements of the natural principle. the philosophical furnace and its arrangement are dealt with in detail, as is the philosopher s vessel, a glass vase with several intricate details. sources: federman, reinhold. the royal road of alchemy. new york: chilton, 1969. gehenna one of the words in the christian new testament for hell, the place of destruction. the word is derived from the hebrew ge and hinnom, the valley of hinnom.originally a valley in palestine where the hebrews passed their children through the fire to moloch, the god of the ammonites (1 kings 11; 2 kings 23:10. gehenna was popularly regarded as a place of destruction to which the wicked were

n new testament for hell, the place of destruction. the word is derived from the hebrew ge and hinnom, the valley of hinnom.originally a valley in palestine where the hebrews passed their children through the fire to moloch, the god of the ammonites (1 kings 11; 2 kings 23:10. gehenna was popularly regarded as a place of destruction to which the wicked were consigned when they died (matt. 18:7.8. gehenna is usually translated as hell fire in the new testament (mark 9:43; luke 12:5. over the centuries it was merged with other terms for the abode of the dead, and through the writings of novelists such as dante and john milton the christian world was given a description of hell as a place of unutterable anguish, horror, and despair. the locality of hell and the duration of its torments have f

merged with other terms for the abode of the dead, and through the writings of novelists such as dante and john milton the christian world was given a description of hell as a place of unutterable anguish, horror, and despair. the locality of hell and the duration of its torments have for centuries been the subject of much speculation. some imagined there was a purgatorial region.a kind of upper gehenna in which the souls of just men are cleansed by a temporary punishment before being admitted to heaven. it was believed that during this period the soul could revisit the places and persons it had loved. the persians understood gehenna as the place inhabited by the divs (rebellious angels, to which the rebels were confined when they refused to bow down before the first man. geley, gustav (1

GNOSTIC HANDBOOK

teric terms, the astral plane where a soul resides between incarnations and returns to earth again and again and again. the general tone of these biblical terms are negative, that is, that the process of returning to the grave and returning back to earth is painful and destructive, from a gnostic perspective this is certainly true. the other term regularly used for hell explains this even better, gehenna (used in the new testament) has a very specific meaning and symbolism. it literally refers to the valley of hinnom and hence can only be understood in the context of what this valley represented. the valley of hinnom was located outside the walls of jerusalem and was a large rubbish dump. fires were triggered by the adding of sulphur so that the rubbish could be burnt up. it became the com

description of the how we experience the darker aspects of our world, into which we are forced to reincarnate- criminals, carcasses of animals and every kind of filth. when we die, the body is eaten by animals or burnt by sulphur, or in more modern terms, cremated or buried and our soul then again must return. this sort of eternal re-occurance, hell on earth is the iconography of hades, sheol and gehenna, it is the real meaning of hell. the gnostic handbook page 84 while we may see the world as a form of the divine and should avoid unnecessary dualism in regards to our bodies and matter. in the end we must also accept that the world is a temporal schoolhouse and one that includes a lot of pain and suffering in its teaching method! hell, then, is not some eternal location to which we are da

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

s, praecedens et praecursor verae lucis; rota in quibusdam locis volvitur, ad significandum, quod sicut sol ad altiora sui circuli pervenit, nee altius potest progredi, sed tune sol descendit in circulo, sic et faina johannis, qui putabatur christus, descendit 1 m6m. des antiquaires de fr. 5, 383-6. 2 in memory of the hermit paulus, who in the mid. of the 7th cent, hurled the idol apollo from mt. gehenna, near treves, into the moselle, thinks the writer of the article on konz, pp. 387-8. if trithem s de viris illustr. ord. s. bened. 4, 201, is to vouch for this, i at least can only find at p. 142 of opp. pia et spirit. mogunt. 1605, that paulus lived opposite treves, on cevenna, named mons pauli after him; but of apollo and the firewheel not a word [and other authorities are equally silent

