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Michael Wynn's Occult Reference Library

HELIOS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

beasts? we may suppose that cattle were 1 or will any one trace this incident in the reynard to the words of the vnlgate in matt. 22, 4: tauri mei et altilia occisa sunt, venite ad nuptias; which merely describe the preparations for the wedding-feast? any liint about males is just what the passage lacks^ the greeks ofiered male animals to god, female to goddesses, ii. 3, 103: a white male lamb to helios (sun, a hlack eive lamb to ge (earth. tiie lithuanians sacrificed to their earthgod zemiennik utriusque sexus domestica animalia; haupt's zeitschr. 1, 141^ reyscher and wilda zeitschr. fiir deutsches recht 5, 17, 18* ra. 261. 594. weisth. 3, 41. 46. 69. conf. virg. aen. 8, 82: candida cum foetu concolor albo sus; and the umbrian: trif apruf rufru ute fciu (tres apros rubros aut piceos, aufr

extinct among our people. the sitting on the right hand is in the bible, but not the looking down. the formulas 'qui haut siet et de loing mire, qui haut siet et loins voit (supra, p. 23) are not cases in point, for men everywhere have thought of the deity as throned on high and seeing far around. zeus also sits on ida, and looks on at mortal men; he rules from ida's top "isijdev fiesiav, even as helios, the eye of the sun, surveys and discerns all things, ii. 3, 277. but a widely-circulated marcheu tells us of a mortal man, whom st. peter admitted into heaven, and who, led on by curiosity, ended by climbing into the chair of the lord, from, which 07ie can look down and see all that is done on the whole earth. he sees a washerwoman steal two lady's veils, and in his anger seizes the footst

do without them either. on this point a sensible difference is to be found between the greek and german mythologies. all the higher divinities of the greeks have a chariot and pair ascribed to them, as their kings and heroes in battle also fight in chariots. an 6xni^ for the god of thunder would at once be suggested by the natural phenomenon itself; and the conception of the sun-chariot driven by helios must also be very ancient. tlie' 0. miiller's archaeol. 559. 328 condition of gods. car of here, and how she harnesses her steeds to it, mounts it in company with athene, and guides it, is gorgeously depicted in ii. 5, 720-76; so likewise demeter and kora appear seated in a carriage. hermes is drawn by rams^ as the norse thorr [by hegoats. the okeanides too have their vehicle, aesch, prom

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

lughnassadh, at the beginning of august. she is also linked with love, fertility and healing. ama-terasu omikami ama-terasu omikami is the ancient japanese sun goddess. her name means 'great august spirit shining in heaven' but she is also called shinmet 'divine radiance' and o-hiru-me-no-muchi 'great female possessor of noon. she is good for female-focused sun rituals and for ceremonial magick. helios the greek god helios, known to the romans as sol, was regarded as the sun itself. he ascended the heavens in a chariot drawn by winged snow-white horses to give light and in the evening descended into the ocean. homer wrote 'drawn in his swift chariot, he sheds light on gods and men alike; the formidable flash of his eyes pierces his golden helmet, sparkling rays glint from his breast and h

im to take away their children's illnesses and family sorrows. other sources have a female version, myesytsa, a lovely moon maiden who was the consort of dazhbog the sun god, and became mother of the stars. myesyats brings healing and family harmony. selene selene is the greek goddess specially associated with the full moon, sometimes forming a triplicity with diana and hecate, the twin sister of helios the sun god. selene rises from the sea in her chariot drawn by white horses at night and rides high in the sky in her full moon. at the time of the full moon, she is invoked by women for fertility and by all who seek the power of intuition and inspiration. mother goddesses mother goddesses are for fertility, abundance of all kinds, female power and all rituals for women. astarte astarte is

n remove negativity, promote inner stability and bring to the fore your hidden potential. silver candles are excellent for scrying, especially by the full moon, and for all magick involving the female life and for female fertility. silver candles are best used on a monday. gold gold is the colour of the sun and is associated with the solar deities, for example, the egyptian ra. in ancient greece, helios, the sun god, was worshipped each dawn as he emerged in the east and drove his chariot of winged horses around the sky before plunging into the ocean in the west at sunset. gold is potent for worldly achievement, wealth and recognition, for long life, ambitious schemes and money-making rituals that require an instant or substantial return. the colour of male potency and fertility, it repres

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

he grades and their oaths proper to liber xiii. this is the official paper of the various grades. it includes the task and oath of a probationer. unpublished "liber cxcvii. the high history of good sir palamedes the saracen knight and of his following of the questing beast" 222 a poetic account of the great work and enumeration of many obstacles. equinox iv, special supplement "liber cc. resh vel helios" an instruction for the adoration of the sun four times daily, with the object of composing the mind to meditation, and of regularising the practices. equinox vi, p. 29 "liber ccvi. liber ru vel spiritus" full instruction in pranayama. equinox vii, p. 59 "liber ccvii. syllabus" an enumeration of the official publications of a. a. with a brief description of the contents of each book. equino

orne by lions :venus (repressing the fire of: vulcan: 20:(attis:(attis) ceres, adonis: 21 :zeus :jupiter (pluto: 22 :themis, minos, aeacus, and :vulcan: rhadamanthus :23 :poseidon :neptune: 24 :ares :mars: 25 :apollo, artemis (hunters :diana (as archer: 26 :pan, priapus (erect hermes :pan, vesta, bacchus, priapus: and bacchus: 27 :ares :mars: 28:(athena, ganymede :juno: 29 :poseidon :neptune: 30 :helios, apollo :apollo :31 :hades :vulcan, pluto: 32:(athena :saturn :32 "bis:(demeter :ceres :31 "bis :iacchus:(liber: 312 table i: xxxviii: xxxix :key scale: animals, real and: plants, real and: imaginary: imaginary: 0: 1 :god :almond in flower: 2 :man :amaranth: 3 :woman :cypress, opium poppy: 4 :unicorn :olive, shamrock: 5 :basilisk :oak, nux vomica, nettle: 6 :phoenix, lion, child :acacia, ba

, and by the buddhists it is called the trance nerodha-samapatti. 19. and woe, woe, woe, yea woe, and again woe, woe, woe, unto seven times be his that preacheth not his law to men! 20. and woe also be unto him that refuseth the curse of the grade of a magus, and the burden of the attainment thereof. 21. and in the word chaos let the book be sealed, yea, let the book be sealed. 424 liber resh vel helios sub figura cc. 0. these are the adorations to be performed by aspirants<equinox i, 6 has "all aspirants> to the a. a. 1. let him greet the sun at dawn, facing east, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprising of the sun

ALEISTER CROWLEY MAGICK WITHOUT TEARS

makes consultation desirable. 6 now there is one really important matter. the only thing besides the book of the law which is in the forefront of the battle. as i told you yesterday, the first essential is the dedication of all that one is and all that one has to the great work, without reservation of any sort. this must be kept constantly in mind; the way to do this is to practice liber resh vel helios, sub figura cc, pp. 425-426- magick. there is another version of these adorations, slightly fuller; but those in the text are quite alright. the important thing is not to forget. i shall have to teach you the signs and gestures which go with the words. it is also desirable before beginning a formal meal to go through the following dialogue: knock 3-5-3: say "do what thou wilt shall be the w

ALEISTER CROWLEY EQUINOX EQ I 6

ye know not, for ye know not love. 21. and the end thereof is known not even unto our lady or to the beast whereon she rideth; nor unto the virgin her daughter nor unto chaos her lawful lord; but unto the crowned child is it known? it is not known if it be known. 22. therefore unto hadit and unto nuit be the glory in the end and the beginning; yea, in the end and the beginning. 27 liber resh vel helios svb figvra cc 29 a. a. publication in class d. imprimatur: n. fra a. a. liber resh vel helios. svb figvra cc 0. these are the adorations to be performed by all aspirants to the a. a. 1. let him greet the sun at dawn, facing east, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest o

