Michael Wynn's Occult Reference Library
HATHOR

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t mystical ascent to tiphareth from malkuth, the physical. netzach: the seventh emanation on the tree of life. netzach is regarded as the sphere of creativity, subjectivity, and emotions, a very clear contrast to the sphere of hod, which represents intellect and rational thought. netzach is the sphere of love and spiritual passion and is therefore associated with such deities as aphrodite, venus, hathor, and others that personify these qualities. hod: the eighth emanation on the tree of life. hod is associated with the planet mercury and represents intellect and rational thought. it also represents the structuring and measuring capacities of the mind as opposed to the emotional and intuitional aspects of netzach. hod has no exact parallel in the tarot, but is closely linked to the card jud

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

nd the banishing of sorrows. deities of wisdom as well as wisdom, these gods and goddesses are for knowledge, truth and justice. athena athena, or athene, daughter of zeus, is goddess of wise counsel, both in peace and war, of intelligence, reason, negotiation and all forms of the arts and literature. the owl is her sacred bird and the olive her symbol representing peace, healing and nourishment. hathor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husbands or wives to those who call on her and she is also a powerful fertility goddess. also worshipped as a sky goddess, hathor is frequently shown wearing a sun disc held between the horns of a cow as a crown. she was once entrusted with the sacred eye o

e could see all things. she carried a shield that could reflect back all things in their true light. from her shield she fashioned the first magical mirror. one side was endowed with the power of ra's eye to see everything, no matter how distant in miles or how far into the future. the other side showed the gazer in his or her true light and only a brave person could look at it without flinching. hathor can be invoked for all forms of mirror magic and is also associated with gold and turquoise and so jewellery made of these can be a focus for her powers. in the modern world she is guardian of businesswomen. fiercely protective in defence of her own, she is especially potent against physical and psychic attack. ma'at ma'at, the ancient egyptian goddess of truth and justice, was responsible

et and especially the forests and the land. green is for peace and harmony, especially within the self. when green candles are used in rituals for wealth, they tend to encourage a gradual increase in profits or resources. as the faerie colour, green is also potent for spells for good luck and increasing magical abilities. green candles are best used on friday. turquoise turquoise is the colour of hathor, egyptian goddess of wisdom, music and dance, whose magical mirror reflected back the true person of all who looked in it (scary stuff if you were just checking your hair. turquoise rituals are for integration of heart and mind, feelings and thoughts and the synthesis of wisdom and experience. turquoise is used for successfully combining different aspects of life or two different career str

ALEISTER CROWLEY ACROSS THE GULF

ere spoken. but even as they quarrelled among themselves, my guardian, the old eunuch, appeared among them; for he had traced me to the garden. and when they beheld the ring of the holy ancient man the astrologer they trembled; and the lord of the house threw a chain of gold around my neck, while his lady gave me her own silken scarf, broidered with the loves of isis and nephthys, and of apis and hathor. nor did any dare to take from me the little bone that i had won so dearly; and with it i made the spell of the elixir, and beheld the starry abodes ofduant, even as it was written in the old wise book. but my guardians were ashamed and perplexed; for though i was so sleek and subtle, yet my manhood already glowed in such deeds as this- how should i truly become the priestess of the veiled

, lest the people should perceive or disturb; therefore i lay peacefully entranced, and abode in amennti. there i confronted the devouring god, and there was my heart weighed and found perfect; there the two-and-forty judges bade me pass through the pylons they guarded; there i spoke with the seven, and with the nine, and with the thirty-three; and at the end i came out into the abode of the holy hathor, unto her mystical mountain, and being there crowned and garlanded i rejoiced exceedingly, coming out through the gate of the east, the beautiful gate, unto the land of khemi, and the city of thebai, and the temple that had been the temple of the veiled one. there i rejoined my body, making the magical links in the prescribed manner, and rose up and did adoration to the osiris by the fourfo

e swayed she sang, ever lower and lower as she moved slower and slower, until the looker-listener was dissolved in bliss of sleep and delicate dream. then as he slept she would bend over him even as nuit the lady of the stars that bendeth over the black earth, and in his ears she would whisper strange rhythms, secret utterances, whereby his spirit would be rapt into the realms page 24 gulf.txt of hathor or some other golden goddess, there in one night to reap an harvest of refreshment such as the fields of mortal sleep yield never. so then i woke at dawn, to find her still watching, still looking into my eyes with a tender smile on her mouth that cooed whispers infinitely soothing. indeed with a soft kiss she waked me, for in this art there is aright moment to sleep, and another to waken:

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ther than the servant, are so sympathetic to the magus himself that he may use them without reference to the nature of the spirit, or of the operation; unless he requires an exceptionally precise spirit free of all extraneous elements, or one whose nature is difficulty compatible with tiphareth. to show how these positions may be used in conjunction with the spirals, suppose that you are invoking hathor, goddess of love, to descend upon the altar. standing on the square of netzach you will make your invocation to her, and then dance an inward spiral deosil ending at the foot of the altar, where you sink on your knees with your arms raised above the altar as if inviting her embrace< to conclude, one may add that natural artistic ability, of you possess it, forms an

enomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power, and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the blankness that will appear unto thee is a thing dreadful beyond all thy comprehension. and it shall come to pass that if thou hast well and properly 364 performed this meditation that on a sudden thou shalt hear the dr

ALEISTER CROWLEY MAGICK WITHOUT TEARS

that this theory makes the 26 masters responsible for the agony of the planet. i refer you to the book of the heart girt with a serpent, cp i, v. 33-4-0. 33. let us take our delight in the multitude of men! let us shape unto ourselves a boat of mother-of- pearl from them, that we may ride upon the river of amrit! 34. thou seest yon petal of amaranth, blown by the wind from the low sweet brows of hathor? 35 (the magister saw it and rejoiced in the beauty of it) listen! 36 (from a certain world came an infinite wail) that falling petal seemed to the little ones a wave to engulph their continent. 37. so they will reproach thy servant, saying: who hath set thee to save us? 38. he will be sore distressed. 39. all they will understand not that thou and i are fashioning a boat of mother-of-pearl

ALEISTER CROWLEY MEDITATION

h. tom is toum, the god of the sunset (called the son of apollo, the piper, the maker of music. the only difficulty in the poem concerns the pig; for anyone who has watched an angry sunset in the tropics upon the sea, will recognize how incomparable a description of that sunset is given in that wonderful last line. some have thought that the pig refers to the evening sacrifice, others that she is hathor, the lady of the west, in her more sensual aspect. but it is probable that this poem is only the frst stanza of an epic. it has all the characteristic marks. someone said of the iliad that it did not finish, but merely stopped. this is the same. we may be sure that there is more of this poem. it tells us too much and too little. how came this tragedy of the eating of a merely stolen pig? un

ALEISTER CROWLEY EQ I 5

enomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power, and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the blankness that will appear unto thee is a thing dreadful beyond all thy comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone

ALEISTER CROWLEY EQ I 5

sign of the enterer, and he drove the seer from before his face. and he fell through the starry night unto the little village in the desert. benishrur, algeria "december" 10, 1909. 7.40-9.40 p.m. the cry of the 5th aethyr, which is called lit there is a shining pylon, above which is set the sigil of the eye, within the shining triangle. light streams through the pylon from before the face of isis-hathor, for she weareth the lunar crown of cows' horns, with the disk in the centre; at her breast she beareth the child horus. and there is a voice: thou knowest not how the seven was united with the four; much less then canst thou understand the marriage of the eight and the three. yet there is a word wherein these are made one, and therein is contained the mystery that thou seekest, concerning

ALEISTER CROWLEY EQUINOX EQ I 6 2

like it. pisces. wherein shall we rejoice? taurus. in our lady venus. libra. in what you will. taurus. thy will, our lady, and not ours be done! pisces. mistress, let the adorations be performed! libra. children, array yourselves before me, and rejoice in the adorations of my beauty["they form, each with his partner" libra "disappears behind veil" taurus "recites invocation] taurus. salutation to hathor, holy cow in the pastures of evening. salutation to hathor, in the mountain of the west; in the land of perfect peace, salutation. 86 a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath. salutation to hathor, the child of isis and of nephthys! salutation to hathor, the bride of apis, of apis that hath the beetle upon his tongue! a devouring fire is thy soul

mountain of the west; in the land of perfect peace, salutation. 86 a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath. salutation to hathor, the child of isis and of nephthys! salutation to hathor, the bride of apis, of apis that hath the beetle upon his tongue! a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath. salutation to hathor, whose necklace is of the souls of the blessed ones of amennti. salutation to hathor, whose girdle is of the souls of the blessed ones of seb! salutation to hathor, whose sandals are of the souls of the blessed ones of nu! a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath["returns to his throne" venus. brother libra, art thou silent["a pause" brother libr

BLAVATSKY H P ANTHROPOGENESIS

mouth (or mout) and their son khonsoo. this triad was, when united, contained in the moon as their common symbol; and when separated, it was khonsoo who was the god, lunus, being thus confounded with thot and phtah. his mother mout(h- the name signifying mother, by the bye, not the moon, which was only her symbol- is called the "queen of heaven; the "virgin" etc, etc, as she is an aspect of isis, hathor, and other mother goddesses. she was less the wife than the mother of ammon, whose distinct title is "the husband of his mother" in a statuette at boulaq, cairo, this triad is represented (number 1981 serapeum, greek period) as a mummy-god holding in his hand three different sceptres, and bearing the lunar disc on his head, the characteristic tress of hair showing the design of representing

BLAVATSKY H P COSMOGENESIS

egypt. mout signifies, for one thing "mother" and shows the character assigned to her in the triad of that country "she was no less the mother than the wife of ammon, one of the principle titles of the god being "the husband of his mother" the goddess mout, or mut, is addressed as "our lady" the "queen of heaven" and of "the earth" thus "sharing these titles with the other mother goddesses, isis, hathor, etc (maspero[[vol. 1, page] 92 the secret doctrine. and kanya, the virgin "uma-kanya" being her esoteric name, and meaning the "virgin of light" astral light in one of its multitudinous aspects (c) the devas, pitris, rishis; the suras and the asuras; the daityas and adityas; the danavas and gandharvas, etc, etc, have all their synonyms in our secret doctrine, as well as in the kabala and t

r occult aspects and powers are numberless, and, in one of them, the moon becomes with[[footnote(s* his clear realization of it is, that the egyptians prophesied jehovah) and his incarnated redeemer (the good serpent, etc, etc; even to identifying typhon with the wicked dragon of the garden of eden, and this passes as serious and sober science[[vol. 1, page] 400 the secret doctrine. the egyptians hathor, another aspect of isis* and both of these goddesses are shown suckling horus. behold in the egyptian hall of the british museum, hathor worshipped by pharaoh thotmes, who stands between her and the lord of heavens. the monolith was taken from karnac; and the same goddess has the following legend inscribed on her throne "the divine mother and lady, or queen of heaven; also "the morning star

ve signs of the zodiac. every detail almost in the christian dogma is borrowed from the heathens. semele, the wife of jupiter and mother of bacchus, the sun, is, according to nonnus, also "carried" or made to ascend to heaven after her death, where she presides between mars and venus, under the name of the queen of the world, or the universe[[panbasileia "at the names of which, as at the names of hathor, hecate, and other infernal goddesses "tremble all the demons[[semelen premousi daimones" this greek inscription on a small temple, reproduced on a stone that was found by somebody, and copied by montfaucon, as de mirville tells us (113, archaeologie de la vierge mere) informs us of the stupendous fact, that the magna mater of the old world was an impudent plagiarism, perpetrated by the dem

importance. that which is interesting to note is the perfect identity between the archaic copy and the modern original. did space permit we might show the inconceivable coolness and unconcern exhibited by certain followers of the roman catholic church, when made to face the revelations of the past. to maury's remark that "the virgin took possession of all the sanctuaries of ceres and[[footnote(s* hathor is the infernal isis, the goddess pre-eminently of the west or the nether world* this is de mirville, who proudly confesses the similarity, and he ought to know[[vol. 1, page] 401 ante-historical catholicism. venus, and that the pagan rites, proclaimed and practised in honour of those goddesses, were in a good measure transferred to the mother of christ" the advocate of rome answers "that s

