Michael Wynn's Occult Reference Library
MAAT,MA'AT

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ALEISTER CROWLEY ACROSS THE GULF

s, she had yet much power and knowledge. but instead of using that power and that knowledge she sought to oppose craft with craft. and suspecting (aright) whose cunning had done this thing she bribed him to reverse the machinery, so that the high priest might be shamed. but shamed he was not; for he lied, saying that the god glowed page 34 gulf.txt brighter than the sun; and he lied securely, for maat the lady of truth had no place in that temple. to such foulness was all fallen by my first failure to assume the god-form, and their priestly falsehood that my sanctity had rapt me into heaven. nor had the wealth they lied to obtain availed them aught; for pharaoh had descended upon thebai, and laid heavy hand upon the coffers of the temple, so that they were poor. even, they sold good auguri

ALEISTER CROWLEY LIBER 777

ling. ameshet is amset (or mestha, one of the children of horus. line 17: the rekti goddesses and merti goddesses both appear to have been specific titles or epiphets of isis and nephthys. line 19: pasht (according to budge, op. cit. i, 517) is pekh or pekhit, a minor lioness goddess. mau is onomatopoeic egyptian for cat and appears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a monster in greek myth, probably a personification of destru

ALEISTER CROWLEY SEPHER SEPHIROTH

mercy: the paths vau and kaph (cf. 48& 463 *k w 507 that which causes ferment; yeast rw# masters of the heavens: astrologers mym#h yl(b pure, clear, transparent, innocent *kz 508 daybreak; black rx# palate *kx 509 bridge rw#g to break down, overturn *kdh 510 resh: the head #yr the allegorical sense (of scripture, etc; see 247& 400 #wrd straight, level; honest, upright; direct; just conduct (i.e. maat, niyama, etc) r#y song ry# dragon (cf. 440& 450) nynt 511 the head)#yr row, rank (military; line; series hrw) the time of god l)yt( how *ky) to go *kwh 512 adhesion, cohesion; loyalty, devotion twqbd 513 feeling, sensation h#grh 514 black rwx# statutes, enactments twqx 515 seizing without difficulty myrcm ylb hlxn minister of justice r+w# prayer, cantrip (esp. on parchment, worn as an amulet)

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

various cognate forms of the vision "de gramine sanctissimo arabico "recall, o my son, the fable of the hebrews, which they brought from the city of babylon, how nebuchadnezzar the great king, being afflicted in his spirit, did depart from among men for seven years' space, eating grass as doth an ox. now this ox is the letter aleph, and is that atu of thoth whose number is zero, and whose name is maat, truth, or maut, the vulture, the all-mother, being an image of our lady nuith, but also it is called the fool, who is parsifal 'der reine thor, and so referreth to him that walketh in the way of the tao. also, he is harpocrates, the child horus, walking (as saith david, the badawi that became king, in his psalms) upon the lion and the dragon; that is, he is in unity with his own secret natur

i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret" the old comment 15. i am perfect, being not (31 la or 61 ain. my number is nine, by the fools (ix, the hermit, virgo: yod and mercury. with the just i am eight, viii, justice-libra-maat, lamed and, one in eight, aleph. which is vital, for i am none indeed. la. the empress, daleth iii, the king, he, iv, are not of me, iii plus iv= vii. the new comment see appendix. weh note: not available. al ii,16 "i am the empress& the hierophant. thus eleven, as my bride is eleven" the old comment 16. i am the empress and the hierophant (vau) iii+ v= viii, and viii is xi, both because of t

ALEISTER CROWLEY EQ I 1

with right foot directly pointed forward and left pointed left. the figure is framed by a plaster or clay low bas-relief in six panels: top is a ba-hadit or winged sun, sans serpents. left and right are two tapering pillars, crossed near top by three bars, drum expanding slightly at top but not approaching more than 3/4 diameter of base. the pillars are surmounted by the atef crown (two plumes of maat joined by an ovoid at base and resting on two horizontal wavy rams horns. the bottom three panels are blank. an account of a. a [the revisers wish to acknowledge gratefully the translation of madame de steiger, which they have freely quoted] it is necessary, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered throughout the world

ALEISTER CROWLEY EQ I 5

dds, else were the space-marks confounded. and now the angel is but a shining speck of blackness in the midst of a tremendous sphere of liquid and vibrating light, at first gold, then becoming green, and lastly pure blue. and i see that the green of libra is made up of the yellow of air and the blue of water, swords and cups, judgment and mercy. and this word tan meaneth mercy. and the feather of maat is blue because the truth of justice is mercy. and a 57 voice cometh, as it were the music of the ripples of the surface of the sphere: truth is delight (this means that the truth of the universe is delight) another voice cometh; it is the voice of a mighty angel, all in silver; the scales of his armour and the plumes of his wings are like mother-of-pearl in a framework of silver. and he saye

ul is the aspect of the mighty and terrible one" happy are they that have known me for whom i am. and glory unto him that hath made a gallery of my throat for his arrow of truth, and the moon for his purity. the moon waneth. the moon waneth. the moon waneth. for in that arrow is the light of truth that overmastereth the light of the sun, whereby she shines. the arrow is fledged with the plumes of maat, that are the plumes of amoun, and the shaft is the phallus of amoun, the concealed one. and the barb thereof is the star that thou sawest in the place where was no god. and of them that guarded the star, there was not found one worthy to wield the arrow. and of them that worshipped there was not found one worthy to behold the arrow. yet the star that thou sawest was but the barb of the arrow

wn heart. i am filled with fearful agony. and the child smiles, and says: although thy shaft hath pierced thee weh note: sic, may be "me" not, although the envenomed barb hath struck thee through, yet i am slain, and thou livest and triumphest, for i am thou and thou art i. with that he disappears, and the aethyr splits with a roar as of ten thousand thunders. and behold, the arrow! the plumes of maat are its crown, set about the disk. it is the ateph crown of thoth, and there is the shaft of burning light, and beneath there is a silver wedge. i shudder and tremble at the vision, for all about it are whorls and torrents of tempestuous fire. the stars of heaven are caught in the ashes of the flame. and they are all dark. that which was a blazing sun is like a speck of ash. and in the midst

beams. it burns. it blooms. and now there cometh a strange thought; this arrow is 134 the source of all motion; it is infinite motion, yet it moveth not, so that there "is" no motion. and therefore there is no matter. this arrow is the glance of the eye of shiva. but because it moveth not, the universe is not destroyed. the universe is put forth and swallowed up in the quivering of the plumes of maat, that are the plumes of the arrow; but those plumes quiver not. and a voice comes: that which is above is "not" like that which is below. and another voice answers it: that which is below is "not" like that which is above. and a third voice answers these two: what is above and what is below? for there is the division that divideth not, and the multiplication that multiplieth not. and the one

t any moment he may come upon thee unawares. the voice of paz is ended. biskra, algeria "december" 16, 1909. 9- 10.30 a.m. the cry of the 3rd aethyr, which is called zon there is an angry light in the stone; now it is become clear. in the centre is that minute point of light which is the true sun, and in the circumference is the emerald snake. and joining them are the rays which are the plumes of maat, and because the distance is infinite, therefore are they parallel from the circumference, although they diverge from the centre. in all this is no voice and no motion. and yet it seems that the great snake feedeth upon the plumes of truth as upon itself, so that it contracteth. but ever so little as it contracteth, without it gloweth the golden rim, which is that minute point in the centre

e are they beyond the words that thou transmittest unto men. behold! the veil of the aethyr sundereth, and is torn, like a sail by the breath of the tempest, and thou shalt see him as from afar off. this is that which is written "confound her understanding with darkness" for thou canst not speak this thing. 21 hb:resh, hb:lamed and hb:nun (sun, libra and scorpio, the sun, the balance or plumes of maat, and the snake. added they make 280. it is the figure of the magus of the taro; and in his right arm the torch of the flames blazing upwards; in his left the cup of poison, a cataract into hell. and upon his head the evil talisman, blasphemy and blasphemy and blasphemy, in the form of a circle. that is the greatest blasphemy of all.22 on his feet hath he the scythes and swords and sickles; da

y image therein, or any hint thereof; but now there are three arrows, arranged thus: illustration on page 155 described: three arrows intersecting in the common centers of the three shafts. two are diagonal, forming an "x" with points to top and fledging to bottom. the third is vertical, bisecting the "x" with point below and fledging to the top. the fledging takes the form of the two feathers of maat, from the ateph crown. this is the letter aleph in the alphabet of arrows (i want to say that while i was doing the translation of the call of the aethyrs, the soles of my feet were burning, as if i were on red hot steel) and now the fire has spread all over me, and parches me, and tortures me. and my sweat is bitter like poison. and all my blood is acrid in my veins, like gleet. i seem to be

ALEISTER CROWLEY EQUINOX EQ I 2

adily has mrs. besant moved, urged by the one unselfish thought, high-minded love for humanity, from her eden through the hell of revolt to the paradise that so few earn! and she is still fighting in the flesh, though her spirit has its peace. priceless and unenvied reward of suffering! true it is, that the chosen of the masters must leave all. the lightest breeze can stir the feather of our lady maat; there must be no breath of passion or of thought, if we would live in those halls of hers "elysian, windless, fortunate abodes beyond heaven's constellated wilderness" and to one who shares, however humbly, her high hope, and love exalted, and faith transcending, who is confronted by the same foes that she has beaten, assailed by the same slanders that she has lived down, her book comes as a

ALEISTER CROWLEY EQUINOX EQ I 3 2

mennti: and the gate of the taot! behold! i am come to the gate of the shining ones in heaven. i stand between the mighty pillars of that gate: at my right hand the pillar of fire, and at my left the pillar of cloud: open unto me o gate of the god with the motionless heart: i am come forth by the t'eser gate: i advance over the paths that i know, i know: and my face is set towards the land of the maat [again formulating the augoeides] come forth, come forth, my god, my king: come unto me, thou that art crowned with starlight: thou that shinest amongst the lords of truth: whose place is in the abode of the spirits of heaven [when thou shalt again see the glorious one thou shalt salute with enterer; pass between the pillars and circumambulate thrice: reverently saluting the east betimes. now

ALEISTER CROWLEY EQUINOX EQ I 4

the holy idol that stood for the god of thy queen's beatitude? here is the tent- but where is the pole? here is the body- but where is the soul? nepti, sister, the work is undone for lack of the needed one! lo! i lament. there is no god so far as mine asar! there is no hope, none, in the corpse, in the tomb. but these- what are these that war in my womb? there is vengeance and triumph at last of maat in ra-hoor-khut and in hoor-pa-kraat! twins they shall rise; being twins they are one, the lord of the sword and the son of the sun! silence, coeval colleague of the voice, the plumes of amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned

ANALYSIS OF THE 5 6 INITIATION

ris. inasmuch as the candidate is dead already, unless osirified, he too must be slain. like christ, he must be stripped and flogged, and placed on the cross of suffering. but first, he enters. at this point, the second adept is still horus. the third adept is now anubis. hodos, or the introducing adept, is themis. themis is a greek goddess of justice. she is titan like, thus she fits better than maat. anubis now challenges the aspirant who exalteth his ego and lower self with proclamations. the aspirant is seeking the kingdom of heaven by horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the serpent are presented unto the aspirant who is now clothed in black to show his uninitiated state and the darkness in which he lives and

BALANONES TEMPLE OF SET FAQ

g -time member (and author of this document) can be contacted through the temple's postal address or through email (balfaq@xeper.org. one frequently asked question is why balanone signs his email and posts with "pp" below his name. as stated in april, 1993 on the base of set echo and many other times "that's as close as i can get with this keyboard to the egyptian hieroglyph for shuti (the double maat feather, symbolizing my personal dedication to balance- a few others are mentioned in the ref document. 6.2.2 questions about setians are setians pagans? that's a question which depends heavily upon your definition of "pagan" see the ref document for this discussion. 6.2.3 imposters if imitation is the sincerest form of flattery, then how should you look at people who claim to be members of t

