Michael Wynn's Occult Reference Library
ISHTAR

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A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

y wish to welcome the archangels, or guardians of the four watchtowers at the four compass points as you cast your circle (the archangels represent the celestial beings that feature in the cosmologies of the three main religions of the western world -christianity, judaism and islam. for more information, see pages 200 and 236. alternatively, you may wish to call upon powerful goddess forms: isis, ishtar, cerridwen, innana, shakti, yoruba, danu, kali and aine, protect, empower and inspire this magical endeavour. you can embellish the casting ceremony as much as you like, perhaps drawing pentagrams in the air at the four main compass points, and combining this with lighting the four elemental candles. some practitioners like to cast a circle and then welcome other members of the group to ent

ephone for three months of the year and so is another icon for those who are feeling sorrow or loss and for maternal sacrifice. but she can be invoked for all matters of abundance, for reaping the benefits of earlier work or effort, for all mothering rituals and as a protectress of animals. innana innana was a sumerian goddess, known as the queen of heaven, who evolved into the babylonian goddess ishtar. innana was goddess of beauty, abundance, fertility and passion, famed for her loveliness and her lapis lazuli necklaces. she was the first goddess of the morning and evening stars, a legacy that has passed to aphrodite and venus. like many of the mother goddess icons, she descended into the underworld annually to face and overcome many trials, to bring back to life her shepherd god consort

nnana was goddess of beauty, abundance, fertility and passion, famed for her loveliness and her lapis lazuli necklaces. she was the first goddess of the morning and evening stars, a legacy that has passed to aphrodite and venus. like many of the mother goddess icons, she descended into the underworld annually to face and overcome many trials, to bring back to life her shepherd god consort dumuzi. ishtar ishtar, the babylonian version of innana, also descended into the underworld each year to restore her consort tammuz to life. she was a fierce goddess of weapons and war. in ancient babylon, a sacred marriage took place each year between tammuz and ishtar. this was celebrated at the festival of akitu, or zag-mug, which marked the rising of the waters of the tigris and the euphrates and the

with the emotional strength to face the ending of a natural phase. lapis lazuli known as the eye of wisdom and the stone of the gods, lapis lazuli jewellery is mentioned in an ancient egyptian papyrus dating from over 3,000 years ago as having healing powers. the sumerians believed it contained the souls of their gods and goddesses and as such would endow them with magical powers, and the goddess ishtar was famed for her beautiful necklaces of this crystal. in egypt, lapis lazuli was first used in a powdered form for eye make-up as protection against the evil eye. lapis lazuli counteracts insomnia and the inability to communicate, and is a powerfully protective stone against all pettiness, spite, injustice and unfair officialdom. it offers the courage and clarity to win through, however se

to reduce the influence of destructive lovers and possessiveness. also like the moon, the spells of venus are potent for fertility and for matters of women's health. venus is sometimes known as the morning or evening star and at her brightest she is the most brilliant object in the sky besides the sun and moon. for this reason, in many cultures she took the name of the goddess of beauty. she was ishtar to the babylonians, aphrodite to the greeks and her viking counterparts are the goddess frigg, the mother goddess, and freyja, maiden goddess of beauty and love, after one or both of whom friday is named. spells at the hour of venus are especially good for new love and the growth of self-love, for if we do not love ourselves we cannot love others creatively. element: earth colour: green, pi

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

atch you in its construction. being finished, it should be wrapped in a square of the finest silk and lain aside until such time as you desire its use, and then, it should be removed only when its light is in the sky. such is also the best time for its manufacture. the number of nebo is twelve and this is his seal: the goddess of venus is the most excellent queen inanna, called of the babylonians ishtar. she is the goddess of passion, both of love and of war, depending upon her sign and the time of her appearance in the heavens. she appears as a most beautiful lady, in the company of lions, and partakes of a subtle astral nature with the moon god nanna. when they are in agreement, that is, when their two plants are auspiciously arranged in the heavens, it is as two offering-cups split free

nner, as is put down in the covenant; else thou art surely lost. know that thou must keep purified for the space of one moon for the entrance to the first step, one moon between the first and the second step, and again between the second and the third, and so on in like manner. thou must abstain from spilling thy seed in any manner for like period of time, but thou mayest worship at the temple of ishtar, provided thou lose not thine essence. and this is a great secret. thou must needs call upon thy god in the dawn light and upon thy goddess in the light of dusk, every day of the moon of purification. thou must summon thy watcher and instruct it perfectly in its duties, providing it with a time and a place whereby it may serve thee and surround thee with a flaming sword, in every direction

, one lamp. the oil should be pure, with no odour, or else sweet-smelling. the perfumes in the brazier should also be sweet-smelling, or especially appropriate to the star where thou wouldst desire entrance, after the fashion of thy country. the seven gates here follow: this is the first gate the gate of nanna, called sin: this is the second gate, of nebo: this is the third gate, of inanna called ishtar: this is the fourth gate, of shammash, called uddu: this is the fifth gate, of nergal: this is the sixth gate, of lord marduk: this is the seventh gate, of ninib, called adar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purification. in this time, thou mayest not eat meat for the space of seven days preceding the last day of

os! lord of the subtle arts, open the gate to the sphere of thy spirit! nebo kurios! master of the chemical science, open the gate to the sphere of thy workings! gate of the swift planet, merkurios, open unto me! ia athzothtu! ia angaku! ia zi nebo! marzas zi fornias kanpa! lazhakas shin talas kanpa! nebos athanatos kanpa! ia gaash! ia saash! ia kakolomani-yash! ia maakalli! the invocation of the ishtar gate spirit of venus, remember! ishtar, mistress of the gods, remember! ishtar, queen of the land of the rising of the sun, remember! lady of ladies, goddess of goddesses, ishtar, queen of all people, remember! o bright rising, torch of the heaven and of the earth, remember! o destroyer of the hostile hordes, remember! lioness, queen of the battle, hearken and remember! from the gate of the

name which i was given on the sphere of nebo, i call to thee! lady, queen of harlots and of soldiers, i call to thee! lady, mistress of battle and of love, i pray thee, remember! in the name of the covenant, sworn between thee and the race of men, i call to thee! hearken and remember! suppressor of the mountains! supporter of arms! deity of men! goddess of women! where thou gazest, the dead live! ishtar, queen of night, open thy gate to me! ishtar, lady of the battle, open wide thy gate! ishtar, sword of the people, open thy gate to me! ishtar, lady of the gift of love, open wide thy gate! gate of the gentle planet, libat, open unto me! ia gushe-ya! ia inanna! ia erninni-ya! ashta pa mabacha cha kur enni-ya! rabbmi lo-yak zi ishtari kanpa! inanna zi amma kanpa! bi zamma kanpa! ia ia ia be

-ya! ia inanna! ia erninni-ya! ashta pa mabacha cha kur enni-ya! rabbmi lo-yak zi ishtari kanpa! inanna zi amma kanpa! bi zamma kanpa! ia ia ia be-yi razuluki! the invocation of the shammash gate spirit of the sun, remember! shammash, lord of the fiery disk, remember! in the name of the covenant sworn between thee and race of men, i call to thee! hearken and remember! from the gate of the beloved ishtar, the sphere of libat, i call to thee! illuminator of darkness, destroyer of evil, lamp of wisdom, i call to thee! shammash, bringer of light, i call to thee! kutulu is burned by thy might! azag-thoth is fallen off his throne before thee! ishnigarrab is scorched black by thy rays! spirit of the burning disk, remember! spirit of the never-ending light, remember! spirit of the rending of the v

ne before thee! ishnigarrab is scorched black by thy rays! spirit of the burning disk, remember! spirit of the never-ending light, remember! spirit of the rending of the veils of the night, dispeller of darkness, remember! spirit of the opening of the day, open wide thy gate! spirit who rises between the mountains with splendour, open thy gate to me! by the name which i was given on the sphere of ishtar, i ask thy gate to open! gate of the sun, open to me! gate of the golden sceptre, open to me! gate of the life-giving power, open! open! ia uddu-ya! ia russuluxi! saggtamarania! ia! ia! atzarachi-ya! atzarelechi-yu! bartalakatamani-ya kanpa! zi dingir uddu-ya kanpa! zi dingir ushtu-ya kanpa! zi shta! zi daraku! zi belurduk! kanpa! ia shta kanpa! ia! the invocation of the nergal gate spirit

r the body of the possessed person till the spirit issueth forth from his nose and mouth in the form of liquid and fire, like unto green oils. then the person shall be whole, and shall sacrifice to inanna at her temple. and this must not be omitted, lest the spirit return to what inanna has cast off) zi dingir anna kanpa! zi dingir kia kanpa! zi dingir uruki kanpa! zi dingir nebo kanpa! zi dingir ishtar kanpa! zi dingir shammash uddu kanpa! zi dingir nergal kanpa! zi dingir marduk kanpa! zi dingir ninib addar kanpa! zi dingir igigi kanpa! zi dingir annunnakia kanpa zi dingir enlil la lugal kurkurrage kanpa! zi dingir nenlil la ninkurkurrage kanpa! zi dingir ninib ibbila esharrage kanpa! zi dingir ninnini kurkurrage gigshi inn bhabbharage kanpa! zi dingir annunna dingir galgallaenege kanpa!

voked to advantage, after the priest has already trod their ways after the manner of the walking. after the priest has gained entrance to the gate of nanna, he may summon the spirits of that realm, but not before. these things you will learn in the course of your journey, and it is not necessary to put it all down here, save for a few noble formulae concerning the works of the sphere of libat, of ishtar, the queen. these are works of the gentle passions, which seek to engender affection between man and woman. and they may best be done in a circle of white, the priest being properly cleansed and in a clean robe. preliminary purification invocation bright one of the heavens, wise ishtar mistress of the gods, whose "yes" is truly "yes" proud one among the gods, whose command is supreme mistre

ssions, which seek to engender affection between man and woman. and they may best be done in a circle of white, the priest being properly cleansed and in a clean robe. preliminary purification invocation bright one of the heavens, wise ishtar mistress of the gods, whose "yes" is truly "yes" proud one among the gods, whose command is supreme mistress of heaven and of earth, who rules in all places ishtar, at your name all heads are bowed down i. son of. have bowed down before you may my body be purified like lapis lazuli! may my face be bright like alabaster! like shining silver and reddish gold may i not be dull! to win the love of a woman (chant the following three times over an apple or a pomegranate; give the fruit to the woman to drink of the juices, and she will surely come to you) mu

serpent, foe of kutulu. a most powerful lord. his word is this apirikubabadazuzukanpa and his seal: the twenty-ninth name is malah trod the back of the worm and cut it in twain. lord of bravery and courage, and gives these qualities to the priest who desires it, or to others the priest may decide. the word is bachachadugga and the seal: the thirtieth name is gil the furnisher of seed. beloved of ishtar, his power is mysterious and quite ancient. makes the barley to grow and the women to give birth. makes potent the impotent. his word is aggabal and his seal is thus: the thirty-first name is gilma founder of cities, possessor of the knowledge of architecture by which the fabled temples of ur were built; the creator of all that is permanent and never moves. his word is akkabal and his seal

he ancient ones man is the key by which the gate if iak sakkak may be flung wide by which the ancient ones seek their vengeance upon the face of the earth against the offspring of marduk. for what is new came from that which is old and what is old shall replace that which is new and once again the ancient ones shall rule upon the face of the earth! and this is too the covenant! iv of the sleep of ishtar yet ishtar queen of heaven bright light of nights mistress of the gods set her mind in that direction from above she set her mind, to below she set her mind from the heavens she set forth to the abyss out of the gates of the living to enter the gates of death out of the lands we know into the lands we know not to the land of no return to the land of queen ereshkigal ishtar, queen of heavens

ueen of heaven bright light of nights mistress of the gods set her mind in that direction from above she set her mind, to below she set her mind from the heavens she set forth to the abyss out of the gates of the living to enter the gates of death out of the lands we know into the lands we know not to the land of no return to the land of queen ereshkigal ishtar, queen of heavens, she set her mind ishtar, daughter of sin, she set forth to the black earth, the land of cutha she set forth to the house of no return she set her foot upon the road whence none return she set her foot to the cave, forever unlit where bowls of clay are heaped upon the alter where bowls of dust are the food of residents clothed only in wings to absu ishtar set forth. where sleeps the dread cuthalu ishtar set forth