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

BLAVATSKY H P ANTHROPOGENESIS

the author of "the source of measures" is quite right in thinking that mars (and all the other gods of like attributes "being the god of war and of[[footnote continued on next page[[vol. 2, page] 44 the secret doctrine. mikroprosopoi. with the jews adam kadmon was the same as athamaz, tamaz, or the adonis of the greeks "the one with, and of his father- the "father" becoming during the later races helios, the sun, as apollo karneios* for instance, who was the "sun born; osiris, ormazd, and so on, were all followed by, and found themselves transformed later on into still more earthly types: such as prometheus, the crucified of mount kajbee, hercules, and so many others, sun-gods and heroes, until all of them came to have no better significance than phallic symbols. in the zohar is it said "m

would learn something of the secret of the fires, let him turn to certain works of the alchemists, who very correctly connect fire with every element, as do the occultists. the reader must remember that the ancients considered religion, and the natural sciences along with philosophy, to be closely and inseparably linked together. aesculapius was the son of apollo- the sun or fire of life; at once helios, pythios, and the god of oracular wisdom. in exoteric religions, as much as in esoteric philosophy, the elements- especially fire, water, and air- are made the progenitors of our five physical senses, and hence are directly connected (in an occult way) with them. these physical senses pertain even to a lower creation than the one called in the puranas pratisarga, or secondary creation "liqu

to the astronomical and geographical significance, it may be found that the ancients knew the topography and nature of the arctic and antarctic regions better than any of our modern astronomers; they had reasons, and good ones for naming one the "mountain" and the other the "pit" as the author just quoted half explains, helion and acheron meant nearly the same "heli-on is the sun in the highest (helios, heli-on, the "most high "and acheron is 32 deg. above the pole, and 32 below it, the allegorical river being thus supposed to touch the northern horizon in the latitude of 32 degrees. the vast concave, that is for ever hidden from our sight and which surrounded the southern pole, being therefore called the pit, while observing, toward the northern pole that a certain circuit in the heavens

s, the facets of one gem. to indra, karttikeya, and even kasyapa-aditya, and at the same time to michael (as the angelic form of jehovah) the "angel of the sun" who is "like" and "one with, god" later ingenious interpretations for monotheistic purposes, elevated though they be into not-to-be questioned church dogmas, prove nothing, except the abuse of human authority and power, perhaps. apollo is helios (the sun, phoibus-apollo("the light of life and of the world) who arises out of the golden-winged cup (the sun; hence he is the sun-god par excellence. at the moment of his birth he asks for his bow to kill python, the demon dragon, who attacked his mother before his birth* and whom he is divinely commissioned to destroy- like karttikeya, who is born for the purpose of killing taraka, the t

philosophy, the nearest planet to it is mercury (hermes, budha, thot, the name of whose mother on earth was maia; the planet which receives seven times more light than any other: which fact led the gnostics to call their christos, and the kabalists their hermes (in the astronomical meaning, the "seven-fold light (vide at end of this. finally, this god was bel; the sun being "bel" with the gauls "helios" with the greeks "baal" with the phoenicians "el" in chaldean, hence "el-ohim "emanu-el" el "god" in hebrew. but even the kabalistic god has vanished in the rabbinical workmanship, and one has now to turn to the innermost metaphysical sense of the zohar to find in it anything like ain-soph, the nameless deity and the absolute, so authoritatively and loudly claimed by the christians. but it

BLUE EQUINOX

nary sense of the word. the object of this book is to discount mythop.ia. liber xxxiii. an account of a.a. first written in the language of his period by the councillor von eckarthausen, and now revised and rewritten in the universal cipher. liber xxv. this is the chapter called the .star ruby. in the book of lies. it is an improved form of the .lesser. ritual of the pentagram. liber cc. resh vel helios. an instruction for the adoration of the sun four times daily, with the object of composing the mind to meditation and of regularizing the practices. liber ccc. a special instruction for the promulgation of the law. this is the first and most important duty of the equinox 30 every aspirant of whatever grade. it builds up in him the character and karma which form the spine of attainment. lib

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

lughnassadh, at the beginning of august. she is also linked with love, fertility and healing. ama-terasu omikami ama-terasu omikami is the ancient japanese sun goddess. her name means 'great august spirit shining in heaven' but she is also called shinmet 'divine radiance' and o-hiru-me-no-muchi 'great female possessor of noon. she is good for female-focused sun rituals and for ceremonial magick. helios the greek god helios, known to the romans as sol, was regarded as the sun itself. he ascended the heavens in a chariot drawn by winged snow-white horses to give light and in the evening descended into the ocean. homer wrote 'drawn in his swift chariot, he sheds light on gods and men alike; the formidable flash of his eyes pierces his golden helmet, sparkling rays glint from his breast and h

im to take away their children's illnesses and family sorrows. other sources have a female version, myesytsa, a lovely moon maiden who was the consort of dazhbog the sun god, and became mother of the stars. myesyats brings healing and family harmony. selene selene is the greek goddess specially associated with the full moon, sometimes forming a triplicity with diana and hecate, the twin sister of helios the sun god. selene rises from the sea in her chariot drawn by white horses at night and rides high in the sky in her full moon. at the time of the full moon, she is invoked by women for fertility and by all who seek the power of intuition and inspiration. mother goddesses mother goddesses are for fertility, abundance of all kinds, female power and all rituals for women [insert pic p064] se

n remove negativity, promote inner stability and bring to the fore your hidden potential. silver candles are excellent for scrying, especially by the full moon, and for all magick involving the female life and for female fertility. silver candles are best used on a monday. gold gold is the colour of the sun and is associated with the solar deities, for example, the egyptian ra. in ancient greece, helios, the sun god, was worshipped each dawn as he emerged in the east and drove his chariot of winged horses around the sky before plunging into the ocean in the west at sunset. gold is potent for worldly achievement, wealth and recognition, for long life, ambitious schemes and money-making rituals that require an instant or substantial return. the colour of male potency and fertility, it repres

DAVID ICKE CHILDREN OF THE MATRIX

session and emphasis on the worship of the sun and the symbolism of the sun as god. indeed it is extremely likely that horus or haru, the egyptian son of god and a mirror of the much later "jesus, came from the sumerian word, hu or ha, meaning hawk. the hawk or sun-hawk was a sumerian symbol for the sun, as we see above in sargon's very title. the heru of the pygmy people, hul-kin of the indians, helios of the greeks, and hurki of the akkadian/chaldeans of mesopotamia probably come from the same source and all relate to a sun god of the horus mould. in the same way, the mayans of central america had a god called hurakan and the tibetans had the deity, heruka, which later evolved into the herakles and hercules of the greeks, a society that was founded on the sumerian (atlantean) knowledge a

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ts universally admitted. greek writers have preserved in their works traditions concerning this god, and to plutarch in particular we owe an important version of the legend as current in his day. it is clear that in some points he errs, but this was excusable in dealing with a series of traditions already some four thousand years old.[1] according to this writer the goddess rhea [nut, the wife of helios [ra, was beloved by kronos [seb. when helios discovered the intrigue, he cursed his wife and declared that she should not be delivered of her child in any month or in any year. then the god hermes, who also loved rhea, played at the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm (1 of 6 [8/10/2001 11:23:04 am] tables with selene and won from her the seventieth part of each