BLUE EQUINOX

with him. 31 (the scribe looketh upwards and crieth) amen! thou hast spoken it, lord god! the equinox 68 32. further adonai spake unto v.v.v.v.v. and said: 33. let us take our delight in the multitude of men! let us shape unto ourselves a boat of mother-of-pearl from them, that we may ride upon the river of amrit! 34. thou seest yon petal of amaranth, blown by the wind from the low sweet brows of hathor? 35 (the magister saw it and rejoiced in the beauty of it) listen! 36 (from a certain world came an infinite wail) that falling petal seemed to the little ones a wave to engulph their continent. 37. so they will reproach thy servant, saying: who hath set thee to save us? 38. he will be sore distressed. 39. all they understand not that thou and i are fashioning a boat of mother-of-pearl. we

BUDGE E

ttereth words" click to view the boat of the full moon. the name of the fore part of the boat appears to be urer, and in front of the boat is written "chief of the gods of the tuat" p. 24 the hieroglyphics above the full moon read, and those above the stern of the boat read "field of him that beareth up urnes" the ends of the second boat likewise terminate in click to view the boat of the goddess hathor. bearded human heads, but each is surmounted by a pair of plumes. in the centre of the boat, between two goddesses, stands a huge sistrum, which is the symbol of the goddess hathor, and indicates that the boat is that of hathor, or of hathor-isis. in the fore part of the boat is a beetle, which is described as "this great god neper" p. 25 [paragraph continues] above the goddess to the left

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

nd the banishing of sorrows. deities of wisdom as well as wisdom, these gods and goddesses are for knowledge, truth and justice. athena athena, or athene, daughter of zeus, is goddess of wise counsel, both in peace and war, of intelligence, reason, negotiation and all forms of the arts and literature. the owl is her sacred bird and the olive her symbol representing peace, healing and nourishment. hathor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husbands or wives to those who call on her and she is also a powerful fertility goddess. also worshipped as a sky goddess, hathor is frequently shown wearing a sun disc held between the horns of a cow as a crown. she was once entrusted with the sacred eye o

e could see all things. she carried a shield that could reflect back all things in their true light. from her shield she fashioned the first magical mirror. one side was endowed with the power of ra's eye to see everything, no matter how distant in miles or how far into the future. the other side showed the gazer in his or her true light and only a brave person could look at it without flinching. hathor can be invoked for all forms of mirror magic and is also associated with gold and turquoise and so jewellery made of these can be a focus for her powers. in the modern world she is guardian of businesswomen. fiercely protective in defence of her own, she is especially potent against physical and psychic attack. ma'at ma'at, the ancient egyptian goddess of truth and justice, was responsible

et and especially the forests and the land. green is for peace and harmony, especially within the self. when green candles are used in rituals for wealth, they tend to encourage a gradual increase in profits or resources. as the faerie colour, green is also potent for spells for good luck and increasing magical abilities. green candles are best used on friday. turquoise turquoise is the colour of hathor, egyptian goddess of wisdom, music and dance, whose magical mirror reflected back the true person of all who looked in it (scary stuff if you were just checking your hair. turquoise rituals are for integration of heart and mind, feelings and thoughts and the synthesis of wisdom and experience. turquoise is used for successfully combining different aspects of life or two different career str

DAVID ICKE CHILDREN OF THE MATRIX

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 the amazons founded the city. ephesus just happens to have been the headquarters of worship to the goddess artemis/diana- a goddess of the amazons. i visite

goddess as sol minerva. her symbol was an owl- the symbol of the rituals at bohemian grove in northern california. the road system around the congress building in washington dc is also shaped unmistakably as an owl (see the biggest secret. the lion became the symbol of the "male" sun when the open became hidden, but once again the lion had more commonly symbolised the goddess. the mother goddess hathor was depicted as a lion-headed sphinx. mystery babylon the mystery school/secret society network designed to advance the reptilian agenda expanded rapidly from the time of babylon after 2000bc. in this same period the royal court of the dragon was infiltrating the egyptian mystery schools and the other structures of power. the jewish historian, eupolemus, said that giants built babylon after

DION FORTUNE MYSTICAL QABALA

, the moon-goddess of the greeks. now diana was primarily a chaste goddess, ever-virgin, and when the over-presumptive actaeon annoyed [page 262] her he was torn to pieces by his own hunting-hounds. diana, however, was represented at ephesus as the many-breasted, and regarded as a fertility goddess. moreover, isis is also a lunar goddess, as indicated by the lunar crescent upon her brow, which in hathor becomes the cow-horns, the cow being among all peoples the especial symbol of maternity. in the qabalistic symbolism, the generative organs are assigned to yesod. 24. all this is very puzzling at first sight, for the symbols appear to be mutually exclusive. carried a step further, however, we begin to find connecting links between the ideas. 25. the moon has three goddesses assigned to her

present in the symbolism of binah, which is summed up in the concept of "the outer robe of concealment" malkuth, as is clearly set forth in the yetziratic text, is binah upon a lower arc. 76. now binah is called the dark sterile mother, and malkuth is called the bride of microprosopos, or the bright fertile mother, and these correspond to the dual aspects of the egyptian moon-goddess as isis and hathor, isis being the positive aspect of the goddess, and hathor the negative aspect. in greek symbolism these would correspond to aphrodite and ceres. now aphrodite is the positive aspect of the female potency, for be it remembered that under the law of alternating polarity that which is negative on the outer planes is positive on the inner, and vice versa. aphrodite, the celestial venus, is the

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

perfect the khu, and of making it to enter into the boat of ra, together with his divine followers. vignette: a boat containing a company of gods. chapter cl* the chapter of protecting the boat of ra. vignette: the deceased in the boat with ra. chapter cii. the chapter of going into the boat of ra. vignette: the deceased in the boat with ra. chapter ciii. the chapter of being in the following of hathor. vignette: the deceased standing behind hathor. chapter civ. the chapter of sitting among the great gods. vignette: the deceased seated between two gods. chapter cv. the chapter of satisfying the ka. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (27 of 36 [8/10/2001 11:22:56 am] vignette: the deceased burning incense before his ka. chapter cvi. the cha

se before his ka. chapter cvi. the chapter of causing joy each day to a man in het-ka-ptah (memphis. vignette: an altar with meat and drink offerings. chapter cvii* the chapter of going into, and of coming forth from, the p. xl theban version: list of chapters. gate of the gods of the west among the followers of the god, and of knowing the souls of amentet. vignette: three deities: ra, sebek, and hathor. chapter cviii. the chapter of knowing the souls of the west. vignette: three deities: tmu, sebek, and hathor. chapter cix. the chapter of knowing the souls of the east. vignette: the deceased making adoration before ra-heru-khuti. chapter cx. the beginning of the chapters of the fields of peace, and of the chapters of coming forth by day, and of going into, and of coming forth from, the un

a man standing before a house or tomb. chapter cxxxiii. the chapter of making perfect the khu in the under world in the presence of the great company of the gods. vignette: the deceased adoring ra, seated in a boat. chapter cxxxiv. the chapter of entering into the boat of ra, and of being among those who are in his train. vignette: the deceased adoring shu, tefnut, seb, nut, osiris, isis, horus, hathor. p. xlii theban version: list of chapters. chapter cxxxv* another chapter, which is to be recited at the waxing of the moon [each] month. this chapter has no vignette. chapter cxxxvia. the chapter of sailing in the boat of ra. vignette: the deceased standing with hands raised in adoration. chapter cxxxvib. the chapter of sailing in the great boat of ra, to pass round the fiery orbit of the

tes: the deceased, with hands raised in adoration, and the god thoth. chapter clxxxiv. the chapter of being with osiris. vignette: the deceased standing by the side of osiris. p. xlvi theban version: list of chapters. chapter clxxxv. the ascription of praise to osiris, and of adoration to the everlasting lord. vignette: the deceased making adoration to osiris. chapter clxxxvi. a hymn of praise to hathor, mistress of amentet, and to meh-urt. vignette: the deceased approaching the mountain of the dead, from which appears the goddess hathor. the version akin to the theban. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (34 of 36 [8/10/2001 11:22:56 am] pal ography. the version akin to was in vogue from the xxth to the xxvith dynasty, i.e, about b.c. 1200

date, p. 99 ff. 3. osiris was born on the first day, horus on the second, set on the third, isis on the fourth, and nephthys on the fifth; the first, third, and fifth of these days were considered unlucky by the egyptians. 4. the mouths of the nile are discussed and described by strabo, xvii, i, 18 (ed. didot, p. 681) and by diodorus, i, 33, 7 (ed. didot, p. 26] p. l plutarch's version. the month hathor,[1] when osiris was in the twenty-eighth year either of his reign or of his age. the first to know of what had happened were the pans and satyrs, who dwelt hard by panopolis; and finally the news was brought to isis at coptos, whereupon she cut off a lock of hair[2] and put on mourning apparel. she then set out in deep grief to find her husband's body, and in the course of her wanderings sh

chapter the deceased is made to pray for the liberation of his soul, shadow, and khu from the bondage of the tomb, and for deliverance from those "whose dwellings are hidden, who fetter the souls, who fetter souls and khu's cc and who shut in the shadows of the dead;[4] and in the xc ist chapter[5] is a formula specially prepared to enable the khu to pass from the tomb to the domains where ra and hathor dwell. the sekhem or form. the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (10 of 21 [8/10/2001 11:23:21 am] yet another part of a man was supposed to exist in heaven, to which the egyptians gave the name sekhem. the word has been rendered by "power "form" and the like, but it is very difficult to find any expression which will represent the egyptian conception

gods of the north, ye four [orders of gods] who embrace the four holy ends of the universe, and who granted to osiris to come forth to heaven, and to sail over the celestial waters thereof with his son horus by his side to protect him and to make him to rise like a great god from the celestial deep, say ye to unas 'behold horus, the son of osiris, behold unas, the god of the aged gods, the son of hathor, behold the seed of seb, for osiris hath commanded that unas shall rise like the second of horus, and the four khu's who are in annu have written this command to the great gods who are in the celestial waters"[1] and again "when men are buried and receive their thousands of cakes and thousands of vases of ale upon the table of him that ruleth in amenta, that being is in sore straits who hat

the other. usually ra is depicted in human form, sometimes with the head of a hawk, and sometimes without[3, as early as the time of the pyramid texts we find ra united with tmu to form the chief god of annu, and at the same period a female counterpart rat was assigned to him.[4] shu, the second member of the company of the gods of annu, was the firstborn son of ra, ra-tmu, or tum, by the goddess hathor, the sky, and was the twin brother of tefnut. he typified the light, he lifted up the sky, nut, from the earth, seb, and placed it upon the steps which were in khemennu [1. see lanzone, op. cit, tav. 398. 2. ibid, p. 1255- 3. ibid, tav. 78. 4. pyramid of unas, l. 253] p. cxii he is usually depicted in the form of a man, who wears upon his head a feather or feathers and holds in his hand the