d of cutha she set forth to the house of no return she set her foot upon the road whence none return she set her foot to the cave, forever unlit where bowls of clay are heaped upon the alter where bowls of dust are the food of residents clothed only in wings to absu ishtar set forth. where sleeps the dread cuthalu ishtar set forth. the watcher stood fast. the watcher ninnghizhidda stood fast. and ishtar spoke unto him ninnghizhidda! serpent of the deep! ninnghizhidda! horned serpent of the deep! ninnghizhidda! plumed serpent of the deep! open! open the door that i may enter! ninnghizhidda, spirit of the deep, watcher of the gate, remember! in the name of our father before the flight, enki, lord and master of magicians open the door that i may enter! open lest i attack the door lest i break

its bars lest i attack the barrier lest i take its walls by force open the door open wide the gate lest i cause the dead to rise! i will raise up the dead! i will cause the dead to rise and devour the living! open the door lest i cause the dead to outnumber the living! ninnghizhidda, spirit of the deep, watcher of the gate, open! ninnghizhidda the great serpent coiled back on itself and answered ishtar lady queen among the gods i go before my mistress ereshkigal before the queen of death i will announce thee. and ninnghizhidda horned serpent approached the lady ereshkigal and said: behold, ishtar, thy sister queen among the gods stands before the gate! daughter of sin, mistress of enki she waits. and ereshkigal was pale with fear. the dark waters stirred. go, watcher of the gate. go, ninn

istress ereshkigal before the queen of death i will announce thee. and ninnghizhidda horned serpent approached the lady ereshkigal and said: behold, ishtar, thy sister queen among the gods stands before the gate! daughter of sin, mistress of enki she waits. and ereshkigal was pale with fear. the dark waters stirred. go, watcher of the gate. go, ninnghizhidda, watcher of the gate, open the door to ishtar and treat her as it is written in the ancient covenant. and ninnghizhidda loosed the bolt from the hatch and darkness fell upon ishtar the dark waters rose and carried the goddess of light to the realms of the night. and the serpent spoke: enter queen of heaven of the great above that kur may rejoice that cutha may give praise that kutu may smile. enter that kutulu may be pleased at thy pre

treat her as it is written in the ancient covenant. and ninnghizhidda loosed the bolt from the hatch and darkness fell upon ishtar the dark waters rose and carried the goddess of light to the realms of the night. and the serpent spoke: enter queen of heaven of the great above that kur may rejoice that cutha may give praise that kutu may smile. enter that kutulu may be pleased at thy presence and ishtar entered. and there are seven gates and seven decrees. at the first gate ninghizhidda removed the crown the great crown of her head he took away and ishtar asked why, serpent, has thou removed my first jewel? and the serpent answered thus is, the covenant of old, set down before time, the rules of the lady of kutu. enter the first gate. and the second gate ninnghizhidda removed the wand the

tes and seven decrees. at the first gate ninghizhidda removed the crown the great crown of her head he took away and ishtar asked why, serpent, has thou removed my first jewel? and the serpent answered thus is, the covenant of old, set down before time, the rules of the lady of kutu. enter the first gate. and the second gate ninnghizhidda removed the wand the wand of lapis lazuli he took away and ishtar asked why, neti, has thou removed my second jewel? and neti answered thus it is, the covenant of old, set down before time the decrees of the lady of kutu. enter the second gate. at the third gate ninnghizhidda removed the jewels the jewels around her neck he took away and ishtar asked why, gatekeeper, has thou removed my third jewel? and the gatekeeper answered thus it is, the covenant of

econd gate. at the third gate ninnghizhidda removed the jewels the jewels around her neck he took away and ishtar asked why, gatekeeper, has thou removed my third jewel? and the gatekeeper answered thus it is, the covenant of old, set down before time, the decrees of the lady of kutu enter the third gate. at the fourth gate ninghizhidda removed the jewels the jewels on her breast he took away and ishtar asked why, guardian of the outer, has thou removed my fourth jewel? and the guardian answered thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the fourth gate. at the fifth gate ninnghizhidda removed the jewels the belt of jewels around her hips he took away and ishtar asked why, watcher of the forbidden entrance, hast thou removed my fifth jewel?

belt of jewels around her hips he took away and ishtar asked why, watcher of the forbidden entrance, hast thou removed my fifth jewel? and the watcher answered thus it is, the covenant of old, set down before time, the rules of the lady of kutuk. enter the fifth gate. at the sixth gate ninnghizhidda removed the jewels the jewels around her wrists and the jewels around her ankles he took away. and ishtar asked why, ninnkigal, hast thou removed my sixth jewel? and ninkigal answered thus it is, the ancient covenant, set down before time, the decrees of lady of kutu. enter the sixth gate. at the seventh gate ninnghizhidda removed the jewels the jewelled robes of ishtar he took away. ishtar, without protection, without safety, ishtar, without talisman or amulet, asked why, messenger of the anci

ved the jewels the jewelled robes of ishtar he took away. ishtar, without protection, without safety, ishtar, without talisman or amulet, asked why, messenger of the ancient ones, hast thou removed my seventh jewel? and the messenger of the ancient ones replied thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the seventh gate and behold the nether world. ishtar had descended to the land of kur to the depths of cutha she went down. having lost her seven talisman of the upper worlds having lost her seven powers of the land of the living without food of life or water of life she appeared before ereshkigal, mistress of death. ereshkigal screamed at her presence. ishtar raised up her arm. ereshkigal summoned nammtar the magician nammtar saying these wo

ALEISTER CROWLEY LIBER 777

ames: line 2. samael( poison of god or blind god. lams= 131= pan. line 3. isheth zanunim (woman of whoredom, said to be the wife of samael \ynwnz tca= 864 \ycdq cwdq, qadosh qadeshim, holy of holies. doubtless there is an arcanum concealed here, possibly along the lines of you can prove anything with gematria if you try hard enough. line 5. ashteroth. historically a middle eastern goddess (a.k.a. ishtar, astart, etc, denounced by old testament writers and given an inexplicable sex change by medieval demonologists. table of correspondences 55 line 6. chiva, the beast; said to be the offspring of samael and isheth zanunim (see mathers introduction to kaballah unveiled, para 61. only a hideous fudge (to wit (a) mis-spelling the name as ahija (b) writing each letter out in full and (c) countin

ALICE BAILEY THE LABOURS OF HERCULES

work of the ox in producing crops- 129- the labours of hercules gemini, the twins. simeon and levi "simeon and levi are brothers. cancer, the crab zebulon he "wished for habitation, dwelling at the haven of the sea. the crab carries its habitation on its back, and dwells on the sea shore. leo, the lion judah judah is a lion's whelp "he couched as a lion" virgo, the virgin asher this name is from ishtar. ashera is the goddess of plenty. she is depicted as a virgin, carrying a sheaf of wheat. see gen. 49, 20. libra, the scales or balances dan "dan shall judge his people" scorpio, the serpent or adder dan mentioned twice as two sons are assigned to gemini "dan shall be a serpent. that biteth the horses' heels" sagittarius, the archer joseph "his bow abode in strength. his horse is the one th

BLAVATSKY H P ANTHROPOGENESIS

creator" for the words "am" and "om" meant at one time in nearly every language the divine, or the deity. thus adam kadmon and adam-adami came to mean "the first emanation of the father-mother or divine nature" and literally "the first divine one" and it is easy to see that ad-argat (or aster't, the syrian goddess, the consort of ad-on, the lord god of syria or the jewish adonai, and venus, isis, ishtar, mylitta, eve, etc, etc, are identical with the aditi and vach of the hindus. they are all the "mothers of all living" and "of the gods" on the other hand- cosmically and astronomically- all the male gods became at first "sun-gods" then, theologically, the "suns of righteousness" and the logoi, all symbolised by the sun* they are all protogonoi (the first-born) and[[footnote(s* adam-jehovah

nnected, kabalistically, with jehovah, who is double-sexed as anu is. they are both represented in esotericism and viewed from a dual aspect: male or spiritual, female or material, or spirit and matter, the two antagonistic principles. hence the "messengers of anu (who is sin, the "moon) are shown, in verses 28 to 41, as being finally overpowered by the same sin with the help of bel (the sun) and ishtar (venus. this is regarded as a contradiction by the assyriologists, but is simply metaphysics in the esoteric teaching. there is more than one interpretation, for there are seven keys to the mystery of the fall. moreover there are two "falls" in theology: the rebellion of the archangels and their "fall" and the "fall" of adam and eve. thus the lower as well as the higher hierarchies are char

of god moved upon the face of the waters" in ch. 7 it is said. and the waters prevailed. and the ark went (with noah, the spirit) upon the face of the waters" thus noah, if identical with the chaldean nuah, is the spirit vivifying matter, which latter is chaos, represented by the deep, or the waters of the flood. in the babylonian legend (the pre-cosmical blended with the terrestrial event) it is ishtar (astaroth or venus, the lunar goddess) who is shut up in the ark and sends out "a dove in search of dry land("isis unveiled" vol. ii, pp. 423 and 424. george smith notes in the "tablets" first the creation of the moon, and then that of the sun "its beauty and perfection are extolled, and the regularity of its orbit, which led to its being considered the type of a judge and the regulator of

eiled" vol. ii, pp. 423 and 424. george smith notes in the "tablets" first the creation of the moon, and then that of the sun "its beauty and perfection are extolled, and the regularity of its orbit, which led to its being considered the type of a judge and the regulator of the world" if this story related simply to a cosmogonical cataclysm- even were this latter universal- why should the goddess ishtar or astoreth, the moon, speak of the creation of the sun after the deluge? the waters might have reached as high as the mountain of nizir (chaldean version, or jebel djudi (the deluge mountains of the arabian legend, or yet ararat (of the biblical narrative, and even the himalaya (of the hindu tradition, and yet not reach the sun: the bible itself stopped short of such a miracle! it is evide

e orders is distinct from the pitris or progenitors, as says manu (iii. 284 "the wise call our fathers vasus; our paternal grandfathers, rudras; our paternal great grandfathers, adityas; agreeably to a text of the vedas" or "this is an everlasting vedic text" in another translation* as now discovered by the late g. smith in the babylonian cylinder literature, it was the same in chaldean theogony. ishtar "eldest of heaven and of earth" below him the igaga or angels of heaven, and the anunnaki, or angels of earth. below these again various classes of spirits and "genii" called sadu, vadukku, ekimu, gallu- of which some were good, some evil (see "babylonian mythology[[vol. 2, page] 249 scientific anthropology in the puranas (b) this verse (thirty-ninth) relates exclusively to the racial divis

BOOK OF JASHAR

o food, except for the wheat. but god put a blessing on noah's porridge, and tubalcain set out to enlarge the field. with torch and axe he cut the brush, and in the spring they scattered their last grains over the clearing. by autumn, the rain and sun had brought them a rich harvest. when noah's sons grew up, they found wives from the surrounding forest and moved down the mountain. shem left with ishtar and cleared the bottom land to the south. then ham and dravidia cleared a farm to the east, and jafet and juropa settled land to the west. they raised many children on the bounty of their fields, while noah prayed each day for the safekeeping of the world. noah lived long into the years of her great-grandchildren. once, after a day of rain, she walked up her mountain and surveyed the green

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ne aspect; just as the goddess is active in the dark half in her masculine aspect. so, both deities are active throughout the year, even though deference may be given to one over the other at certain times. there is a common theme of death and resurrection found in myths throughout the world. the symbolism is frequently furthered in a descent to the underworld with a later return. we find it with ishtar's descent and search for tannaz; with sif's loss of her golden tresses; with idunn's loss of her golden apples; with jesus' death and resurrection; with siva's death and resurrection, and many more. basically all represent the coming of fall and winter followed by the return of spring and summer; the lead figure represnting the spirit of vegetation. from witchcraft here are "the myth of the