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

cond husband, whom she married in 1957. around 1963, the pair came into contact with the fraternity of the inner light, the magical organization founded by dion fortune. they took the study course and were formally initiated in 1967. they also came to know william e. butler and gareth knight, both former members of the fraternity, and took the course of magic the pair developed, then known as the helios course. taking the course led to their break with the fraternity. they continued to work with butler, founder of the servants of the light, and ashcroft-nowicki soon established direct contact with the same inner plane adept that had guided butler. ashcroft-nowicki decided to dedicate her life in service to the inner plane adept with whom she had come into contact. she began to work full-ti

n, 1970. regardie, israel. the golden dawn. 4 vols. chicago: aries press, 1937.40. reprint, st. paul, minn: llewellyn publications, 1989. what you should know about the golden dawn. phoenix: falcon press, 1983. roberts, marie. british poets and secret societies. totowa, n.j: barnes& noble, 1986. s.m.r.d, frater, et al. the secret workings of the golden dawn: book t the tarot. cheltenham, england: helios book service, 1967. torrens, robert george. the inner teachings of the golden dawn. london: neville spearman, 1969. secret rituals of the golden dawn. wellingborough, england: aquarian press, 1973. wang, robert. an introduction of the golden dawn tarot. new york: samuel weiser, 1978. wang, robert, and chris zalewski. z-five: secret teachings of the golden dawn. st. paul, minn: llewellyn pub

ddle ages endless controversy took place as to the nature and offices of the various inhabitants of the place of punishment (see demonology, and the descriptions of later visionaries are practically mere repetitions of the conclusions arrived at then. the locality of hell has also been a question of endless speculation. some believed it to be in the sun, because the greek name for the luminary is helios, but such etymologies have been in disfavor with most writers on the subject, and the popular idea that hell is subterranean has had no real rival. sources: bernstein, alan e. the formation of hell: death and retribution in the ancient and early christian worlds. ithaca, n.y: cornell university press, 1993. fox, samuel j. hell in jewish literature. wheeling, ill: whitehall, 1969. kohler, ka

in 1962 he launched a periodical, new dimensions, and began work on his first book, a practical guide to qabalistic symbolism (1965. through the mid-1960s he became dissatisfied with the society of the inner light, now in the hands of fortune s students, and he resigned. he relocated to gloucestershire and along with another former fraternity member, william e. butler, started a publishing house, helios books, and to launch a new course of study in magic, the helios course. knight also became friends with a christian priest whose reflections on christianity highly influenced knight s next book, experience of the inner world (1975. in 1972, butler and knight went their separate ways. under butler s care, the helios course developed into the curriculum of the servants of the inner light. in

iety of the inner light in 1998 and has been participating in its reorganization. knight has his own home page on the internet, http/ www.angelfire.com/az/garethknight. encyclopedia of occultism& parapsychology. 5th ed. knight, gareth 867 sources: gareth knight s homepage. http//www.angelfire.com/az/ garethknight. april 25, 2000. knight, gareth. experience of the inner world. chetenham, glos, uk: helios book service, 1975. magic and the western mind. st. paul: llewellyn publications, 1990. the magical world of the tarot. york beach, maine: samuel weiser, 1996. a practical guide to qabalistic symbolism. n.p, 1965. reprint. new york: samuel weiser, 1978. knight, jz (1946) channel of ramtha, a 35,000-year-old warrior spirit from the lost continent of atlantis, and head of ramtha s school of e

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

nd sleeveless robe of black was donned, while on the head was worn a leaden cap inscribed with the signs of the moon, venus, and saturn. the wreaths were of vervain and cypress, and the perfumes burned were aloes, camphor, and storax (see also ceremonial magic; magic; magical diagrams; magical instruments and accessories) sources: knight, gareth. the practice of ritual magic. toddington, england: helios book service, 1969. reprint, new york: samuel weiser, 1976. levi, eliphas. transcendental magic. london: g. redway, 1896. reprint, new york: samuel weiser, 1970. waite, arthur edward. the book of ceremonial magic. london: rider, 1911. reprint, new york: bell, 1969. magic circle an important part of ceremonial magic was the drawing of a magic circle around the magician to protect him from th

planes. in the years following dion fortune s death, butler wrote several basic magical textbooks, several of which became quite popular in occult circles for their clarity and readability: magic: its ritual, power, and work (1952, the magician: his training and work (1959, and apprenticed to magic (1962. in 1965, along with fellow society member gareth knight, he left the society and founded the helios book service and a new correspondence course of study in magic, the helios course, similar to that taught by dion fortune. in 1972, knight departed and the following year founded a new magical group. butler continued to offer the helios course, which evolved into the curriculum of the servants of the light school of occult science. he was joined in this endeavor by michael and delores ashcr

FAUST

in the dense cloud-banks the thund rer is grumbling, it s neptune opposes the horrible rumbling; however forked lightning may flash and may glow, still wave upon wave dashes up from below, and all that between them in anguish has wallowed, long hurled to and fro, by the depths all is swallowed; wherefore he has lent us his sceptre today. now float we contented and lightly and gay. sirens you, to helios dedicated, you, to bright day consecrated, greet we in this stirring hour when all worship luna s power! telchines o loveliest goddess in night s dome appearing! the praise of thy brother with rapture art hearing. to rhodes ever blessed an ear thou dost lend, for there doth a paean eternal ascend. he begins the day s course, with keen, radiant gaze, when finished the journey, our troop he s

o all the gods he prayeth, to the sun-god best of all. pampered bacchus frets himself but little for his faithful servant, rests in bowers, lolls in caverns, prattling with the youngest faun. what he ever needed for his half-intoxicated dreaming, he has always near at hand in wineskins, pitchers, divers vessels right and left in cool recesses for eternal ages stored. but if all the gods together, helios the most important, fanning, moistening, warming, glowing, filled with grape-vine s horn of plenty, where the quiet vintner laboured, there new life will soon be stirring, with a rustling in each trellis and a rush from stock to stock. baskets creak and buckets clatter, tubs groan on the bearer s back; to the great vat all are going, to the treaders vigorous dance; and thus is the sacred pl

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

n place the pagan reaction under the 1 e. garin, medioevo e rinascimento, p. 155, mentions salutati and manetti as writers influenced by the asdepius before ficino's revival of hermetism. 58 hermes trismegistus and magic apostate emperor julian, with its attempt to drive out the new upstart religion by a return to the philosophical "religion of the world" and to the mystery cults. in his "hymn to helios, julian worships the sun as the supreme god, the image of the intelligible good; and he says that there are also in the heavens a multitude of other gods. for as he (the sun) divides the three spheres by four through the zodiac. so he divides the zodiac also into twelve divine powers; and again he divides every one of these twelve by three, so as to make thirty-six gods in all.1 throughout

FREEMASONS SATANISM AND SYMBOLISM

e been staging major worldly events which coincide with 19.5/33 degrees from the perspective of that particular event. this again is taceable back to ancient egypt. since blavatsky mentioned another of the infernal names, typhon, and has identified him as the egyptian satan, let us review albert pike once again, as we discover that freemasonry reveres typhon as well. typhon "osiris was the son of helios (phra) the 'divine offspring congenerate with the dawn' and at the same time an incarnation of kneph or agathodaemon, the good spirit, including all his possible manifestations, either physical or moral. he represented in a familiar form the beneficent aspect of all higher emanations and in him was developed the conception of a being purely good, so that it became necessary to set up anothe