BUDGE E

aving the head of a man; the names of the first four are heru-hekenu, ka-shu, i.e, the "double of shu" nehes, i.e, the "look-out" and hu, and the fifth is the steersman kherp. on the high prow of the sektet boat hangs an object which is said to be a carpet by some, and a reed mat by others, and on the side, near the curve of the prow, is an utchat. in front of the boat march- 1. the two goddesses maat, the one representing the south of egypt, and the other the north. 2. the god nekent-f, who holds a spear, or knife, in his left hand. 3. the god khenti amentet, bearded, and in mummy form, and wearing the white crown and the menat. 4. the god sekhet, or as it is written here sekhmet, lioness-headed. 5. the god sehetch-ur, ram-headed. 6. four terms, the first of which is called ut-metu-ra, p

is] land. thou hast taken possession of the night, and thou wilt bring in the day, and [thou] dost likewise make long the hours, and thy boat cometh to rest. thou seizest the grain of the god henbet in thy secret place) net. thou openest net-ra "thou uncoverest the god tcheba, the uraeus goddesses (neterit) of urnes acclaim thee, the uraeus goddesses (nehenuit) ascribe praise to thee, thy word is maat against thine enemies, thou givest tribulations to those who are condemned" the majesty of this god uttereth words after he hath come forth into this court, he doeth battle at the fortifications thereof, the doors of this [court] are strong, saying "shut [your doors] by your bolts. come ye to me, advance ye to me, make ye your way [to me, and ye shall abide in your place; take ye up your stan

ar character is attested by the sign for "heaven" and the utchat, with which its sides are ornamented. the object of this boat is to support the disk of the full moon, which rests within a crescent upon a support divided into thirteen sections, each typifying a day; thus the full moon as it appears on the fourteenth day of the month is here represented. by the disk kneels a god who is "supporting maat" which is symbolized by a feather, and is described by the word maat written between it and the support of the moon's disk. in the mutilated text above the p. 23 boat it is said that "this great god approacheth this region, and he is conveyed along in the boats of the earth, by means of their, and he paddleth along through this field and uttereth words" click to view the boat of the full moon

over the water and who dwell in the earth make calamities to come upon apep straightway on thy behalf. thy protector is the star-god (sba, thou art praised and adored, thy soul passeth on, thou goest onward and thy body is equipped with power, and the regions) are opened [to thee. the doors of the hidden land are opened [before thee, osiris cometh unto thee, osiris avengeth thee, and thy word is maat against thy enemies. thou goest to rest, thou goest to rest in ament, and thou comest into being in the form of khepera in the east" this great god sendeth forth words to the gods who dwell in the, tuat and to those who inhabit urnes, saying "open ye your hidden doors so that the god af may look [upon you] and may throw aside your darkness, and that ye may draw your water from urnes, and your

e in your forms, and who utter your words of magical power, who are provided with your swords [whereby] ye may hack in pieces the enemies of osiris, whose seasons are permanent, whose years are well established, who pass your state of being [in] your hours, who dwell in your estates, who have your barley in your bread cakes, who have loaves of bread made of the grain which is yours, whose word is maat, depart from my boats, and retreat before [my] images [that i] may vivify anew this your field, the field. living ones [my] soul is among. you who have done battle on my behalf, who have protected me against apep, who have life through my soul, who have being through my bodies, who stablish your seats of holiness which have been decreed to you that ye may exist therein [who are with your soul

osiris, who is called shefshef, and he wears on his head a pair of ram's horns; his arms and the upper click to view the four forms of osiris. portion of his body are swathed. behind him stands the mummied form called am-ta, and before him the god neb-uast. of the two steersmen, only the name of the second, khen, or khennu is given; the name of the serpent p. 49 which stands on its tail is set-em-maat-f. the procession of boats is met by four forms of osiris, who stand with the upper portion of their bodies swathed. their names are--1. neb-net, 2. meni, ara-tcheru, 4. maa-tcheru. the text written above the boats reads- p. 50 "this great god journeyeth over net-neb-ua-kheper-aut (i.e, the water of the lord one, the creator of food [he who is in] this picture transporteth the boats which are

lled p. 51 [paragraph continues] anth, i.e "he who brings" and the woman antet, i.e "she who brings" 7. the ram sma-kheftiu-f. 8. a mummied form, with projecting hands, called pet-ahat. click to view third hour. upper register. gods nos. 1-6. 9. anubis of thebes, in the form of a jackal, couchant on a pylon. 10. a kneeling man, who holds in his left hand a pupil of the eye of ra, and is called an-maat-ra-sehetep-neteru, i.e "the bringer of the eye of ra, who maketh content the gods" p. 52 click to view third hour. upper register. gods nos. 7-11. 11. the papyrus sceptre ur-hekau, i.e "great one of words of power" surmounted by a piece of flesh. 12-15. four gods, whose names are sau-ab, click to view third hour. upper register. gods nos. 12-19. p. 53 [paragraph continues] thema, hun-sahu, an

rnament; their names appear to be peba-f, click to view third hour. upper register. gods nos. 20-26 [paragraph continues]ka-aru, auai, and teba. 20-23. four goddesses, whose names are hait, akebtit, mathi, and remit, these, as their names testify, were professional mourners. 24. the god heru-kheti, followed by p. 54 the hennu, standard, i.e, the hawk of seker upon a standard. 25, 26. the gods meh-maat and neter-neferu. the text which refers to the above reads "those who are in this picture in the tuat have the flesh of their own bodies, and their souls speak p. 55 over them, and their shadows are united unto them, and after this great god hath addressed them, they speak to him, and they say words of praise to him, and they weep after he hath passed them by. the work which is theirs in amen

ys of the month, who are being carried by the three-headed serpent to p. 82 the utchat, which thoth and horus are carrying to it; they appear again in the next division of the tuat, where they are seen drawing along the boat of the sun. 10. the winged disk of the god khepera, beneath stands the "envoy of heaven" with his right hand raised, and his left stretched out, and behind him is the goddess maat (see p. 83. p. 83 click to view the kingdom of seker. footnotes 77:1 the text is in the plural. next: chapter v: the fifth division of the tuat, which is called ament sacred texts egypt ehh index index previous next p. 85 chapter v. the fifth division of the tuat, which is called ament. in the scene that illustrates the fifth division of the tuat, which is passed through by the sun-god during

lazing heads" along the lake are written, in two methods of writing "the gods who are in the ammahet weep when the boat hath passed them by on its way to the. tuat. and the waters which are here are like unto fire to those who are in them" in the upper register are- 1. the goddess amentit, standing with her arms stretched out in front of her at right angles to her body, and wearing the feather of maat on her head (see p. 87. 2. a group of nine large axes (four are broken away, the foremost surmounted by the crown of the north, and the hindmost by the crown of the south (see pp. 87, 91. the mutilated speech of the god written above them reads "give me thy hand (i.e, help me) amentet! good is this water which leadeth to the tomb [where] rest the gods. hail, exist ye, o nine gods who have com

t god saith, o ye who stand by your waters, who keep ward over your lands, who go round about in the pool of those who are submerged in nu, pilot ye these to the lands of the sea of the tuat, unto your waters which never dry up, and rise ye up in your lands and let me travel over you in peace. this great god saith, o ye, lift ye up your weapons to your. image, and protect ye the foreheads of your maat, and perform ye your work, in order that i may be able to pass by you in peace" 8. immediately in front of the god anp-heni is an object which looks like a chamber with a rounded roof; but whatever it may be, it is filled with sand, and from the fact that the sign of "night" or "darkness" appears at the top, we may conclude that it represents p. 106 some form of the dark underworld of seker

pears at the top, we may conclude that it represents p. 106 some form of the dark underworld of seker. to each side of it a hawk clings by his claws, and from the lower part of it emerges the scarab, which has already been mentioned (see p. 103. 9. a huge serpent, the two heads facing the object described under no. 8. of him it is said "he liveth by ra every day, he travelleth over every place of maat in the tuat, and it is he who setteth himself in opposition to the scarab" to this serpent ra saith "hail, thou serpent ter, whom i myself have fashioned, open thou to me thy folds, open thou thy folds wherewith thou hast doubly sealed the earth to protect me, and march thou against those who are in my following, in order that i may pass by thee in peace" 10. the god baferkheftiu, ram-headed

e thy folds, open thou thy folds wherewith thou hast doubly sealed the earth to protect me, and march thou against those who are in my following, in order that i may pass by thee in peace" 10. the god baferkheftiu, ram-headed (see p. 111. 11. the god iu-her-aptesu, who holds a lasso in each hand (see p. 111. p. 107 click to view the kingdom of seker. p. 109 12. the god an-at, wearing a feather of maat (see p. 111. 13. the god abui, with his head turned behind him; he is provided with a shade (see p. 111. 14. the god amu, bull-headed (see p. 107. 15. the god set, bull-headed (see p. 107. 16. the god sent-nef-amentiu (see p. 107. 17. the god hetep-neteru (see p. 107. of these eight gods it is said "they stand by at the annihilation of the dead in the tuat, and their work is to burn up with f

eads: p. 128 "saith the majesty of this great god to the majesties of the click to view (left) three sceptres of the uraei (right)three sceptres of the red crown. kings of the south and north who dwell in the tuat--reap ye, o ye who wear the white crowns, and ye who wear the red crowns like souls [who are in] their lands. ye who belong to the tuat produce your own offerings therein. make ye to be maat your sceptres, let your souls live, and let your throats have food to swallow, and ye shall come into being upon the land. their souls shall rise up in the tuat on their sceptres, they are provided p. 129 with knives, and no violence shall be done to them. goddess" 13. the lion ka-hemhemet, couchant, and facing the two companies of the gods described above. above his back are the two utchats

his right hand, and the sceptre in his left; this god is called afu-asar, and he is seated under a canopy which is formed by the body of a monster serpent called ankh-aru-tchefau-ankh-aru. the text which refers to the first three gods reads "the majesty of this great and holy god saith, grant thou me to come forth on the path by thy spittle) and by [thy] throat and let me utter the word which is maat to ankhit, and let me open thy fold, for i have come to illumine the darkness, and to embrace him that is in mehen" the text which refers to afu-asar reads: p. 149 [paragraph continues "this god saith unto osiris, who dwelleth in the serpent mehen, hail, osiris, governor of the tuat, thou lord of life, thou ruler of amentet, thou shalt live, live thou life, thou hast magical power, and shalt

tightly with bonds, and your souls are kept under ward, and your shades are hacked in pieces, anku hath drawn the cords about you so tightly that ye shall never be able to escape from his restraint" 7. three bearded, human-faced hawks, wearing on their heads the double crown of the south and north; the first is called sa-tathenen, the name of the second is wanting, and the third is called mam, or maat. 8. a huge serpent, which bears on its back a god in a sitting posture; the god is called afu-tem, and the remains of the text which refers to him say that he shoots forth his flame at those who rebel against osiris, and that he eats the souls of the enemies of the god. p. 154 in the lower register are- click to view heru-her-khent-f. 1. the god heru-her-khent-f, seated on a throne, as his na

stars on their way, and to make the hours to go on their way in the tuat" the stars are personified by gods, twelve in number, who stand each with a star on his head. their names are- 1. ur-kert. 2. kekhert. 3. neb-khert-ta. 4. tuati. p. 155 5. hiat. 6. hi-khu. 7. emta-a. click to view ur-kert. kekhert. neb-khert-ta. tuati. hiat. hi-khu. click to view emta-a. teser-a. emma-a. sem-nes-f. tesem-em-maat-f. seqer-tepu. 8. teser-a. 9. emma-a. 10. sem-nes-f. p. 156 11. tesem-em-maat-f. 12. seqer-tepu. the text relating to these gods reads "the majesty of horus of the tuat saith unto the starry gods--o ye who are maat in your flesh, whose magical powers have come into being for you, who are united unto your stars and who yourselves rise up for ra in the horizon which is in the tuat each day, o b

DAVID ICKE THE BIGGEST SECRET

s would sacrifice red-headed men on the tomb ofosiris because red was the colour associated with set, the egyptian version of satan.some rituals recalled by people today who have suffered indescribably in these horrors,mirror those detailed in the egyptian book of the dead and include keeping hearts in ajar.7 the hearts were placed on the scales in egypt to be weighed for judgement by thegoddess, maat. this is the real meaning of the woman with the sun crown holding thescales of justice which you see on so many court buildings. in the ancient world, thebrahmin fakirs in india and other mystery schools knew of drugs, torture rituals andmagic which created hallucinations. silly fakirs. hypnosis was widely used in thetemples. the demon worshippers of bel/baal/nimrod in canaan, babylon andphoe