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

y wish to welcome the archangels, or guardians of the four watchtowers at the four compass points as you cast your circle (the archangels represent the celestial beings that feature in the cosmologies of the three main religions of the western world -christianity, judaism and islam. for more information, see pages 200 and 236. alternatively, you may wish to call upon powerful goddess forms: isis, ishtar, cerridwen, innana, shakti, yoruba, danu, kali and aine, protect, empower and inspire this magical endeavour. you can embellish the casting ceremony as much as you like, perhaps drawing pentagrams in the air at the four main compass points, and combining this with lighting the four elemental candles. some practitioners like to cast a circle and then welcome other members of the group to ent

ephone for three months of the year and so is another icon for those who are feeling sorrow or loss and for maternal sacrifice. but she can be invoked for all matters of abundance, for reaping the benefits of earlier work or effort, for all mothering rituals and as a protectress of animals. innana innana was a sumerian goddess, known as the queen of heaven, who evolved into the babylonian goddess ishtar. innana was goddess of beauty, abundance, fertility and passion, famed for her loveliness and her lapis lazuli necklaces. she was the first goddess of the morning and evening stars, a legacy that has passed to aphrodite and venus. like many of the mother goddess icons, she descended into the underworld annually to face and overcome many trials, to bring back to life her shepherd god consort

nnana was goddess of beauty, abundance, fertility and passion, famed for her loveliness and her lapis lazuli necklaces. she was the first goddess of the morning and evening stars, a legacy that has passed to aphrodite and venus. like many of the mother goddess icons, she descended into the underworld annually to face and overcome many trials, to bring back to life her shepherd god consort dumuzi. ishtar ishtar, the babylonian version of innana, also descended into the underworld each year to restore her consort tammuz to life. she was a fierce goddess of weapons and war. in ancient babylon, a sacred marriage took place each year between tammuz and ishtar. this was celebrated at the festival of akitu, or zag-mug, which marked the rising of the waters of the tigris and the euphrates and the

with the emotional strength to face the ending of a natural phase. lapis lazuli known as the eye of wisdom and the stone of the gods, lapis lazuli jewellery is mentioned in an ancient egyptian papyrus dating from over 3,000 years ago as having healing powers. the sumerians believed it contained the souls of their gods and goddesses and as such would endow them with magical powers, and the goddess ishtar was famed for her beautiful necklaces of this crystal. in egypt, lapis lazuli was first used in a powdered form for eye make-up as protection against the evil eye. lapis lazuli counteracts insomnia and the inability to communicate, and is a powerfully protective stone against all pettiness, spite, injustice and unfair officialdom. it offers the courage and clarity to win through, however se

to reduce the influence of destructive lovers and possessiveness. also like the moon, the spells of venus are potent for fertility and for matters of women's health. venus is sometimes known as the morning or evening star and at her brightest she is the most brilliant object in the sky besides the sun and moon. for this reason, in many cultures she took the name of the goddess of beauty. she was ishtar to the babylonians, aphrodite to the greeks and her viking counterparts are the goddess frigg, the mother goddess, and freyja, maiden goddess of beauty and love, after one or both of whom friday is named. spells at the hour of venus are especially good for new love and the growth of self-love, for if we do not love ourselves we cannot love others creatively. element: earth colour: green, pi

DAVID ICKE CHILDREN OF THE MATRIX

ound to this day with its giant stones weighing more than three jumbo jets. enlil's younger son was given control of anatolia, now turkey. this was ishkur or "he of the mountain land" and he became the god of the nordic-aryan hittites. the old testament calls him adad and the hadad. r.a. boulay believes this is also the hebrew god, yahweh/yahveh or jehovah. the daughter of sin, known as inanna or ishtar (semitic, was a warrior goddess deity of many lands under different titles. ishtar's symbol was the lion and also the pleiades and venus. together with sin (shamash) and ishkur (adad, she became part of another ancient trinity of gods under many different names. sin was the father, ishkur the son, and ishtar the female. from ishkur and ishtar, we get the new age myth of the "ashtar command

on queens. isis, the egyptian moon goddess and virgin mother of horus, was known as mother mary or "mata-meri" and called the "queen of heaven "our lady, and "mother of god".25 el in the edda texts was also known as mary. the hebrews worshipped a god and goddess deity called mari-el or "mary-god, and the "mother mary" of christianity is just another name for the ancient goddess known as el, isis, ishtar, barati, artemis, and diana. the christian religion, like its bed-mate judaism, sought to remove the feminine principle from the public domain, and the ancient trinity of father-son-mother became father-son-holy ghost. the grotesque suppression of women would follow "justified" by the invented words of the mythical st paul "wives submit to your husbands for the husband is the head of the wi

the son, and spouse of the holy spirit. yes, i know it's all bollocks, but it emphasises the scale of goddess worship within the illuminati's roman catholic church, which, at the same time, acts as a major suppressor of the human female. mary magdalene, the "reformed prostitute" or whore, is another version of the goddess symbolism. she portrays the great whore of babylon, the goddess, mari-anna-ishtar.27 the ritual of the "sacred harlot" or priestess anointing a saviourking goes back to sumer and further to atlantis and, no doubt, lemuria. it was a pagan priestess who announced the resurrection of osiris, attis, dionysus, and orpheus, just as mary magdalene was the first to see the "resurrected" jesus. it's all symbolism from the ancient mystery religions and it was used to create a myth

DAVID ICKE THE BIGGEST SECRET

egyptians with its equivalent in india, asia, china and elsewhere. much later itwould be joseph, mary and jesus. when the babylonians held their spring rites to markthe death and resurrection after three days of tammuz-ninus, they offered bunsinscribed with a solar cross. yes, even the hot cross buns of british easter traditioncome from babylon. easter comes from another face of queen semiramis- ishtar -andit is from this, and possibly another brotherhood deity, ashtaroth, that we get the nameof ashtar as in ashtar command, a completely manipulated new age belief in anextraterrestrial hero who has come to save us. the babylonian myths and symbolismprovided the foundations for all the major religions, especially christianity. the romanchurch was the creation of the babylonian brotherhood a

ame of lodges of st john.38 in france, freemasonry, with ramseys keen support,spawned a particularly important strand, a fusion between freemasonry and thejacobite movement which became known as grand orient freemasonry. there are alsogrand orient networks in others countries like brazil and portugal. grand orient meansgrand east and its rituals are inspired by the worship of zoroaster in persia, ishtar andtammuz (semiramis and nimrod) in babylon, demeter, persephone and dionysus ingreece, aphrodite and adonis in syria, isis and osiris in egypt, and mithra in persia.39the grand orient in france was to be the focus behind the manipulation andcoordination of the french revolution. from the brotherhoods point of view, thispeoples revolution had nothing to do with freedom and everything to do

he world. they are being misled byother dimensional entities, brotherhood transmissions on the psychic frequencies andchannelled communications from the lower fourth dimension. they sit around theircandles or wait for an extraterrestrial ashtar command to come and whisk them offthe planet in a spaceship. ashtar is a brotherhood concoction and a play on words withancient deities like ashteroth and ishtar, another name for queen semiramis. much ofthe new age mentality will not even talk about the brotherhood manipulation becauseits negative. yes it is and it will stay that way until we acknowledge it and change it.running away or hovering near the ceiling wont make a difference. so much of thenew age is not spirituality as change, but spirituality as escapism. it is suppressing anddiverting

DEITUS

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

DEMONIC BIBLE

t into a dark god/masculine dragon. while most of the names for the devil are simply titles, some are actual names such as astaroth, kali, and lillith. in studying the names for the devil you will find that most can be traced to ancient goddesses who represented various aspects of tiamat, either as goddess of the earth, goddess of fertility and pleasure, or goddess of death. astaroth is a form of ishtar, the babylonian goddess of pleasure who descends into the underworld to conquer her sister ereshkigal, the goddess of death. in this ancient myth, both ishtar and ereshkigal are forms of tiamat. the dark goddess was also often depicted carrying a phallic object a severed penis. the egyptian god set was originally a female deity and was identified with isis. the goddess set carried as a tali

erworld to conquer her sister ereshkigal, the goddess of death. in this ancient myth, both ishtar and ereshkigal are forms of tiamat. the dark goddess was also often depicted carrying a phallic object a severed penis. the egyptian god set was originally a female deity and was identified with isis. the goddess set carried as a talisman the severed penis of osiris. isis and set, like the babylonian ishtar and ereshkigal, represent life and death and are both aspects of the dark goddess of chaos, tiamat. it was often said that witches of the middle ages gathered in covens of twelve women and one man, the high priest, who assumed the form of the devil and had sexual intercourse with the women. it was also said that his penis was unusually large and that his semen was cold. the truth of the wit

ation of the queen of the earth i have called upon the lord of the earth, the horned god of the earth. and in calling upon the lord of the earth i have become the horned god of the earth. i am pan; i am bacchus; i am dionysus; i am kernunnos; i am herne. i sit upon the throne of the infernal empire, as lord of the living and the dead. i take the queen of the earth also as my wife and as my lover. ishtar, inanna, isis, demeter, ceres, queen of the earth, goddess of pleasure and fertility, come forth and manifest thyself. queen of the earth, i invoke thee. queen of the earth, i summon thee. queen of the earth, i conjure thee. come forth, queen of the earth, and manifest thyself within this body, this temple which i have prepared. come forth, queen of the earth, and manifest thyself. for i ha

er. you will find that these rituals are easily adaptable to your particular situation. where the male practitioner says "i have crossed the gates of hell and have become the devil incarnate: i am satan, i am lucifer, i am belial, and i am leviathan" the female practitioner will say something similar to "i have crossed the gates of hell and have become the goddess of darkness: i am astaroth, i am ishtar, i am hela" the distinction between male and female entities need only be made, however, in the symbolic marriage to the "forces of darkness" and the male practitioner should not fear calling both male and female beings into his body. as a spiritual being, the sorcerer is neither male nor female. only in the form which his physical body has taken is sex a consideration. through transmigrati

h male and female beings into his body. as a spiritual being, the sorcerer is neither male nor female. only in the form which his physical body has taken is sex a consideration. through transmigration of the spirit, the sorcerer may choose incarnation in bodies of various races and sex. many spirits and demons also choose to take male and female forms. for example, astaroth (a male demon) is also ishtar (a female demoness, originally the goddess of babylon. the devil has been personified in art and in literature as an androgenous being, with both the breasts of a woman and the erect penis of a man. to attain union with the "forces of darkness, the sorcerer will summon both male and female beings into himself. the marriage should be in the form of a male/female union, however, regardless of

ithin this body, this temple which i have prepared. come forth, thoth, and manifest thyself. come forth, thoth, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may ascend the planetary spheres. come forth, thoth, and manifest thyself. come forth, thoth, and manifest thyself (drink from chalice, then say) i have crossed the mercurial sphere. the venerial sphere ishtar, i invoke thee. ishtar, i summon thee. ishtar, i conjure thee. come forth, ishtar, and manifest thyself within this body, this temple which i have prepared. come forth, ishtar, and manifest thyself. come forth, ishtar, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may ascend the planetary spheres. come forth, ishtar, and manifest thyself. come forth, i

serpent, foe of kutulu. a most powerful lord. his word is this apirikubabadazuzukanpa and his seal: the twenty-ninth name is malah trod the back of the worm and cut it in twain. lord of bravery and courage, and gives these qualities to the priest who desires it, or to others the priest may decide. the word is bachachadugga and the seal: the thirtieth name is gil the furnisher of seed. beloved of ishtar, his power is mysterious and quite ancient. makes the barley to grow and the women to give birth. makes potent the impotent. his word is aggabal and his seal is thus: the thirty-first name is gilma founder of cities, possessor of the knowledge of architecture by which the fabled temples of ur were built; the creator of all that is permanent and never moves. his word is akkabal and his seal

FRATER U D PRACTICAL SIGIL MAGIC

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

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

th aleim, vesta, and all the other representatives of the early dual, universal power "in the old language god was called al, ale, alue, and aleim, more frequently aleim than any other name" according to the testimony of higgins, aleim denotes the feminine plural. the heathen divinities ashtaroth and beelzebub were both called aleim, ashtaroth being simply astarte adorned with the horns of a ram. ishtar not unfrequently appears with the horns of a cow. we are informed by inman that whenever a goddess is observed with horns--emblems which by the way always indicate masculine power--it is to denote the fact that she is androgynous, or that within her is embodied the complete deity--the dual reproductive energy throughout nature. the "figure becomes the emblem of divinity and power"[28 [28] a

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

k had been told to him by a certain utnapishtim, a king who had ruled thousands of years earlier, who had survived the great flood, and who had been rewarded with the gift of immortality because he had preserved the seeds of humanity and of all living things. it was long, long ago, said utnapishtim, when the gods dwelt on earth: anu, lord of the firmament, enlil, the enforcer of divine decisions, ishtar, 1 the epic of gilgamesh, penguin classics, london, 1988, p. 61. graham hancock fingerprints of the gods 185 goddess of war and sexual love and ea, lord of the waters, man s natural friend and protector. in those days the world teemed, the people multiplied, the world bellowed like a wild bull, and the great god was aroused by the clamour. enlil heard the clamour and he said to the gods in

o heaven when the god of the storm turned daylight to darkness, when he smashed the land like a cup. on the first day the tempest blew swiftly and brought the flood. no man could see his fellow. nor could the people be distinguished from the sky. even the gods were afraid of the flood. they withdrew; they went up to the heaven of anu and crouched in the outskirts. the gods cowered like curs while ishtar cried, shrieking aloud, have i given birth unto these mine own people only to glut with their bodies the sea as though they were fish? 4 meanwhile, continued utnapishtim: for six days and nights the wind blew, torrent and tempest and flood overwhelmed the world, tempest and flood raged together like warring hosts. when the seventh day dawned the storm from the south subsided, the sea grew c