ace, not a person, it is gloomy and black, like her; hence a nebelheim, cold land of shadows, abode of the departed, 1 but not a place of torment or punishment as in the christian view, and even that was only developed gradually (p. 313. when ulphilas uses halja, it is always for afys (matt. 11, 23. luke 10, 15. 16, 23. 1 cor. 15, 55, the infernus of the vulg; whenever the text has ryeevva, vulg. gehenna, it remains gaiainna in gothic (matt. 5, 29. 30. 10, 28),it was an idea for which the gothic had no word. the ohg. translator t. renders infernus by jiella (matt. 11, 23, gehenna 2 by kellafiur (5, 29. 30) or hellawizi(-torment 10, 28, and only filium gehennae by hella sun (23, 15, where the older version recently discovered is more exact: qualu sunu, son of torment. when the creed says th

s or the deathkingdom, the notion of torment being expressed by another word or at any rate a compound; and with this agrees the probability 1 a dead man is called nifl-farinn, seem. 249. the progenitor of the nibelungs was prob. nebel (fornald. sog. 2, 9. 11, nasnll for nefill: a race of heroes doomed to hades and early death. nibelunge: spirits of the death-kingdom, lachmann on nib. 342. 2 from gehenna comes, we know, the fr. gehene, gene, i.e. supplice, though in a very mitigated sense now. hell. nifl-heim. 801 that as late as widekind of corvei (1, 23) saxon poets, chanting a victory of saxons over franks, used this very word hello, for the dwelling-place of the dead: ut a mimis declamaretur, ubi tantus ille infernus esset, qui tantam multitudinem caesorum capere posset? 3 1 a latin po

ett srsaisir) go to him in gimill or vingolf, all the wicked (vaiidir) to niflheimr or hell (conf. sn. 21 and 75, of which more hereafter. this is already the christian idea, or one extremely like it. for the old heathen hell, pale and dim, the christian substi tuted a pool filled with flames and pitch, in which the souls of the damned burn for ever, at once pitch-black and illumined with a glow. gehenna is interpreted hellafiuri, mhg. hellefiwer parz. 116. 18; the poet of the heliand, when he wants to picture vividly this black and burning hell, turns the old fern, form into a masc: f an thene hetan hel 3 76, 22. an thene suartan lid 103, 9. erebi fornax, walther 867. nay, 0. and other ohg. writers make the simple beh (pix) stand for hell 3: in dem beche, 1 csedmon still pictures the wite

ISIS UNVEILED

ples it. neither is it the egyptian ameriti, the region of judgment and purification; nor the honderak the abyss of darkness of the hindfis; for even the fallen angels hurled into it by siva are allowed by para- brahman to consider it as an intermediate state, in which an opportunity is afforded them to prepare for higher degrees of purification and redemp- tion from their wretched condition. the gehenna of the new testa- ment was a locality outside the walls of jerusalem; and ill mentioning it jesus used but an ordinary metaphor. whence then came the dreary dogma of hell, that archimedean lever of christian theology, with whidi they have succeeded in holding in subjection the numberless millions of christians for nineteen centuries? assuredly not from the jewish scriptures, and we appeal

dinary metaphor. whence then came the dreary dogma of hell, that archimedean lever of christian theology, with whidi they have succeeded in holding in subjection the numberless millions of christians for nineteen centuries? assuredly not from the jewish scriptures, and we appeal for corroboration to any well-informed hebrew scholar. he only suggestion of something approaching hell in the bible is gehenna or hinnom, a valley near jerusalem, where was situated tophet, a place where a fire was perpetually kept for sanitary purposes. the prophet jeremiah informs us that the israehtes used to sacrifice their children to moloch-hercules on that spot; and later we find christians quietly replacing this divinity by their god of mercy whose wrath will not be appeased, unless the church sacrifices t

s to thine eyes the bosom which suckled thee, trample on thy father's lifeless body, trample on thy mother's bosom, and. with eyes unmoistened and dry, fly to the lord who calleth thee! this sentence is equaled, if not outrivaled, by this other, pronounced in a like spirit. it emanates from another father of the early church, the eloquent tertullian, who hopes to see all the "philosophers" in the gehenna fire of hell "what shall be the magnitude of that scene. how shall i laugh! how shall i rejoice! how ahatl i triumph when i see so many illustrious kings who were said to have mounted into heaven, groaning with jupiter, their god, in the lowest darkness of helll then shall the governors who have persecuted the name of christ bum in more cruel fire than any they had kindled for the saints*