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

eaven with the gods, whose life it shares 1. sek unas per em hru pen em aru maa en behold unas cometh forth on day this in the form exact of ba anx a soul living.[2 [1. see trans. soc. bib. arch, vol. vi, pp. 307, 308. 2. recueil de travaux, t. iv, p. 52 (l. 455] p. lxv 2. ba-sen met unas their soul[1] is in unas.[2] 3. aha ba-k emma neteru standeth thy soul among the gods.[3] 4. ha pepi pu i-nek maat heru metu-s thu hail, pepi this! cometh to thee the eye of horus, it speaketh with thee. i-nek ba-k am neteru cometh to thee thy soul which is among the gods.[4] 5. uab ba-k am neteru pure is thy soul among the gods.[5] 6. anx ausar anx ba din netat anx pepi pen as liveth osiris, and as liveth the soul in netat, so liveth pepi this.[6] 7. ta-s baiu-k pepi pen xent paut neteru em it[7] placeth

's"[3] and one of the gods is asked to "give him his sceptre among the khu's"[4] when the souls of the gods enter into unas, their khu's are with and round about him.[6] to king teta it is said [1. naville, todtenbuch, bd. i, bl. 104, ll. 7, 8. 2. ibid, bd. i, bl. 101. 3. recueil de travaux, t. iii, p. x 88 (1. 71. 4. ibid, t. iii, p. 215 (l. 274. 5. ibid, t iv, p. 61 (1. 522] p. lxviii nehem-nef maat-f maf er ta-nef nek seba-k he[1] hath plucked his eye from himself, he hath given it unto thee to strengthen thee am-s sexem-k am-s xent xu therewith, that thou mayest prevail with it among the khu's.[2] and again, when the god khent-mennut-f has transported the king to heaven, the god seb, who rejoices to meet him, is said to give him both hands and welcome him as a brother and to nurse him

t and will accept thine offerings.[2] 3. au tau neter-kua unnu giveth thy god existence.[3] 4. pa neter aput pa maa the god will judge the right.[4] 5. utennu neter-ku sau-tu er na betau-tuf in offering to thy god guard thou against the things which he abominateth [1. am lineau, la morale, p. 13. 2. ibid, p. 36. 3 ibid, p. 103. 4 ibid, p. 138] p. lxxxviii views held in the xviiith dynasty. a ennu maat-k er paif sexeru qentet emtuk o behold with thine eye his plans. devote thyself senenti-tu ent ren-f su tat baiu heh en aaru to adore his name. it is he who giveth souls to millions of forms, se-aaaua pa enti seaaaua-f ar neter ta pen and he magnifieth whosoever magnifieth him. now the god of this earth en pa suu her xut du nai-f matui the egyptians' ideas of god. http//www.sacred-texts.com/e

and gave birth to his body, and established unending and unvarying right and truth upon the earth" as a solar god he is called "ptah, the disk of heaven, who illumineth the world by the fire of his eyes; and in the book of the dead he is said to have "opened" the mouth of the deceased with the tool with which he opened the mouths of the gods.[1] he is depicted in the form of a mummy standing upon maat and in his hands he holds a sceptre on the top of which are the emblems of power, life, and stability; from the back of his neck hangs the menat (see p. 1, note 2.[2] ptah formed at memphis the chief member of the triad ptah-sekhet and nefer-tmu. in many texts the god ptah is often joined to the god seker whose individual attributes it is not easy to describe; seker is the egyptian name of th

depicted holding his ink-jar and the crescent moon, and sometimes he appears in the form of an ape holding a palette full of writing-reeds' thoth is mentioned in the pyramid texts[2] as the brother of osiris, but whether he is the [1. see lanzone, op. cit, tav. 304, no. 1. 2. pyramid of unas, l. 236] p. cxix same thoth who is called the "lord of khemennu" and the "scribe of the gods" is doubtful. maat, the wife of thoth, was the daughter of ra, and a very ancient goddess; she seems to have assisted ptah and khnemu in carrying out rightly the work of creation ordered by thoth. there is no one word which will exactly describe the egyptian conception of maat both from a physical and from a moral point of view; but the fundamental idea of the word is" straight" and from the egyptian texts it i

e of thoth, was the daughter of ra, and a very ancient goddess; she seems to have assisted ptah and khnemu in carrying out rightly the work of creation ordered by thoth. there is no one word which will exactly describe the egyptian conception of maat both from a physical and from a moral point of view; but the fundamental idea of the word is" straight" and from the egyptian texts it is clear that maat meant right, true, truth, real, genuine, upright, righteous, just, steadfast, unalterable, etc. thus already in the prisse papyrus it is said "great is maat, the mighty and unalterable, and it hath never been broken since the time of osiris"[1] and ptah-hetep counsels his listener to "make maat, or right and truth, to germinate"[2] the just, upright, and straight man is maat and in a book of

, just, steadfast, unalterable, etc. thus already in the prisse papyrus it is said "great is maat, the mighty and unalterable, and it hath never been broken since the time of osiris"[1] and ptah-hetep counsels his listener to "make maat, or right and truth, to germinate"[2] the just, upright, and straight man is maat and in a book of moral precepts it is said "god will judge the right (maa)[3#[4. maat, the goddess of the unalterable laws of heaven, and the daughter of ra, is depicted in female form, with the feather emblematic of maat, on her head, or with the feather alone for a head, and the sceptre in one hand, and an ankh in the other.[5] in the judgment scene two maat goddesses appear; one probably is the personification of physical law, and the other of moral rectitude. het-heru, or

ame name were developed from her, and these were identified with isis, neith, iusaset, and many other goddesses whose attributes they absorbed. a group of seven hathors is also mentioned, and these appear to have partaken of the nature of good fairies. in one form hathor was the goddess of love, beauty [1. page 17, 1. 5. 2 page 18, l. 1. 3. am lineau, la morale, p. 138. 4. the various meanings of maat are illustrated by abundant passages from egyptian texts by brugsch, w rterbuch (suppl, p. 329. the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (9 of 19 [8/10/2001 11:23:59 am] 5. see lanzone, op. cit. tav. 109] happiness; and the greeks identified her with their own aphrodite. she is often depicted in the form of a woman having disk and horns upon her head, a

the personification of that part of the sky wherein the sun rises, and also of that part of it in which he takes his daily course; she is depicted in the form of a cow, along the body of which the two barks of the sun are seen sailing. already in the pyramid texts we find the attribute of judge ascribed to meh-urt,[2] and down to a very late date the judgment of the deceased in the hall of double maat in the presence of thoth and the other gods was believed to take place in the abode of meh-urt.[3] net or neith "the divine mother, the lady of heaven, the mistress of the gods" was one of the most ancient deities of egypt, and in the pyramid texts she appears as the mother of sebek.[4] like meh-urt she personifies the place in the sky where the sun rises. in one form she was the goddess of t

field, that extendest thy journeys in the land of the south, thou lord of those who dwell in the west, thou governor of punt, thou king of heaven and sovereign of the earth, thou lord of things that exist, thou stablisher of creation, thou supporter of the universe. thou art one in thine attributes among the gods, thou beautiful bull of the company of the gods, thou chief of all the gods, lord of maat, father of the gods, creator of men, maker of beasts and cattle, lord of all that existeth, maker of the staff of life, creator of the herbs which give life to beasts and cattle. thou art the creator of things celestial and terrestrial, thou illuminest the universe. the gods cast themselves at thy feet when they perceive thee. hymns of praise to thee, o father of the gods, who hast spread out

f of life, creator of the herbs which give life to beasts and cattle. thou art the creator of things celestial and terrestrial, thou illuminest the universe. the gods cast themselves at thy feet when they perceive thee. hymns of praise to thee, o father of the gods, who hast spread out the heavens and laid down the earth. thou master of eternity and of everlastingness. hail to thee, o ra, lord of maat, thou who -art hidden in thy shrine, lord of the gods. thou art khepera in thy bark, and when thou sendest forth the word the gods come into being. thou art tmu, the maker of beings which have reason, and, however many be their forms, thou givest them life, and thou dost distinguish the shape and stature of each from his neighbour. thou hearest the prayer of the afflicted, and thou art gracio

nzone, dizionario, p. 121. 8. the service for the overthrowing of apepi is printed in arch ologia, vol. lii, pp. 393-608. 9. gr baut, hymne, p. 10] p. cxxx part hippopotamus, whom the egyptians called am-mit, i.e "the eater of the dead" and who lived in amenta; her place is by the side of the scales wherein the heart is weighed, and it is clear that such hearts as failed to balance the feather of maat were devoured by her. in one papyrus she is depicted crouching by the side of a lake.[1] other types of evil were the insect apshai [2]confounded in later times with the tortoise[3, which dies as ra lives;[4] the crocodile sebak, who afterwards became identified with ra; the hippopotamus, the ass, etc. the devils of the underworld. the pyramid texts afford scanty information about the fiends

haracteristic of isis and hathor. she was the daughter and mother of ra. see lanzone, dizionario, p. 392; pierret, panth on, pp. 34, 36; brugsch, religion und mythologie, pp. 603-610. 4. manu is the name given to the mountains on the western bank of the nile, opposite thebes, wherein was situated tu manu "the mountain of manu" the chief site of rock-hewn tombs. see brugsch, dict. g og, p. 259. 5. maat "daughter of the sun, and queen of the gods" is the personification of righteousness and truth and justice. in many papyri she is represented as leading the deceased into the hall of double maat, where his heart is to be weighed against her emblem. she usually wears the feather, emblematic of truth, and is called the "lady of heaven: see lanzone, dizionario, p. 276 (and tav. 109, where the tw

r of the sun, and queen of the gods" is the personification of righteousness and truth and justice. in many papyri she is represented as leading the deceased into the hall of double maat, where his heart is to be weighed against her emblem. she usually wears the feather, emblematic of truth, and is called the "lady of heaven: see lanzone, dizionario, p. 276 (and tav. 109, where the twin-goddesses maat are shown; pierret, panth on, p. 2011. she is sometimes represented blind-fold: see wiedemann, religion der alten aegypter, p. 78. for figures of the goddess in bronze and stone, see nos. 380, 383, 386, ii, 109, and ii, 114 in the british museum. 6 heru-khuti, i.e "horus of the two horizons" the harmachis of the greeks, is the day-sun from his rising in the eastern horizon to his setting in t

creator of mankind and of the substance of the gods of the south and of the north, of the west and of the east. ascribe [ye] praise unto ra, the lord of heaven, the (8) prince, life, health, and strength, the creator of the gods, and adore ye him in his beautiful presence as he riseth in the atet[6] boat (9) they who dwell in the heights and they who dwell in the depths worship thee. thoth[7] and maat both are thy recorders. thine enemy[8] is given to the (10) fire, the evil one hath fallen; his arms are bound, and his legs hath ra taken from him. the children of (11) impotent revolt shall never rise up again [1. according to the egyptian belief man consisted of a body xa, a soul ba, an intelligence xu, and ka, the word ka means "image" the greek ei?'dolon (compare coptic kau peyron, lexic

rising sun must conquer before he can re-appear in the east. 3 compare the following scenes which represent apep in the form of a serpent and crocodile and ass being pierced by the deceased. plate i. http//www.sacred-texts.com/egy/ebod/ebod13.htm (3 of 6 [8/10/2001 11:24:37 am] 4 the abtu and the ant fishes are sometimes depicted on coffins swimming at the bows of the boat of the sun] p. 249 and maat beside him; may i grasp the bows of the (17) seket[1]boat, and the stern of the atet boat. may he grant unto the ka of osiris ani to behold the disk of the sun and to see the moon-god without ceasing, every day; and may my soul (18) come forth and walk hither and thither and whithersoever it pleaseth. may my name be proclaimed when it is found upon the board of the table of (22) offerings; ma

te the earth (8) thou didst fashion man, thou didst make the watery abyss of the sky, thou didst form hapi [the nile, and thou art the maker of streams and of the (9) great deep, and thou givest life to all that is therein. thou hast knit (10) together the mountains, thou has made mankind and the beasts of the field, thou hast created the heavens and the earth. worshipped be thou whom the goddess maat embraceth at morn and at eve. thou dost travel across the (11) sky with heart swelling with joy; the lake of testes is at peace. the fiend nak hath fallen and his two arms are cut off. the sektet boat receiveth fair winds, and the heart of him that is in his shrine rejoiceth. thou (12) art crowned with a heavenly form, the only one, provided [with all things. ra cometh forth from nu in triump