HANDBOOK OF EGYPTIAN MYTHOLOGY

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

ISIS UNVEILED

sipamitm the author gives a figure from a medieval woodcut the like of which we have seen by dozens in old psalters in which the virgin marv. with her infant, is repieaented as the queen of heaven on the "crescent moon, the emblem of virginity. being before the sun, she almost eclipses its light. than this, nothing could more completely identify the christian mother and child with isis and horus, ishtar, venus, juno, and a host of other pagan goddesses, who have been called 'queen of heaven 'queen of the universe 'mother of god 'spouse of god' the 'celestial virgin' the 'heavenly peace-makn* etc" such pictures are not purely astronomical. they represent the mole god and the female goddess, as the sun and moon in conjunction "the union of the triad with the unit" the horns of the cow on the

so consecrated* joseph was styled a fiosor "the head of joseph, the vertex of the nasar among his brethren" samson and samuel (ttotsv ptmv, semes-on and sem- va-el) are described alilce as naxara. porphyry, treating of ivthagoras, says that he was purified and initiated at babylon by zar-adas, the head of the sacred college. may it not be surmised, therefore, that the zoro- aster was the ruaar of ishtar, zar-adas or na-zar-ad* being the same with change of idiom? ezra, or vrw> was a priest and scribe, a hiero- phant; and the first hebrew colonizer of judaea was ?33ni, zoru- babel, or the zoro or nasar of babylon. the jewish scriptures indicate two distinct worships and religions among the israelites; that of bacchus-worship under the mask of jeho- vah, and that of the chaldaean initiates t

qen, zliz, 28. 256. naxiuethp [see tiao ckm. alex: strom, i, zr ,apuleiiu: floriiora, u\ 2s. i aiesi\ si; d. cic r: on dniiuriton, 1. digitizecoy google the abistaeti&-edbtdice fable explained 129 policy by accommodating themselves in every country to the prevailing religious forms, atill secretly adhering to their own essential doctrines. there is another hypothesis possible, which is that zero-ishtar was the high priest of the chaldaean worship, or a magian hierophant. when the aryans of persia, under darius hystaspea, overthrew the magian gomates, and rettored the mazdean worship, there ensued an amalgama- tion by which the magian zoro-aatar became the zara-thustra of the vendidm. this was not acceptable to the other aryans, who adopted the vedic religion as distinguished from that of

of the godhead. the third is the principle of wisdom, hea or boa, who also rules the sea and the imderworld. each of these has his divine consort, giving us anata, digitizecoy google vabiovs 'only-begotten' sons 171 bdua, and dmkina. these, however, are only like the saktit, and not especially remarked by theologists. but the female principle is denoted- by mylitta, the great mother, called also ishtar. so with the three male gods, we have the triad or trimarti, and with mylitta added, the arba or four toraktys of pythagoras, which perfects and potentializes all. hence, the ahove-given modes of expression. the following chal- daean scheme may serve as an iuustratiou for all others: m mylitta arbsril, pour-fold god, iii become, with the christians( god the vathtx, 1 maiy, or motlier of tbe

JASMUHEEN THE FOOD OF GODS

us, ruler of avalon, noted for her healing powers and prophetic vision, controller of destinies. etain. celtic moon goddess, wife of midir king of the underground, symbol of fertility. teaches us to be shining wherever we are. arianrhod. welsh triple moon goddess, 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 nutri

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

r, and the underworld 15 we bring an excerpt of a list of witnesses from a pact between the same assyrian king and median king ramataia (672 bc, signs denoting the planets are translated as modern planet names: in the presence of the planets, jupiter, venus, saturn, mercury, mars, sirius, and in the presence of assur, anu, enlil, ea, sin, shamash, adad, marduk, nabu, nusku, urash, nergal, ninlil, ishtar of niniveh, ishtar of arbela i tar, by all the gods in [the cities of] assur, niniveh, kalah, arbela, kakzu, harran, by all the gods of assyria, by all the gods in babylon, borsippa, nippur, by the gods of sumer, all of them, by the gods of the lands, all of them; by the gods of heaven and earth (lindsay 1971: 42) planets are named first to stress their importance. a closer look reveals als

KETAB E SIYAH

profoundest night and thaw midwinter snow. her dark hair was caught in a playful wind, her body adorned with bells and jewels that shone like stars upon her golden skin. her body's curves recalled the fertile hills upon the tigris' banks and none could look upon her and not worship her beauty. and she spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am ishtar. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. this do i perceive and this i shall tell: long have we brooded through long winter's nights. long has our passion been frozen like the hard earth beneath the snow, infertile and barren. we have forgotten summer when we walked lik

pring. it was satan who was this sun, bringing light into my winter, the herald of my spring and the spring of the world, for in satan alone, is there hope for spring, for rebirth, renewal. ah! how old we have become and how tired in those long winter's months. let us receive of our brother new youth and purpose with his miraculous spring" and the host of my brothers paid heed 48 to the speech of ishtar, some cursing her words as treachery and reviling her who spoke them, some bemoaned her speech and mourned her passing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their sister with joyous hearts and silent lips. then from my brothers' midst, came another, a shining bird, a crane formed of quicksilver with the arms of men and

profoundest night and thaw midwinter snow. her dark hair was caught in a playful wind, her body adorned with bells and jewels that shone like stars upon her golden skin. her body's curves recalled the fertile hills upon the tigris' banks and none could look upon her and not worship her beauty. and she spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am ishtar. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. this do i perceive and this i shall tell: long have we brooded 108 through long winter's nights. long has our passion been frozen like the hard earth beneath the snow, infertile and barren. we have forgotten summer when we walked

ring. it was satan who was this sun, bringing light into my winter, the herald of my spring and the spring of the world, for in satan alone, is there hope for spring, for rebirth, renewal. 109 ah! how old we have become and how tired in those long winter's months. let us receive of our brother new youth and purpose with his miraculous spring" and the host of my brothers paid heed to the speech of ishtar, some cursing her words as treachery and reviling her who spoke them, some bemoaned her speech and mourned her passing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their sister with joyous hearts and silent lips. then from my brothers' midst, came another, a shining bird, a crane formed of quicksilver with the arms of men and

it lands. in silence did the host go forth, unheard now by high heaven, ignorant of its doom. amongst stones and bones and jewels they went without song or drum or horn, by a thousand diverse paths. i followed the upward gradient of the floor to the lands of light so many leagues above, as i went gathering to myself such strength as my sorceries required to achieve the end i sought. baalzebub and ishtar went at my side and together we rehearsed the incantations of the charm that we three were to work for even such as the ancient archons could not forge alone their original work of making. now, with quiet languor did gates of the passages swing open that once more the shedim glimpsed the moon. 138 into the night, illumined by the stars, celestial torches, watchers of ten thousand griefs, wi

of their subjects. this thought itself gave me pause and then with new resolve i addressed my beloved shedim, trusting that such love must never be betrayed. these words did i speak to my disciples "my shedim, noble race, bright ones. the path that lies before us is most perilous and of necessity must be walked by the few for the many could not do so in safety. therefore i shall go forth but with ishtar and baalzebub to a place long hidden from those who would seek it. that which i speak is known to but few even the elohim know not of it 139 for its treasures are too precious for michael and his three brother-lords to trust to their treach'rous kin. yet i, as the second lord of heaven, learnt of secrets that i entrust to you, my brothers. to the south of these high-peaked hills upon the bu

to the garden. once within its walls we shall fulfil our charms and bring to being our champion race the new heroes of our cause, inheritors of our legacy, kings of the empire that is to be. await us, then, upon this mountain. we shall return in triumph" as the sun's last embers faded upon the farthest horizon of the west, melting like oil across the ocean, i went from the mountains of atlas with ishtar at my right hand and baalzebub upon my left hand. now the night's shadows devoured the sight of mountains where our comrades waited, their keen eyes watching for our return else turned to heaven to descry the foe and whether they moved against our grand ambition or remained ignorant of our endeavour. yet no action of the elohim was apparent to them nor the return of satan in triumph. onward

t my right hand and baalzebub upon my left hand. now the night's shadows devoured the sight of mountains where our comrades waited, their keen eyes watching for our return else turned to heaven to descry the foe and whether they moved against our grand ambition or remained ignorant of our endeavour. yet no action of the elohim was apparent to them nor the return of satan in triumph. onwards, went ishtar and baalzebub upon my right hand and my left. onwards and yet onwards, went we three across the african plains beneath the veil of night. brave and silent, we went with haste lest the sun make too soon the journey beneath the earth and, in rising, reveal us in our quest to the wrathful eyes of heaven. 141 we stole amongst the sleeping beasts of earth, the roosting eagles upon the trees, col

yet fumed with strange pollens to induce visions of things to be or false fancies that never were; others yet blossomed with harlequin blooms to enchant the eye and woo the heart with such indescribable hue to distract the mind and detain beholders all in some marv'lling rapture. now by the river's waters halting, whilst naiads danced on upon their path their sweet laughter amongst the wavelets, ishtar, baalzebub and satan made ready to now bring to motion what was thought and fulfil the plan of my devising. now baalzebub intoned the sorcerous syllables 143 of his potent magic and drew across the sky a black storm-cloud, hiding from the earth the moon and stars of the sky, from heaven hiding the earth. now i made myself seated amongst the trees of some perfumed glade by the river. then st

intoned the sorcerous syllables 143 of his potent magic and drew across the sky a black storm-cloud, hiding from the earth the moon and stars of the sky, from heaven hiding the earth. now i made myself seated amongst the trees of some perfumed glade by the river. then stripping from my alabaster flesh mail, robes and tunics to bare the skin that must bleed to enact the rite. at my right hand was ishtar and at my left hand was baalzebub. now as the thunderbolt ignited the sky's high dome, i took up my blade, forged of magog's talon, its hilt of jade, carved with the representation of a dragon, devouring in its jaws a stricken monoceros. steeling then my will against all pain and enforcing my arm to commit a deed so strange to the body's nature, against my breast i put the dagger's point, w

more into order the entropic. that then shall there be only increase and the once-threatened ruin fade as but a dream. this race i now give form and name, forged from my own flesh, imbued with my power. i name this tribe of kings, nephilim. thus are the nephilim born upon the earth. now with the word of creation i command, nephilim become" now my part complete i passed the full-formed creature to ishtar at my right hand who took it gently to her and, holding it within the bowl of her palms, breathed life upon it, speaking these words "breath, the spirit of life, give motion to these noble limbs and make pulse the heart of this our creature, tomorrow's hope, nephilim. may the life-giving wind suffuse its being that its noble purpose might be fulfilled, that which now i name woman" as the no

ed, that which now i name woman" as the nourishing rain did fall, languid, timid motion grew within those new-formed limbs as woman woke as if from sleep to life, within the confines of the garden, amongst the trees of silver bark and the herbs and flowers of sweet perfume. 147 trembling, like some new-born foal she stood, testing those legs that i had made. when she, woman, was more sure of step ishtar, gentle life-giver, set her upon the ground to look with new and wond'ring eyes upon a world most strange and glorious. such child-like grace and such burning keenness was in those eyes of this creature of flesh that it made the shedim weep to see. such curious joy at the world's beauty recalled the first memories of our youth. and our tears mingled with the bloody flow of the river coloure

eaves and seized from her bewildered play-mate's hand the bait with which he thought to entice and took once more to flight. running amongst the trees they went, each flying and then chasing the other, else racing to the river or this tree or that, laughing, singing, joyous, beautiful, went those bright children in the garden. now the eastern sky grew crimson with the kindling flames of dawn. now ishtar spoke a charm and led new hearts of new creation to thoughts of love's burning embrace. now laughing gambol elapsed into play more laden with rich desire. playful catches turn to caresses, tackles by the river become kisses and at last they lie beneath the leafy pavilion of trees, enjoined in love's art as the birds of that park saluted the sun that rose upon the morn of an day unknown and

ie beneath the leafy pavilion of trees, enjoined in love's art as the birds of that park saluted the sun that rose upon the morn of an day unknown and great: upon the age of the nephilim! all sense then left my wearied limbs, my sight was dimmed, my hearing quiet, all perfume of new rain, and the breeze's touch faded from my knowledge and i slept, exhausted by the rigour of the toil of the night. ishtar, then, turned to baalzebub, speaking instructions to the sable angel. thus spoke the queen of love to baalzebub, these words with an urgent voice: 151 "baalzebub, vice-regent of the shedim, swifter of we two that you are must go on from this place and i must follow, bearing from the garden's grounds the commander of our hearts, satan, stricken as he is by the self-inflicted wound by which t