GILBERT THE MAGICAL MASON

references to themintheir own earlier writers; and especially in the170themagical masonvenerable works of homer and hesiod, possibly because they disliked to acknowledge that any sort of learning was not in the possession oftheirancestors. sofar as can be judged the deities of the early greeks were not closely related to the sun and planets, although the later greeks identified their apollo with helios the sun, and artemis with the moon.theearlier greeks looked upon the sun as driving his chariot through the sky, but the sun was not an olympian god, and held a minor rank in the earliest pantheon. venus, the planet, was called hesperus, as the evening star, and there was the morning star eosphorus,butit was not until the time at any rate of pythagoras circa 612b.c.,that they were considere

onged abstinence from meat food, and that they suffered many other privations. after severe tests a form of baptismperlavacrumwas carried out and solemn oaths administered, and tertullian states that in the grade of 'miles' a mark wasputupon the forehad. in the grade of, leo' there was a ceremonial meal of bread and wine(somain india,haomain persia) in memory of the meal partaken of by mithra and helios, and in all grades there must have been the254themagical masonrecitation of ritual, prayers andmantras.minutius felix stated that the mithraists kept a birthday of the sun on december 25th eachyear-diesnatalisinvicti.some old authorities describe a curious lion-headed figure represent255 ing zervana akarana or eternal time as being placed in a secret recess of the mithraic caves, in which i

and lips were anointed with honey, the food of the blessed in heaven; this association of the lion with the bee and honey reminds us of the riddle of sampson; see judges xiv.5.the 5thgradeofperses,conferred the special cap of the persian mithra, now called the phrygian cap of liberty.6. the 6thgradeofheliodromusonce more marked theresemblances of freemasonry to mithra 255identity of mithras with helios, sol, the sun in the heavens; type of heat, light and benevolence.7. the 7th gradeofthe pateror father was conferred upon the most learned elders and directors of the community: they seem to correspond to grade lodge officers. some classics asserted that the first three grades of raven, occultist and soldier conferred initiation indeed, but not participation in the sacred wisdom; they were

y carried her off- the famous rape of proserpine- to his home in the underworld, and married her. demeter returning to the meadows found her dearly beloved daughter to be missing, and neither gods nor men could tell heran essay ontheancient mysteries 279where she had gone, nor who had taken her away. in the utmost alarm and anxiety for nine days does demeter seek the kore, when atlastshe istoldby helios (thesun)ofhersad fate. incensed at the conduct of zeus, the chief god of heaven, she leaves olympus and wanders disconsolate over the earth. she reaches the country of eleusis, and is cared for by keleus the king. in return she protects and teaches his son, demophon, or triptolemus, the agricultural arts of peace. zeus is at last induced to interfere, because, by the anger of demeter, the h

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

u can find the more traditional four daily sun meditations in the various books on the hermetic order of the golden dawn, or alternatively, you may like to use some of the sun prayers found in works of akhenaton and the essenes. hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprising of the sun. liber resh vel helios solar practises there are other solar practises which are important in the life of the gnostic. these are based on the belief that if the gnostic is in a state of spiritual regeneration, then it is possible to absorb more x factors by exposing yourself to solar energy. it is important that during these exercises the focus is kept on the fullness of the light world, this way the energies rec

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

mplexes enjoy a sort of semiautonomy within the psyche. whether the magical forces, angels, and demons exist objectively or rather merely subjectively within the psyche of the magician is an epistemological question that goes beyond the scope of the present discussion. for practical purposes, it is quite useful to consider the forces at 7 israel regardie, the art and meaning of magic (toddington: helios, 1964, p. 32. 4 times as though they were objective and in other instances to treat them as though they were purely subjective psychic contents of the magician. this is not dissimilar to the scientific understanding of light. we may best understand certain properties of light by considering it as a wave and others by considering light as a particle. we may thus gain new insight into the nat

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

con sequently day was thought of as a thing independent of the sun, as the moon also has to light up the -dark night. probably the car of day was supposed to run before that of the sun,1 and the moon to follow night. the alternation of sexes seems not without significance, the masculine day being accompanied by the feminine sun, the fern. night by the masc. moon, the greek myth gives chariots to helios and selene, none to the deities of day and night; yet aeschylus in persae 386 speaks of day as tulvcott^xo^/te/oo, the white-horsed. the riddle in keinmar von zweter, ms. 2, 136, lets the chariot of the year be drawn by seven white and seven black steeds (the days and nights of the week. here also the old heathen notion of riding unz 1 i.e. day or morning is there before the sun, who backs

HELENA BLAVATSKY THE KEY TO THEOSOPHY

the sanskrit aj ana (phonetically agnyana, or ignorance, irrationality, and absence of knowledge. anthropomorphism from the greek anthropos, man. the act of endowing god or the gods with a human form and human attributes or qualities. anugita (sans) one of the upanishads. a very occult treatise. apollo belvidere of all the ancient statues of apollo, the son of jupiter and latona, called phoebus, helios, the radiant, and the sun-the best and most perfect is the one of this name, which is in the belvidere gallery in the vatican, at rome. it is called the pythian apollo, as the god is represented in the moment of his victory over the serpent python. the statue was found in the ruins of antium in 1503. apollonius of tyana a wonderful philosopher born in cappadocia about the beginning of the f

JASMUHEEN THE FOOD OF GODS

ding of the saying that you are known by the company you keep as it reflects the merging of our personal biofield with the social field. similarly the real source of nutrition, that feeds our souls and our cells, flows in through our chakra system when the inner doors are open. in dimensional biofield science, the physical sun is the material clothing of an intelligence known esoterically as lord helios who is a ray of consciousness from the central sun. the central sun is the galactic centre of universal life. electricity; the reservoir within which is focused the divine radiance at the beginning of every creation. our sun is the symbol of the human self (also referred to as the dow, atman, monad, or i am presence, the highest, purest nature of every individual. a person experiencing enli

cticed by rebirthers and those who utilize the power of the elements as agni-yoga works with the element of fire which ignites the fire within as the origin of universal creation. agni-yoga allows us to draw a stream of nourishment through the central sun via our lower tan tien, or sacral chakra, and it is this ability that differentiates us from the solar feeders. agni-yoga connects us with lord helios, the intelligence that controls the light dispersion through the sun. divine nutrition: the madonna frequency& the food of gods with jasmuheen 101 there is also mantra-yoga or shabda-yoga which is yoga of the power of the word where specific codes, commands or mantras are used at specific times with particular frequency and intensity to achieve certain bio-system changes and to redirect the

LIBER 777

tor and pollux, apollo the diviner[[eros] 18. apollo the charioteer 19. demeter [borne by lions] 20 [attis] 21. zeus 22. themis, minos, aeacus and rhadamanthus 23 apo-bhawana. poseidon 24. ares[[apollo the pythean, thanatos] 25. apollo, artemis (hunters) 26. pan, priapus [erect hermes and bacchus] 27. tuisco ares[[athena] 28 [athena] ganymede 29. poseidon[[hermes psychopompos] 30 vision of surya. helios, apollo 31 agni-bhawana. hades 32 [athena] 32 bis prithiva-bhawana [demeter[[gaia] 31 bis vision of the higher self, prana-yama. we have insufficient knowledge of the attributions of assyrian, syrian, mongolian, tibetan, mexican, zend, south sea, west african &c. iacchus table of correspondences 10 xxxv. some roman gods. xxxvi. selection of christian gods (10; apostles (12; evangelists (4)

e the duplication of left and right eye, ear and nostril. line 15: budge has hands. line 32 bis: alim chayyim, the living gods. col. xxiii. nothing and neither p nor p) and beaten and scattered corpse each denote two different meditations. col. xxxiv. line 13: add selene who was a personification of the moon as distinct from the goddesses with lunar aspects such as artemis, hekate, etc. similarly helios was a personification of the sun. see betz (ed. the greek magical papyri in translation. col. xxxv. agrippa (de occ. phil. tom ii cap xiv) in his orphic scale of the number twelve refers the twelve principle gods of rome to the zodiac: a pallas (minerva) g vulcan b venus h mars c phoebus i diana d mercury j vesta e jupiter k juno f ceres l neptune. crowley omitted jupiter and phoebus from t