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

gularly holds classes in african american communities along the east coast from virginia to connecticut. the society may be contacted at box 281, bronx, new york 10462. it publishes a magazine, metu neter. sources: ra un nefer amen [r. a. straughn. black man s guide to a spiritual union. bronx, n.y: oracle of thoth, 1981. meditation techniques of the kabalists, vedantins, and taoists. bronx, n.y: maat publishing, 1976. the oracle of thoth: the kabalistical tarot. bronx, n.y: oracle of thoth, 1977. the realization of neter nu. brooklyn, n.y: maat publishing, 1975. austatikco-pauligaur a class of persian evil spirits. eight in number, they keep the eight sides of the world. their names are as follows (1) indiren, the king of these genii (2) augne-baugauven, the god of fire (3) eemen, king of

d jones, a close associate and magical child of magician aleister crowley. the order was based on interpretations of the kabalistic tree of life and the book of the law, the thelemic magic text channeled by crowley. the book of the law announces the new aeon of horus, the egyptian deity referred to by crowley as the crowned and conquering child. jones announced the coming of the ma-ion or aeon of maat, the egyptian goddess of truth and justice. the ma-ion was to succeed the aeon of horus, an idea that proved unacceptable to most thelemic magicians. the fellowship as such no longer exists, but its impetus has been carried on by contemporary maatian magic groups such as the ordo adeptorum invisiblum. sources: achad, frater. anatomy of the body of god. chicago: collegium ad spiritum sanctum

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

parapsychology. 5th ed. 1456 absurd and ridiculous, and i could see no warrant in it. till at length, rambling amongst authors, i found this very medicine in dioscorides, approved by matthiolus, repeated by aldrovandus. i began to have a better opinion of it, and to give more credit to amulets, when i saw it in some parties answer to experience. spiders were sacred to the ancient egyptian goddess maat and are used today as symbolism of a maatian (feminist) form of ceremonial magic. spiegelschrift writing written backward, from right to left, so as to be read in a mirror. automatic writing is frequently done in this way, and it is said that the ability to produce spiegelschrift is often found where there is a natural tendency to automatism. spiral journey spiral journey, a post-new age netw

FRATER ELIJAH ANGELS OF CHAOS

1989. hecate s fountain- kenneth grant. skoob publishing, 1992. liber al vel legis (ccxx- the book of the law. aiwass/ aleister crowley. liber chaos- peter j. carroll. samuel weiser, inc. 1992. liber choronzon- frater elijah. self published, copyright pending 1999. liber nigris the story of frater nigris and i am i- frater nigris liber null& psychonaut- peter j. carroll. samuel weiser, inc. 1987. maat magick a guide to self initiation- nema. samuel weiser, 1995. magick without tears- aleister crowley. new falcon publications, 1991. oto. nightside of eden- kenneth grant. skoob publishing; 1977, 1994. outer gateways- kenneth grant. skoob publishing; 1994. prime chaos- phil hine. chaos international, new falcon publications, inc. 1993, 1999. prometheus rising- robert anton wilson. new falcon

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

uman growth. muth is not only the parent of the sun, or the force which produces the sun, but she is also wisdom, the first emanation from the deity, at the same time that she comprehends all the possibilities of nature. isis seems to represent the deity at a time when the higher truths known to a more ancient people were beginning to lose their hold upon the race. renouf informs us that the word maat, or muth, means law "not in that forensic sense of command issued either by a human sovereign authority, or by a divine legislator, like the laws of the hebrews, but in the sense of that unerring order which governs the universe, whether in its physical or its moral aspect"[89] the same writer observes further that maat "is called mistress of heaven, ruler of earth, and president of the nethe

GNOSTIC HANDBOOK

roaster, gautama buddha and jesus/james all into the nexus of the movement from aries to pisces. indeed the imagery of pisces as the fish has much in common with jesus and early christianity. in egyptian mythology horus is also sometimes seen as the fisherman. there are many ways to image the astrological ages, in one egypt tradition isis is related to taurus, osiris to aries, horus to pisces and maat to aquarius. the start of the pyramid age was linked to leo and many believe that the sphinx was carefully ligned to the image of leo at the horizon, while it forms embodied the priestess of virgo and the form of the lion as it represented the change from one astrological age to the next (virgo to leo. heraldic cycles the platonic year is 25,920 years long and hence each sign cover 2160 years

he sacrifice of rams to the father god are throughout that period. horus is pisces, the imagery is related to jesus as the fisherman, the ocean of mankind, the fish as christian symbols is also founder as a symbol of horus as fisherman. horus as a semi-solar image is found throughout religions of that period, christianity representing the misapplication of horus to become a violent martial force. maat is aquarius, the outpouring of truth and gnosis. the first date in our heraldic cycle is 1844, it is the initiation whereby the process of change from pisces to aquarius began. there are many other hidden indicators of this date, in the biblical tradition there are specific prophecies that focus on this date. the 2300 year prophecy of the cleansing of the sanctuary, began in 457 bce with the

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ited the bible and created a political force which has decayed western civilisation ever since. we can correlate the astrological ages with events within history quite easily. we can link the age of aries with the early sacrificial religions, the age of pisces with that of the revelation of jesus (the imagery of the fish is certainly suggestive) and we can then see the incoming current as that of maat or aquarius. it is interesting to backdate the the aging of the sphinx and note that the current age suggested of 10,500 bce links well with the astrological change that was taking place at that gnostic theurgy page 185 time, the movement from virgo to leo. is the sphinx a mixture of feminine and lion characteristics? this is an intriguing and challenging possibility. heraldic cycles every as

the tester or purifier who refines the gnostic until he is capable of passing through the abyss into the pleroma. in any event, mankind will be dragged kicking and screaming into confrontation with his darkest fears. return to the yuga of gold: rectification and regeneration the climax of the age of aquarius will be the millennium, the time of rectification and regeneration. it is the dawning of maat or truth. it is the time when the cycle is completed and regeneration occurs. in lesser cycles it is a time of renewal, in the great cycle it is the final omega point, when the system is rectified and the fallen dialectic system ceases to be. this period marks the final transition of those on both the terrestrial and celestial paths. the earth is transformed, and becomes a starting point for

tions. in many cases the dictum that a little knowledge is a dangerous thing certainly applies to the organisations that resulted. gnostic theurgy page 211 the nature of the change the heraldic age is in preparation for a transition which is a changeover in the energy form that exists in the solar logos. in simple terms, the archetype which is the focus of the seat of ra will change from horus to maat, pisces to aquarius. this change will bring about a significant variation in the experience of humanity, both in terms of light and darkness, positivity and negativity. all aspects of the fourfold solar cross (negative and positive x and y factors) are influenced by the changeover. as the heraldic period takes hold, humanity is drawn throught the transition and experiences vibrations of both

ust either develop or cease to be. the path of transfiguration is calling those who realise that their only hope is to go beyond the human condition, to reject the values of the earth, to fight against the cycles of eternal re-occurrence and return home to the treasury of light. the equinox of the gods is a final call to mankind, it is the last opportunity before the age ends and the judgement of maat begins. x gnostic theurgy page 221 i teach you the overman. man is something that shall be overcome. what have you done to overcome him? all beings so far have created something beyond themselves, and do you want to be the ebb of this great flood and even go back to the beasts rather than overcome man? what is ape to man? a laughing-stock or painful embarrassment. and man shall be just that f

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

d/michael ford pg. 34 sigils from the crowley edition pg.35 bael by e.i. ford pg.36 amon by e.i. ford pg.39 paimon by e.i. ford pg.40 astaroth by e.i. ford pg.49 asmodeus by e.i. ford pg.51 gaap by e.i. ford pg.52 andrealphus by e.i. ford pg. 68 belial by e.i. ford pg.70 sigils of crowley edition with accents by e.i. ford pg.74 satan cube from abramelin accented by e.i. ford pg. bthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:54 am the invoking pentagram ritual of air relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5

keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move back to the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:54 am the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yel

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

as an introduction ritual to the elemental air principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the theoricus grafothe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:00 am the invoking pentagram ritual of earth the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp, were the only actual rituals taught to and used by the outer order of the trad

cing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-lah. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large invoking earth pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:00 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

in mind that the archangels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after this under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balancing, grounding and conversing with the archangel auriel, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 8:05 am the invoking pentagram ritual of fire the invoking pentagram ritual of fire relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching

ing the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 8:05 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and

esser invoking pentagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 8:05 am as one is in the practicus gra/2the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:04 am the invoking pentagram ritual of water the invoking pentagram ritual of water relax and perform the f

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

g the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:04 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

gram of fire, in gold, before you in the air vibrate ararita and end in the sign of silence. turn to the south. trace the banishing hexagram of earth. vibrate ararita turn to the west. trace the banishing hexagram of air. vibrate ararita. turn to the north. trace the banishing hexagram of water. vibrate ararita. turn to the east. perform the analysis of the keyword. perform the rdthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:51 am lesser banishing ritual of the pentagram (lbrp) introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. howev

arth. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the black end of the wand trace another large bannishing the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:51 am facing south, with the black end of the wand trace another large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you

rying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:51 am note: there are many people who will perform this ritual that have problems visualizing. if you are one who has problems seeing visual pictures, just know in your mind that it is there. for example, like with the pentagrams, although you may not be able to see the lines or t

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

rade of spiritual substance, are attracted to the sphere of being, and infused into the very substance of the physical and invisible constitution. thus a vital purification takes place, enabling the influence of the holy guardian angel to penetrate the refined brain and mind to diffuse through out the personality its presence and grace, an important preliminary to magical progrecethe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:53 am lesser invoking ritual of the pentagram (lirp) the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of

ng west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:53 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

n mind that the archangels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after the l.i.r.p. under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balancing, grounding and conversing with the archangels, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread

e, pivot clockwise and bow to each of the other archangels, air, fire, then water. go to the north and give the zelator sign (see the archangel auriel respond by making the sign in return) begin meditation with the archangel auriel "facing north standing or sitting with your eyes closed, visualize as clearly as possible all the details of auriel. the colors he may be wearing, the the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:01 am as possible all the details of auriel. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this archetype are citrine, olive, black and russet. once you have your visualization e

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

ded period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of adonai ha aretz! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wi

, earth, then air. go to the west and give the practicus sign (see the archangel gabrriel respond by making the sign in return) begin meditation with the archangel gabriel "facing west standing or sitting with your eyes closed, visualize the archangel stepping out of the sea like the goddess venus. as clearly as possible visualize all the details of gabriel. the colors she may be the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:03 am possible visualize all the details of gabriel. the colors she may be wearing, the clothes, the background, etc, but most importantly try to feel her presence. keep in mind that the usual colors of this great archangel are flowing blue and orange robes, with a cup in her hand

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

nded period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of elohim tzaboth! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, a

the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, water, then earth. go to the east and give the theoricus sign (see the archangel raphael respond by making the sign in return) begin meditation with the archangel raphael "facing east standing or sitting with your eyes closed, visualize as clearly as the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:02 am "facing east standing or sitting with your eyes closed, visualize as clearly as possible all the details of raphael. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this grea

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

ded period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of shaddai el chai! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:59 am the prayers of the elementals from dogme et rituel de haute magie by eliphaz l vi translated by persons unknown the prayer of the gnomes or earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. th

erraean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring. thou who openest the sources of the rivers and of the fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of the plants. we adore thee and we invoke thee. speak thou unto us, thy mobile and changeful creatures, in the great tempests, the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:59 am thou unto us, thy mobile and changeful creatures, in the great tempests, and we shall tremble before thee. speak to us also in the murmer of the limpid waters, and we shall desire thy love. o vastness! wherein all the rivers of being seek to lose themselves which renew thems

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

and numeral of all things! amen- this translation of the elemental prayers is used in the golden dawn rituals. an alternate english rendition can be found in a. e. waite's dogme et rituel. in part at least, these predate levi; the prayer of the salamanders, for instance, is found in the comte de gabalis and the grimoirum verum, both dating to around the end of the 17th century ee the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:55 am the supreme banishing ritual of the pentagram the supreme banishing ritual of the pentagram (sbrp) for this ritual the adept will need the sword of the hiereus and his ceremonial regalia. the ritual can be performed in a room that is to become a permanent temple space. it ca

ibrate "oip teaa pedoce" draw the sigil of leo in the center and vibrate "elohim" give the sign of philosophus. then give the projection sign and the sign of silence. go to the west and trace the banishing pentagram of spirit passive while vibrating the name "hcoma" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of water the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:55 am give the lvx signs. trace the banishing pentagram of water and intone the name "empeh arsel gaiol" draw the sigil of the eagle in the center and vibrate "aleph lamed, al" give the sign of practicus. then give the attacking sign and the sign of protection. go to the north and

erefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, min. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invo