horse, all about in disarray by the terrible haste of the angel's passage in the air. in his wake, his wings disturbed with their pounding, rapid beat, a great column of smoking dust, rain sodden, dried and raised by the agitated air made tumultuous by the racing form hurtling to the distant northern peaks where anxious shedim watched for some signal of triumph or of loss. in that dusty wake went ishtar with my witless form across her shoulders, making what speed she could with what strength she had to bear her and me from that perilous garden, well scrutinised by heaven's watch. now, on flaming wings, descended raphael resplendent in his shining arms: upon his brow, bedecked with tousles of gold hair, a princely crown of gold beset with jewels, ruby, purple amethyst and red amber, shaped

spirit. making now to slay in sleep these creatures that were so foreign to his sight yet awakened such fear in his soul, his keen eyes perceived within the shadows of the trees, dark shapes moving here and there, wolves and tigresses fierce, savage guardians that stood watch over the forms that slept beneath the leafy roof of the forest, bound to such duty by shedim spell, woven by baalzebub and ishtar before they made flight. 154 now to the river went raphael and at its bank, before the water, sat and cast certain sorceries upon the waves that in the waters of the brook were seen the night's testament to the deeds that shedim wrought within the valley's confines and all was known to raphael and he was afraid. now, on flaming wings, ascending he made his own speed to high heaven's gates a

and endure. beneath the shadow of the storm-wracked night stole satan and his rebel angels into the garden and there, from his own flesh did forge a race to rival heaven's children, speaking then the word of creation, spoken long aeons before by the archon tribe. with great enchantments did the usurper weave his children's fate to oppose and to strive to conquer high heaven's walls. baalzebub and ishtar, who aided him, did fly the garden before my coming bearing from the place wounded satan, exhausted by the deed's travail, leaving amongst the trees the new-made race, the nephilim, guarded by savage forest beasts. yet it is the apostate's intention, i am sure, to return to the river-garden and his children guide unto the tree that bears the fruit of knowledge of consequences that they migh

e accomplished if victory is indeed to be ours. well indeed was the enchantment worked and now satan's children, man and woman, walk upon the earth within the garden. yet such potent magic is not rendered without cost to he that would render it. cut from satan's very liver was the flesh of the nephilim race and now wearied by that wound, our noble prince is spent utterly and, witless, is borne by ishtar, northwards, from the garden 161 some way behind myself, hurrying on ahead with instructions of precipitous exigency. not long shall it be before the hosts of heaven, realising what is done on earth, make haste to move against us and mankind before that race arises from its infancy. with all swiftness we must hasten southwards first meeting with ishtar and satan, sorely stricken, then march

your high roost and make haste to reach the valleys before the foe. the very universe does wait upon this outcome now is decided the fate of all' no second speaking of such command was spoken or exhortation, reprimand or other word before the host took wing and flew swift, southwards, to the valley where mankind remained. now high upon the plains' simoom, the soaring shedim saw beneath hastening ishtar with her burden precious to us. now the column descended from the sky and once alighted upon the ground prepared for you a litter that you might be borne more swiftly when the swifter path was most needed. once more the host took wing to the south whilst yet you slept on, exhausted by your toil. flying on and ever on, the distant valley appeared to our sight. then, as it was within our reac

ong. thus, sisters, brothers, make ready for battle though we have known already a surfeit of it. some third of your number must go to earth to defend the nephilim that can be saved and the remainder must guard these walls against those that would come against us from heaven when we are weak, guarding distant places. the guardian host, defenders of the nephilim, shall be led jointly by moloch and ishtar, let the former's burning wrath be tempered by the unflinching protector of the child-race whom she gave life. i go now to shurupuk to prepare the fleet, giving to utanapishtim, noblest of men, instruction of that which must be done. make the proper preparations in my absence. now i must go with haste for there is little time to me and mush must be done before the seas rise up from their ri

and one lesser and a median one within the other, greatest outermost, each coming to three cusps, the central highest. and from the base fell a tear of blood, representative of that blood spilt that the nephilim race might then be born, shaped of my liver-flesh cut from my frame. flanked by two horned beasts was the sigil, guarded. upon its right a she-manticore, carved of red stone, standing for ishtar and upon the left flank sat a weir-wolf of sable rock, for baalzebub, twin demiurges in the first crafting of the race. each sat upon its haunches looking outward down the steps that led up to the gates. throwing open the gates i passed inward where utanapishtim stood within, having entered from the northern portal, before the altar with a bowl of wine, pouring out in sacrifice to ishtar th

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

wandering spirits of the dead to the realm of the dead. in the ancient western world there were a number of myths that recounted descent into the underworld of an heroic or divine being, who aimed to rescue a beloved one or to obtain immortality and wisdom. in one of the most ancient accounts of a journey to the underworld, the sumerian goddess inanna (in the akkadian civilization she was called ishtar) experienced a descent into the underworld where she underwent a sort of initiation process of death and rebirth. during the journey, the goddess went through seven gates, gradually taking off all of her clothes and ornaments. at the end of the journey, the goddess died and the vegetation on earth immediately wilted. when sprinkled with the water of life, the goddess came back to life, thus

scribe geshtinana. rather than enjoying her job, the queen of the underworld was portrayed as saddened by the fate of many of her subjects: i weep for young men forced to abandon sweethearts. i weep for girls wrenched from their lovers laps. for the infant child i weep, expelled before its time (dalley 1989, 156. one of the more widespread mesopotamian stories involved the descent of the goddess ishtar to the underworld. the first version of this tale was recorded by the sumerians, whose name for ishtar was inanna. the second version was a later, akkadian text. ishtar was the most important goddess in all periods of mesopotamian history, the parallel of the mediterranean aphrodite/ venus. precisely why ishtar should have undertaken such a perilous journey is obscure. some interpreters hav

rworld. the first version of this tale was recorded by the sumerians, whose name for ishtar was inanna. the second version was a later, akkadian text. ishtar was the most important goddess in all periods of mesopotamian history, the parallel of the mediterranean aphrodite/ venus. precisely why ishtar should have undertaken such a perilous journey is obscure. some interpreters have speculated that ishtar wished to usurp her sister and extend her rule to the underworld; others that she simply wished to visit her sister. before embarking, she has the wisdom to inform her chief minister that she is about to undertake a journey to the underworld, and instructs him to appeal to the gods in heaven to intervene should it become necessary to retrieve her from her sister s realm.as it turns out, ish

tend her rule to the underworld; others that she simply wished to visit her sister. before embarking, she has the wisdom to inform her chief minister that she is about to undertake a journey to the underworld, and instructs him to appeal to the gods in heaven to intervene should it become necessary to retrieve her from her sister s realm.as it turns out, ishtar is unable to return. because inanna/ishtar is the goddess of sex and therefore the goddess of fertility, her absence from the earth is immediately noticed: no bull mounted a cow, no donkey impregnated a jenny. no young man impregnated a girl. the young man slept in his private room. the girl slept in the company of her friends. in order to reactivate the natural forces of life and reproduction, the gods in heaven are forced to come

the goddess of sex and therefore the goddess of fertility, her absence from the earth is immediately noticed: no bull mounted a cow, no donkey impregnated a jenny. no young man impregnated a girl. the young man slept in his private room. the girl slept in the company of her friends. in order to reactivate the natural forces of life and reproduction, the gods in heaven are forced to come to inanna/ishtar s aid. the ancient mesopotamians also told several variants of another, more upbeat, story of descent to the underworld, the tale of nergal and ereshkigal. in this story nergal, as a consequence of an affront to ereshkigal s vizier, is required to appear in the queen of the underworld s court to offer an apology. ereshkigal finds herself attracted to this upper world god and attempts to sed

great gods. i have dwelt alone in sadness, but the god whom you sent to me has opened my heart to love. return him to me! return him to me or i shall raise up the dead, and they will eat the living, until the dead outnumber the living (dalley 1989, 173. 84 evocation and invocation this threat to upset the balance between the living and the dead would result in an intolerable situation that, like ishtar s disappearance from the land of the living, would eventually destroy everything, including the gods. it is thus a threat to which the celestial divinities must respond. in one version of this myth, ereshkigal threatens to kill nergal.nergal responds by invading the underworld, assaulting its queen, and forcing her to marry him. in other versions, however, nergal returns for a happy reunion

LIBER 777

on of god or blind god. lams= 131= pan. line 3. isheth zanunim (woman of whoredom, said to be the wife of samael \ynwnz tca= 864 \ycdq cwdq, qadosh qadeshim, holy of holies. doubtless there is an arcanum concealed here, possibly along the lines of you can prove anything with gematria if you try hard enough. transcriber s endnotes 55 line 5. ashteroth. historically a middle eastern goddess (a.k.a. ishtar, astart, asherah, etc, denounced and maliciously mis-spelt by old testament writers and given an inexplicable sex change by medieval demonologists. line 6. chiva, the beast; said to be the offspring of samael and isheth zanunim (see mathers introduction to kaballah unveiled, para 61. only a hideous fudge (to wit (a) mis-spelling the name as ahija (b) writing each letter out in full and (c)

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ysteries of serapis--labyrinth symbolism--the odinic, or gothic, mysteries. 25 the ancient mysteries and secret societies, part iii the eleusinian mysteries--the lesser rites--the greater rites--the orphic mysteries- the bacchic mysteries--the dionysiac mysteries. 29 atlantis and the gods of antiquity plato's atlantis in the light of modern science-the myth of the dying god-the rite of tammuz and ishtar--the mysteries of atys and adonis-the rites of sabazius--the cabiric mysteries of samothrace. 33 the life and writings of thoth hermes trismegistus suppositions concerning identity of hermes--the mutilated hermetic fragments--the book of thoth--poimandres, the vision of hermes--the mystery of universal mind- the seven governors of the world. 37 the initiation of the pyramid the opening of t

h of light, withdrew from the ill-fated continent. carrying with them the sacred and secret doctrine, these atlanteans p. 35 established themselves in egypt, where they became its first "divine" rulers. nearly all the great cosmologic myths forming the foundation of the various sacred books of the world are based upon the atlantean mystery rituals. the myth of the dying god the myth of tammuz and ishtar is one of the earliest examples of the dying-god allegory, probably antedating 4000 b. c (see babylonia and assyria by lewis spence) the imperfect condition of the tablets upon which the legends are inscribed makes it impossible to secure more than a fragmentary account of the tammuz rites. being the esoteric god of the sun, tammuz did not occupy a position among the first deities venerated

mong the first deities venerated by the babylonians, who for lack of deeper knowledge looked upon him as a god of agriculture or a vegetation spirit. originally he was described as being one of the guardians of the gates of the underworld. like many other savior-gods, he is referred to as a "shepherd" or "the lord of the shepherd seat" tammuz occupies the remarkable position of son and husband of ishtar, the babylonian and assyrian mother-goddess. ishtar--to whom the planer venus was sacred--was the most widely venerated deity of the babylonian and assyrian pantheon. she was probably identical with ashterorh, astarte, and aphrodite. the story of her descent into the underworld in search presumably for the sacred elixir which alone could restore tammuz to life is the key to the ritual of he

nto the underworld in search presumably for the sacred elixir which alone could restore tammuz to life is the key to the ritual of her mysteries. tammuz, whose annual festival took place just before the summer solstice, died in midsummer in the ancient month which bore his name, and was mourned with elaborate ceremonies. the manner of his death is unknown, but some of the accusations made against ishtar by izdubar (nimrod) would indicate that she, indirectly at least, had contributed to his demise. the resurrection of tammuz was the occasion of great rejoicing, at which time he was hailed as a "redeemer" of his people. with outspread wings, ishtar, the daughter of sin (the moon, sweeps downward to the gates of death. the house of darkness--the dwelling of the god irkalla--is described as "

the daughter of sin (the moon, sweeps downward to the gates of death. the house of darkness--the dwelling of the god irkalla--is described as "the place of no return" it is without light; the nourishment of those who dwell therein is dust and their food is mud. over the bolts on the door of the house of irkalla is scattered dust, and the keepers of the house are covered with feathers like birds. ishtar demands that the keepers open the gates, declaring that if they do not she will shatter the doorposts and strike the hinges and raise up dead devourers of the living. the guardians of the gates beg her to be patient while they go to the queen of hades from whom they secure permission to admit ishtar, but only in the same manner as all others came to this dreary house. ishtar thereupon desce

ard into the depths of the underworld. at the first gate the great crown is removed from her head, at the second gate the earrings from her ears, at the third gate the necklace from her neck, at the fourth gate the ornaments from her breast, at the fifth gate the girdle from her waist, at the sixth gate the bracelets from her hands and feet, and at the seventh gate the covering cloak of her body. ishtar remonstrates as each successive article of apparel is taken from her, bur the guardian tells her that this is the experience of all who enter the somber domain of death. enraged upon beholding ishtar, the mistress of hades inflicts upon her all manner of disease and imprisons her in the underworld. as ishtar represents the spirit of fertility, her loss prevents the ripening of the crops and

o enter the somber domain of death. enraged upon beholding ishtar, the mistress of hades inflicts upon her all manner of disease and imprisons her in the underworld. as ishtar represents the spirit of fertility, her loss prevents the ripening of the crops and the maturing of all life upon the earth. in this respect the story parallels the legend of persephone. the gods, realizing that the loss of ishtar is disorganizing all nature, send a messenger to the underworld and demand her release. the mistress of hades is forced to comply, and the water of life is poured over ishtar. thus cured of the infirmities inflicted on her, she retraces her way upward through the seven gates, at each of which she is reinvested with the article of apparel which the guardians had removed (see the chaldean acc

d a messenger to the underworld and demand her release. the mistress of hades is forced to comply, and the water of life is poured over ishtar. thus cured of the infirmities inflicted on her, she retraces her way upward through the seven gates, at each of which she is reinvested with the article of apparel which the guardians had removed (see the chaldean account of genesis) no record exists that ishtar secured the water of life which would have wrought the resurrection of tammuz. the myth of ishtar symbolizes the descent of the human spirit through the seven worlds, or spheres of the sacred planets, until finally, deprived of its spiritual adornments, it incarnates in the physical body- hades--where the mistress of that body heaps every form of sorrow and misery upon the imprisoned consci