LIBER RESH VEL HELIOS

th iron alone, in the beginning one system may be suited for one seeker, another for another. 22. we therefore who are without the chains of ignorance, look closely into the heart of the seeker and lead him by the path which is best suited to his nature unto the ultimate end of all things, the supreme realization, the life which abideth in light, yea, the life which abideth in ligghliber resh vel helios svb figvra cc v a a publication in class d imprimatur: n. fra. a a 1 0. these are the adorations to be performed by all aspirants to the a a 1. let him greet the sun at dawn, facing east, giving the sign of his grade.1 and let him say in a loud voice: hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprisi

e quarter may be substituted. in a ms. note to equinox i (6) crowley suggests: dawn: l.v.x; noon: thoum-aesh-neith (fire; sunset: shu (air; midnight: auramoth (water. see gliber o h for these. the rationale is that you are symbolically standing at the intersection of the paths of pe and samekh, with tiphareth in the east, hence you make the sign of the sphere you are facing. t.s] 2 liber resh vel helios svb figvra cc tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of day! 4. lastly, at midnight, let him greet the sun, facing west, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art khephra in thy hiding, even unto thee who art khephra in thy silence, who travellest over the heavens in thy bark

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

he elders adore the timeless and enduring spirit in the midst of them. p. 186 relationship of the various parts of the alpha and omega to the seven sacred planets of the ancients. to quote "the logos-figure described is a composite picture of the seven sacred planets: he has the snowy-white hair of kronos('father time, the blazing eyes of 'wide-seeing' zeus, the sword of arcs, the shining face of helios, and the chiton and girdle of aphrodite; his feet are of mercury, the metal sacred to hermes, and his voice is like the murmur of the ocean's waves (the 'many waters, alluding to selene, the moon-goddess of the four seasons and of the waters" the seven stars carried by this immense being in his right hand are the governors of the world; the flaming sword issuing from his mouth is the creati

MORALS AND DOGMA

. to him, gold, incense, and myrrh were consecrated "thee" says martianus capella, in his hymn to the sun "the dwellers on the nile adore as serapis, and memphis worships as osiris; in the sacred rites of persia thou art mithras, in phrygia, atys, and libya bows down to thee as ammon, and ph nician byblos as adonis; and thus the whole world adores thee under different names" osiris was the son of helios (phra, the "divine offspring congenerate with the dawn" and at the same time an incarnation of kneph or agathod mon, the good spirit, including all his possible manifestations, either physical or moral. he represented in a familiar form the beneficent aspect of all higher emanations and in him was developed the conception of a being purely good, so that it became necessary to set up another

s, the number of days of the solar year; a brief space when compared with the longevity of his patriarchal kindred. the story of osiris is reflected in those of orpheus and dionusos zagreus, and perhaps in the legends of absyrtus and pelias, of son, thyestes, melicertes, itys, and pelops. io is the disconsolate isis or niobe: and rhea mourns her dismembered lord hyperion, and the death of her son helios, drowned in the eridanus; and if apollo and dionusos are immortal, they had died under other names, as orpheus, linus, or hyacinthus. the sepulchre of zeus was shown in crete. hippolytus was associated in divine honors with apollo, and after he had been torn to pieces like osiris, was restored to life by the p onian herbs of diana, and kept darkling in the secret grove of egeria. zeus deser

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

, no other nation possessed a corresponding conception. she was supposed, as already related, to have issued from the head of zeus himself, clad in armour from head to foot. the miraculous advent of this maiden goddess is beautifully described by homer in one of his hymns: snow-capped olympus shook to its foundation; the glad earth re-echoed her martial shout; the billowy sea became agitated; and helios, the sun-god, arrested his fiery steeds in their headlong course to welcome this wonderful emanation from the godhead. athene was at once admitted into the assembly of the gods, and henceforth took her place as the most faithful and sagacious of all her father's counsellors. this brave, dauntless maiden, so exactly the essence of all that is noble in the character of "the father of gods and

ed down to gather it, suspecting no evil, when a yawning abyss opened at her feet, and aides, the grim ruler of the lower world, appeared from its depths, seated in his dazzling chariot drawn by four black horses. regardless of her tears and the shrieks of her female attendants, aides seized the terrified maiden, and bore her away to the gloomy realms over which he reigned in melancholy grandeur. helios, the all-seeing sun-god, and hecate, a mysterious and very ancient divinity, alone heard her cries for aid, but were powerless to help her. when demeter became conscious of her loss her grief was intense, and she refused to be comforted. she knew not where to seek for her child, but feeling that repose and inaction were impossible, she set out on her weary search, taking with her two page 5

ays and nights she wandered on, inquiring of every one she met for tidings of her child [53]but all was in vain! neither gods nor men could give her the comfort which her soul so hungered for. at last, on the tenth day, the disconsolate mother met hecate, who informed her that she had heard her daughter's cries, but knew not who it was that had borne her away. by hecate's advice demeter consulted helios, whose all-seeing eye nothing escapes, and from him she learnt that it was zeus himself who had permitted aides to seize persephone, and transport her to the lower world in order that she might become his wife. indignant with zeus for having given his sanction to the abduction of his daughter, and filled with the bitterest sorrow, she abandoned her home in olympus, and refused all heavenly

greeks. the worship of this divinity was only established in rome in comparatively later times. annual festivals, called veneralia, were held in her honour, and the month of april, when flowers and plants spring forth afresh, was sacred to her. she was worshipped as venus cloacina (or the purifier, and as venus myrtea (or the myrtle goddess, an epithet derived from the myrtle, the emblem of love. helios (sol. the worship of helios was introduced into greece from asia. according to the earliest conceptions of the greeks he was not page 67 only the sun-god, but also the personification of life and all life-giving power, for light is well known to be an indispensable condition of all healthy terrestrial life. the worship of the sun was originally very widely spread [62]not only among the earl

signed to it by a mighty and invisible power; we can, therefore, form but a faint idea of the impression which it produced upon the spirit of a people whose intellect was still in its infancy, and who believed, with child-like simplicity, that every power of nature was a divinity, which, according as its character was baleful or beneficent, worked for the destruction or benefit of the human race. helios, who was the son of the titans hyperion and theia, is described as rising every morning in the east, preceded by his sister eos (the dawn, who, with her rosy fingers, paints the tips of the mountains, and draws aside that misty veil through which her brother is about to appear. when he has burst forth in all the glorious light of day, eos disappears, and helios now drives his flame-darting

ad surrounded with rays, holding in one hand the reins of those fiery coursers which in all hands save his are unmanageable. when towards evening he descends the curve[26] in order to cool his burning forehead in the waters of the deep sea, he is followed closely by his sister selene (the moon, who is now prepared to take charge of the world, and illumine with her silver crescent the dusky night. helios meanwhile rests from his labours, and, reclining softly on the cool fragrant couch prepared for him by the sea-nymphs, recruits himself for another life-giving, joy-inspiring, and beauteous day. it may appear strange that, although the greeks considered the earth to be a flat circle, no explanation is given of the fact that helios sinks down in the far [63]west regularly every evening, and

g, and yet reappears as regularly every morning in the east. whether he was supposed to pass through tartarus, and thus regain the page 68 opposite extremity through the bowels of the earth, or whether they thought he possessed any other means of making this transit, there is not a line in either homer or hesiod to prove. in later times, however, the poets invented the graceful fiction, that when helios had finished his course, and reached the western side of the curve, a winged-boat, or cup, which had been made for him by hephastus, awaited him there, and conveyed him rapidly, with his glorious equipage, to the east, where he recommenced his bright and glowing career. this divinity was invoked as a witness when a solemn oath was taken, as it was believed that nothing escaped his all-seein