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

d vibrate "oip teaa pedoce" draw the sigil of leo in the center of the pentagram and intone "elohim" give the sign of the philosophus. turn to the west and trace a large invoking pentagram of spirit passive. thrust through the center of the pentagram and vibrate "hcoma" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:57 am water and vibrate impeh arsel gaiol" draw the sigil of the eagle in the center of the pentagram and tone "aleph lamed, al" give the sign of the practicus. turn to the north and trace a large invoking pentagram of spirit passive. thrust though the center of the pentagram and

GOLDEN DAWN RITUALS ZAM18

ritual self, walk to the west in the place of the neophyte, make the rending of the veil to reunite with your shell. expand the light within you from head to toe leaving no part of your body untouched "hail great god, lord of maati, i have come to thee my lord. i have brought myself that i may see thy beauties, i know thee, i know the name of the forty-two gods who exists with thee in the hall of maat, who live as the punishers of sinners, who live upon their blood in the day, that of computing dispositions before un-neferu. verily i have come to thee, i have brought to thee maat. i have driven away for thee wickedness. i have not done iniquity to mankind nor have i done harm unto animals. not have i done wickedness in the place of maat. not have i known evil. not have i acted wickedly. no

own bodies. not have i turned back water at its season. not have i cut a cutting in water running. not have i extinguished a flame at its hour. not have i violated the times for the chosen offerings. not have i driven back the cattle of divine things. i have not repulsed god in his manifestations. i, even i, am pure; times four. let not evil be done unto me in this land, in the hall of the double maat, because i know the names of these gods who are in it, the followers of the great god" all vibrate several times "ankh ptah sekher osiris" step 19 after, strengthening the osirian god form, after having confessed the negative confession and been found perfect before the forty-two assessors and the judgment of thoth in the hall of maat, stand again in the sign of osiris risen and say "i am the

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

et one, made to a few individual friends and initiates. some of these quietly formed a fellowship of ma-ion including high-level a:.a. initiates following upon 54 allen h. greenfield achad s work. the ma-ion fellowship should not be confused with the later would-be rehabilitators of achad, notably kenneth grant, who have no direct connection with achad and have been much noisier about the aeon of maat. achad himself, in his private correspondence of the period, shows no dogmatism, and none of the emotional instability later attributed to him, in much the same way that crowley s critics tended to dismiss his last years as a vegetative period of feeblemindedness. the ma-ion fellowship continued a largely clandestine existence, gradually focusing upon the whole of achad s contribution to thel

m, and none of the emotional instability later attributed to him, in much the same way that crowley s critics tended to dismiss his last years as a vegetative period of feeblemindedness. the ma-ion fellowship continued a largely clandestine existence, gradually focusing upon the whole of achad s contribution to thelema and his approach to the a:.a. system, with much less emphasis upon the aeon of maat concept that he eventually questioned himself as perhaps premature. achad claimed the 10= 1 grade in the a:.a. in 1919, and is conceded by even the most conservative to have held 8= 3 status. one student of rosicrucian occultism was frater robertus, a high degree freemason and martinist who would eventually claim the 9= 2 grade, though, almost certainly, not until well after achad s death in

provide additional clues? trw: right. this was a distress beacon, disguised as a contact episode. the whole mothman thing was a distress beacon that failed. ahg: so the whole mystery can be decoded in this way? trw: probably. ahg: so are you a secret chief. trw: that would be telling. 76 allen h. greenfield 77 appendix one select control names from mediumship, adepts hip and contacteeism ashtar, maat, thor, osomo all= 47 (4+7=11) aura rhanes= 92 (9+2=11) morya, voltra, manco all= 56 (5+6=11) val thor= 60= ra disc. master aetherius= 224= elixir of life& god but, curiously, also indrid cold+carl ardo+lanulus (the complete myth cycle) aura rhanes= 92= female and let her. she is one of the few contacts who is named and female. orlon= 42= sananda and zago+zo orthon= jesus and lomec haa ton= 64

fferent language from hebrew number of letters, cultural context, etc. are vastly different. on reflection, though, once something is reduced to pure number, it should be subject to analysis, particularly if frater achad s point about the holy books is correct: holy book: liber al vel legis; with recognition of former scriptures. one need not accept and i do not achad s proclamation of an aeon of maat to consider his qabalistic work of great importance, and his other claims to be either valid or not amenable to the critique of others. thought of the month: new aeon english qabala was a term i introduced to distinguish our work from english numerology and earlier attempts at developing an english qabala without the complete key of liber al. from this point, i will encourage abbreviating thi

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

open up what is within" the name itself suggests lust (the creative desire of leo) joined to motion (the chariot of cancer) by the two modes of karmic 183 retribution (the justice of libra. karma is both personal and collective and can result in either harmony or conflict, good or evil this dualistic nature of justice was personified by the egyptian goddess maati (maati was the twofold aspect of maat, goddess of truth and justice, consort to the god thoth, whose hall of maati contained the balance where all were weighed against her feather of justice. a sigil of toog from the watchtower of earth is: a sigh of toog from the watchtower of water is: a sigil of toog from the watchtower of air is: a sigil of toog from the watchtower of fire is: the letters gisa, med, med, ged are written, 184

ty, you will be under the bonds of karma. a balance such as that found in tan has two pans and a scale. a known weight or standard is placed on one pan and the object to be weighed on the other. any unbalanced condition will be detected by the scale. in ancient egypt such a balance was said to be located in the after-death state. the standard weight used was one feather, the symbol of the goddess maat, the goddess of truth and justice and the wife of the god thoth. the balance of the egyptians was operated by the god anubis. in addition to measuring one's karmic propensities after each life, the balance of maat was also used as a type of ini tiat ion ordeal. the candidate was obliged to weigh himself on the divine scale against the feather of maat (i.e, his karmic burden had to be as light

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

barous and unclean practice by the ancient mystics. cremation is not a modern method and will in time become universal among civilized people. the rosicrucian burial service and ritual in its explanation suggests a preference for cremation of the body and the scattering of most of the ashes upon running water in brooks or rivers or in the open soil.(see death and funeral service. cromaat.the word maat is an egyptian word meaning truth. when combined with cro, it means as in truth. it is a salutation quite frequently used in the rituals of the organization, both in the temple lodges and in the grand lodge rituals. peculiar to note, if you reverse the letters of the word, cromaat, they constitute the abbreviation of the words: the ancient and mystical order rosae crucis. crux ansata.the loop

to reverberate throughout the universe and which he can no longer, at least in its entirety, apprehend. the word is conceived as a vibratory, undulating energy in which the basic essence of all things exists. all manifestations owe their existence to the continuous reverberations of the word throughout the universe. the vibratory nature of each thing thus fits into a gigantic scale or keyboard. m maat.the egyptian word for truth. the symbol of maat was a feather. cromaat means "the truth shall be, or "so mote it be. the confession to maat is taken from the confession.contained in the book of the dead.spoken in the chamber of maat in egyptian temples of initiation. magic.presumes there are occult powers in nature which must be invoked by the application of certain agencies. both natural and

HANDBOOK OF EGYPTIAN MYTHOLOGY

s of the inundation were personified as deities (see hapy in deities, themes, and concepts, but there was no god or goddess of the nile. introduction 3 figure 1. the nile valley (black land) seen from the desert hills (red land (courtesy of geraldine pinch) the annual rising of the nile was thought of as part of the divine order of things decreed by a creator deity. this divine order was known as maat, and the creator was often identified with the god of the sun. the sun was the great provider of the light and warmth necessary for life. its rays were also powerful enough to blind or kill. from early times on, the egyptians believed that they needed a spiritual leader who could treat with the dangerous world of the gods on behalf of humanity. this leader was usually a king with semidivine s

mud-brick walls that surrounded temples may have represented the primeval waters that were thought to surround the inhabited world. sacred lakes were used for reenactments of myths of the emergence of the creator from the primeval waters or for the pacification of his fiery daughter, the eye goddess. in the outer courtyard the king was represented in reliefs or colossal statues as the champion of maat. the battles that he was shown fighting were sometimes real and sometimes imaginary, but the foreign enemies always represented the forces of chaos.48 the massive pylon gateways resemble defensive structures, but they also stood for the mountains of the eastern horizon, between which the sun rose. the plant-shaped columns of the inner halls formed a stone replica of the marsh where gods were

a section of narrative verse that begins with osiris appearing on his father s throne and ends with horus being acclaimed as his rightful successor. if this were our only source for the myth, the story would be very difficult to follow because the actual death of osiris is not mentioned and his enemy is only identified as the disturber. rules still prevented explicit images of those moments when maat was threatened by terrible events. there was one place in which it did become permissible to show the forces that daily threatened the divine balance, and that was in new kingdom royal tombs. in the great crisis of death, the king needed to identify with gods in crisis and share in their triumph in overcoming the forces of destruction. underworld books underworld book is a general term for a

e crew of the sun boat or seek a place at the court of osiris, the ruler of the underworld. most of the spells designed to help nourish and protect the spirit on its journey to these destinations were based on earlier prototypes, but there was a new emphasis on judging the past life of the deceased. this is seen most clearly in spell 125, the formula for descending to the great hall of the double maat. before the throne of osiris, the deceased had to face a jury of gods and goddesses and declare himself or herself innocent of forty-two specific sins. most of the sins in this negative confession are offenses introduction 27 figure 7. vignette to spell 125 of the book of the dead. from right to left, a dead woman is brought into the hall of the double maat by the two goddesses of truth; her

of fine arts, boston. illustration by peter manuelian used with permission) against deities, temples, or ritual purity, so spell 125 may derive from an initiation ritual for priests.59 the vignette for spell 125 supplements rather than illustrates the text. in one of the most famous of all egyptian images, the heart of the deceased person is shown being weighed against the feather that represents maat, the goddess of truth. if the heart were found to be heavy with sin, it would be devoured by a monster. in origin, this trial was just one of a series of perils that could be overcome by magic, but the popularity of spell 125 in the later new kingdom coincided with a new emphasis on god as a just but forgiving judge. in prayers of this period, people turn to gods such as thoth and amun to hel

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

nor on his forehead.12 this is one of several myths about the anger and appeasement of the solar eye. the creator s relationships with the aspects of his being that are embodied as daughter-goddesses are crucial to this stage of creation. the divine order and the separation of earth and sky. in coffin texts spell 80, new identities are given to shu and tefnut. atum names shu as life and tefnut as maat (truth, justice, order. by naming these qualities, the creator brings them into existence. atum embraces the two forms of his daughter, tefnut and maat.13 nun, the god of the primeval waters, tells atum to kiss maat and place her at his nose so that your heart may live. maat the goddess 64 handbook of egyptian mythology was the favorite daughter of the creator, the one who brought her father