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

before or after resurrection, become immutable and they are brought to eternity. according to aquinas, the localities of life after death are: limbus patrum, where the good went who died before christ; limbus infantum, where are allocated the children who died unbaptized; purgatory, the place where all sinners stay until they are purified or redeemed by the church, or until the last day; hell, or gehenna, where the wicked are condemned; and finally heaven, where the good are admitted. at the day of judgment, all the souls will reassume their bodies. the intermediate states will then be destroyed and, when the last sentence is pronounced, the condemned will depart for hell and the good will go to heaven forever, while the souls in purgatory may be redeemed and transferred to heaven through

hot lava flows. zoroastrian eschatology is also drawing from that same experience when it postulates that in the final judgment everyone will be put through an ordeal of fire pictured as a river of molten metal in which good individuals will have their dross burned away and evil people will be consumed. in the judeo-christian tradition, the zoroastrian volcanic image is combined with the idea of gehenna. gehenna originally referred to the hinnon valley south of jerusalem, which was said to have been the site of human sacrifices to moloch by the original inhabitants of the area. after the hebrews moved in, the valley was used as a garbage dump where trash was burned, giving off a bad odor. the double association with human sacrifice and burning garbage made it a useful candidate for descri

on valley south of jerusalem, which was said to have been the site of human sacrifices to moloch by the original inhabitants of the area. after the hebrews moved in, the valley was used as a garbage dump where trash was burned, giving off a bad odor. the double association with human sacrifice and burning garbage made it a useful candidate for describing hell.the hebrew prophets often referred to gehenna by name when warning about the postmortem punishment of sinners. christianity adopted this image directly from judaism. see also hell and heaven; judaism;moloch for further reading: cohn-sherbok, daniel. death and immortality in the jewish tradition. in paul and linda badham, eds. death and immortality in the religions of the world. new york: paragon house, 1987. scott,miriam van. encyclop

his life. also, by adopting the notion of resurrection, none of the jewish notions about the essential goodness of this world and this life needed to be abandoned. as the citation from the book of daniel implies, the notion of resurrection was tied to a notion of judgment, and even to separate realms for the judged. in rabbinical thought, the model for heaven was eden. the rabbinic word for hell, gehenna, is taken from the name of a valley of fire where children were said to be sacrificed as burnt offerings to baal and moloch. jewish legend paints hell in all of the vividness with which medieval christians pictured their hells, even associating particular tortures with particular sins, as in the following description: some sinners were suspended by their eyelids, some by their ears, some b

er than as a physical location, while all the symbology related to it was interpreted allegorically. in judaism the underworld was viewed as a dusty shadowy realm called sheol, representing the extreme point in the universe, at the opposite end from heaven. in the ethiopian apocalypse of enoch, sheol is subdivided into three areas according to merit: subsequently it came to be identified with the gehenna (hell, imagined the united kingdom, ritual abuse in 267 either as a valley (thought to be located near jerusalem) or in other sources believed to be underneath the earth, and reserved for sinners. the essene sect reinforced the dualism between evil and good, believing that the righteous would be freed from suffering whereas sinners would be eternally damned to pain. the christian idea of a

67 either as a valley (thought to be located near jerusalem) or in other sources believed to be underneath the earth, and reserved for sinners. the essene sect reinforced the dualism between evil and good, believing that the righteous would be freed from suffering whereas sinners would be eternally damned to pain. the christian idea of an infernal underworld was very much influenced by the jewish gehenna, viewed as a pit where sinners were amassed. in christianity the distinction between blessed and damned became sharper, while the concept of righteousness (that deserved blessedness) came to signify joining the christian faith. through the book of revelation it was also believed that the reign of a thousand years will be followed by the resurrection of the saints, and subsequently by a cos

ated the earth; at the extreme point of the cone, which corresponds to the center of the globe, the farthest point from god, resides satan. in islam, the underworld was subdivided in seven layers that corresponded to the seven celestial layers. the tree of zaqqum is believed to stand between paradise and hell, the only point where both heaven and hell can be seen. the first layer under the earth, gehenna, is connected to the surface of the globe through a bridge that all souls cross. this first layer is depicted as a terrifying beast, and is also called the fire of hell. the damned are distributed through the layers hierarchically: the deeper the layer, the greater the punishment. the fire, common to all layers, differed in quality, depending on the degree of punishment to be inflicted in