s divinity was invoked as a witness when a solemn oath was taken, as it was believed that nothing escaped his all-seeing eye, and it was this fact which enabled him to inform demeter of the fate of her daughter, as already related. he was supposed to possess flocks and herds in various localities, which may possibly be intended to represent the days and nights of the year, or the stars of heaven. helios is said to have loved clytie, a daughter of oceanus, who ardently returned his affection; but in the course of time the fickle sun-god transferred his devotion to leucothea, the daughter of orchamus, king of the eastern countries, which so angered the forsaken clytie that she informed orchamus of his daughter's attachment, and he punished her by inhumanly burying her alive. helios, overcome

ie gained nothing by her cruel conduct, for the sun-god came to her no more. inconsolable at his loss, she threw herself upon the ground, and refused all sustenance. for nine long days she turned her face towards the glorious god of day, as he moved along the [64]heavens, till at length her limbs became rooted in the ground, and she was transformed into a flower, which ever turns towards the sun. helios married perse, daughter of oceanus, and their children were, aetes, king of colchis (celebrated in the legend of the page 69 argonauts as the possessor of the golden fleece, and circe, the renowned sorceress. helios had another son named phaethon, whose mother was clymene, one of the oceanides. the youth was very beautiful, and a great favourite with aphrodite, who intrusted him with the ca

one of her temples, which flattering proof of her regard caused him to become vain and presumptuous. his friend epaphus, son of zeus and io, endeavoured to check his youthful vanity by pretending to disbelieve his assertion that the sun-god was his father. phaethon, full of resentment, and eager to be able to refute the calumny, hastened to his mother clymene, and besought her to tell him whether helios was really his father. moved by his entreaties, and at the same time angry at the reproach of epaphus, clymene pointed to the glorious sun, then shining down upon them, and assured her son that in that bright orb he beheld the author of his being, adding that if he had still any doubt, he might visit the radiant dwelling of the great god of light and inquire for himself. overjoyed at his mo

eat god of light and inquire for himself. overjoyed at his mother's reassuring words, and following the directions she gave him, phaethon quickly wended his way to his father's palace. as he entered the palace of the sun-god the dazzling rays almost blinded him, and prevented him from approaching the throne on which his father was seated, surrounded by the hours, days, months, years, and seasons. helios, who with his all-seeing eye had watched him from afar, removed his crown of glittering rays, and bade him not to be afraid, but to draw near to his father. encouraged by this kind reception, phaethon entreated him to bestow upon him such a proof of his love, that all the world might be convinced that he was indeed his son; whereupon helios desired him to ask any favour he pleased [65]and s

that it should be granted. the impetuous youth immediately requested permission to drive the chariot of the sun for one whole day. his father listened horror-struck to this presumptuous demand, and by representing the many dangers which would beset his path, endeavoured to dissuade him from so perilous an undertaking; but his son, deaf to all advice, pressed his point with such pertinacity, that helios was reluctantly compelled to lead him to the chariot. page 70 phaethon paused for a moment to admire the beauty of the glittering equipage, the gift of the god of fire, who had formed it of gold, and ornamented it with precious stones, which reflected the rays of the sun. and now helios, seeing his sister, the dawn, opening her doors in the rosy east, ordered the hours to yoke the horses. t

waters, became drops of clear, transparent amber. cycnus, the faithful friend of the unhappy phaethon, felt such overwhelming grief at his terrible fate, that he pined and wasted away. the gods, moved with compassion, transformed him into a swan, which for ever brooded over the fatal spot where the waters had closed over the head of his unfortunate friend. page 71 the chief seat of the worship of helios was the island of rhodes, which according to the following myth was his especial territory. at the time of the titanomachia, when the gods were dividing the world by lot, helios happened to be absent, and consequently received no share. he, therefore, complained to zeus, who page 72 proposed to have a new allotment, but this helios would not allow, saying, that as he pursued his daily journ

th the waves of the ocean, and that if the immortals would swear to give him the undisturbed possession of this spot, he would be content to accept it as his share of the universe. the gods took the oath, whereupon the island of rhodes immediately raised itself above the surface of the waters. the famous colossus of rhodes, which was one of the seven wonders of the world, was erected in honour of helios. this wonderful statue was 105 feet high, and was formed entirely of brass; it formed the entrance to the harbour at rhodes, and the largest vessel could easily sail between the legs, which stood on moles, each side of the harbour. though so gigantic, it was perfectly proportioned in every part. some idea of [67]its size may be gained from the fact that very few people were able to span the

y part. some idea of [67]its size may be gained from the fact that very few people were able to span the thumb of this statue with their arms. in the interior of the colossus was a winding staircase leading to the top, from the summit of which, by means of a telescope, the coast of syria, and also the shores of egypt, are said to have been visible.[28] eos (aurora. eos, the dawn, like her brother helios, whose advent she always announced, was also deified by the early greeks. she too had her own chariot, which she drove across the vast horizon both morning and night, before and after the sun-god. hence she is not merely the personification of the rosy morn, but also of twilight, for which reason her palace is placed in the west, on the island aaa. the abode of eos is a magnificent structur

ved with joyful acclamations into the assembly of the celestial gods, who acknowledged him as the most beautiful and glorious of all the sons of zeus. phoebus-apollo was the god of light in a twofold [70]signification: first, as representing the great orb of day which illumines the world; and secondly, as the heavenly light which animates the soul of man. he inherited his function as sun-god from helios, with whom, in later times, he was so completely identified, that the personality of the one became gradually merged in that of the other. we, accordingly, find helios frequently confounded with apollo, myths belonging to the former attributed to the latter; and with some tribes.the ionic, for instance.so complete is this identification, that apollo is called by them helios-apollo. as the d

istics which hecate assumes when she usurps the place of persephone, the rightful mistress of page 94 the lower world, we are reminded of the various superstitions with regard to spectres, witchcraft &c, which have, even down to our own times, exerted so powerful an influence over the minds of the ignorant, and which would appear to owe their origin to a remote pagan source. selene (luna. just as helios personified the sun, so his sister selene represented the moon, and was supposed to drive her [87]chariot across the sky whilst her brother was reposing after the toils of the day. when the shades of evening began to enfold the earth, the two milk-white steeds of selene rose out of the mysterious depths of oceanus. seated in a silvery chariot, and accompanied by her daughter herse, the godd

nner; sometimes indeed they expired under the lash, in which case their mothers, far from lamenting their fate, are said to have rejoiced, considering this an honourable death for their sons. selene-artemis. hitherto we have seen artemis only in the various phases of her terrestrial character; but just as her brother apollo drew into himself by degrees the attributes of that more ancient divinity helios, the sun-god, so, in like manner, she came to be identified in later times [97]with selene, the moon-goddess, in which character she is always represented as wearing on her forehead a glittering crescent, whilst a flowing veil, bespangled with stars, reaches to her feet, and a long robe completely envelops her. diana. page 105 the diana of the romans was identified with the greek artemis, w

ngerous undertaking. after a long and wearisome journey he at last arrived at the western coast of africa, where, as a monument of his perilous expedition, he erected the famous "pillars of hercules" one of which he placed on each side of the straits of gibraltar. here he found the intense heat so insufferable that he angrily raised his bow towards heaven, and threatened to shoot the sun-god. but helios, far from being incensed at his audacity, was so struck with admiration at his daring that he lent to him the golden boat with which he accomplished his nocturnal transit from west to east, and thus heracles crossed over safely to the island of erythia. no sooner had he landed than eurytion, accompanied by his savage dog orthrus, fiercely attacked him; but heracles, with a superhuman effort