maat, the goddess of the unalterable laws of heaven, and the daughter of ra, is depicted in female form, with the feather emblematic of maat, on her head, or with the feather alone for a head, and the sceptre in one hand, and an ankh in the other.[5] in the judgment scene two maat goddesses appear; one probably is the personification of physical law, and the other of moral rectitude. het-heru, or hathor the "house of horus" was the goddess of the sky wherein horus the sun-god rose and set. subsequently a great number of goddesses of the same name were developed from her, and these were identified with isis, neith, iusaset, and many other goddesses whose attributes they absorbed. a group of seven hathors is also mentioned, and these appear to have partaken of the nature of good fairies. in

e "house of horus" was the goddess of the sky wherein horus the sun-god rose and set. subsequently a great number of goddesses of the same name were developed from her, and these were identified with isis, neith, iusaset, and many other goddesses whose attributes they absorbed. a group of seven hathors is also mentioned, and these appear to have partaken of the nature of good fairies. in one form hathor was the goddess of love, beauty [1. page 17, 1. 5. 2 page 18, l. 1. 3. am lineau, la morale, p. 138. 4. the various meanings of maat are illustrated by abundant passages from egyptian texts by brugsch, w rterbuch (suppl, p. 329. the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (9 of 19 [8/10/2001 11:23:59 am] 5. see lanzone, op. cit. tav. 109] happiness; and

ly given to osiris, and indicated the god after the completed reconstruction of his body, which had been hacked to pieces by set. un-nefer a name of osiris in his capacity of god and judge of the dead in the underworld. some make these words to mean the "good being" and others the "beautiful hare" astennu a name given to the god thoth. mert or mer-sekert the lover of silence" is a name of isis or hathor as goddess of the underworld. she is depicted in the form of a woman, having a disk and horns upon her head.[3] serq or selk is a form of the goddess isis. she is usually depicted in the form of a woman, with a scorpion upon her head; occasionally she appears as a scorpion with a woman's head surmounted by disk and horns.[4] ta-urt, the thoueris of the greeks, was identified as the wife of

bearer of the gods. she is depicted in the form of a hippopotamus standing on her hind legs, with distended paunch and hanging the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (11 of 19 [8/10/2001 11:23:59 am] breasts, and one of her forefeet rests upon; sometimes she has the head of a woman, but she always wears the disk, horns, and plumes[4. uatchit was a form of hathor, and was identified with the appearance of the sky in the north when the sun rose. she is either depicted in the form of a woman, having upon her head the crown of the north and a sceptre, around which a serpent is twined, or as a winged ur us wearing the crown of the north [1. in egyptian the town is called apu. 2. see lanzone, op. cit, tav. 332. 3. ibid, tav 124. 4. ibid, op. cit, tav. 36

mportant chapter is known. in it it is declared that neither men nor gods can conceive what great glory has been laid up for ani in his existence in the next world, and that his life therein shall be for "millions of millions of years" chapter clxxxv "a hymn of praise to osiris, the dweller in amenta, un-nefer within abtu (abydos (see pp. 241, 367, and pl. 36) chapter clxxxvi "a hymn of praise to hathor (see pp. 242, 368. and pl. 37) the papyrus of ani. http//www.sacred-texts.com/egy/ebod/ebod12.htm (9 of 9 [8/10/2001 11:24:20 am] sacred texts egypt index previous next the book of the dead. translation plate i. vignette: the scribe ani, standing with hands raised in adoration before a table of offerings consisting of haunches of beef, loaves of bread and cake, vases of wine and oil, fruits

and it was held by priestesses at religious festivals. it was either worn on the neck or carried in the left hand; and it was an emblem which brought joy to the bearer. interesting examples of the pendent menat in the british museum are no. 17,166, inscribed "beautiful god, lord of the two lands, maker of things, king of the north and south, khnem-ab-ra, son of the sun, aahmes (amasis, beloved of hathor, lady of sycamore trees; and no. 13,950* in fa ence; and nos. 8172, 8173, and 20,607 in hard stone. no. 18,108 is the disk of a menat in fa ence, inscribed, hathor, lady of the town of anitha" no. 20,760 is a disk and handle in bronze, the disk having, in hollow work, the figure of a cow, sacred to hathor, and the handle, the upper part of which is in the form of the head of hathor, having

and 20,607 in hard stone. no. 18,108 is the disk of a menat in fa ence, inscribed, hathor, lady of the town of anitha" no. 20,760 is a disk and handle in bronze, the disk having, in hollow work, the figure of a cow, sacred to hathor, and the handle, the upper part of which is in the form of the head of hathor, having a sistrum. on the one side is the prenomen of amenophis iii. and on the other is hathor, lady of the sycamore" the meaning and use of the menat is discussed by lef bure in le menat et le nom de l'eunuque (proc. soc. bibl. arch, 1891, pp. 333-349* a duplicate is in the louvre; see perrot and chipiez, histoire de l'art, l' gypte, p. 821, no. 550] p. 246 text [chapter xv (1 [1] a hymn of praise to ra when he riseth in the eastern part of heaven. behold osiris ani the scribe who r

ligion und mythologie, p. 245, etc. 3. the goddess nut represented the sky, and perhaps also the exact place where the sun rose. she was the wife of seb, the earth-god, and gave birth to isis, osiris, and other gods. one of her commonest titles is "mother of the gods" she is depicted as a woman bearing a vase upon her head, and sometimes wears the disk and horns usually characteristic of isis and hathor. she was the daughter and mother of ra. see lanzone, dizionario, p. 392; pierret, panth on, pp. 34, 36; brugsch, religion und mythologie, pp. 603-610. 4. manu is the name given to the mountains on the western bank of the nile, opposite thebes, wherein was situated tu manu "the mountain of manu" the chief site of rock-hewn tombs. see brugsch, dict. g og, p. 259. 5. maat "daughter of the sun

dawn each day" iv. a hymn of praise to ra by nekht, the royal scribe, captain of soldiers, who saith "homage to thee, o thou glorious being, thou who art provided [with all things. o tmu-heru-khuti, when thou risest in the horizon of heaven, a cry of joy cometh out of the mouth of all peoples. o thou beautiful being, thou dost renew thyself in thy season in the form of the disk within thy mother hathor; therefore in every place every heart swelleth with joy at thy rising, for ever. the eastern and the western parts of heaven come to thee with homage, and give forth sounds of joy at thy rising. o ra, thou who art heru-khuti (harmachis, the mighty man-child, the heir of eternity, self-begotten and self-born, king of earth, prince of the netherworld, governor of the mountains of aukert (i.e

herein the heart, emblematical of the conscience, is to be weighed in the balance against the feather, emblematical of law. above, twelve gods, each holding a sceptre are seated upon thrones before a table of offerings of fruit, flowers, etc. their names are: harmachis "the great god within his boat; tmu; shu; tefnut "lady of heaven; seb; nut "lady of heaven" isis; nephthys; horus "the great god; hathor "lady of amenta; and sa. upon the beam of the scales sits the dog-headed ape which was associated [1. a name of the underworld. 2. or sexet-anru, a division of the sexet-hetepu (see plate xxxv, the elysian fields wherein the souls of the blessed were supposed to reap and sow. 3. in british museum papyrus no. 9901 the goddess maat is seated on the centre of the beam of the balance. the doubl

"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 hathor (see lanzone, dizionario, tav. 188, no. 2. 2 thoth was the personification of intelligence. he was self-created and self-existent, and was the "heart of ra" he invented writing, letters, the arts and sciences, and he was skilled in astronomy and mathematics. among his many titles are "lord of law "maker of law" and "begetter of law" he justified osiris against his enemies, and he wrote the

414a is inscribed with the prenomen of necho ii. 2, i.e, the sun-god when he sets and rises. 3. supplied from the papyrus of nebseni. see british museum papyrus no. 9900; naville, todtenbuch, bd. ii, pl. xxxi. 4 see supra, p. 273, note 3. 5. adding# or# from the variant readings given by naville. 6. some papyri read unnu; on this town, see brugsch, dict. g og, p. 146. 7. shu was the son of ra and hathor and the twin-brother of tefnut. he typified the sunlight, and separated the earth from the sky, which he established and supported. for a drawing of shu and his four supports, see lanzone, dizionario, tav. 385. 8. see brugsch, dict. g og, p. 749. 9. i.e" substance of the gods] p. 282 (13) who then is this? it is tmu in his disk, or (as others say, it is ra in (14) his rising in the eastern

dored (2) thou mighty one of souls, thou ram (or soul, possessor of terrible power, who dost put fear of thee into the hearts of the gods, thou who art crowned upon thy mighty throne! it is he who maketh the path for the khu and for (3) the soul of osiris ani. i am furnished [with that which i need, i am a khu furnished [with that which i need, i have made my way unto the place wherein are ra and hathor" rubric: if this chapter be known, ani shall become like unto a shining being fully equipped in the underworld. he shall not be stopped at any door in the underworld from going in and coming out millions of times. vignette:[1] ani standing at the doorway of the tomb; and ani's shadow, accompanied by his soul. text [chapter xcii (i) the chapter of opening the tomb to the soul of the plate xv

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

and the custom of painting the boat upon papyrus is probably contemporaneous. the words of power were not to be spoken until after death. they were a great mystery, but the eye of no man whatsoever must see it, for it is a thing of abomination for every man to know it. hide it, therefore, the book of the lady of the hidden temple is its name. this would seem to refer to some spell uttered by isis-hathor that delivered the god ra or horus from trouble, or was of benefit to him, thus was concluded to be equally efficacious in the case of the deceased. many spells were included in the book of the dead for the purpose of preserving the mummy against molding and for assisting the owner of the papyrus to become as a god and to be able to transform himself into any shape he desired. painted offer

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

k, new teachings for an awakened humanity (1986, rev. exp. ed. 1995. she founded the spiritual education endeavors publishing company and the share foundation to nurture and disseminate her channeled material. she has subsequently published secret truths: a young adults guide for creating peace, descent of the dove (with ann valentin, you are becoming a galagtic human (with sheldon nidle, and the hathor material (with tom kenyon (1966. new teachings for an awakened humanity espoused the idea of the love corps an alliance of people who seek inner peace and the application of such peace to the global situation. those who associate with essene.the share foundation and the love corps.dedicate themselves to a process of achieving inner peace through meditation and self-healing and in sharing th

r writings as well as the share foundation may be found on the ministry s website. sources: the christ [through virginia essene. new teachings for an awakened humanity. santa clara, calif: s.e.e. publishing, 1986. rev. exp. ed, 1995. essene, virginia. the earth, the cosmos and you: revelations by archangel michael. santa clara, calif: s.e.e. publishing, 1999. essene, virginia, and tom kenyon. the hathor material. santa clara, calif: s.e.e. publishing, 1996. feurst, irving, and virgina essene. energy blessing from the stars: 7 initiations. santa clara, calif: s.e.e. publishing, 1998. madonna ministry. http//www.madonnaministry.org. october 15, 1999. the essene foundation the essene foundation was established in the early 1980s following the death of edmond bordeaux szekely (d. 1980) by arch

GLOBAL FREEMASONRY

he religion chosen for them by god with the idolatry of foreign nations. when we investigate this matter in light of historical records, we see that the pagan cult that influenced the israelites was that of ancient egypt. an important evidence in support of this conclusion is that the golden calf the israelites worshipped, while moses was on mt. sinai, was actually a replica of the egyptian idols hathor and aphis. in his book, too long in the sun, the christian author richard rives writes: hathor and aphis, the cow and bull gods of egypt, were representatives of sun worship. their worship was just one stage in the long egyptian history of solar veneration. the golden calf at mount sinai is more than sufficient ev- fj the inside story on the kabbalah another ancient egyptian idol: hathor, t

ey had seen in egypt and to worship them. after moses died, there was less to deter them from backsliding farther into perversity. of course, the same thing cannot be said of all jews, but some of them did adopt egyptian paganism. indeed, they carried on the doctrines of the egyptian priesthood (pharaoh's magicians, that lay at the foundation of global freemasonry fk an ancient egyptian statue of hathor. that society's beliefs, and corrupted their own faith by introducing these doctrines into it. the doctrine that was introduced into judaism from ancient egypt was the kabbalah. like the system of the egyptian priests, the kabbalah was an esoteric system, and its basis was the practice of magic. interestingly, the kabbalah provides an account of creation quite different from that found in t