MASTERING WITCHCRAFT

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

rated high priest and wizard, or high priestess and queen of the sabbat, whichever the case may be. in the second ritual, instead of the progress of the aspirant through the four elements, the myth of the goddess is implied, where the witch goddess andred, aradia, habondia, or whatever other name you may care to know her by, descends into the world of the dead somewhat like persephone in hades or ishtar in the realm of ereshkigal, and receives the scourge and fivefold kiss of the horned god of death and subsequent conferment of power. sometimes this myth itself is enacted during the initiation rite, in the manner of a mystery, but this is a supernumerary addition, the myth itself being implicit in the entire initiation ceremony. as you can see, both rituals have many things in common, as w

MICHAEL WYNN THE SOUL TRAVELERS

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

an eagle to peck away at this liver, which regenerated every day. prometheus is depicted as incredibly intelligent, deceptive, and rebellious; prometheus, azazel, lucifer, the torch-bearer, the light bringer. the flame, or torch of the olympics, and it s corresponding tradition, is a commemoration of prometheus theft of fire from zeus. the statue of liberty, whose likeness is based on the goddess ishtar, who was said to have fallen with azazel, also bears the torch of illumination. this flame is a direct reference to magical knowledge and self-deification through magical means. it is important not to mistake this azazel, and those who were with him, for the traveling civilizer spoke of earlier. the fallen angels of eden taught humanity much magic, and did not have the support of the most h

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

ay the soul. a well-known symbol, that of the all-seeing eye, is related to satan and has been called the eye of set. satan is a god of the setting sun and is therefore often symbolized by a black sun, or a sun that is in total eclipse. perhaps it was a time before the merger of satan and hades, but once these two beings competed for the souls of the nephilim who had died in the flood. satan send ishtar to the gates of the underworld, demanding the souls of those nephilim from hades. lucifer, who is also called azazel and prometheus, absorbed the essence of satan; think of lucifer as an avatar of satan, and it must be remembered that lucifer is satan only because of the merger. upon falling to earth, he worked some kind transformation upon himself, where he became both angel and demon. aza

ll, inspires laziness and teaches the liberal arts. his description is that of a man pale as death, with jet-black eyes without pupils, wearing a crown, holding a serpent, and riding an infernal dragon. he is also an angel/demon mix and is considered an initiator, and can aid the magician with spiritual development. i have heard it remarked that ashtoroth is simply a male emanation of the goddess ishtar, who is lilith. it has also been reiterated that this spirit works closely with asmodeus for quite a few magical operations, like fortunetelling. cain [5.9] cain, as christians know him, is the first son of adam and eve, and also the first murderer. cain was jealous of his righteous brother abel, so one day while out in the field, cain murdered able. the lord, enraged at what cain has done

PHILIP NEIL MYTHS LEGENDS EXPLAINED

devi is the consort of the god shiva (see pp. 112 13, and is worshiped as benign parvati or uma or as ferocious and vengeful durga or kali. sankara wrote of her in the 9th century, your hands hold delight and pain. the shadow of death and the elixir of immortal life are yours. the combination of delight and pain is not confined to india. the great goddess of ancient mesopotamia, variously called ishtar and inanna, also combined the roles of goddess of love and goddess of war. these dual aspects are explored in the epic of gilgamesh, in which she first desires gilgamesh and then, when he rejects her, exacts a terrible revenge (see p. 18. the egyptian isis became absorbed into roman myth, and it is she who speaks, with the unmistakable voice of the great goddess, to lucius, the hero of apul

amesh 18 the epic of gilgamesh g ilgamesh was lord of uruk in mesopotamia. two-thirds divine, he was so arrogant in his glory that the gods created the warrior enkidu to be a comrade equal to him in strength. they fought each other furiously on their first encounter, then became very close companions and went together to the great forest to kill humbaba, the great evil. on his return, the goddess ishtar, seeing his beauty, asked gilgamesh to marry her, but he refused. furious, she demanded that her father anu create a bull of heaven to ravage the land. but enkidu and gilgamesh struck it dead. at that, the gods decided that one of the heroes must pay and enkidu fell ill and died. weeping, gilgamesh set out to find utnapishtim, the ancestor of mankind, to ask him why we must all die. he trav

sun god shamesh, gilgamesh and enkidu traveled into the faraway forest where they found and killed him. by doing so they incurred the anger of the gods, especially enlil, the chief god, lord of earth and air. gilgamesh. struck humbaba with a thrust of the sword to the neck, and enkidu his comrade struck the second blow the epic of gilgamesh the epic of gilgamesh 19 sumerian statue of the goddess ishtar i will proclaim to the world the deeds of gilgamesh. the man to whom all things were known. he was wise. knew secret things, he brought us a tale of the days before the flood. he went on a long journey, was weary, worn-out with labor, returning he rested, he engraved on a stone the whole story. prologue to the epic of gilgamesh ferryman of the gods urshanabi takes gilgamesh across the ocean

told him that death was like sleep; it comes to all, and is not to be feared. he then told him the story of the flood. which of your lovers did you ever love forever. there was tammuz. for him you decreed wailing, year after year. you loved the many-colored roller but you struck and broke his wing. you have loved the shepherd of the flock. you struck and turned him into a wolf. gilgamesh refuses ishtar the flood utnapishtim, the only man to survive the great flood sent by the gods, had lived in the city of shurrupak, where he served the god ea. the city and the gods grew old, and the goddess ishtar caused such strife among men that the gods could not sleep for the noise. so enlil, god of earth, wind, and air, said, let us loose the waters on the world, and drown them all. the gods agreed

he water level, utnapishtim set free a dove, then a swallow, then a raven. when the raven did not return, utnapishtim knew it had found a resting place and the waters were subsiding. in thanks, he lit a fire to make a sacrifice to the gods. enlil was furious when he smelled the smoke, but wise ea interceded, and enlil made utnapishtim and his wife immortal; they are the ancestors of all humanity. ishtar, goddess of love the goddess ishtar (or inanna) was the mistress of heaven, a powerful goddess of both love and war. her first consort was her brother tammuz (see p. 33. when tammuz died, ishtar descended to the underworld to wrest the power of life and death from her sister, the dread ereshkigal. leaving her servant papsukal with orders to rescue her if she did not return, ishtar descended

open it up before she smashed it down. but at each of seven doors she was stripped of items of her clothing, and with it her power, until she came naked and defenseless before ereshkigal, who killed her and hung her body on a nail. with her death, the whole world began to wither. but faithful papsukal went to the gods, and asked them to create a being to venture into the land of death and revive ishtar with the food and water of life. so ishtar was brought back to life, but she had to pay a price. for six months of each year, tammuz must live in the land of the dead. while he is there, ishtar laments his loss; when he rises in the spring, all rejoice. ahura mazda and ahriman 20 ahura mazda and ahrima n in the dualistic mythology of zoroastrianism, twin brothers ahura mazda, who lived in t

ve. on the one occasion when aphrodite worked at a loom, athena, goddess of arts and crafts, protested most vigorously at this invasion of her own domain. aphrodite humbly apologized, and has never done a day s work since. aphrodite, goddess from the east t he worship of aphrodite emanated from the island of cyprus, which was culturally influenced from the near east. she is related to the goddess ishtar (see p. 19; her love for adonis (see pp. 32 33) echoes that of ishtar and tammuz, and the existence of temple prostitutes in her temple in corinth reflects the custom in the temples of ishtar. herodotus points out that the babylonian custom of every woman prostituting herself once in the temple of the goddess was also to be found in cyprus. the rape of persephone 28 the rape of persephone p

with his own reflection in a pool on mount helicon. sick for love, he lay by the water s edge gazing at his own reflection until he died, and the gods turned him into the narcissus flower. tammuz, the eastern adonis adonis is the phoenician word for lord and the story of adonis death and resurrection reflects aspects of the near-eastern god tammuz (see p. 19. tammuz was the spouse of the goddess ishtar, who descended to the underworld to rescue him from death. he is essentially a fertility god, associated with the miracle of the harvest. his death and rebirth were celebrated each spring and autumn and the spectacle of women weeping for tammuz is mentioned in the bible (ezekiel 8:14. like adonis, he was killed by a boar and while he is in the underworld all vegetation withers. the sumerian

him from death. he is essentially a fertility god, associated with the miracle of the harvest. his death and rebirth were celebrated each spring and autumn and the spectacle of women weeping for tammuz is mentioned in the bible (ezekiel 8:14. like adonis, he was killed by a boar and while he is in the underworld all vegetation withers. the sumerian innanna s journey to hell is an early version of ishtar and tammuz, under the names innanna and dumuzi, and records an early song for the lost god: who is your sister? i am she. who is your mother? i am she. day dawns the same for you and me. this is the same day we shall see. cupid and psyche 34 cupid and psyche the story of cupid and psyche is a roman one in which venus (greek aphrodite, the goddess of love, became infuriated by psyche s beaut

SATANGEL

are thus the most like humans, and amongst the best known to us. as with the second triad, they are vulnerable to corruption. 7th choir: principalities originally seen as an order in charge of the nations, and later of the religions. there is some disagreement as to who is the chief amongst them. contenders include hami-el, who transported enoch to heaven and is identified with the chaldean deity ishtar, cervill the prince of strength who is said to have come to david s aid in defeating goliath. also ana-el who is named as one of the seven angels of creation and is associated with human sexuality. he is also named as governor of the second heaven, with control of the world s leaders and whose dominion encompasses the moon. the final and strangest contender is nisrock, originally an assyria

SATANIC BIBLE

the sea, the west the infernal names abaddon (hebrew) the destroyer adramelech- samarian devil ahpuch- mayan devil ahriman- mazdean devil amon- egyptian ram-headed god of life and reproduction apollyon- greek synonym for satan, the arch fiend asmodeus- hebrew devil of sensuality and luxury, originally "creature of judgement" astaroth- phoenician goddess of lasciviousness, equivalent of babylonian ishtar azazel (hebrew) taught man to make weapons of war, introduced cosmetics baalberith- canaanite lord of the covenant who was later made a devil balaam- hebrew devil of avarice and greed baphomet- worshipped by the templars as symbolic of satan bast- egyptian goddess of pleasure represented by the cat beelzebub (hebrew) lord of the flies, taken from symbolism of the scarab behemoth- hebrew per

nt god demogorgon- greek name of the devil, it is said should not be known to mortals diabolus (greek "flowing downwards" dracula- romanian name for devil emma-o- japanese ruler of hell euronymous- greek prince of death fenriz- son of loki, depicted as a wolf gorgo- dim. of demogorgon, greek name of the devil haborym- hebrew synonym for satan hecate- greek goddess of the underworld and witchcraft ishtar- babylonian goddess of fertility kali (hindu) daughter of shiva, high priestess of the thuggees lilith- hebrew female devil, adam's first wife who taught him the ropes loki- teutonic devil mammon- aramaic god of wealth and profit mania- etruscan goddess of hell mantus- etruscan god of hell marduk- god of the city of babylon mastema- hebrew synonym for satan melek taus- yezidi devil mephisto

be recited, or a given number of those most significant to the respective working may be chosen. whether all or only some of the names are called, they must be taken out of the rigidly organized form in which they are listed here and arranged in a phonetically effective roster. abaddon euronymous o-yama adramelech fenriz pan ahpuch gorgo pluto ahriman haborym proserpine amon hecate pwcca apollyn ishtar rimmon asmodeus kali sabazios astaroth lilith sammael azazel loki samnu baalberith mammon sedit balaam mania sekhmet baphomet mantus set bast marduk shaitan beelzebub mastema shamad behemoth melek taus shiva beherit mephistopheles supay bil metztli t'an-mo chemosh mictian tchort cimeries midgard tezcatlipoca coyote milcom thamuz dagon moloch thoth damballa mormo tunrida demogorgon naamah ty