(truth, justice, order. by naming these qualities, the creator brings them into existence. atum embraces the two forms of his daughter, tefnut and maat.13 nun, the god of the primeval waters, tells atum to kiss maat and place her at his nose so that your heart may live. maat the goddess 64 handbook of egyptian mythology was the favorite daughter of the creator, the one who brought her father joy. maat as a concept was the ordering and governing principle of the created world.14 the opposite of maat was isfet (chaos, disorder) or gereg (wrongdoing, evil. the creator and all his/her creations were to live on and through maat. all egyptian rulers, and those who helped them to govern, were supposed to establish the state of maat on earth, as it was in the first time. a series of cosmic events

period when egypt and the rest of the world were ruled directly by creator gods. the creator was thought of as living in a palace in egypt, the most favored part of his creation. many cultures have a myth of a lost golden age, when gods or semidivine rulers presided over a world without pain or conflict. the egyptian material only partly fits this pattern. in the reign of ra, the gods, including maat, live on earth, and the creator cares for his creation in person. everything should be in harmony with the divine order, but two things prevent this age from remaining one of perfect peace and joy. first, the sun god gradually grows old; second, there are plots and rebellions against his authority. peace and joy do not generate interesting stories, so it is hardly surprising that the only myt

hat he had come to repay him for the gift of life, because it is beautiful to do good. the mouse gnawed through the straps and ropes until the lion was free. then the mouse climbed into the lion s mane, and they went back to the mountains together. the implication of this and the other fables is that if the destructive anger of the solar eye is not balanced by the justice and truth personified by maat, the world will slide into chaos. the volatile goddess is not easy to persuade. one vivid passage describes how she becomes angry with thoth and transforms from a cat into the terrible solar lioness whose eyes and nostrils spurt flame. then thoth jumped like a frog, he quivered like a grasshopper. eventually, thoth lures the goddess back toward egypt. on the borders she is greeted with music

lied by the fact that the people killed on the first day have fled to the desert, part of the realm of chaos. these people become enemies of ra, a group that is shown in the underworld books being horribly tortured in the afterlife. the second day s slaughter is to take place in fields, presumably in the agricultural land of the nile valley, usually associated with the realm of order. the goddess maat was sometimes said to have been sent down to live among humanity. she would stay with a virtuous person even after their death, but in times of general disorder and strife she would withdraw. humanity was sometimes divided into the followers of horus (good) and the followers of seth (bad. this division appears to justify the ruthless destruction of many humans by the gods. a ritual drama insc

ure heroes who taught agriculture and crafts to the peoples of the world and established law and religion. plutarch claimed that osiris had civilized the whole world, a way of acknowledging the cultural debt that the greeks felt they owed to egypt. for the egyptians, culture heroes were largely unnecessary, since most aspects of civilization were already implicit in the creator s establishment of maat. the murder of osiris. the death of osiris is one of the most important events in egyptian myth and one of the most obscure. there are no detailed accounts of the murder until the late first millennium bce, and even these occur in descriptions of egyptian religion by foreigners. in the pyramid texts, seth is named as the attacker of osiris and, by implication, as his killer. in pyramid texts

underworld equivalent of the sun god.43 the inertness of osiris is then comparable to that of the creator before the first time. the time of horus was made the prototype for the reign of every king. hymns refer to it as a time of peace and prosperity when evil and crime were unknown. in most egyptian king lists, the reign of horus is followed by periods of rule by other deities, such as thoth and maat. then come nine akhu (spirits, associated with hierakonpolis, buto, and heliopolis; towns that are known to have been important in the early history of egypt. with these kings, and with a series of kings of lesser status known as the followers of horus, myth blends imperceptibly into history. period of rule by kings summary: dynasties of gods and demigods were succeeded by dynasties of human

mple rituals, oracles, or dreams, though deities might still be encountered beyond the boundaries of the black land. most humans could only enter the divine realm by dying, but stories were told of priest-magicians who had the power to pass between the worlds of the living and the dead. the king was responsible for upholding the divine order in the world of the living. failure to obey the laws of maat could lead to periods of chaos. these only ended when a new royal champion of maat arose. the gods might intervene in history by fathering such hero-kings. once the gods had withdrawn, humanity had to play an active role, through ritual and ethical behavior, in keeping any kind of divine presence on earth. regular offerings and elaborate rites ensured that deities were present in statues or s

e champion of order, rameses is shown as a gigantic figure triumphing over chaotic crowds of enemies. a poem that accompanies the reliefs stresses the vulnerability of the king, however, and claims that disaster was only averted through the intervention of the god amun. 45 mythical time lines 87 royal, religious, and literary texts all admit the possibility that if humans fail to obey the laws of maat, chaos can get the upper hand. specific acts, such as desecrating the tombs of the dead or failing to build proper homes for the gods, are sometimes blamed for these periods of national disaster. at such times, the gods withdraw even further from humanity, and their sanctuaries are empty. some texts, such as the middle kingdom words of neferti or the roman period potter s oracle, project grap

the children of nut are accused of making rebellion, war, and carnage and of dividing up the wholeness of creation. thoth, who was in charge of fixing the length of all creatures lives, decrees that their years will be cut short. in the tale of the shipwrecked sailor, the serpent deities are suddenly destroyed by fire. only the great serpent (the creator) and his little daughter (the eye goddess/maat) survive the holocaust. the serpent god warns the sailor that when he leaves, the island of the spirit will sink beneath the sea. this evokes an image of the primeval mound, the place of creation, being covered by the nun again. in coffin texts spell 1130, after the creator has described the gifts he has given to humanity, he goes on to say that after millions of years he will become one with

ations of solar deities, this cobra is shown in front of or coiled round the sun disk. the uraeus cobra formed part of many egyptian royal headdresses. 13. confusingly, in spite of the story of the sole eye searching for shu and tefnut, the eye is quite often identified as tefnut. the role of a deity is often defined by the pair or group of which he or she forms a part. when tefnut is paired with maat, they usually play the contrasting roles of the fierce and gentle daughters of the creator. 14. for a comprehensive discussion of the place of maat in egyptian culture, see the chapter the concept of maat in erik hornung, idea into image: essays on ancient egyptian thought, trans. elizabeth bredeck (princeton, 1992; or j. assmann, ma at: gerechtigkeit und unsterblichkeit im alten gypten (muni

HEAVEN HELL

sin, and repentance, and a life of good works, were not then held to be indispensable for admission into the abode of the beatified. from the "book of gates" however, we learn that in the later dynastic period a belief was prevalent that those who worshipped the "great god" on earth, and made all the duly-appointed offerings, and turned not aside to "miserable little gods" and lived according to maat, i.e, uprightness and integrity, would receive a good reward because they had done these things. the texts in these books state that the beatified live for ever in the kingdom of osiris, and feed daily upon the heavenly wheat of righteousness that springs from the body of osiris, which is eternal; he is righteousness itself, and they are righteous, and they live by eating the body of their go

ncestors of sepa shall make him to be delivered [rubric. may be rejoined ancestors, and father, and mother, and foster-parents, and kinsfolk, and young children, and wives, and concubines, and beloved ones (i.e, friends) male and female, and servants (i.e, slaves, and the property of every kind which belongeth to a man, to him in neter-kher (the underworld" the rubric ends with the words "rope of maat, millions of times" which indicate that the whole chapter, probably including the rubric, was to be said by the person who wished to rejoin his friends in the p. 71 [paragraph continues] underworld regularly and unceasingly for millions of times. the phrases shes maat heh en sep occur very often in the theban recension of the book of the dead, and a full list of the passages will be found in

entet, western vestibule. division ii. name of the serpent--saa-set. division iii. name of the serpent--aqebi. name of the gate--septet-uauau. division iv. name of the serpent--tchetbi. name of the gate--nebt-s-tchefau. p. 101 division v. name of the serpent--teka-hra. name of the gate--arit. division vi. at the entrance to this division is the judgment hall of osiris. name of the serpent--set-em-maat-f. name of the gate--nebt-aha. division vii. name of the serpent--akha-en-maat. name of the gate--pestit. division viii. name of the serpent--set-hra. name of the gate--bekhkhi. division ix. name of the serpent--ab-ta. name of the gate--aat-shefsheft. division x. name of the serpent--sethu. name of the gate--tcheserit. p. 102 division xi. name of the serpent--am-netu-f. name of the gate--shet

o use magical words and formulae in order that ra's foe may be destroyed; and, because when they were upon earth they made offerings to the tuat-gods, now that they are themselves in the tuat and have need of food, ra declares that offerings made to them shall never fail, and their souls shall never be destroyed. the maatiu beings have this name given to them because, as the text says "they spoke maat" i.e, what is true "upon earth; moreover "they did not approach the neterit" now the word neterit usually means "goddesses" but here it has an unusual determinative, which, however, suggests that it is used to express some idea of "evil" in connexion with the gods or goddesses, such as blasphemy, or contempt, or apostacy. on the whole it seems most likely that neterit means "false gods" that

the gods or goddesses, such as blasphemy, or contempt, or apostacy. on the whole it seems most likely that neterit means "false gods" that is to say, gods whom ra would not recognize as such, and that the feminine form of the word, with the unusual determinative, indicates they were weak and miserable beings. as a reward for their veracity and orthodoxy) upon earth, the food on which they live is maat, i.e, truth, and they themselves become maat, or truth itself, and they are permitted to invoke the god in the gate. ra, moreover, gives them the mastery over the waters of the region, which, though cool and refreshing to the maatiu beings p. 119 themselves, become "waters of fire (vol. ii, p. 95) to those who are sinners and are involved in wickedness. we have already seen that the wicked we

god of the dead of abydos. the nine gods who follow these are called nebu-khert, and their duty is to repulse the serpents seba and af (vol. ii, p. 115, and to enchant and to render helpless and motionless apep when he attempts to force the gates of khenti-amenti. their food is the same as that of the tchatcha, but they possess a power of a remarkable character (which is represented by the words "maat kheru, for they know how to utter words in such a way, and with such a tone of voice, that the effect which they wish them to have must of necessity take place. everything which osiris possessed as god and judge of the dead he owed to the "maat kheru" or "word of maat" as the god afu-ra passes out of the third division both the tchatcha and the nebu-khert give themselves up to lamentation, an

f gates. the boat of afu-ra, having passed through the first five divisions of the tuat, now, according to the book of gates, arrives near the southern part of the delta, and near the kingdom of osiris, lord of mendes and busiris. before, however, the god can enter it, he must pass through the gate of the sixth division, which is called nebt-aha, and which is guarded by the monster serpent set-em-maat-f. in the gate or close to it, is the judgment hall of osiris, and it is tolerably certain that no soul entered his kingdom without being weighed in the balance of the god. the scene in which the hall is depicted is of great interest, for it is different in many important particulars from the representations of the judgment which we find on papyri, even in those which belong to the period of

re written in hieroglyphics, but in many of them the hieroglyphics have, as champollion pointed p. 159 click to view nebseni being weighed against his heart. out, special and very unusual values, and the title "enigmatic writing" given to them by goodwin is appropriate. in the ordinary judgment scenes we find that the heart of the deceased is weighed in the balance against the feather symbolic of maat or righteousness, that the operation of weighing is carried out by thoth and anubis in the presence of the great gods, the owner of the heart himself sometimes looking on, that the gods accept and ratify the verdict of thoth, and that the deceased is then led into the presence of osiris by horus. sometimes the heart of the deceased is weighed against his whole body, as in the papyrus of nebse

worthy that the two eyes of ra are placed between the first two sceptres (vol. ii, p. 172. the egyptian text (vol. ii, p. 183) makes it quite clear that the enemies of osiris are tied to the standards of seb according to the god's decree, and preparatory to slaughter in the hall of ra. click to view nekht spearing the pig of evil. to the right of the path of afu-ra are twelve maati gods who carry maat, and twelve heteptiu p. 164 gods who carry provisions. these are they who offered up incense to the gods, and whose kau or "doubles have been washed clean, whose iniquities have been done away, and who were right in the judgement" therefore has osiris decreed them to be "maat of maat" i.e, most "righteous" and he has given them a place of abode in his own presence with peace and the food of m

eeing that the wheat of this region should germinate, and that the plants should grow to a large size, and those who are tending the crops beseech him to shine upon them, for when he shines the grain sprouts and the plants grow. now, though osiris was from a material point of view the grain-god, or corn-god, and the wheat was his members, which were eaten by his followers, he was also the lord of maat, i.e "righteousness" and "integrity" and even the personification of those abstract qualities. when, addressing the maati gods, he declares they are "maat of maat" he makes it clear that he considers them to be beings of like nature to himself, and that they will live upon maat; in other words, they have become truth, and they will live upon truth, and exist as truth for ever. the maati p. 16

n this subject in his most interesting paper "osiris v g tant" next: seventh division of the tuat. ii. kingdom of osiris according to the book of gates sacred texts egypt ehh index index previous next seventh division of the tuat. ii. kingdom of osiris according to the book of gates. the seventh division, or hour, is entered by the gate pestit, which is guarded by a monster serpent called akha-en-maat; the pictures and texts are incomplete on the sarcophagus of seti i, and those which are given in vol. ii, p. 190 ff, are taken from m. e. lef bure's les hypog es royaux de th bes, tom. ii, part ii, pl. 11 ff. the boat of afu-ra is, as before, p. 167 towed by four gods of the tuat. the procession of the ministers of the god consists of twenty-four gods, twelve of whom have their hands and arm

ng from the axe setfit, which supports a disk. these four goddesses gather together souls on earth, and they purify the mighty spirits in the tuat; they only become visible when afu-ra appears, and so soon as he has passed them by they vanish. beyond these is a long procession of deities who assist afu-ra in his journey. the first eight, who are goddesses, stand before the ape-god called af-ermen-maat-f, who holds the eye of horus, and it is their duty to recite the words of power which shall cause splendour to issue from the eye of horus each day, and to sing praises to it (vol. i, pp. 219-221. the other deities only come into being when afu-ra utters their names; they live in the shades which are in the mouth of the great god, and then their souls travel with him. their work is to strip