GOLDEN DAWN RITUALS VENUSZAM16

t and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the hathor, invoke hathor as follows "o thou,who art goddess of passionate beauty and desire,i invoke thee. exalt my soul to the feet of thy glory. hear me, and manifest in splendor to him who worships at thy throne. when ra created sekhmet, her power became perfected in you, hathor. oh hathor, thou who art like the eye of ra, do i call upon thee. thou art attraction. thou art desire. thou art passion

khmet, her power became perfected in you, hathor. oh hathor, thou who art like the eye of ra, do i call upon thee. thou art attraction. thou art desire. thou art passion. thou art queen of the stars, and thy very name covers all the skies. most holy mother, mediatrix unto 9 the light divine, source of love, passion, desire, ferver, attraction and hunger for spiritual perfection, thee do i invoke. hathor, lady of flame, thee thee do i invoke. thou who art covered in emerald, thee do i invoke. thou who wearest a purple headband with a passionate 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 s

rotect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with water and with fire. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of hathor,door way unto the vautl of the adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place

GOLDEN DAWN RITUALS Z1

ible guardians of the limits of the temple. they are placed according to the winds beyond the stations of hierophant, 15 dadouchos, hiereus, and stolistes and in this order do their symbols appear in all warrants of temple. the kerub of m formulates behind the throne of hierophant. she has a young girl's countenance and form, with large and shadowing wings; and she is a power of the great goddess hathor who unites the powers of isis and nephthys. to the sign k is she referred as a correlative, which represents springs of water breaking upon l; though as a zodiacal sign it is referred to m, the container of rain. the egyptian name of the sign k is phritithi. note "thou shalt not confound the kerubim with their signs of the zodiac, notwithstanding that the latter be under the presidency of t

f squares in mauve and green. his tunic is mauve with yellow stripes, and he has a lion s tail. his limbs are natural color, his ornaments are red and green. he carries a blue ankh, and a stylus and writing tablet. he stands on mauve and yellow. the invisible stations these naturally fall into four groups given below in order of their importance. 1. stations in the path of s in the middle pillar- hathor- ho-or-po-kratt-l st--evil persona. 2. kerubim. 3. children of horus. 4. the forty-two assessors. 23 1. stations in the path of s: hathor: this great goddess formulates behind the hierophant in the east. her face and limbs are of translucent gold. she wears a scarlet sun disc, resting between black horns from the back of which rise two feathers in white, barred blue. she has a black nemyss

tar standing east of the altar facing west, in the sign of typhon. he is black, and has an animal, somewhat lizard-like, head, a black body, a tail, and he stands on black. his nemyss is of olive green decorated with russet; his collar of russet and citrine. he has a white apron and a waist cloth of dull red striped with russet. he has no ornaments. 2. the kerubim: the kerub of m is formed behind hathor and she is a power of hathor, and has the same general coloring. she has a young girl s countenance and behind her are spread large and shadowing wings. the kerub of d is in the south beyond the seat of the dadouchos. it is a power of the great goddess tharpesh, and has the face and form of a lion with large and clashing wings. the coloring is very lively with flashing leo green with ruby

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

with a short description of the scene that opens this afterword. 92 allen h. greenfield i had obtained a copy of monuments of egypt the plates from the french description de l gypte series commissioned by napoleon. here we have a picture of the inside of a tomb. two of the explorers are in there or are they locals? one is smoking (dope, probably, while the other stands in contemplation. we placed hathor s head above the entry to the alcove. inside the alcove we placed father_acme conceived as a seated buddha image, a halo of light surrounds his head. is this not a secret ritual of the illuminati? search and see! jonathan sellers twin cedars lodge fall equinox 2005, c.e. 93 about the author allen h. greenfield, d.d, is in a unique position to interpret the lore of ufology for occultists, an

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

nges the past summer. ur-heru cause, maturity, responsibility. his name means 'the elder horus' and he is the counterpart of the child, harpocrates. harpocrates effect, faith, acceptance, innocence. he is horus, the child. he is like the fool of the tarot. he is often shown sitting on a lotus with the first finger of his right hand resting against his closed lips in his role ofthe god of silence. hathor maternal force, protection, sustenance, fertility. hathor is the consort of horas. her name means 'house of horus' she has the form of a cow in role of the eternal mother. sothis initiation (femiriine, evolution, growth sothis is the godde ss of the dog star whose annual rise into the heavens marked 67 the advent of the nile river's inundation and thus assured another year of bounty. she is

see a black ray of light flecked with red emanate from the talisman and strike the contents of the cup. know that the power of the desiring angels of earth has entered your cup. step 6. hold the talisman of earth of water high above the cup and say, 333 may the cohesive angels of water come to me now. those who hold true to what they renew; by the power of hmagl (heh-mah-gel) and the cow goddess hathor, the mother of heaven, do i command you. see a pale blue ray of light flecked with black emanate from the talisman and strike the contents of the cup. know that the power of the cohesive angels of water has entered your cup. hold the talisman of water of water high above the cup and say, may the regenerative angels of water come to me now. those who review what they renew; by the power of h

HANDBOOK OF EGYPTIAN MYTHOLOGY

great-grandson, amenhotep (amenophis) iii (c. 1390 1352 bce. hatshepsut s famous mortuary temple at deir el-bahri in thebes had many innovative features, such as an open court for solar worship inscribed with a summary of the ruler s secret knowledge about the sun god. 42 both hatshepsut and thutmose iii built special shrines where ordinary people could come to pray to deities such as the goddess hathor in her cow form or amun of the hearing ear. 43 amenhotep iii enlarged or founded numerous temples, and many of the features introduced by his architects remained standard for c. 1,500 years. he commissioned huge numbers of divine statues to stress his identification with all the deities of egypt. amenhotep iii sometimes gave himself the attributes of a lunar deity while his chief wife, quee

g these beliefs and traditions for the first time. respect for ancient traditions was a policy of the nubian kings who ruled egypt as the twenty-fifth dynasty. these kings came from an area of nubia known as kush. their culture combined nubian and egyptian elements. the chief religious site in kush was the holy mountain of gebel barkal near ancient napata, where there was a temple for amun-ra and hathor as the eye of ra. king piye (piankh) and his brother king shabaqo (shabaka) were the first two kings of this dynasty to rule egypt. a victory inscription of king piye (c. 747 716 bce) is full of references to egyptian deities and myths. it records that he seized the capital memphis like a desert storm, just as amun-ra had commanded me. 71 some pyramid tombs of nubian kings near napata are i

emple to function even if there was nobody to perform the rites. some of the most interesting texts are found in the extraordinarily well preserved temple of horus at edfu, which was built between 237 and 57 bce. scenes and inscriptions on the walls have allowed scholars to reconstruct annual ceremonies such as the festival of the beautiful union, which celebrated the coming together of horus and hathor. the festival of victory commemorated the triumph of horus over seth and his followers (see figures 31 and 32. this conflict seems to have been acted out on and around the temple lake.86 a second mythological drama, the legend of the winged disk, has horus defending ra against his enemies, a role usually taken by the eye goddess. the foundation of the temple is traced back to the first time

more authentic than others. his stated purpose in writing the book was to seek the universal truths that he believed to lie behind the myths and beliefs of all cultures. he quotes other writers far-fetched allegorical interpretations of egyptian myth. his own comments on the nature of myth often sound surprisingly modern. he did not be- introduction 41 figure 9. the columned hall of the temple of hathor at dendara, built during the roman period (courtesy of richard pinch) lieve that myths described events that had actually happened. he is scathing about people who interpreted all myths in terms of natural phenomena such as crop cycles or eclipses: one should take the greatest heed and care not unconsciously to reduce and resolve the divine to terms of winds, fluxes, sowings, ploughings, te

tuals. the text is discussed and translated in j. assmann s egyptian solar religion in the new kingdom: re, amun, and the crisis of polytheism, trans. anthony alcock (london and new york, 1995, 18 21. 43. some offerings suggest that temple visitors were familiar with deities mythological roles, but whether this knowledge came through stories or images is unclear. see g. pinch, votive offerings to hathor (oxford, 1993. 44. for the influence of solar and lunar mythology on the art and architecture of amenhotep iii s reign, see designing the cosmos in a. p. kozloff and b. m. bryan, egypt s dazzling sun: amenhotep iii and his world (cleveland, 1992, 73 124. 45. for modern myth making about akhenaten and nefertiti, see d. montserrat, akhenaten history, fantasy, and ancient egypt (london and new

first egyptians.5 the creator could now begin the work of creating the world and its inhabitants. creation summary: at different periods and in various theological centers, a number of deities could be identified with the creator who emerged from the primeval waters. these creator deities include the gods atum, ra (often combined as ra- atum, shu, ptah, khnum, and amun-ra and the goddesses neith, hathor, and isis. important stages in the creation process were the establishment of maat, the divine order; the division of beings into male and female; and the separation of earth and sky. the egyptian cosmos consisted of a divine realm in the upper sky; the earth, with egypt its center; and the duat (or dat, the underworld that was to become the realm of the dead. the creator produced other dei

rom which shu and tefnut came forth. once the twins had been born, the sexual identity of atum becomes fixed as a father. a further development was the personification of the hand of atum as a goddess, thus giving him a sexual partner. since the hand goddess came directly from the creator, she was his daughter as well as his consort. this god- mythical time lines 63 dess was often identified with hathor, who came to be regarded as the female creative principle. the twins sometimes appear to be the male and female aspects of atum. he embraces them to transfer his ka (vital essence) to them. in coffin texts spell 80, shu and tefnut are described as living with their father in the primeval waters. the three deities cling tightly to each other as if they were still one entity. for creation to

solution is sometimes known as the myth of the distant goddess. the distant goddess. as described earlier, the sole eye was a separable active force even when the creator was still inert in the primeval waters. the eye was sometimes treated as a female form of the sun god, but she was also called the daughter of ra. various important goddesses were associated with this role, most commonly bastet, hathor, mut, sekhmet, tefnut, and wadjyt. for reasons that are rarely stated, the eye goddess becomes angry and uncontrollable and refuses to stay with her father, ra. originally, this may only have been thought to happen when the eye returned with shu and tefnut. later versions of the myth seem to relate to the period when the world and humanity were well established. in these versions, the eye g

pell 75 as having pacified her who is in the middle of her rage may allude to this mythical role. thoth sometimes accompanies shu or undertakes the mission on his own.21 as the heart and tongue of the gods, thoth uses wise words to appease the dangerous goddess. several versions of an elaborate literary treatment of this myth were current in the late first millennium bce. in the longest of these, hathor-tefnut is roaming the distant southern desert in the form of a nubian cat. thoth disguises himself as a dog-faced baboon to approach the angry goddess. he alternately harangues and cajoles her. thoth lectures her about her duty and dignity as the daughter of ra. he tells her about the desolate and gloomy state that egypt has fallen into without her bright presence. he paints word pictures o