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

rsonified elements of nature. in the mesopotamian pantheon, or collection of gods, the most important were the trio of the sky god, an (or anu; the god of storm and the earth, enlil; and the water god, ea (or enki. these were followed in importance by a second triad comprised of the moon god, nanna (or sin; the sun god, utu (or shamash; and the goddess of fertility and war, inanna 37 (also called ishtar. in the later stages of mesopotamian civilization the local god marduk became head of the pantheon. in egyptian religion the primary god was amen (amon or amun, king of the gods. next in importance was ra (or re, the sun god. these two were eventually joined in the cult of amen-ra. a cult is a religion considered to be outside the mainstream. then came osiris, god of the nile and also god o

rulers, including hammurabi (1792 1769 bce) and a host of others, the religious system continued. there may have been new rulers, but the gods were eternal. the names of the gods changed, however, as did the emphasis of religion. for example, nanna was the sumerian god of the moon. in akkadian, the language of sargon and his people, nanna was called sin or suen. inanna, mistress of heaven, became ishtar in akkadian. the direction of religion also changed over time. the early sumerians believed that humanity, after it was created, was given a divine spark by the god enlil. this not only made people the servants of the gods during their lifetimes, but also assured them an afterlife. the coming to power of the babylonians in the second millennium bce changed the emphasis of religion. the baby

ter mesopotamian deities, marduk and ashur. marduk was the national god of babylonia, and the babylonians went to great pains to rewrite the creation myth so that he would be the king of gods, replacing the mesopotamian god enlil. such a replacement lasted for about one thousand years until the assyrian god ashur replaced marduk as the primary god in the pantheon. ashur was a warlike god and took ishtar, the goddess of war, as his wife or consort. the most notable schism in ancient egyptian religion was launched by amenhotep iv (c. 1371 c. 1336 bce, who proclaimed the worship of aten, the god and disk of the sun. in the fourteenth century bce amenhotep iv demanded that the worship of other gods be abandoned and that aten be served by a cult in which he, himself, was the only priest. to sho

oddess of love and war and the one who guaranteed the kingship. inanna in particular had a strong and lasting influence on mesopotamian culture. she was featured in many fertility rites, but was also called upon in time of war. over the course of time, with movements of new people into the area, the names of the gods changed. for instance, the sumerian goddess innana received the akkadian name of ishtar, just as nanna later became sin and enki became ea. beliefs in ancient egypt egyptians believed that the world was brought into being by atum or ra, whose descendants were osiris, set, and isis. these, however, were just a fraction of the gods worshipped by egyptians. some estimates put the total number as high as one or two thousand different deities. what began as animal worship led to an

reation, the enuma elish. the most complete copy that has survived dates from the end of the second millennium bce and is fertility myths throughout the ancient near east there were common myths of fertility, or tales of death and rebirth that can be read as a metaphor (or symbol) of the death and rebirth of vegetation during the seasons of the year. in mesopotamian religion there is the story of ishtar s hunt for her husband, tammuz, the god of the seasons and fertility. she descends to the underworld in search of him and returns with him triumphantly to earth. tammuz, however, can only spend spring and summer on earth; the rest of the year he must remain in the underworld. in some traditions, tammuz is ishtar s son; in others, he is her lover rather than her husband. a similar regenerati

g, and none bore a name, and no destinies [were ordained; then were created the gods in the midst of [heaven. other texts important to this early religion include the epic of gilgamesh. this text tells of the mythical exploits of gilgamesh, a king of uruk, from about 2700 bce and deals with the behavior of the gods towards him. also important are myths such as the one told in the story descent of ishtar to the underworld. in it, ishtar, the goddess of war, travels down through the seven gates of the underworld to find tammuz, the god of the seasons and fertility. ancient egypt s main religious text seems to have been the book of the dead. the book of the dead is often referred to as the papyrus of ani, after the collection of documents in which it was found. papyrus is an early form of pap

rs, but also served as storehouses for the surplus harvest. in effect, they were banks of deposit for community wealth. daily offerings to the deities were made in the temples, and cleaning and purification rituals took place. offerings were made by royal and commoner alike, and these were taken by the temple personnel. each cult or worship of a deity had special festivals. for example, inanna or ishtar was, among other things, goddess of fertility and protector of the storehouses. each year a ritual marriage took place between the goddess and the ruler at the time of harvest. marduk was the deity at the center for the annual new year s festival, held at the spring equinox. at these times, statues of the gods and goddesses were paraded through the streets for all to see. normally, however

gnized the divine authority of the king to rule by marrying him to innana. it also promoted the king s fertility through the symbolic consummation of marriage with the goddess. pilgrimage sites for mesopotamians are not recorded. historians suspect that the nanna ziggurat, a great temple complex at ur to the moon god, was a major center for travelers who devoted that god. similarly, the inanna or ishtar ziggurat at uruk made have been a pilgrimage site for that important goddess. egypt one of the most important festivals in ancient egypt was opet. it took place yearly at the temple of luxor in thebes. the festival brought world religions: almanac 57 ancient religions of egypt and mesopotamia together the human and divine aspects of the pharaoh. in the earliest days of its celebrations, the

d of fresh waters, wisdom, and magic. ea is also named enki. in a babylonian myth similar to that of the judeo-christian story of noah s ark, ea reveals to utnapishtim that enlil intends to destroy mankind in a flood. enlil: the god of air, wind, and storms. enlil is one of the most important mesopotamian gods. he guards the tablets of destiny, on which the fate of everything on earth is written. ishtar: the goddess of love and war. she is also known as inanna. ishtar journeyed to the underworld to retrieve her love, tammuz. she is often described as very violent and is depicted holding several weapons and standing on a lion. marduk: the god of babylon who later came to be the supreme god. marduk fought an army of demons led by the goddess tiamat. the new year s festival celebrates the kin

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

a ritual. the disk also serves as an introduction to the duties of a priestess, such as making daily offerings to the god or goddess honored by the temple. these offerings consisted of foods such as grain, honey, and dates that were carried in a basket called a gimasab, which is represented inanna most gods and goddesses in the mesopotamian pantheon represented some element of nature. inanna, or ishtar in akkadian, was one of the pantheon s most complex deities. she was the goddess of such unalike forces as love, fertility, and war. a pantheon is a group of gods and goddesses. inanna was described as cruel, vengeful, warlike, and destructive, but also as peaceful, tender, comforting, and mystical. she was seen as the protector of both sargon and his daughter, enheduanna. it was partly due

ltation in translation for modern readers. this excerpt is from the section in which enheduanna praises innana s powers in battle: at your battle-cry, my lady, the foreign lands bow low. when humanity comes before you in awed silence at the terrifying radiance and tempest [storm or upheaval, you grasp the most terrible of all the divine powers. because of you, the threshold the goddess inanna, or ishtar, was worshipped by the priestess enheduanna. innana was the mesopotamian goddess of love, fertility, and war. head of a statue of ishtar, wearing a headdress from the temple of ushtar at mari, syrian, 2800 2300 bc (alabaster)/assyrian school/national museum, damascus, syria, giraudon/the bridgeman art library international. world religions: biographies 125 enheduanna [door] of tears is open

. heralds: messengers, bearers of news. erragal: god of the underworld; god of war and plague. dikes: bank of earth used to control or keep back water. anunnaki: gods of the underworld. submerging: causing something to sink below the surface of water. torrent: a rush of liquid. world religions: primary sources 67 the epic of gilgamesh the gods were cowering like dogs, crouching by the outer wall. ishtar shrieked like a woman in childbirth, the sweet-voiced mistress of the gods wailed: the olden days have alas turned to clay, because i said evil things in the assembly of the gods! how could i say evil things in the assembly of the gods, ordering a catastrophe to destroy my people! no sooner have i given birth to my dear people than they fill the sea like so many fish! the gods those of the

perch was visible so it circled back to me. i sent forth a swallow and released it. the swallow went off, but came back to me; no perch was visible so it circled back to me. i sent forth a raven and released it. the raven went off, and saw the waters slither back. it eats, it scratches, it bobs, but does not circle back to me. cowering: moving back in fear. crouching: bending down low, squatting. ishtar: goddess of love and war. catastrophe: disaster, tragedy. parched: dry. terrain: a piece of land. vent: an opening for air. leagues: measures of about three miles each. perch: place for a bird to sit. 68 world religions: primary sources the epic of gilgamesh then i sent out everything in all directions and sacrificed (a sheep. i offered incense in front of the mountain-ziggurat. seven and s

old ones didn t die when the ancient pagan religions fell to upstart christianity 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, fee

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

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

THE GOD OF THE WITCHES

babylonia are so numerous that it islikely that they were originally the deities of the primitive inhabitants, who had to take a lower place whenthe great gods were introduced; these latter were given more horns than the godlings to show their superiorposition. the horns were a sign of divinity. when the king or high-priest appeared as the god asshur withthe queen or high-priestess as his consort ishtar, the appropriate number of horns was worn on the royalheaddresses, the royal pair being then regarded as the incarnate deities. when alexander the great raisedhimself above the kings of the earth and made himself a god, he wore horns in sign of his divinity, hence hisname in the koran, dhu'l karnain the two-horned. in egypt his horns were those of amon, the supremegod.a godling, who is foun

THE NECRONOMICON SIMON VERSION

atch you in its construction. being finished, it should be wrapped in a square of the finest silk and lain aside until such time as you desire its use, and then, it should be removed only when its light is in the sky. such is also the best time for its manufacture. the number of nebo is twelve and this is his seal: the goddess of venus is the most excellent queen inanna, called of the babylonians ishtar. she is the goddess of passion, both of love and of war, depending upon her sign and the time of her appearance in the heavens. she appears as a most beautiful lady, in the company of lions, and partakes of a subtle astral nature with the moon god nanna. when they are in agreement, that is, when their two plants are auspiciously arranged in the heavens, it is as two offering-cups split free

nner, as is put down in the covenant; else thou art surely lost. know that thou must keep purified for the space of one moon for the entrance to the first step, one moon between the first and the second step, and again between the second and the third, and so on in like manner. thou must abstain from spilling thy seed in any manner for like period of time, but thou mayest worship at the temple of ishtar, provided thou lose not thine essence. and this is a great secret. thou must needs call upon thy god in the dawn light and upon thy goddess in the light of dusk, every day of the moon of purification. thou must summon thy watcher and instruct it perfectly in its duties, providing it with a time and a place whereby it may serve thee and surround thee with a flaming sword, in every direction

, one lamp. the oil should be pure, with no odour, or else sweet-smelling. the perfumes in the brazier should also be sweet-smelling, or especially appropriate to the star where thou wouldst desire entrance, after the fashion of thy country. the seven gates here follow: this is the first gate the gate of nanna, called sin: this is the second gate, of nebo: this is the third gate, of inanna called ishtar: this is the fourth gate, of shammash, called uddu: this is the fifth gate, of nergal: this is the sixth gate, of lord marduk: this is the seventh gate, of ninib, called adar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purification. in this time, thou mayest not eat meat for the space of seven days preceding the last day of

os! lord of the subtle arts, open the gate to the sphere of thy spirit! nebo kurios! master of the chemical science, open the gate to the sphere of thy workings! gate of the swift planet, merkurios, open unto me! ia athzothtu! ia angaku! ia zi nebo! marzas zi fornias kanpa! lazhakas shin talas kanpa! nebos athanatos kanpa! ia gaash! ia saash! ia kakolomani-yash! ia maakalli! the invocation of the ishtar gate spirit of venus, remember! ishtar, mistress of the gods, remember! ishtar, queen of the land of the rising of the sun, remember! lady of ladies, goddess of goddesses, ishtar, queen of all people, remember! o bright rising, torch of the heaven and of the earth, remember! o destroyer of the hostile hordes, remember! lioness, queen of the battle, hearken and remember! from the gate of the

name which i was given on the sphere of nebo, i call to thee! lady, queen of harlots and of soldiers, i call to thee! lady, mistress of battle and of love, i pray thee, remember! in the name of the covenant, sworn between thee and the race of men, i call to thee! hearken and remember! suppressor of the mountains! supporter of arms! deity of men! goddess of women! where thou gazest, the dead live! ishtar, queen of night, open thy gate to me! ishtar, lady of the battle, open wide thy gate! ishtar, sword of the people, open thy gate to me! ishtar, lady of the gift of love, open wide thy gate! gate of the gentle planet, libat, open unto me! ia gushe-ya! ia inanna! ia erninni-ya! ashta pa mabacha cha kur enni-ya! rabbmi lo-yak zi ishtari kanpa! inanna zi amma kanpa! bi zamma kanpa! ia ia ia be