ISIS UNVEILED

ked with two of hi* acotytes of the theutk triad. wtarma and smgka. hiu triad ii addnaaed in sanskrit b the fdlowing teruu: nana bjtddhiga natho dharm/lya, namo sanfhaga, attml while the tlbeun buddhiata prodouiice their invocationa aa fodows: nan-mm fo-lhit-gt, ivan-imm rfta-ma-iw, jvim'uait s nf-ki -y, see alao jmimal atutique, tome til, p. 286. 232. llu bodv of man hi> coat of ikiu ia an inert maat of matter, per te; it is but the wnfunl living body within the man that is considei d as the man's body nopa, aad it is tliat which, together with tlic fontal soul or purely astral body, directly con- nected with the imidortal spirit, codstitutea the trinity of man. digitizecoy google how human spmrrs can be conpeebbd with 115 whm ibia trinitf, in anticipation of the final triumphant reunion

JASMUHEEN THE FOOD OF GODS

ing our self destructive behavior. maya. hindu mother of creation, weaver of the web of life and illusion. the virgin aspect of kali s virgin, mother and crone. maya comes to show us the illusionary nature of the material world, she brings magic and creativity. maeve. intoxicating irish goddess of the magical land of tara. maeve challenges us to act responsibly and become the queen of our domain. maat. ancient egyptian goddess of law, order, truth and justice. maat comes to bring justice to our life, to right wrongs and administer lessons that we need. freya. northern european goddess of sexuality of maiden and mother as two aspects of the great goddess. freya assists us in honoring our sexuality and connecting with our vital, primal energy and to be fully present in our body. divine nutri

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

at altars wonderfully adorned with flowers and precious embroideries, sometimes built up by stages to a hundred feet or more in the air; but living pictures or scenes were also enacted upon them, having a symbolical meaning connected with the festival which was being celebrated. in such ways was represented the judgment of the dead, with the weighing of the heart by anubis against the feather of maat, the characters of anubis and thoth being played by priests who wore the appropriate masks. i remember also a very gruesome performance of the dismemberment of osiris, in which his body was cut into pieces and then put together again- not the body of a real person, of course, but none the less very realistically enacted. these splendid processions swept down the river between the thronging mu

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

intelligible voice(*libanius, quoted foucart. op. cit, p. 311) this latter qualification has been taken to mean that only greek-speaking people could be admitted to the mysteries; but m. foucart suggests the more probable explanation that the voice must be free from impediment in order that the sacred formulae might be pronounced correctly; and he compares this qualification to the egyptian title maat-heru, which meant not only true of voice but one who is able to wield the occult powers of sound without mistake(*ibid, p. 149) when we remember the tradition of orpheus and realize how great a part sound played in the greek mysteries, we may understand that this conjecture is not without foundation. 362. on the 16th day of the month the mystae took a ceremonial bath of purification in the se

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

ndex of the scales. i did not take milk from the mouth of the child. i did not report evil of a servant to his master. i did not catch the fish in their pools. i am purified four times (book of the dead, ch. 125, in nigosian 1990, 30 31) after the talking was done, the heart of the deceased was placed on a scale over against a feather, symbolic of truth. sometimes instead of a feather an image of maat, the goddess of truth, was used. if the heart was too heavy, the sinful party would be considered to have failed the test. according to some accounts, the unfortunate person would then be eaten and destroyed by a demon called ammit. according to other accounts, the person would be placed in a fiery pit, attended by evil-minded demons who tortured them. if, however, the heart balanced the feat

LIBER 777

thoth anpu the lips 13 chomse chomse hathor the left eye 14 hathor hathoor khenti-khas the left nostril 15 men thu isis 16 asar, ameshet, apis osiris ba-neb-tattu the shoulders 17 various twin deities, rekht, merti &c[[heru-ra-ha] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra

mestha, one of the children of horus. line 17: the rekti goddesses and merti goddesses both appear to have been specific titles or epiphets of isis and nephthys. see above for heru-ra-ha. line 19: pasht (according to budge, op. cit. i, 517) is pekh or pekhit, a minor lioness goddess. mau is onomatopoeic egyptian for cat and appears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a titan in greek myth (son of tartaros and gaia, probably a p

LIBER ALEPH

77 #t de herbo sanctissimo arabico (of the most holy grass of the arabs) ecall, o my son, the fable of the hebrews, which they brought from the city babylon, how nebuchadnezzar the great king, being afflicted in his spirit, did depart from among men for seven years. space, eating grass as doth an ox. now this ox is the letter aleph, and is that atu of thoth whose number is zero, and whose name is maat, truth, or maut, the vulture, he all- mother, being an image of our lady nuith, but also it is called the fool, who is parsifal .der reine thor. and so referreth to him thatwalketh in the way of the tao. also, he is harpocrates, the child horus, walking (as saith david, the badavi that became king in his psalms) upon the lion and the dragon; that is, he is in unity with his own secret nature

LIBER ARCANORUM

the fool, and the sevenfold veil is reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials o

LIBER CXX

hineth and sheddeth light upon that which belongeth to his breast, sending forth light into darkness, bringing to peace the two gods that are at war in his heart. mine is the mighty spell that raiseth up him that was fallen. i have taken possession of the lord of darkness; i have rescued the eye of the sun. i have brought forth thoth, and made even the scales of balance. mine is the ureret-crown; maat is in my body; its mouths are of turquoise and rock crystals; my home is among the burrows of lapis-lazuli: i am he that sheddeth light in the darkness: the darkness is made light and bright by me. i have given light in the darkness. i have overthrown the devourers. i have sung praises to them that dwell in the darkness. i have raised up those that wept, that had hidden their faces and sunk d

LIBER DCLXXI VEL PYRAMIDOS

ell) liber dclxxi vel pyramidos 5 the pilgrim of the way. thus i pass by with force and care, advance with fortitude and wit, in the straight path, or else their snare were surely infinite. the passing of the second pylon (stagger and fall back to earth. suit action to words) asar! who clutches at my throat? who pins me down? who stabs my heart? i am unfit to pass within this pylon of the hall of maat (rubric as before) the lustral water! let thy flood cleanse me.lymph, marrow, and blood! the scourge, the dagger and the chain purge body, breast and brain! the fire informing! let the oil balance, assain, assoil! still, in corpse-position: for i am come with all this pain to ask admission to the shrine. i know not why. i ask in vain unless it be that i am thine. i am mentu his truth-telling

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

dread of excommunica-tion and anathema. these are elements of power and government which no statesman in any age, canafford to despise, and which we may feel assured were not permitted to lie unused by so profound a pol-itician as julius caesar (p. 28)caesar was a master astrologer. he claimed decent from the goddess maia. this is somewhat the same as the egyptian pharaohs who claimed to act for maat.atlantis, alien visitation, and genetic manipulation247 appendix b: book abstracts hesus and the druidsboth in spain and gaul, caesar must have heard of hesus, the messiah, whose effigy stood at everycrossroad, whose crosses were worn upon the breast of every warrior, and whose second coming, whichhad long been predicted by the druid astrologers, coincided very closely with the period of his

ONYX TABLET OF SET

way in order for the addicted part of ourselves o survive. not so strangely, in many ways initiates of the temple of set,who are already masters of lesser black magic, may truly be the most adept at disguising an addiction from the rest of the world and, most unfortunateof all, from ourselves. in a sense, we were practicing lbm on ourselves.when taking moral inventory, you must face the mirror of maat and, holding nothing back, be as fearless as you were when you first "dared theblack magic" 4. i will admit to myself and to other human beings the exact natureof my shortcomings. i will make this admission to other parts of the cosmos as well in private ritual. this step is designed to help end the cycle of deception that allowed us to drink and use in the first place. because we now open up

his consciousness beyond his belly button or his computer button. mental and "spiritual" growth for man has stopped! he is dead- or dies slowly before our eyes. perfection in man can be attained. the wearer of the double crown is proof of this premise. in order for the elect to begin to realize that goal, they must begin the journey into night; the darkness of their own universes, they must face maat alone. they must go through a total transformation. to wear a pentagram of set and read all of the books does not cut it. the elect must live the magic, be the magic, and use the magic until each one's past existence is but a silly, fading memory of another world gone mad and left to its own destruction. the ancient priests, the old ones, knew this. we who are here this day must learn this. t

PHILIP NEIL MYTHS LEGENDS EXPLAINED

rth shu s staff is in the form of a snake. because snakes have the ability to slough off their skins, they became a symbol of rebirth with lifegiving powers. geb s goose geb is sometimes represented as a goose, and one of his names is the great cackler a reference to the cackle he gave when he produced the great egg from which the benu bird emerged at the dawn of time (see p. 13. goddess of order maat, the goddess of order and justice, who is often described as the daughter of re, accompanies the god, who sits oppposite her. nut, the mother of all nut arches her body to make the dome of the sky. each night she swallowed the sun, giving birth to it again each morning. because of her role as the mother of the life-giving sun, nut was regarded as the universal mother. the dead were entrusted

he book of the dead. horus as a wedjat eye hunefer the gods who sit in judgment of hunefer include utterance, perception, and the southern, northern, and western ways. souls in the balance after death, each person went before osiris in the hall of two truths. here, a man named hunefer is led by the jackalheaded god anubis. anubis checks the scales that weigh hunefer s heart against the feather of maat, which symbolizes truth. ammit a crocodile-headed monster with the forequarters of a lion and hindquarters of a hippopotamus waits to gobble up the heart if hunefer is judged guilty. egyptians protected themselves against this outcome by including in their tombs a so-called negative confession a list of sins they have not committed. to the right, ibis-headed thoth, god of writing and knowledg

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

and stations in the= h the openin of the hall of the neophytes and the ceremony of initiation into the b= h grade describe the essential formula of the outer order work and set in motion the energies necessary for the aspirant's spiritual growth. the setting is ancient egyptian, particularly based upon the 125th chapter of the egyptian book of the dead, and the= elhall is also called "the hall of maat" the "hall of two truths, and the "hall of dual manifestation" the hall of maat is the scene for the weighing of the soul where the crucial judgment of the deceased is made. just as the deceased anils soul hangs in the balance, the soul and aspiration of the candidate for= grade of neophyte hang between light and dark, evolution or devolution. the numerous gods of the egyptian judgment are re

RUBY TABLET OF SET

the monarchy was closely controlled by the various orders of priesthood, with the pharaoh acting as an earthly deputy of and interpreter for the neteru. governmental, judicial, and political systems were responsible for their ethics to the neteru, not to the people. justice was meted out by viziers (internal roving ambassadors of the pharaoh) and nome governors according to the neter of justice, maat, on an individual case basis. there was no concept of individual rights against the government, because government was viewed as a system ordered by the neteru. similarly each egyptian, whether high or lowborn, participated in this system. crime and corruption were of course possible, but inadvisable because of the conviction that vice would be punished severely after earthly death. old kingd

s or their range of potentiality often has a name. if that name is the same as one of the opposites, we will simply list that name first, eg "intelligence- stupidity. if that name is not reflected by one of the opposites, then we will indicate the name which encompasses both opposites, eg "temperature: hot- cold. sometimes a name might not be known. it is the grand master's opinion that xeper and maat both have opposites, but none of the order's initiates have been able to identify the names of those opposites. such missing names will be flagged by question marks. iv. classifications besides the hierarchy discussed above, we have identified four additional areas of classification which can be applied to these opposites. we call these four areas of classifica tion "opposition "polarity "obj

ture: hot- cold b1oi 1a3b2 gravity: up- down n?bi 1a3b3 direction: in- out n?si 1a3b4 direction: north- south n2bi 1a3b4a direction: east- west n?bi 1a3b5 liquidity: wet- dry b1oi 1a3b6 light: light- dark b1oi 1a3b7 direction: front- back n2bi 1a3b7a direction: left- right n2si 1a4 material/ non-material b2oi 1b time: past- future n?oi 1b1 negentropy- entropy b1oi 1b1a creation- destruction b2oi? maat? o?oi the following items were considered for the above list of opposites, and rejected, for reasons indicated in the corresponding notes: x.1 matter/ anti-matter x.2 sex: male/ female part iii- discussion and notes hierarchy the grand master proposes conceivability and inconceivability as the highest level of opposite. the grand master bases this classification on his opinion that everything