s she is greeted with music and dancing that help to transform her into the beautiful of face. this is the first of a series of benevolent forms of the eye goddess.23 an obscure passage deals with an attack on the goddess while she is sleeping. thoth wakes her in time, and the forces of chaos are defeated. eventually the goddess reaches memphis, the capital of egypt, where she is transformed into hathor of the southern sycamore and joyfully reunited with her father. she is mythical time lines 73 needed to defend the creator sun god from his enemies. chief among these, as in the fable of the lion and the mouse, is man. in many mythologies, the gods make several attempts at creating people before they are satisfied. such myths usually involve the destruction of the unsatisfactory part of hum

ng his followers with him, but bring them secretly in case the humans see and their hearts escape. the gods and goddesses all came and asked ra to speak. he told them, humanity, which came into being from my eye, is plotting against me. advise me what you would do about it. nun and the other deities advise ra to send his eye against the rebels. no eye is more able to smite them. let it go down as hathor. the guilty ones among humanity flee into the desert through fear of ra, but hathor slaughters them and wades in their blood. when she returns to ra, she tells him that she has overpowered humanity and it was sweet to my heart. ra replies, i shall have power over them as king by culling them. thus, says the text, the powerful one came into being. 27 the goddess intends to continue her slaug

manity. before dawn ra pours the red beer out until the fields are flooded to a depth of three palms. 28 when the goddess arrives at dawn, she sees her own 74 handbook of egyptian mythology beautiful reflection in the flood. she drank and it delighted her heart. she came back drunk without having noticed humanity. ra welcomed her back and from that day on alcohol was drunk during the festivals of hathor.29 it is not clear whether ra took pity on humanity after the first day s slaughter or whether he only wanted to save the portion of humanity that he regarded as innocent. the latter is probably implied by the fact that the people killed on the first day have fled to the desert, part of the realm of chaos. these people become enemies of ra, a group that is shown in the underworld books bein

ivision appears to justify the ruthless destruction of many humans by the gods. a ritual drama inscribed on the walls of the temple of horus of edfu describes a rebellion by the people of nubia in the 363rd year of ra s reign. the rebels are tricked into killing each other, and their leader, seth, is beheaded. a myth in papyrus jumilhac tells how the goddess isis transforms herself into a form of hathor, slaughters all the followers of seth with fire, and wades in their blood. this might seem to be a direct borrowing from the book of the heavenly cow, but it should probably be seen as an example of a repeating pattern of events. in the book of the heavenly cow, even though the rebels have been defeated, the world can never be the same again. ra announces that he is sick and weary, and he c

e region of chemmis. to evade his enemies, the divine child was hidden inside a papyrus thicket or on a floating island. this nest of horus is one of the few mythical places that is commonly shown in egyptian art. temple wall scenes depict kings in the role of the horus child in the marshes being washed or suckled by a cow. this cow can be identified with a number of goddesses but most often with hathor, whose name literally means mansion of horus. she seems to have been regarded as the mother of horus the elder and the wet nurse or foster mother of horus the younger.37 many other deities were imagined as protecting the divine child whenever isis was forced to be absent. in literary spells these deities can be changed into the humble human inhabitants of the marsh. the theme of the poisoni

th, horus becomes angry with his mother for helping seth and cuts off her head. one myth has thoth heal isis by giving her a cow s head to replace the head that horus has taken away.42 the ennead decrees that horus should be punished. seth rips out the eyes of horus and buries them on a mountainside, where they grow into lotuses. in this story, the eyes of horus are restored by his foster mother, hathor. in other versions he is healed by isis or thoth. the latter is particularly associated with finding the eye of horus when it is lost or putting it back together 82 handbook of egyptian mythology when it has been torn into many pieces. this myth mirrors the mutilation and reunion of the body of osiris. many references to the contests between the two fighters imply that horus and seth were g

f the heart in the presence of osiris and the assessors of the underworld. the goal of the journey was to be transformed into an akh, an effective or transfigured spirit. those who failed to justify their existence in the divine court faced a second death in the jaws of the eater of souls. the fortunate spirits could take their place among the stars or among the followers of osiris, ra, thoth, or hathor, but they could not escape the cycles of destruction and renewal. the soul might experience life in the field of reeds, a paradise similar to egypt, but this was not a permanent state. when the night sun passed on, darkness and death returned. the star-spirits were destroyed at dawn and reborn mythical time lines 93 each night. even the evil dead, the enemies of ra, continuously came back t

ed person who speaks the true name of god will die instantly. 21. thoth may not originally have been linked to this myth, but the egyptian sense of symmetry demanded that as thoth restored the lost and wounded lunar eye of horus, he should also bring back the solar eye of ra. the various stages in the development of the myth cycle of the solar eye were first studied by h. junker in der auszug der hathor- tefnut aus nubien (berlin, 1911; and by w. spiegelberg in der gyptische mythus vom sonnenauge (strasbourg, 1918. 22. for a full translation, see miriam lichtheim, ancient egyptian literature, vol. 3: the late period (berkeley, los angeles, and london,1980, 156 159. 23. this section of the myth is probably based on a list of names, epithets, and festivals of goddesses. by the greco-roman pe

stivals of goddesses. by the greco-roman period, and probably earlier, the myth of the distant goddess was linked with the winter solstice and the annual return of the inundation from the far south. the flood took some weeks to spread northward, so the priests of each major temple would greet it in turn. for the wild celebrations that marked the return of the wandering goddess, see j. c. darnell, hathor returns to medamud, studien zur alt gyptischen kultur 22 (1995: 47 94. 24. these references are chiefly in the texts known as the teaching for king merikare and the words of neferti; see parkinson, the tale of sinuhe, 138, 226. in another work of this period, the dialogue of ipuur, the protagonist expresses the opinion that it would have been better if the sun god had realized the true natu

eristic of egyptian deities that they can manifest themselves in different forms and different locations at the same time. 27 (female) powerful one is the meaning of the name of the lion goddess sekhmet. egyptian myths are full of wordplay of this kind. 28. this would be a depth of about 9 inches/ 22.5 centimeters. the mineral used to dye the beer was probably either ocher or hematite. 29. one of hathor s epithets was lady of drunkenness. a calendar for the temple of mut at karnak records the serving of special red beer at a festival celebrating the pacification of the solar eye. see a. spalinger, a religious calendar year, revue d egyptologie 44 (1993: 161 184. 30. manetho, aegyptiaca, trans. and ed. w. g. wadell (london, 1940. 96 handbook of egyptian mythology 31. see appendix: primary s

egyptian mythology figure 20. amun-ra visits a queen to sire a divine child. the couple are supported by the goddesses serqet (left)and neith (right. line drawing of a relief in luxor temple (art resource) help egyptian kings on the battlefield or to aid the poor and friendless. when he was manifest in his cult statues, amun periodically visited the necropolis of thebes to unite with its goddess, hathor, and bring new life to the dead. amun tended to be the subject of speculative theology rather than mythical narratives, but he did play a role in the creation myths of hermopolis. one of his incarnations was as the great shrieker, a primeval goose whose victory shout was the first sound. in some accounts this primeval goose laid the world egg; in others, amun fertilized or created this egg

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 sources: p. chester be

HEAVEN HELL

ge of the platform on which the building stood was an outer colonnade of square pillars, but the pillars no longer exist. in the rock below the pavement of this colonnade a number of tombs were hewn; each consisted of a pit from twelve to fifteen feet deep, which led to a small rectangular chamber, wherein originally stood a limestone sarcophagus. in these tombs women who were both priestesses of hathor and members of the royal harim were buried, and further excavations will no doubt reveal the fact that menthu-hetep's high officers of state were buried in somewhat similar tombs in the immediate neighbourhood of the remarkable monument which the egypt exploration fund has brought to light through the exertion of prof. e. naville and mr. h. r. hall. the facts given above indicate that menth

ll be shattered, and the white bread-cakes shall be broken in pieces, and verily the meat offerings shall be cut up in the divine chamber of sacrifice, and verily ropes shall be coiled, and verily boats shall be manned, and verily the boat of ra shall journey on its way, being rowed by the mariners of the akhemu-seku and the akhemu-urtchu; now his name is unknown, his name is unknown "the goddess hathor surroundeth sepa with the magical protection of life, but it is seb who equippeth him. 1 the sister of sepa [and] wife [is] the guardian of the wood of the great field. 2 and, moreover, p. 70 the sister of sepa, the guardian of the wood of the great field, saith 'verily thou shalt come with rejoicing, and thy heart shall be glad, and there shall be food to sepa, and winds shall be given unt

rth for the gods, and the boat of ra shall travel on its way. in other words, the deceased undertakes to provide offerings to the gods whom he mentions so long as he is allowed to rejoin his relatives at will, but if he is hindered in any way, he threatens that the progress of ra himself shall be hindered, and that the god shall suffer the loss of his heart with its word of power. the cow-goddess hathor is said to endue him with the protection of her magical power, and the earth-god seb to supply him with all he needs, and the guardian of the staff [of life] promises that he shall be supplied with food and air in the great field, because the ancestors of the deceased who are already living there have given orders to this effect. these same ancestors, it is declared, shall come out to meet

JASMUHEEN THE FOOD OF GODS

ddess, keeper of the heavens and cycles and changes of time. nurtures us thru dark night of soul changes. and some of the egyptian goddesses. ishtar. babylonian creator goddess, the source of all life. queen of heaven, giver of light, represents being active and strong. isis. moon goddess, mother and giver of all life. goddess of agriculture, medicine and wisdom, isis represents total femininity. hathor. the mother of all gods and goddesses. goddess of love, mirth, beauty and sensual pleasure. sustainer, destroyer, creator. divine nutrition: the madonna frequency& the food of gods with jasmuheen 80. bast. earth mother goddess of abundance and of relaxed play. protector of women in childbirth, mother of light and independence. some of the roman goddesses. fortuna. goddess of abundance and d

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

same time given to god himself. shri krishna, speaking as the supreme in the bhagavad gita says: even those who worship other gods with devotion, full of faith- they also worship me(*op. cit, ix, 23) 73. wherever devotion is offered through a particular form, we may be sure that there is an intelligence behind that form who acts as a mediator or channel between the suppliant and the deity behind. hathor, for instance, was the goddess of love and beauty, while as we have seen, isis was the queen of truth and the mother of all things; yet both were representatives of the feminine aspect of the deity, as also was nephthys. ptah was the master architect of the universe, the holy spirit who is the creative fire of god; he was the celestial worker in metals, and the chief smelter, caster and scu

try, to give it to anyone whose body it might be found to fit. 147. all those present at the feast tried it, but since the box fitted none of them, osiris at the last laid himself down in it, whereupon the conspirators at once fastened down the lid, securely sealing it with lead, and cast it into the nile. the murder of osiris is said to have taken place on the seventeenth day of the month athyr (hathor, when the sun was in scorpio, osiris being in the twenty-eighth year either of his reign or his age (it will be noted that this date marks the beginning of winter, when the sun is mystically slain by the forces of darkness; and it was on this date, corresponding to the festival of all souls in the christian church, that the land of egypt mourned the death of osiris, as we mourn the death of

LIBER 777

s thoth the lords of kereba the reins. nuit the hips and legs. 9 shu[[hermanubis, all exclusively phallic gods] shu asar and asi the phallus and vulva. sati the spine 1010 seb. lower (i.e. unwedded) isis and nephthys[[sphinx as synthesis of elements] osiris the eye of hoor the buttocks and anus 11 nu[[hoor-pa-kraat as atu 0] mout as 6 12 thoth and cynocephalus thoth anpu the lips 13 chomse chomse hathor the left eye 14 hathor hathoor khenti-khas the left nostril 15 men thu isis 16 asar, ameshet, apis osiris ba-neb-tattu the shoulders 17 various twin deities, rekht, merti &c[[heru-ra-ha] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, as

aat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the right eye 31 thoum-aesh-neith, mau, kabeshunt, horus, tarpesheth. mau [serqet the teeth] as 6. 32 sebek, mako see note* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yla the bones. as 16 31 bis asar. table of correspondences 8 xxii. small selection of hindu deities. xxiii* the forty buddhist meditations. 0 aum nothing and neither p nor p' f space f consciousness f 1