l upon his ear the hero became so powerfully affected by them, that, forgetful of all danger, he entreated his comrades to release him; but the sailors, obedient to their orders, refused to unbind him until the enchanted island had disappeared from view. the danger past, the hero gratefully acknowledged the firmness of his followers, which had been the means of saving his life [316] the island of helios..they now approached the terrible dangers of scylla and charybdis, between which circe had desired them to pass. as odysseus steered the vessel beneath the great rock, scylla swooped down and seized six of his crew from the deck, and the cries of her wretched victims long rang in his ears. at length they reached the island of trinacria (sicily, whereon the sun-god pastured his flocks and he

the sun-god pastured his flocks and herds, and odysseus, calling to mind the warning of tiresias to avoid this sacred island, would fain have steered the vessel past and left the country unexplored. but his crew became mutinous, and insisted on landing. odysseus was therefore obliged to yield, but before allowing them to set foot on shore he made them take an oath not to touch the sacred herds of helios, and to be ready to sail again on the following morning. it happened, unfortunately, however, that stress of weather compelled them to remain a whole month at trinacria, and the store of wine and food given to them by circe at parting being completely exhausted, they were obliged to subsist on what fish and birds the island afforded. frequently there was not sufficient to page 347 satisfy t

PHILIP NEIL MYTHS LEGENDS EXPLAINED

he was the goddess of marriage, and many of the stories about her centre on her jealousy of zeus many affairs. saturn by francisco de goya (1746 1828) apollo apollo (see pp. 38 39) and his sister artemis were zeus children by the titaness leto. he was god of prophecy, divination, and the arts, especially music, and also a sun-god, although he was not the sun itself this was represented by the god helios. hephaestus hephaestus, the lame blacksmith god (see pp. 26 27, was the son of hera produced without a mate, although some sources say that zeus was his father. he was married to aphrodite. pan the goat-god pan (see pp. 42 43, the son of hermes, was the god of pastures and wild places. he was very lustful and is typically shown, as here, carrying off a nymph. four winds the winds, zephyrus

nsent, prometheus joined the immortals on mount olympus by swapping his own mortality with the immortality of the centaur cheiron (see p. 39, who, accidentally wounded by heracles, was doomed to an eternity of suffering and wished to die. prometheus prometheus gave humankind the gift of thought, and the secrets of many skills, including how to navigate and how to tell the time. chariot of the sun helios (later identified with apollo) drove the sun across the sky in his chariot each day; once he allowed his son phaethon to take his place, but the youth was unable to control the horses of the sun. the earth would have been destroyed by fire had not zeus struck phaethon down with a thunderbolt. goddess of wisdom athena passed on her knowledge and wisdom to prometheus, who shared it with human

guided up into the sky by athena, stole fire from the chariot of the sun and brought it down to earth in a fennel stalk; the origin of the olympic torch. prometheus fennel stalk athena pandora s box pandora, the first mortal woman, was created by several gods, on zeus orders, to wreak havoc after prometheus stole fire from heaven. hephaestus (vulcan) shaped her; aphrodite (venus) gave her beauty; helios taught her to sing; hermes (mercury) to flatter and deceive; and athena (minerva) clothed her. although prometheus told epimetheus to refuse any gifts from zeus, he accepted pandora and married her. as intended, she brought chaos, opening a forbidden jar and releasing all the ills of the world that had been shut away. only blind hope remained pandora coaxed it out to comfort humankind. aphr

ted pandora and married her. as intended, she brought chaos, opening a forbidden jar and releasing all the ills of the world that had been shut away. only blind hope remained pandora coaxed it out to comfort humankind. aphrodite and ares 26 aphrodite and ares aphrodite (roman venus, the goddess of love, was married to the blacksmith god hephaestus (vulcan) to whom she was never faithful. one day, helios, the sun god, came to hephaestus and told him that he had seen aphrodite with her lover ares (mars, the god of war, in the blacksmith s own palace. deeply jealous, hephaestus went to his workshop and in a fury fashioned a net of metal so fine and light that it was almost invisible, yet so strong that it could not be broken. this he fastened to the bedposts and rafters in the bedroom. when a

f metal so fine and light that it was almost invisible, yet so strong that it could not be broken. this he fastened to the bedposts and rafters in the bedroom. when aphrodite and ares next went to bed, the net was released and bound them so tightly that they were unable to escape. hephaestus then invited all the gods to come and laugh at the trapped lovers. poseidon (neptune, hermes (mercury, and helios came. hephaestus demanded that zeus (jupiter) should repay him all the gifts he had made in order to win aphrodite s hand, but in the end settled for a fine to be paid by ares. amid much laughter, poseidon offered to stand surety for the debt, and so the lovers were freed. golden goddess aphrodite is called golden by the poet hesiod. she is also called laughter-loving, although here the jok

e lovers. hephaestus was the blacksmith god and was worshiped in athens as the patron of craftsmen. aphrodite, hephaestus, and ares by tintoretto, originally jacopo robusti (1518 94) this painting shows hephaestus fixing a net to the bed to trap ares and aphrodite together. oddly enough, aphrodite does not realize that he is setting a trap and he does not notice ares under the bed. all-seeing sun helios, the sun, saw aphrodite and ares together in the palace of hephaestus, and immediately informed the cuckolded god. this greek sculpture shows aphrodite emerging from the sea, wringing the water from her hair as she comes to the island of paphos on a giant scallop shell. aphrodite scallop shell wet hair foam the birth of aphrodite some sources say that aphrodite was a daughter of zeus, but i

castor polydeuces pollux fates athena minerva aeneas eros cupid the nine muses cadmus m harmonia (mortal (goddess) theseus m ariadne m phaedra demeter ceres poseidon neptune x aethra (mortal) hades pluto hestia vesta hera juno m persephone proserpine hebe m heracles hercules ares eileithya mars zeus jupiter aristaeus m autono actaeon gaia x uranus titans giants other sea nymphs cyclopes leto eos helios selene luna epimetheus m pandora mnemosyne coeus x phoebe themis crius thea x hyperion prometheau1 the order of phosphorus introduction booklet 2003 2 the order of phosphorus 2003 succubus publishing for the order of phosphorus members only. the purpose and intent of the order of phosphorus/toph. magick is elevation to ascend. the entire focus of magick is to initiate, strengthen and develo

PROMETHEUS

h a salve that kheiron handed him. the festering wound was incurable, however, and kheiron moved into his cave, where he yearned for death, but could not die because he was immortal. prometheus thereupon proposed herakles to zeus, to become immortal in place of kheiron: and so kheiron died -apollodorus 2.83-87 "then after proceeding through libya to the sea beyond, he appropriated the goblet from helios [for the trip from libya to the kaukasos mountains. when he [herakles] reached the mainland on the other side he killed with an arrow the eagle on the kaukasos, the product of ekhidna and typhon that had been eating the liver of prometheus. then he selected for himself a restraining bond of olive, and released prometheos; and he offered zeus kheiron, who was willing to die in herakles place

SATANGEL

on king/queen of fire. possibly related to the tamil pey, who were necrophagian demons and goblins. phenex, pheynix, phoenix (goetia, 37th spirit. marquis commanding 20 legions. appears as a phoenix with the voice of a child. speaks of all sciences, and writes poetry. told solomon he hoped to return to the 7th throne. phosphoros (greek, the morning star. a naked and winged youth, child of eos and helios. in latin he is lucifer. picullus (old prussian pickuls, meaning devil. god of the underworld, later a prince of hell. proserpine originally the greek queen of the underworld, in christianised diabolist tradition she is queen of she demons. puck, pukje, pukis (english, norwegian, baltic. a kind of goblin or evil spirit. purson (goetia, 29th spirit. formerly of the order of thrones. king com