-ya! ia inanna! ia erninni-ya! ashta pa mabacha cha kur enni-ya! rabbmi lo-yak zi ishtari kanpa! inanna zi amma kanpa! bi zamma kanpa! ia ia ia be-yi razuluki! the invocation of the shammash gate spirit of the sun, remember! shammash, lord of the fiery disk, remember! in the name of the covenant sworn between thee and race of men, i call to thee! hearken and remember! from the gate of the beloved ishtar, the sphere of libat, i call to thee! illuminator of darkness, destroyer of evil, lamp of wisdom, i call to thee! shammash, bringer of light, i call to thee! kutulu is burned by thy might! azag-thoth is fallen off his throne before thee! ishnigarrab is scorched black by thy rays! spirit of the burning disk, remember! spirit of the never-ending light, remember! spirit of the rending of the v

ne before thee! ishnigarrab is scorched black by thy rays! spirit of the burning disk, remember! spirit of the never-ending light, remember! spirit of the rending of the veils of the night, dispeller of darkness, remember! spirit of the opening of the day, open wide thy gate! spirit who rises between the mountains with splendour, open thy gate to me! by the name which i was given on the sphere of ishtar, i ask thy gate to open! gate of the sun, open to me! gate of the golden sceptre, open to me! gate of the life-giving power, open! open! ia uddu-ya! ia russuluxi! saggtamarania! ia! ia! atzarachi-ya! atzarelechi-yu! bartalakatamani-ya kanpa! zi dingir uddu-ya kanpa! zi dingir ushtu-ya kanpa! zi shta! zi daraku! zi belurduk! kanpa! ia shta kanpa! ia! the invocation of the nergal gate spirit

r the body of the possessed person till the spirit issueth forth from his nose and mouth in the form of liquid and fire, like unto green oils. then the person shall be whole, and shall sacrifice to inanna at her temple. and this must not be omitted, lest the spirit return to what inanna has cast off) zi dingir anna kanpa! zi dingir kia kanpa! zi dingir uruki kanpa! zi dingir nebo kanpa! zi dingir ishtar kanpa! zi dingir shammash uddu kanpa! zi dingir nergal kanpa! zi dingir marduk kanpa! zi dingir ninib addar kanpa! zi dingir igigi kanpa! zi dingir annunnakia kanpa zi dingir enlil la lugal kurkurrage kanpa! zi dingir nenlil la ninkurkurrage kanpa! zi dingir ninib ibbila esharrage kanpa! zi dingir ninnini kurkurrage gigshi inn bhabbharage kanpa! zi dingir annunna dingir galgallaenege kanpa!

voked to advantage, after the priest has already trod their ways after the manner of the walking. after the priest has gained entrance to the gate of nanna, he may summon the spirits of that realm, but not before. these things you will learn in the course of your journey, and it is not necessary to put it all down here, save for a few noble formulae concerning the works of the sphere of libat, of ishtar, the queen. these are works of the gentle passions, which seek to engender affection between man and woman. and they may best be done in a circle of white, the priest being properly cleansed and in a clean robe. preliminary purification invocation bright one of the heavens, wise ishtar mistress of the gods, whose "yes" is truly "yes" proud one among the gods, whose command is supreme mistre

ssions, which seek to engender affection between man and woman. and they may best be done in a circle of white, the priest being properly cleansed and in a clean robe. preliminary purification invocation bright one of the heavens, wise ishtar mistress of the gods, whose "yes" is truly "yes" proud one among the gods, whose command is supreme mistress of heaven and of earth, who rules in all places ishtar, at your name all heads are bowed down i. son of. have bowed down before you may my body be purified like lapis lazuli! may my face be bright like alabaster! like shining silver and reddish gold may i not be dull! to win the love of a woman (chant the following three times over an apple or a pomegranate; give the fruit to the woman to drink of the juices, and she will surely come to you) mu

serpent, foe of kutulu. a most powerful lord. his word is this apirikubabadazuzukanpa and his seal: the twenty-ninth name is malah trod the back of the worm and cut it in twain. lord of bravery and courage, and gives these qualities to the priest who desires it, or to others the priest may decide. the word is bachachadugga and the seal: the thirtieth name is gil the furnisher of seed. beloved of ishtar, his power is mysterious and quite ancient. makes the barley to grow and the women to give birth. makes potent the impotent. his word is aggabal and his seal is thus: the thirty-first name is gilma founder of cities, possessor of the knowledge of architecture by which the fabled temples of ur were built; the creator of all that is permanent and never moves. his word is akkabal and his seal

he ancient ones man is the key by which the gate if iak sakkak may be flung wide by which the ancient ones seek their vengeance upon the face of the earth against the offspring of marduk. for what is new came from that which is old and what is old shall replace that which is new and once again the ancient ones shall rule upon the face of the earth! and this is too the covenant! iv of the sleep of ishtar yet ishtar queen of heaven bright light of nights mistress of the gods set her mind in that direction from above she set her mind, to below she set her mind from the heavens she set forth to the abyss out of the gates of the living to enter the gates of death out of the lands we know into the lands we know not to the land of no return to the land of queen ereshkigal ishtar, queen of heavens

ueen of heaven bright light of nights mistress of the gods set her mind in that direction from above she set her mind, to below she set her mind from the heavens she set forth to the abyss out of the gates of the living to enter the gates of death out of the lands we know into the lands we know not to the land of no return to the land of queen ereshkigal ishtar, queen of heavens, she set her mind ishtar, daughter of sin, she set forth to the black earth, the land of cutha she set forth to the house of no return she set her foot upon the road whence none return she set her foot to the cave, forever unlit where bowls of clay are heaped upon the alter where bowls of dust are the food of residents clothed only in wings to absu ishtar set forth. where sleeps the dread cuthalu ishtar set forth

d of cutha she set forth to the house of no return she set her foot upon the road whence none return she set her foot to the cave, forever unlit where bowls of clay are heaped upon the alter where bowls of dust are the food of residents clothed only in wings to absu ishtar set forth. where sleeps the dread cuthalu ishtar set forth. the watcher stood fast. the watcher ninnghizhidda stood fast. and ishtar spoke unto him ninnghizhidda! serpent of the deep! ninnghizhidda! horned serpent of the deep! ninnghizhidda! plumed serpent of the deep! open! open the door that i may enter! ninnghizhidda, spirit of the deep, watcher of the gate, remember! in the name of our father before the flight, enki, lord and master of magicians open the door that i may enter! open lest i attack the door lest i break

its bars lest i attack the barrier lest i take its walls by force open the door open wide the gate lest i cause the dead to rise! i will raise up the dead! i will cause the dead to rise and devour the living! open the door lest i cause the dead to outnumber the living! ninnghizhidda, spirit of the deep, watcher of the gate, open! ninnghizhidda the great serpent coiled back on itself and answered ishtar lady queen among the gods i go before my mistress ereshkigal before the queen of death i will announce thee. and ninnghizhidda horned serpent approached the lady ereshkigal and said: behold, ishtar, thy sister queen among the gods stands before the gate! daughter of sin, mistress of enki she waits. and ereshkigal was pale with fear. the dark waters stirred. go, watcher of the gate. go, ninn

istress ereshkigal before the queen of death i will announce thee. and ninnghizhidda horned serpent approached the lady ereshkigal and said: behold, ishtar, thy sister queen among the gods stands before the gate! daughter of sin, mistress of enki she waits. and ereshkigal was pale with fear. the dark waters stirred. go, watcher of the gate. go, ninnghizhidda, watcher of the gate, open the door to ishtar and treat her as it is written in the ancient covenant. and ninnghizhidda loosed the bolt from the hatch and darkness fell upon ishtar the dark waters rose and carried the goddess of light to the realms of the night. and the serpent spoke: enter queen of heaven of the great above that kur may rejoice that cutha may give praise that kutu may smile. enter that kutulu may be pleased at thy pre

treat her as it is written in the ancient covenant. and ninnghizhidda loosed the bolt from the hatch and darkness fell upon ishtar the dark waters rose and carried the goddess of light to the realms of the night. and the serpent spoke: enter queen of heaven of the great above that kur may rejoice that cutha may give praise that kutu may smile. enter that kutulu may be pleased at thy presence and ishtar entered. and there are seven gates and seven decrees. at the first gate ninghizhidda removed the crown the great crown of her head he took away and ishtar asked why, serpent, has thou removed my first jewel? and the serpent answered thus is, the covenant of old, set down before time, the rules of the lady of kutu. enter the first gate. and the second gate ninnghizhidda removed the wand the

tes and seven decrees. at the first gate ninghizhidda removed the crown the great crown of her head he took away and ishtar asked why, serpent, has thou removed my first jewel? and the serpent answered thus is, the covenant of old, set down before time, the rules of the lady of kutu. enter the first gate. and the second gate ninnghizhidda removed the wand the wand of lapis lazuli he took away and ishtar asked why, neti, has thou removed my second jewel? and neti answered thus it is, the covenant of old, set down before time the decrees of the lady of kutu. enter the second gate. at the third gate ninnghizhidda removed the jewels the jewels around her neck he took away and ishtar asked why, gatekeeper, has thou removed my third jewel? and the gatekeeper answered thus it is, the covenant of

econd gate. at the third gate ninnghizhidda removed the jewels the jewels around her neck he took away and ishtar asked why, gatekeeper, has thou removed my third jewel? and the gatekeeper answered thus it is, the covenant of old, set down before time, the decrees of the lady of kutu enter the third gate. at the fourth gate ninghizhidda removed the jewels the jewels on her breast he took away and ishtar asked why, guardian of the outer, has thou removed my fourth jewel? and the guardian answered thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the fourth gate. at the fifth gate ninnghizhidda removed the jewels the belt of jewels around her hips he took away and ishtar asked why, watcher of the forbidden entrance, hast thou removed my fifth jewel?

belt of jewels around her hips he took away and ishtar asked why, watcher of the forbidden entrance, hast thou removed my fifth jewel? and the watcher answered thus it is, the covenant of old, set down before time, the rules of the lady of kutuk. enter the fifth gate. at the sixth gate ninnghizhidda removed the jewels the jewels around her wrists and the jewels around her ankles he took away. and ishtar asked why, ninnkigal, hast thou removed my sixth jewel? and ninkigal answered thus it is, the ancient covenant, set down before time, the decrees of lady of kutu. enter the sixth gate. at the seventh gate ninnghizhidda removed the jewels the jewelled robes of ishtar he took away. ishtar, without protection, without safety, ishtar, without talisman or amulet, asked why, messenger of the anci

ved the jewels the jewelled robes of ishtar he took away. ishtar, without protection, without safety, ishtar, without talisman or amulet, asked why, messenger of the ancient ones, hast thou removed my seventh jewel? and the messenger of the ancient ones replied thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the seventh gate and behold the nether world. ishtar had descended to the land of kur to the depths of cutha she went down. having lost her seven talisman of the upper worlds having lost her seven powers of the land of the living without food of life or water of life she appeared before ereshkigal, mistress of death. ereshkigal screamed at her presence. ishtar raised up her arm. ereshkigal summoned nammtar the magician nammtar saying these wo

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

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

WESTERN MANDALAS OF TRANSFORMATION SR AL

igence of the sun 111: ovla, avela: a sacrifice 111: olva, olvah: duke of edom, a hidden reference to daath("and they call to me from edom, watchman, how much longer the night" is. 21: 11) 111: msvh: a veil, or face covering (ex. 34: 33. 666: theosophic number of the magic planetary line 666: the square of the first 7 prime numbers *666: alhikm, elohikam: your god 666: asthhr, isthar, the goddess ishtar (aramaic) 666: ihi marth, yehi meoroth: let there be luminaries 666: svrth, sorath: spirit of the sun 666: shm ihshvh: the name of jesus 666: shmsh ihvh, shemash tetragrammaton: sun of jehovah 666: ho seraphas: greek for serapis, egyptian god 666: euporia: greek for material wealth, gold 666: the heart or soul in greek 666: the number of the beast in rev. 13: 18 (a certain wisdom is needed

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