LIBER CORDIS CINCTI SERPENTE

lt speak often with him. 31 (the scribe looketh upwards and crieth) amen! thou hast spoken it, lord god! 32. further adonai spake unto v.v.v.v.v. and said: 33. let us take our delight in the multitude of men! let us shape unto ourselves a boat of mother-of-pearl from them, that we may ride upon the river of amrit! 34. thou seest yon petal of amaranth, blown by the wind from the low sweet brows of hathor? 35 (the magister saw it and rejoiced in the beauty of it) listen! 36 (from a certain world came an infinite wail) that falling petal seemed to the little ones a wave to engulph their continent. 37. so they will reproach thy servant, saying: who hath set thee to save us? 4 liber lxv 38. he will be sore distressed. 39. all they understand not that thou and i are fashioning a boat of mother-o

LIBER CXX

hou scepter of joy! let me not be hurt of any; nor by man, nor by gods, nor by the holy dead, nor by the violently slain, nor by them of old times, nor by any mortal, nor by any human soul (the boat entereth the temple, and circleth it, but not going out; it is brought to the center thereof. the canopy is removed "my hair is the hair of nu! my face is the face of the disk! my eyes are the eyes of hathor! my ears are the ears of apu-t! my nose is the nose of kheuti khas! my lips are the lips of anpu! my teeth are the teeth of serget! my neck is the neck of asi! my shoulders are the shoulders of ba-neb-tahtu! my arms are the arms of neith! my spine is the spine of sati! my phallus is the phallus of asar (or) my kteis is the kteis of asi! my sinews are the sinews of the lords of keraba! my ch

LIBER HHH

enomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power; and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the svb figvra cccxli 5 blackness that will appear unto thee is a thing dreadful beyond all comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt

LIBER LIBERI VEL LAPIDIS LAZULI

te off the head of the light one, the breaker of bread and salt. 35. yea! i smite.and the blood makes as it were a sunset on the lapis lazuli of the king fs bedchamber. 36. i smite. the whole world is broken up into a mighty wind, and a voice cries aloud in a tongue that men cannot speak. 37. i know that awful sound of primal joy; let us follow on the wings of the gale even unto the holy house of hathor; let us offer the five jewels of the cow upon her altar! 38. again the inhuman voice! 39. i rear my titan bulk into the teeth of the gale, and i smite and prevail, and swing me out over the sea. 40. there is a strange pale god, a god of pain and deadly wickedness. 41. my own soul bites into itself, like a scorpion ringed with fire. 42. that pallid god with face averted, that god of subtlety

LIBER RESH VEL HELIOS

sdom and perfect happiness. 1 [for those not in communication with the a a, the adorations from liber legis, ch. iii, from gunity uttermost showed h to gabide with me, ra- hoor-khuit h may be substituted. this is not necessarily the adoration taught in the a a under crowley, or by modern groups claiming to represent the a a. t.s] 2 [this may be read as an instruction to assume the god-form of ra, hathor, tum or khephera as appropriate. see gliber o h for the practices and gods of the egyptians or other works on the subject for the traditional images of these deities. but the instruction can be interpreted in other ways, and is by some. t.s (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. this e-text last revised 26.06.20isliber rv vel spritvs svb figvra ccv

MAGIC AND SPELLS

tride 9 antipathy s commune with nature evil domain deities: abbathor, auril, bahgtru, bane, beshaba, cynic, deep duerra, gargauth, ghaunadaur, gruumsh, ilneval, kiaransalee, laduguer, lolth, loviatar, luthic, malar, mask, sebek, selvetarm, set, shar, shargaas, talona, talos, tiamat, umberlee, urdlen, velsharoon, vhaeraun, yurtrus. family domain' deities: berronar truesilver, cyrrollalee, eldath, hathor, isis, lliira, luthic, yondalla. granted power: as a free action, you may protect a number of creatures equal to your charisma modifier (minimum one creature) with a +4 dodge bonus to ac. this supernatutal ability lasts 1 round per level. an affected creature loses this protection if it moves more than 10 feet from you. you may affect yourself with this ability. family domain spells fate do

thic, yondalla. granted power: as a free action, you may protect a number of creatures equal to your charisma modifier (minimum one creature) with a +4 dodge bonus to ac. this supernatutal ability lasts 1 round per level. an affected creature loses this protection if it moves more than 10 feet from you. you may affect yourself with this ability. family domain spells fate domain' deities: beshaba, hathor, hoar, jergal, kelemvor, savras. granted power: you gain the uncanny dodge ability of a 3rd-level rogue. if you have another class that grants the uncanny dodge ability, treat your level in that class as three higher for determining your uncanny dodge ability. 1 true strike 2 augury 3 bestow curse 4 status s mark of justice deities: gond, kossuth, talos. fate domain spells 6 geas/quest 7 vi

ly (earth elementals or animals only) deities: aerdrie faenya, angharradh, anhur, arvoreen, baervan wildwanderer, baravar cloakshadow, berronar truesilver, chaun-tea,clangedin,corelon larethian,cyrolale,dep sashelas, t magic 63 deneir, dugmaren brightmantle, eilistraee, eldath, flandal steelskin, gaerdal ironhand, garl glittergold, gorm gulthyn, gwaeron windstrom, haela brightaxe, hanali celanil, hathor, horus-re, ilmater, isis, labelas enoreth, lathander, lliira, lurue, marthammor duin, mielikki, milil, moradin, mystra, nephthys, nobanion, osiris, rillifane rallathil, segojan earthcaller, sehanine moonbow, sel ne, sharess, sharindlar, shiallia, solonor thelandira, sune, thard harr, torm, tymora, tyr, valkur, yondalla. deities: arvoreen, brandobaris, cyrrollalee, sheela peryroyl, urogalan

hoth, velsharoon. mentalism domain deity: deep duerra. granted power: you can generate a mental ward, a spell-like ability to grant someone you touch a resistance bonus on her next will saving throw equal to your level +2. activating this power is a standard action. the mental ward is an abjuration effect with a duration of 1 hour that is usable once per day. nobility domain' deities: eilistraee, hathor, malar, sehanine moonbow, sel ne, sharindlar. granted power: turn or destroy lycanthropes as a good cleric turns or destroys undead. you can use this ability a total number of times. per day equal to three+ your charisma modifier. deities: horus-re, lathander, milil, nobanion, red knight, siamorphe. granted power: you have the spell-like ability to inspire allies, giving them a +2 morale bo

MASTERING WITCHCRAFT

tual. it signifies many things. primarily it is the sign of osiris, seen as synonymous with hades, dis, and the horned one as god of death. it also represents the skull and crossbones itself, and finally the erect phallus flanked by twin testes below. the gesture of the high priestess is the mirror image of the magister's. it represents both the lunar crescent, the womb of space, and the horns of hathor, all of which are symbols pertaining to isis, the great egyptian mother goddess and consort of osiris. as such, the magister and high priestess are the human representatives of the two great archetypal poles of life, whether you conceive of them as isis and osiris, summer and winter, life and death, or yin and yang. having called down the two powers, such magical operations as required by t

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ended in the great catastrophe which destroyed him andmost of his nation. in spell 316 of the egyptian coffin texts, we find the following passages, referring topowerful destructive weaponry: so the gods were brought together, re addressed nun: behold, mankind who came from myeye, have been scheming against me nun replied: o re, if your eye was turned against thosehow greatly would they fear you? hathor said: i have prevailed over mankind and it is pleasant to my heart then re said: now that i am in control of them, do not reduce them any more. behold it, the(eye) will be stronger than all the gods. it has mastered those who dwellest at the ends of theearth, it is sovereign over every god. they will fall howling on their faces, all mankind willcringe beneath you and your might, they will r

enotes only those people who had resided in egypt, not those semites or hebrews (habiru)that were in palestine (see p. 196)dates of exodusit can be determined that the israelite exodus from egypt occurred during the year of ramesis isdeath- the first year of pharaoh seti i (1333 b.c).mt. sinaithere was an alchemical workshop frequented by moses and the israelites. it was dedicated to the god-dess hathor (see p. 202)pyramidinner fire, denotes the fire of alchemy, the essence of life.miriam, wife of mosesthe epithet mery was again used for her as it was for the sister of moses and for his daughter and grand-daughter. this miriam was actually queen kiya and was greatly beloved. she had a strong family tieto the mesopotamian annunaki (see p. 208)miriam= mery-amonson of moses (tutankhamun)unlik

uted to hold templar treasure. fdr owned shares in amining company which was working the area. he also visited the island several times in 1909 (see p. 65.)tuatin egyptian means the underworld. interestingly the celtic tribe tuatha de danaan, did retreat into thesidhe, the portals to the underworld.hathorthe cow goddess. the word galaxy meant mothers milk and refers to the milky way in particular.hathor was therefore connected with the milky way.the beehiveoften used as a cryptic representation of the pleiades in the constellation of taurus. in latin, bee isapis, which also means bull.tiamatcalled rahab in the bible, rahab the seat of babylon.psalm 89:10-11 thou hast broken rahab to piecesjob 26:12-13 by his wisdom he hath cut rahab to pieces (see p. 90.)merthe hebrews called the planet ti

MICHAEL WYNN THE SOUL TRAVELERS

how men like freud came to their conclusions about mythology (being nothing more than stories that symbolically represent the inner and outer struggles of the individual. there is yet another source of confusion that pervades some mythologies (especially the egyptian stories, and that confusion is borne from multiple names and titles associated with a single god. for example, the egyptian goddess hathor is associated with 2 other goddess, isis and bast. sometimes hathor is spoke of as the mother of horus, which would mean hathor and isis were the same entity; in other cases, the title hathor is associated with bast, who is known to not be isis. also, in egyptian mythology, ra is the sun god, but then again so is osiris and osiris son, horus; all three are known as sun gods, and all three a

MORALS AND DOGMA

was an initiate in the mysteries of egypt, as he was compelled to be, as the adopted son of the daughter of pharaoh _thouoris, daughter of _sesostris-ramses; who, as her tomb and monuments show, was, in the right of her infant husband, regent of lower egypt or the delta at the time of the hebrew prophet's birth, reigning at heliopolis. she was also, as the reliefs on her tomb show, a priestess of hathor and neith, the two great primeval goddesses. as her adopted son, living in her palace and presence forty years, and during that time scarcely acquainted with his brethren the jews, the law of egypt compelled his initiation: and we find in many of his enactments the intention of preserving, between the common people and the initiates, the line of separation which he found in egypt. moshah an

PHILIP NEIL MYTHS LEGENDS EXPLAINED

f gods re is accompanied on his journey by seven (four not shown here) other gods with horus at the helm. the other gods cannot be identified beyond doubt. the company usually includes three of the earliestcreated gods, sia (perception, hu (utterance, and hike (magic) as well as such important gods as shu, geb, osiris, horus, and thoth. sometimes there are also goddesses in the barque, especially hathor. barque of the sun re is shown in his solar barque, in which he travels through the sky. horus bastet w hen human beings began to plot against the ageing re, he transformed the goddess hathor (the sacred cow of fertility) into a raging lioness, sekhmet. her bloodlust brought plague and death into existence. this goddess, who could only be appeased by being made drunk, gradually became rever

y dying as a child, the sky went dark (see box above. wife and mother isis was the archetypal wife and mother; with her hand echoing the shape of osiris shoulder, mirrored on the other side by horus, she emphasizes the unity of this family. she is often depicted nursing the infant horus. cow s horns isis wears a solar disc between cow horns, revealing her close affinity with the cow mothergoddess hathor. both isis and hathor were at different times regarded as the mother of horus, and, therefore, of the egyptian king, who was a human manifestation of horus. worker of magic isis was a worker of magic, and could even practice her art on the gods (see pp. 14 15. it was her magic arts that enabled her to restore the breath of life to the mummified osiris, and to aid her son horus in his duels