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

fter he had sacked the sacred citadel of troy, and many were the men whose towns he saw and whose mind he learnt, yea, and many the woes he suffered in his heart upon the deep, striving to win his own life and the return of his company. nay, but even so he saved not his company, though he desired it sore. for through the blindness of their own hearts they perished, fools, who devoured the oxen of helios hyperion: but the god took from them their day of returning. of these things, goddess, daughter of zeus, whencesoever thou hast heard thereof, declare thou even unto us. now all the rest, as many as fled from sheer destruction, were at home, and had escaped both war and sea, but odysseus only, craving for his wife and for his homeward path, the lady nymph calypso held, that fair goddess, in

ry sitting at the feast, but the other gods were gathered in the halls of olympian zeus. then among them the father of gods and men began to speak, for he bethought him in his heart of noble aegisthus, whom the muse: a greek goddess who oversees art, song, poetry, and science. sacked: destroyed. citadel: fortress, castle. striving: trying with great effort. sore: greatly. devoured: consumed, ate. helios hyperion: the greek sun god. whencesoever: from whatever place. nymph: a woodland or water-dwelling goddess. ordained: decided. labours: burdens. howbeit: however. sundered: broken. twain: two. uttermost: greatest. hetacomb: sacrifice. bethought: thought. world religions: primary sources 77 the odyssey son of agamemnon, farfamed orestes, slew. thinking upon him he spake out among the immort

in europe. most of the rites vanished, but they weren t the only effective ones. wicca is alive and well and the deities respond to our calls and invocations. when envisioning the goddess and god, many of the wicca see them as well-known deities from ancient religions. diana, pan, isis, hermes, hina, tammuz, hecate, ishtar, cerridwen, thoth, tara, aradia, artemis, pele, apollo, kanaloa, bridget, helios, bran, lugh, hera, cybele, inanna, maui, ea, athena, lono, marduk the list is virtually endless. many of these deities, with their corresponding histories, rites and mythic information, furnish the concept of deity for wiccans. some feel comfortable associating such names and forms with the goddess and god, feeling that they can t possibly revere nameless divine beings. others find a lack o

SETH IN THE MAGICKAL TEXTS

rticle "egyptian seth and gnostic seth (above, n. 3, b.a. pearson says that, to his knowledge, the jewish figure of seth does not occur in the greek magical papyri (p. 28. he goes on "there is one possible occurrence in a coptic curse-manuscript now in berlin, where the only-begotten son of god is called 'seth, seth, the living christ (col. i.9, but 8 the spell in pgm iv.1167-1226 is addressed to helios, but the text does not employ the term =u!tika. 9 see now the reading text and discussion in r. merkelbach and m. totti, abrasax ii, abh. rhein.-westf. ak, sonderreihe pap. coloniensia xvii.2 (opladen 1991) 153-174. 10 akephalos (above, n. 5) 44. doresse apparently followed the reading proposed by a. delatte "etudes sur la magie grecque, v. akefalo% yeo, bulletin de correspondance helleniqu

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

56 b.c.e. in a marshy area where several earlier temples had stood, it was destroyed by the goths in 262. the mausoleum of halicarnassus. built around 353 b.c.e, it was a marble tomb for king mausolus of caria in asia minor. it was damaged by an earthquake, and during medieval times its marble was used to fortify a castle. the colossus of rhodes. a 100-foot-high bronze statue of the greek sun god helios, it was erected about 280 b.c.e. to guard the entrance to the harbor at rhodes, a mediterranean island, but it was destroyed about 55 years later. the pharos of alexandria. a lighthouse erected around 280 b.c.e, it fell into ruins by the mid- 1300s because of a series of earthquakes. located on an island in the harbor of alexandria, egypt, and rising 440 feet, it was the tallest building of

THE KEY TO THE MYSTERIES

ven notes of the celestial gamut, and in the zodiac the quadrature of the ternary circle of all initiations. 187 the emperor julian, that "adept of the spirit" who was never understood, that initiate whose paganism was less idolatrous than the faith of certain christians, the emperor julian, we say, understood better than dupuis and volney the symbolic worship of the sun. in his hymn to the king, helios, he recognizes that the star of day is but the reflection and the material shadow of that sun of truth which illumines the world of intelligence, and which is itself only a light borrowed from the absolute. it is a remarkable thing that julian has ideas of the supreme god, that the christians thought they alone adored, much greater and more correct than those of some of the fathers of the c

TYSON DONALD NEW MILLENNIUM MAGIC

straint about which day or hour he or she may employ the magic of a particular planetary god-form, it is sometimes useful to use the divisions of astrological times as a kind of esoteric filing system. by allotting certain times to certain gods, the mind is aided in focus- ing upon the qualities and powers of those gods. for example, if each sunday is set apart for ritual observances dedicated to helios, the sun god, the magus will dis- cover that it is easier to communicate with helios on sunday than on the other days of the week. regular habit in ritual establishes and maintains a pattern in the astral world which particular spirits can recognize and come to anticipate. there is no essential affiliation between helios and sunday. if the sun were ritually invoked and medi- tated upon each

at it is easier to communicate with helios on sunday than on the other days of the week. regular habit in ritual establishes and maintains a pattern in the astral world which particular spirits can recognize and come to anticipate. there is no essential affiliation between helios and sunday. if the sun were ritually invoked and medi- tated upon each thursday, then thursday would become the day of helios for the magus. however, since the mind is so strongly governed by habit, it is useful to make habit work for the magus rather than to fight against it. in the human body, the microcosm, the planetary forces are represented by seven imaginary centers located along the axis of the spine. in the east these cen- ters are called chakras. they are found, roughly speaking, at the crown of the head

TYSON DONALD THE MAGICAL WORKBOOK

raditions of magic. york beach, maine: samuel weiser, 1970. all of gray's books are excellent. i have a special fondness for his work because when i was struggling to learn the basics of ritual magc, it was his books that proved the most helpfll. of special utility is the fifth chapter "how to build a magic circle. magical ritual methods. york beach, maine: samuel weiser, 1980. first published by helios books in 1969. ideally, this book should be studied along with gray's inner traditions of magzc. although there are no complex rituals described, many vital practical details of ceremonial magic are presented. temple magic. st. paul, minnesota: llewellyn publications, 1988. a complete consideration of the requirements of a working ritual temple. griffin, david. the ritual magic manual. beve

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

n, who came into the world neither at the proper time nor by the right way, but he forced a passage through a wound which he made in his mother's side. upon the fourth day isis was born, in the marshes of egypt,[fn#301] and upon the fifth day nephthys, whom some call teleute, or aphrodite, or nike, was born. as regards the fathers of these children, the first two are said to have been begotten by helios, isis by hermes, and typhon and nephthys by kronos. therefore, since the third of the superadded days was the birthday of typhon, the kings considered it to be unlucky,[fn#302] and in consequence they neither transacted any business in it, nor even suffered themselves to take any refreshment until the evening. they further add that typhon married nephthys,[fn#303] and that isis and osiris

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

g of the lodge as being the last son of the patriarch. the following associations of birds, animals and flowers with heavenly bodies has the authority of the greco-roman mythology- numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott table of biiirds, aniiimals and flowers greek latin bird animal vegetable pallas minerva owl she-goat olive aphrodite venus dove he-goat myrtle helios sol cock bull laurel hermes mercury ibis dog hazel zeus jupiter eagle hart horsechestnut demeter ceres sparrow sow apple hephaistos vulcan goose ass box aries mars magpie wolf dog-wood artemis diana daw hind palm hestia vesta heron lion pine hera juno peacock sheep thorn poseidon neptune swan horse elm the astrologers associated colors with the twelve signs of the zodiac, thus- numbers--th

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