MEANING OF MASONRY

from her arcadian home and heavenly mother in quest of flowers (or fresh experiences on her own account) in the fields of enna, corresponds with the same promptings of desire that led to adam's disobedience in eden and his fall thence to this outer world. all unruly desires end in dissatisfaction and bitterness, and" enna (signifying darkness and bitterness) is the same word as still meets us in gehenna. one may, however, profit by one's mistakes. it is they which breed wisdom, and it is the riches of wisdom and experience that are signified by pluto, the god of riches, into whose kingdom persephone falls. she might have returned thence to her mother for ever, zeus decreed, had she not still further injured herself by eating of the fruit of the lower world, but having done so her restorat

MICHAEL W FORD NOX UMBRA

absorbing their knowledge and impulses, we become closer to her. in raphael patai's "the hebrew goddess" lilith is described as wearing jewelry and having red flaming hair. she is dressed in scarlet and wearing thirty-nine ornaments. she seduces man and fornicates with him; finally arising presenting the demonic and beastlike essence, robed in garments of flaming fire, kills and takes his soul to gehenna. lilith is the tester of the path, she who would confront the weakest aspects of the human soul. those who would not be as set and babalon would then be devoured and tossed into the hell of the natural order. suggested reading: barbara koltuv, ph.d "the book of lilith, nicolas-hays, inc. 1986 raphael patai- gates to the old city, new york, avon 1980 the temple itself should be adorned in t

MORALS AND DOGMA

jews at the fall of jerusalem, the misery of the templars at the ruin of their order and the death of de molay, or the world's agony and pangs of woe at the death of the redeemer, it is the right of each to do so. the third apartment represents the consequences of sin and vice and the hell made of the human heart, by its fiery passions. if any see in it also a type of the hades of the greeks, the gehenna of the hebrews, the tartarus of the romans, or the hell of the christians, or only of the agonies of remorse and the tortures of an upbraiding conscience, it is the right of each to do so. the fourth apartment represents the universe, freed from the insolent dominion and tyranny of the principle of evil, and brilliant with the true light that flows from the supreme deity; when sin and wron

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

hangeability; be laborious and patient like the gnomes, but avoid grossness and avarice <81> so shalt thou gradually develop the powers of thy soul, and fit thyself to command the spirits of the elements. the altar, as in the preceding degree, represents the material universe. on its right is symbolically the garden of eden, represented by the station of hegemon, while on its left is symbolically gehenna, the abode of shells, represented by the station of kerux (hierophant returns to his throne. kerux steps fornard and stands at zelator's left hand) i have much pleasure in conferring on you the title of lord of the 32nd path. you will now quit the temple for a short time and on your return the ceremony of your reception into the$ grade of theoricus will be proceeded with. kern leads zelato

SALMANRUSHDIE THESATANICVERSES

arrow bed, snagging his horns in bedsheets and pillowcases as he tossed and turned, he suffered the renewal of coronary eccentricity with a kind of fatalistic acceptance: if everything else, then why not this, too? badoomboom, went the heart, and his torso jerked _watch it or i'll really let you have it. doomboombadoom. yes: this was hell, all right. the city of london, transformed into jahannum, gehenna, muspellheim. do devils suffer in hell? aren't they the ones with the pitchforks? water began to drip steadily through the dormer window. outside, in the treacherous city, a thaw had come, giving the streets the unreliable consistency of wet cardboard. slow masses of whiteness slid from sloping, grey-slate roofs. the footprints of delivery vans corrugated the slush. first light; and the da