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

le guardians of the limits of the temple. they are placed according to the winds- beyond the stations of hierophant, dadouchos, hiereus, and stolistes- and in this order do their symbols appear in all warrants of temples. the kerub of air formulates behind the throne of hierophant. she has a young girl's countenance and form, with large and shadowing wings; and she is a power of the great goddess hathor who unites the powers of isis and nephthys. to the sign aquarius is she referred as a correlative <102> which represents springs of water breaking upon earth; though as a zodiacal sign it is referred to air, the container of rain. the egyptian name of the sign aquarius is phritithi. note "thou shalt not confound the kerubim with their signs of the zodiac, notwithstanding that the latter be

quares in mauve and green. his tunic is mauve with yellow stripes, and he has a lion's tail. his limbs are natural colour, his ornaments are red and green. he carries a blue ankh, and a stylus and writing tablet. he stands on mauve and yellow. the invisible stations these fall naturally into four groups given below in order of their importance. 1. stations in the path samekh in the middle pillar- hathor- harparkrat- evil persona. 2. kerubim. 3. children of horus. 4. the forty-'itvo assessors. 1. hathor: this great goddess formulates behind hierophant in the east. her face and limbs are of translucent gold. she wears a scarlet sun disc, resting between black horns from the back of which rise two feathers in white, barred blue. she has a black nemyss- a collar of blue, red, blue; and blue ba

acing west, in the sign of typhon. he is black, and has an animal, somewhat lizard-like, head, a black body, and tail, and he stands on black. his nemyss is of olive green decorated with russet, his collar of russet and citrine. he has a white apron and a waist cloth of dull red striped with russet. he has no ornaments. 2. the kerubim. the kerub of air is formed behind athora nd she is a power of hathor, and has the same general colouring. she has a young girl's countenance and behind her are spread large and shadowing wings. the kerub of fire is in the south beyond the seat of dadouchos. it is a power of the great goddess tharpesh, and has the face and form of a lion with large and clashing wings. the colouring is very lively and flashing leo green with ruby and flame-blue and emerald gre

e very source of life, gathering into herself all the energising forces and holding them in solution until the time of release. her colours, pale blue, deepening into sky blue, silvery white, and silver, relieved by touches of orange and flame, carry out these ideas. ill. the empress. she is an aspect of isis; the creative and positive side of nature is suggested here. the egyptian trilogy, isis, hathor and nephthys, symbolised by the crescent, full moon, and gibbous moon are represented in the tarot by the high priestess, hathor. the empress, isis, takes either the crescent moon or venus as her symbol. justice, nephthys, takes the gibbous moon. isis and venus gives the aspect of love, while hathor is rather the mystic, the full moon reflecting the sun of tiphareth while in yesod, transmit

represented the confines of the solar system. they had no means of measuring either uranus or neptune. to them, therefore, saturn passing through the spiral path of the zodiac, marked at its cardinal points by the symbols of the kerubim fonning the cross, was a comprehensive glyph of the whole. thus, in this card we find a synthesis of the whole taro or rota. the central figure should be taken as hathor, athor, or ator, rather than isis, thus indicating the hidden anagram which may perhaps be translated thus: orat- man prays. ator- to the great mother. taro- who turns. rota- the wheel of me and death. the colours like those of the wheel of fortune include the <217> colours of the spectrum and those of the elements, but they are placed against the indigo and black of a saturn, with the whit

RUBY TABLET OF SET

reanism and then into the doctrines of plato and aristotle [panpsychism was a crucial component of orphism, the cult of dionysus, which emphasized the division of the human being into psychic and material components] pythagoras (569-470 bce) was born and lived his early years on samos, which was exposed to the "barbaric" east as well as to the greek west. initiated into the egyptian priesthood of hathor, he remained in egypt over ten years, learned hieroglyphics, and was exposed to astronomy, geometry, and the egyptian concepts of panpsychism. sent to babylon, he was there exposed to persian dualism. he saw the psyche as "good" and the matter into which it entered as "evil, but accepted their merger as something at least temporarily fulfilling to both. goal for the psyche was its escape fr

ra-harakhti was a rival "final judgment" god to osiris in addition to being a solar deity, which explains his presence on the funerary stele. he is also noteworthy for having defended set in the osirian-mythos trial between set and horus the younger [at one point in the debate, according to the legend, ra-harakhti was insulted and retired to his house in a huff. the proceedings resumed only after hathor had cheered the grouchy god with a strip-tease.32] the book of the law and the "stele of revealing" consequently, cannot be viewed as documents of the osiris/isis/horus the younger triad or cult. they reflect the more ancient solar/light cults of ra and horus the elder. the "opposite self" of set. and aleister crowley received the book of the law, and my opposite self declared him magus of

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

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

literature (http//www-etcsl. orient.ox.ac.uk, oxford, england, 1998. hymn to ra homage to thee, o thou glorious being, thou who art dowered [with all sovereignty (power. o tem-heru-khuti (tem-haramkhis, when thou risest in the horizon of heaven a cry of joy goeth forth to thee from all people. o thou beautiful being, thou dost renew thyself in thy season in the form of the disk, within thy mother hathor. therefore in every place every heart swelleth with joy at thy rising for ever. the regions of the south and the north come to thee with homage [respect, worship, and send forth acclamations [praise] at thy rising on the horizon of heaven, and thou illuminest the two lands with rays of turquoise-[coloured] light .o thou god of life, thou lord of love, all men live when thou shinest; thou ar

SIR WALLIS BUDGE EGYPTIAN MAGIC

d; it is usually made of hamatite, and is inscribed with the text of the clxvith chapter of the book of the dead, which reads "thou art lifted up, o sick one that liest prostrate. they lift up thy head to the horizon, thou art raised up, and dost triumph by reason of what hath been done for thee. ptah hath overthrown thine enemies, which was ordered to be done for thee. thou art horus, the son of hathor. who givest back the head after the slaughter. thy head shall not be carried away from thee after [the slaughter, thy head shall never, never be carried away from thee" p. 48 6. the amulet of the vulture, this amulet was intended to cause the power of isis as the "divine mother" to be a protection for the deceased, and was made of gold in the form of a vulture hovering in the air with outst

res p. 105 were painted on the walls of tombs, for at the bottom of his heart the egyptian hoped and believed that they were in reality representations of what he would do in the next world, and he trusted that the words of his prayers would turn pictures into realities, and drawings into substances. the wealthy egyptian left behind him the means for making the offerings which his ka, the goddess hathor giving the scribe ani meat and drink from out of a sycamore tree which grows by the side of a stream (from the papyrus of ani, plate 16) or double, needed, and was able to provide for the maintenance of his tomb and of the ka chapel and of the priest or priests who ministered to it. it was ail article of faith among all classes that unless the ka was properly fed it would be driven to wande

of a human-headed bird (from the papyrus of ani, plate 18) and he shall never be turned back at any of the gates thereof" the words of the chapter have great protective power (i.e, are a charm of the greatest importance) we are told "for it was made by the cow for her son ra when he was setting, and when his habitation was surrounded by a company of beings of fire" now the cow is, of course, isis-hathor, and p. 116 both the words and the picture refer to some event in the life of ra, or horus. it is quite evident that the words of power, or charm, uttered by isis-hathor delivered the god out of some trouble, and the idea is that as it delivered the god, and was of benefit to him, even so will it deliver the deceased and be of benefit to him. the words of power read-"o amen, o amen, who art

f the deceased shai-enen to keep warmth in the body. p. 119 hypocephalus is round; this is due to the fact that it represents the pupil of the eye of horus, which from time immemorial in egypt was regarded as the source of all generative power, and of reproduction and life. the first group of gods are--nehebka offering to horus his eye, a goddess with the eye of horus for a head, the cow of isis- hathor described above, the four children of horus, two lions, a member of the human body, the pylon of heads of khnemu the god of reproduction, and horus-ra. in the second are the boat of the sun being poled along by horus, and the boat of the moon, with harpocrates in the bow. in the other scenes we have the god khepera in his boat, horus in his boat, and horus-sept in his boat. the god with two

he source of the stream, and he shall shine like the stars in the heavens above" it is probable that chapters clxil-clxv. were composed at a comparatively late date. yet another example of the magical pictures of the book of the dead must here be given. the vignette of chapter cxlviii. contains pictures of seven cows "and their bull" and of four rudders; the seven cows have reference to the seven hathor goddesses, the bull is, of course, a form of ra, and the four rudders refer to the four quarters of the earth and to the four cardinal points. the text of the chapter contains the names of the cows and of the bull, and of the rudders, and certain prayers for sepulchral. offerings. now the deceased would be provided with "abundance of food regularly and continually for ever" if the following

med thyself into a hawk of gold by means of thy amulets (or talismans) of the city of gold" etc. when these words have been said, a priest who is made to personify anubis comes to the deceased and performs certain symbolical ceremonies by his head, and lays certain bandages upon it. when the head and mouth and face have been well oiled the bandage of nekheb is laid on the forehead, the bandage of hathor on the face, the bandage of thoth upon the two ears, and the bandage of nebt-hetep on the nape of the neck. over the head was laid the bandage of sekhet, in two pieces, and over each ear, and each nostril, and each cheek was fastened a bandage or strip of linen; over the forehead went four pieces of linen, on the top of the head two, outside the mouth two, and inside two, over the chin two

the god harmachis-khepera-ra- temu, promised him that if he would clear away from the sphinx, his own image, the drift sand in which it was becoming buried, he would give to him the sovereignty of the lands of the south and of the north, i.e, of all egypt. in due course the prince became king of egypt under the title of thothmes iv, and the stele p. 215 which is dated on the 19th day of the month hathor of the first year of thothmes iv. proves that the royal dreamer carried out the wishes of the god. 1 of nut-amen, the successor of the great piankhi who came down from gebel barkal and conquered all egypt from syene to the sea, we read that in the first year of his reign he one night dreamed a dream wherein he saw two serpents, one on his right hand and the other on his left; when he awoke

t to the house of ra-user, whose wife ra-tettet was in travail; when they had been taken into her room they assisted her in giving birth to triplets, and as each child was born meskhenet declared "he shall be a king who shall have dominion over the whole land" p. 223 [paragraph continues] and this prophecy was fulfilled, for the three boys became three of the kings of the vth dynasty. 1 the seven hathor goddesses also could predict the future of a human being, for in the well-known "tale of two brothers" it is related that, when the god khnemu, at the request of ra-harmachis, had created for bata a wife "who was more beautiful in her person than any other woman in all the earth, for the essence of every god was contained in her" they came to see her, and that they spake with one voice, say

h day it says "whosoever is born on this day shall die of old age" and concerning the fifteenth "go not forth from thy dwelling at eventide, for the serpent uatch, the son of the god, goeth forth at this time, and misfortunes follow him; whosoever shall see him shall lose his eye straightway" again, the twenty-sixth day of paophi was a lucky day for making the plan of a house; on the fifth day of hathor no fire was to be kindled in the house; on the sixteenth day it was forbidden to listen to songs of joy because on this day isis and nephthys wept for osiris at abydos; p. 228 a man born on the twenty-third day would die by drowning; and so on. but to the three hundred and sixty days given in the calendars of lucky and unlucky days must be added the five epagomenal days which were considere

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

art by the sign of hand on heart can best be understood by the fact that the leaders of the masonic lodge themselves boast that the rituals of freemasonry hearken back to ancient egyptian religion. the egyptian book of the dead addressed prayers to "my heart of my mother..my heart of transformations" meaning the source of rebirths. the mother goddess of egypt was worshipped by various names isis, hathor, rhea, etc. she was the one to whom the people "gave their hearts" meaning their heart-felt devotion and allegiance. as the goddess of sacrifices, it was deemed necessary by her admirers that men should sacrifice their "energies" on her behalf. the goddess was said to take possession of men's hearts. cutting out hearts and eating them! in the pyramids of mexico, central and south america, t

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

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

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ed of barbaric tribes. because he came from t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mystery religions and cults 257 egyptian gods and goddesses amen: a creation-deity anubis: god of the dead bast: cat goddess bes: god to guard against evil spirits and misfortune chons: god of the moon dua: protector of the stomach of the dead geb: god of the earth hathor: cow goddess isis: mother goddess ka: god for the vital force of life maat: goddess of truth and justice min: egyptian fertility god mut: wife of amen, mother of khons nephthys: goddess of the dead nut: goddess of the sky and of the heavens osiris: god of the underworld and of vegetation qetesh: goddess of love and beauty ra: god of the sun selket: goddess of childbirth set: god of chaos sh

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

illing a cat does not necessarily mean killing the witch, for a witch can take on the body of a cat nine times. in the middle ages, the brain of a black cat was considered an essential ingredient in all recipes of the witches and witch doctors. the old belief that a cat has nine lives goes back to ancient egypt. the cat-headed goddess, bast (or ubasti, was associated with the benevolent aspect of hathor, the lioness, and was said to have nine lives. the egyptians did not fear the cat, but rather reverenced it, and they elevated cats far above the role of domestic pet. to the egyptians, the cat was transformed from mouse catcher to supreme deity, the sayer of great words. the egyptian word for cat was mau, which is at once an imitation of the animal s call and the nearly universal human cry

THE MAGICIAN S KABBALAH

t is, a system which includes other systems within it. in this way, ideas may be compared across apparently different models. an example of this is the association of astrological concepts and symbology with the myths of the ancient egyptians. thus, one familiar with the former, say, understanding the "nature" of venus, would be able to equate this knowledge to an understanding of the "nature" of hathor, through their mutual correspondence on the tree. there are dangers in taking this approach too simplistically, as there are dangers in all methods of translation and learning, but it provides an incomparable method of accessing whole ranges of new information and rapidly assimilating unfamiliar systems (c) a system of symbolism which enables thinkers to formulate their ideas with complete

THE MIDDLE PILLAR

"walked between the worlds" of life and death (conscious and subconscious, such as the sumerian inanna and the egyptian osiris. 4. the field of consciousness, whch contains the ego, is the incessant flow of observable images, feelings, thoughts, sensations, and impulses. archetypes of this region include several groups of deities with a variety of attributions: wisdom (enki, thoth, hermes; love (hathor, aphrodite; war (horns, ares; pleasure (bes, pan; etc. 5. the higher unconscious or superconscious is the transpersonal level of the unconscious-containing higher intuitions, inspirations, latent psychic functions, and spiritual energies. it is here that the higher self expresses itself in various forms through archetypes. the ordinary person is usually unaware of these forces and archetype

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

TYSON DONALD NEW MILLENNIUM MAGIC

rpsichore fire of air fatherly child sir francis drake explorers fc petulance thor thalia air of fire childish father alexander the great conquerors ff confidence love calliope fire of fire fatherly father augustus caesar rulers fm contemplation hermes euterpe water of fire motherly father king james i priests mf arrogance diana melpomene fire of water fatherly mother joan of arc rebels mm caring hathor polyhymnia fire of water motherly mother florence nightingale caregivers mc yearning venus erato fire of water childish mother cleopatra sensualists determination i thoth urania i water of fire 3 s motherly s child e john dee 2 z scholars further subdivide each of the emanations into ten and say there is no reason to stop with a division of four hundred except the limitations of the human m

f the unmanifest through the door that is of practical use to the magus and is not a des- ecration of the light. the magus makes a series of physical gestures that resonate as symbols in the conscious mind and enter the subconscious as directives. the force of will, acting through the lever of symbolism, opens the vortex door in the deepest well of the self and allows the magus to tap the milk of hathor (the light of the unmanifest, which pours forth as a raw power and is shaped for its specific ritual purpose the instant it enters manifestation in the forge of the subconscious. the conscious mind then becomes aware of this potency on the mental and physical levels through its action. consciousness monitors the success or failure of the ritual as it occurs, and if necessary, sends a ray of

TYSON DONALD SOUL FLIGHT

as a youthful bird from the remains of its former aged body. when we gaze around at the world of this trump, we find that the land is part of a green floodplain beside a river. the remains of ancient stone columns and great statues lie broken and toppled into the rich black soil, so that they are half concealed by the grass and plants. some distance away there is a temple to the egyptian goddess hathor, whose statues have the shape of a cow and also that of a woman with a cow's head, or a woman with a headdress of curving cow's horns. the ruling intelligence of this trump is the goddess hathor, from whose breasts flow the sustaining milk of the stars. the phoenix will act as her oracle, for if you pose it a question about some future event, it will cry out in its shrill voice if the answe

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

men whom his eye had created were murmuring against him. he then asked them to consider the matter and to devise a plan of action for him, for he was unwilling to slay the rebels without hearing what his gods had to say. in reply the gods advised ra to send forth his eye to destroy the blasphemers, for there was no eye on earth that could resist it, especially when it took the form of the goddess hathor. ra accepted their advice and sent forth his eye in the form of hathor to destroy them, and, though the rebels had fled to the mountains in fear, the eye pursued them and overtook them and destroyed them. hathor rejoiced in her work of destruction, and on her return was praised by ra, for what she had done. the slaughter of men began at suten-henen (herakleopolis, and during the night hatho

of tataat may be used provisionally. the mandrakes were given to sekti, a goddess of heliopolis, to crush and grind up, and when this was done they were mixed with human blood, and put in a large brewing of beer which the women slaves had made from wheat. in all they made 7,000 vessels of beer. when ra saw the beer he approved of it, and ordered it to be carried up the river to where the goddess hathor was still, it seems, engaged in slaughtering men. during the night he caused this beer to be poured out into the meadows of the four heavens, and when hathor came she saw the beer with human blood and mandrakes in it, and drank of it and became drunk, and paid no further attention to men and women. in welcoming the goddess, ra, called her "amit" i.e "beautiful one" and from this time onward

t" i.e "beautiful one" and from this time onward "beautiful women were found in the city of amit" which was situated in the western delta, near lake mareotis.[fn#15] ra also ordered that in future at every one of his festivals vessels of "sleep-producing beer" should be made, and that their number should be the same as the number of the handmaidens of ra. those who took part in these festivals of hathor and ra drank beer in very large quantities, and under the influence of the "beautiful women" i.e, the priestesses, who were supposed to resemble hathor in their physical attractions, the festal celebrations degenerated into drunken and licentious orgies [fn#15] it was also called the "city of apis (brugsch, dict. geog, p. 491, and is the apis city of classical writers. it is, perhaps, repre

hey have betaken themselves to flight into the mountain lands, for their hearts are afraid because of the words which they have uttered" then the gods spake in the presence of his majesty, saying-"let thine eye go forth and let it destroy for thee those who revile thee with words of evil, for there is no eye whatsoever that can go before it and resist thee and it when it journeyeth in the form of hathor" thereupon this goddess went forth and slew the men and the women who were on the mountain (or, desert land. and the majesty of this god said "come, come in peace, o hathor, for the work is accomplished" then this goddess said "thou hast made me to live, for when i gained the mastery over men and women it was sweet to my heart" and the majesty of ra said "i myself will be master over them a

ul women came into being in the city of amit (or, amem. and the majesty of ra spake [concerning] this goddess [saying "let there be made for her vessels of the beer which produceth sleep at every holy time and season of the year, and they shall be in number according to the number of my hand-maidens" and from that early time until now men have been wont to make on the occasions of the festival of hathor vessels of the beer which make them to sleep in number according to the number of the handmaidens of ra. and the majesty of ra spake unto this goddess [saying "i am smitten with the pain of the fire of sickness; whence cometh to me [this] pain" and the majesty of ra said "i live, but my heart hath become exceedingly weary[fn#63] with existence with them (i.e, with men; i have slain [some of

ails on the outside, and poured melted lead over it. they next took the chest to the river, which carried it to the sea through the tanaitic mouth of the nile; and for this reason this mouth of the nile is still held in the utmost abomination by the egyptians, and is never mentioned by them except with marks of detestation. these things, some say, took place on the seventeenth day of the month of hathor, when the sun was in scorpio, in the twenty-eighth year of the reign of osiris, though others tell us that this was the year of his life and not of his reign. xiv. the first who had knowledge of the accident which had befallen their king were the pans and satyrs, who inhabited the country round about chemmis,[fn#304] and they having informed the people about it, gave the first occasion to t

yphon with drought, and his ally aso, queen of ethiopia, he considers to be the etesian or north winds, which blow for a long period when the nile is falling. he goes on to say] as to what they relate of the shutting up of osiris in a box, this appears to mean the withdrawal of the nile to its own bed. this is the more probable as this misfortune is said to have happened to osiris in the month of hathor, precisely at that season of the year when, upon the cessation of the etesian or north winds the nile returns to its own bed, and leaves the country everywhere bare and naked. at this time also the length of the nights increases, darkness prevails, whilst light is diminished and overcome. at this time the priests celebrate doleful rites, and they exhibit as a suitable representation of the

by year creates new land, and thus drives away the sea further and further, i.e, osiris triumphs over typhon [fourth explanation of the story [sec. xli. osiris is the moon, and typhon is the sun; typhon is therefore called seth,[fn#342] a word meaning "violence "force &c. herakles accompanies the sun, and hermes the moon. in sec. xlii. plutarch connects the death-day of osiris, the seventeenth of hathor, with the seventeenth day of the moon's revolution, when she begins to wane. the age of osiris, twenty-eight years, suggests the comparison with the twenty-eight days of the moon's revolution. the tree-trunk which is made into the shape of a crescent at the funeral of osiris refers to the crescent moon when she wanes. the fourteen pieces into which osiris was broken refer to the fourteen da

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

it become a thousand, and one sword ten thousand, that no man hid from my father's eye in the day of judgement" the comparison here between my vision of the first aethyr and the beginnings of crowley's are extremely close, though i had some difficulty getting into this aethyr, and crowley explored further than i did. vision of the 29th aethyr. came face to face with a woman whose name is athor on hathor. she had bulls' horns worked into her face. she showed me green pastures and said she directed the clouds to nourish water over certain areas to stimulate growth" crowley's vision of rh. i turned to the west and there was a great bull. with a great sword he shore the skies asunder and amid the 167 silver flashes of the steel grew lightenings and deep clouds of indigo. it is finished, my mot

nd said she directed the clouds to nourish water over certain areas to stimulate growth" crowley's vision of rh. i turned to the west and there was a great bull. with a great sword he shore the skies asunder and amid the 167 silver flashes of the steel grew lightenings and deep clouds of indigo. it is finished, my mother bath unveiled herself" both visions of the 29th aethyr refer to the bull and hathor either directly or indirectly. the full vision of crowley's, if studied carefully, relates very strongly to moisture and to the alchemical dissolution process, which in itself relates to the principle of nature nourishing itself. whi le there are many similarities between some of crowley's visions and my own, there are also a number of his visions that are totally different. we cannot expec

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