SATANGEL

on, meaning destroyer. fallen angel, who is the destroyer, the place of destruction, the abyss (job 26:2;28:2. lord of the locust plague, angel of hell (revelation 9:7-11. whose name milton uses to describe the pit of hell. chief of the demonic locusts, whose faces are human and whose tails are scorpion. the name of the sixth hell, corresponding to chesed. the hebrews borrowed their seven layered gehenna from the babylonians, whose dark prince is also called arsi-el (black sun. within the central pit of the bottom layer lives the serpent angel apollyon, the fallen apollo, king of locusts. again, we see the incorporation and demonisation of pagan dieties of the previous age. abraxas, abrasax, abraxis (greaco-oriental, gnostic) whose name means king, adds to 365, and the hebdomad of letters

a who stood in for gabriel when s/he was in disgrace. patron devil of terror, who guards the gates of hell. dreqi (albanian, from the latin draco, meaning dragon. a name for the devil. drug (vedic. demons of falsehood attributed to *ahriman. they dwell in a dark cave. dumah (egypt, hebrew. one of the seven princes of hell. angel of the silence of death. in the zohar, chief of all demon princes in gehenna and guardian of egypt during the escape of the hebrews. eisheth zenunim angel of prostitutes, one of satan s three brides. eligos (goetia, 25th spirit. duke commanding 60 legions. appears as a goodly knight carrying a serpent, and an ensign. discovers hidden things, foretells the future, especially with regards to war, causes love of lords and great persons. the appellation el was applied

SATANIC BIBLE

ess of the dead and daughter of loki was named hel, a pagan god of torture and punishment. another "l" was added when the books of the old testament were formulated. the prophets who wrote the bible did not know the word "hell; they used the hebrew sheol and the greek hades, which meant the grave; also the greek tartaros, which was the abode of fallen angels, the underworld (inside the earth, and gehenna, which was a valley near jerusalem where moloch reigned and garbage was dumped and burned. it is from this that the christian church has evolved the idea of "fire and brimstone" in hell. the protestant hell and the catholic hell are places of eternal punishment; however, the catholics also believe there is a "purgatory" where all souls go for a time, and a "limbo" where unbaptized souls go

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

. elijah the prophet will return and set about the task of reconciling families who have become estranged. the day when the lord judges will be dark, very dark, without a ray of light (amos 5:20. those who have maintained righteous lives and kept their covenant with god will be taken to the heavenly paradise. those who have been judged as deserving of punishment for their misdeeds will be sent to gehenna, to stay there for a length of time commensurate with the seriousness of their transgressions. m delving deeper jewish publication society translation. the tanakh. new york, 1992. sullivan, lawrence e, ed. death, afterlife, and the soul. new york: macmillan, 1989. unterman, alan. dictionary of jewish lore and legend. new york: thames and hudson, 1997. wilson, andrew, ed. world scripture: a

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

unstrung the mystic lyre of life from the tree of the knowledge of good and of evil, singing old songs and new, flinging shrill notes of satire to this tumultuous world, as some stormy petrel shrilly crying to the storm; or sweet notes of love, soft as the whispering wings of a butterfly. here are the jewels of heaven, of havilah, and of eden, with not a little of the fire of hell, the flames of gehenna, and the darkness of duat. if we look for pyramids and colossi disappointment will be our lot; we cannot hold, as hanuman of ind, a mountain in one hand and a forest in the other, neither can we gaze on a celestial meru or olympus; but as we look, and here it is only the searcher who is rewarded, we find a little jewel, then another, and still another, till, as we grasp them, their very li

umming dithyrambs on a harp, or the mere doppelganger of the living; but that inner power of good and evil which lies latent in self, controlled by that intuitive consciousness within us, and manifested in our appetites and desires; this intangible soul aspiring upwards is called virtue, sinking downwards vice; finding infinity in the conceptions of nether and upper, heaven and hell, paradise and gehenna; and finality on earth. its sporting ground. further poe states: that an epic was of itself a nullity, and that a poem of great length, commencing as it might in exaltation, ended in nine cases out of ten in somnolence. poetry must stimulate, it must irritate the soul in some definite manner, or else it ceases to be poetry. for when once poetry exerts a soporific power its whole object is

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