y- subjectivity n 2 o i 1a2a1b4a value: good- evil o 2 s i 1a2a1b4b justice- injustice o 1 s i hierarchy an earlier draft of this taxonomy included justice under wisdom, since it takes wisdom to be able to dispense justice. upon further examination, we find justice (as viewed by most people) to be very subjective, and hence place it here in the hierarchy. this is not fully satisfactory to us, for maat personifies justice, and maat is objective, not subjective. further, it does take wisdom to perceive and to operate within maat. we provisionally leave justice here, because maat is more than justice. perhaps when we can place maat and its opposite in this hierarchy, we will move justice to a position subsidiary to maat. hierarchy an earlier draft of this taxonomy included knowledge under wis

refore classify these as objective opposites. one possible counter-example to this definition we've found is the growth/creation of a crystal, which takes place naturally (ie: favored by entropy. we note, however, that such crystalline creation requires an absence of chaos- chaotic environments will inhibit crystalline growth, and will destroy existing crystals. 1b1a creation- destruction b 2 o i maat is an absolute which personifies and includes justice, balance, truth, and similar ideals. you'll note that each of these subsidiary opposites are placed in the hierarchy. but we've been unable to find a satisfactory placement for maat. perhaps when we find such a suitable placement, the subsidiary opposites will be moved to a placement under maat. the following items were considered for the

published here as they appeared in dialogues issue i.5. 2. rereading his ii article on "magical behavior, scheduled for the xxvi update to the ruby tablet, the grand master ponders the possibility that rationality, irrationality, nonrationality, and antirationality may be a multi-polar set of opposites. 3. that center may be the center of the universe by volume, by mass, or by gravitational pull? maat? o? o i some points from gurdjieff the two ideas with which most people are familiar, and which serve as the best bridge to the system of thought propagated by gurdjieff, are evolution and entropy. as a result, much of the following discussion, being introductory in nature, will hinge on these two themes. gurdjieff's system is a unified body of knowledge embracing chemistry, physiology, psych

efnut] motives are unseen, internal, as are initiation and xeper. along with the visible results, we must examine the unseen motivations- why were this action and method chosen? were the motives noble, godly, or were they petty and selfserving [shu] now is the time to shine the light of truth upon your plans, your motives, your paths of action. look deep within yourself, with set's guidance, with maat's balance, with shu's conscious vision, and tefnut's conscientious reflection. plan your future, create your future, a future befitting the god you shall become [all assembled now meditate and shape their paths of xeper as inspired [closing: farewell to set, close the gate, extinguish the candles, ring the bell [shu and tefnut, echoed by all others] thus it begins. reading list: the sphinx an

sibility. contingent, of course, upon the maintenance of order, payment of taxes, and general preservation of a harmonious attitude among the people there were no legislated standards of good and evil/right and wrong. justice was meted out ad hoc according to each supervisory official's concept of fairness and equity. the egyptians prized this system very highly; it was personified by the goddess maat. when an egyptian died, a feather from maat's crown would be weighed against his heart to determine whether he would be granted a pleasant repose in amenti or be torn limb from limb by monsters from the tuat. i expect that would-be crooks were inhibited accordingly, since the egyptian religion was taken quite literally. consider the following inscription, dating from one of the earliest old k

from the tuat. i expect that would-be crooks were inhibited accordingly, since the egyptian religion was taken quite literally. consider the following inscription, dating from one of the earliest old kingdom dynasties of egypt [and compare it to the concept of tao]:11 if thou art a leader who directs the affairs of a multitude, strive after every excellence until there be no fault in thy nature. maat is good, and its worth is lasting. it has not been disturbed since the day of its creator, whereas he who transgresses its ordinances is punished. it lies as a path even in front of him who knows nothing. wrongdoing has never yet brought its venture to part. it is true that evil may gain wealth, but the strength of truth is that it lasts; a man can say "it was the property of my father" the c

rovided by the divinity. our animal nature, he argued, is subject to hybris and is diverse and chaotic, subject to control by a variety of impulses, desires, and passions. there must be a power which by its superiority and its "threatening eminence (epanastasis" will introduce prudence and order into chaos. the sphinx: compare this notion of justice as a divine standard to the egyptian concept of maat which we discussed earlier. here we find evidence of a form discussed virtually identically by first the egyptians, then pythagoras, then plato. it is something higher than law, higher than human reason or learned wisdom. it is a "god" itself. the chimaera: the actual characteristics of what are generally known as the "egyptian gods" are far closer to the notion of forms than they are to the

rebirth of osiris] do the gods assume human behavioral characteristics. in the vast bulk of the existing texts they are far more abstract, having "personalities" that seem to overlap one another and symbolic attributes that are difficult to identify in terms of purely human desires. consider the following inscription from the tomb of ramesses vi in this light, noticing the overlap between truth (maat) and ra:23 adoration to truth. salutation to thee, this eye of ra through which he lives every day! they who are behind the chapel fear her, the brilliant one, she who comes out from the head of him who made her. on the head serpent, who comes out in front of him! thou art the brilliant eye who leads him, the word of judgment of the one whose name is hidden, the victorious one before the enne

rized the founding of the current temple of set is called. 30. love is an_ power in humans. 31. the major factor necessary for love to be accomplished is. 32. one cannot learn to concentrate without becoming sensitive to. 33. freedom to create and to construct requires that the individual be_ and. 34. in al, had is actually. 35 "medu" means both_ and_ and is the_ of western magical tradition. 36. maat is the egyptian neter of_ and_ and her symbol is a. 37. the symbol used by both the church of satan and the knights templar with which crowley identified himself was the. 38. in babylonian mythology_ was the original watery chaos. 39. zoroaster professed that ahura did not create the masculine devil, but stated rather that this was an_ existence. 40. the yezidis worshipped the devil-god_ who

piece, being most notoriously dour and puritanical, of course knows nothing of any of these matters. rite of setian passage the ritual area is set up with an altar containing the following: a source for the black flame, an aluminum foil baking dish on a hot pad, candles as needed for light, a censor that can be moved about the chamber, myrrh, frankincense, and incense pellets, the blue feather of maat, and the bell. in the center of the chamber is an oblong narrow table, draped in black, representing the coffin. upon it is placed a painting of the name of the deceased, and the funeral boat that carries the soul to the tuat. it will be commended to the abyss (the flame) at the working part of the rite, much as the viking tradition of setting the funeral boat afire. four setians mark the car

mons of the netherworld. open your ears, you who speak in our name. know that this one needs no words spoken for him. hear the bell of his coming. he comes who speaks for himself. he comes who glories in his being, and is himself a daimon. make way, for he comes to work his will among you. h open the gate the guardian of the gate picks up the blue feather and says: hbehold the exacting feather of maat. with it is opened the gate of the pentagram, the gate to the subconscious wherein we work with our brother adept rick furgeson for the last time. h light the black flame light the black flame and place frankincense in the censor. as the smoke rises circle the black flame. the guardian of the flame says: hthe sacred flame is lit, the flame that is the incessant drive to life. let its fire bur

of our brother adept rick furgeson yet lingers, as the words of final farewell wait to be spoken. h he touches the shadow's left shoulder and the shadow raises both arms for the duration of the invocation. gbrother adept, greet the prince of darkness who now comes into this place of your final moments. h celebrant or another speaks the invocation to set. invocation to the elementals invocation to maat: the celebrant takes the blue feather and holds it over the painting, as he repeats the following he makes a slicing motion just once then slowly walks to the next side and does the same until all four sides have been visited and returns to the head position. at each of the four sides one of the following verses is said: ghail maat, mistress of just thinking and true speaking, weigh the words

ach of the four sides one of the following verses is said: ghail maat, mistress of just thinking and true speaking, weigh the words of this one who now lies silent. h gruthless goddess of righteousness, who harbors no affection nor welcomes any favors, weigh this heart which beats no more. h gshe who gathers no dust and accepts no tithes, weigh the endeavors and works of he who now rests. h ghail maat, whose beckoning and approval is the most sought favor of mankind; say but the word and his ba shall be free. h the celebrant goes to the shadow and touches the feather to his head: gspeak brother, of your quest, of your days of xeper, that we may know if you will journey into the night with honor, or be left to rot in the forgotten places. h the shadow says the litany of self (in ancient tex

y into the night with honor, or be left to rot in the forgotten places. h the shadow says the litany of self (in ancient texts it was the litany of "i have not: hi have lived in the company of set, and seen with his eyes. i have walked the singular path lit by the black flame. i have taken the left path with no certainty of what lay ahead. i have spoken with truth and clear judgment, calling upon maat. i beheld my subconscious in the angles of the pentagram. i sought the integration of self. i have cherished the love that was mine in this life. i have made xeper my word of power. its strength goes before me. i have honored the nine and the temple of set. h the celebrant gives the feather to the shadow saying: gthe weighing of life and love and works and soul is done. let our brother accept

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

oly path one has to follow to be a zoroastrian. laity: body of worshippers who are not members of the clergy. li: the rules of behavior a person must follow to reach the confucian ideal of correct living. xxii world religions: almanac words to know logos: word, logic, or defining pattern of the universe, similar to the dao in chinese philosophy. lughnasadh: neo-pagan harvest festival on august 1. maat: divine order and justice; a central concept in the religion of ancient egypt. mabon: neo-pagan celebration of the autumn equinox; the completion of the harvest season. magen david: the so-called star of david, a symbol of the jewish faith and nation. magick: the ability to focus mental and physical energies to affect the natural world or to achieve a goal. mahavira: the twenty-fourth tirthan

ife, isis, was the moon goddess and mother of the universe. their child horus was god of the sky; set, their brother, was the god of chaos and of the desert; and thoth, the god of writing and knowledge. in addition to these was a vast array of other gods and goddesses that sometimes duplicated each other s functions. the current pharaoh, as a living god, worked with all of these deities to create maat, or divine order and justice. these ancient religions affected every aspect of life in the ancient near east, from spirituality to farming, from medicine to the rule of society. as such, they were not simply a part of a person s life but ordered and shaped that person s life every day. membership was not a choice as it is in modern religions. rather, religion was a fact of life for everyone

person had favorite gods or goddesses to whom they prayed and sacrificed. words to know anthropomorphism: attributing human shape or form to nonhuman things, such as the gods. astrology: the study of the movement of the planets and stars in relation to one another in order to predict future events. cuneiform: sumerian writing, so-called because of its wedge-shaped marks. deity: a god or goddess. maat: divine order and justice; a central concept in the religion of ancient egypt. monotheism: belief in one supreme being. pantheon: a collection of deities. polytheism: belief in many gods. pyramid: a stone tomb constructed to house a deceased pharaoh of egypt. theocracy: a form of government in which god or some supreme deity is the ruler. god s laws are then interpreted by a divine king or by

the moon and of wisdom and protector of scribes, was depicted by the egyptian ibis, a wading bird, by a baboon, and by a figure of the moon. about the ancient religions of egypt and mesopotamia belief. mesopotamian religion saw humans as the servants of the gods, who had to be appeased for protection. egyptians believed that the gods created all humans but were also controlled by the principle of maat, or order. unlike followers of mesopotamian religion, the egyptians had a strong belief in the afterlife, which they expressed by building elaborate tombs such as the pyramids. followers. worshippers took their names from the numerous gods and the cults that honored the deities. name of god. the major god for much of mesopotamia was the sky god enlil; later the worship of enlil was replaced b

or amen-ra became the most powerful of the gods, center of the national cult; the cult of osiris was second most powerful. the worship of the sun god ra led to the construction of immense pyramids for the pharaohs, sons of ra. the pharaoh was considered a living god, appointed by horus (son and avenger of osiris. for ancient egyptians the gods were subject to the same sense of order and justice, maat, that mortals were. the universe had been created through maat as a replacement for the chaos that once existed. interaction with the gods was intended to establish maat in society. it was the duty of the pharaoh to interpret the word of the gods in order to establish order and justice. the ancient egyptians also strongly believed in an afterlife. much of their religon s focus was centered on

rs wealthy enough to have a scribe make a copy for them, the book of the dead, also called spells for going forth by day. the most important trial the spirit faced before being allowed into the afterlife was the judgment of the dead. the deceased began by making confessions and acts of atonement, or apology, to the gods. anubis, the god of embalming, then led the person by the hand to the hall of maat. the deceased s heart was weighed on a scale against the feather of truth, a symbol of the goddess maat. if the heart was lighter than the feather, the deceased was admitted into the afterlife. if the feather was lighter than the heart, however, the goddess ammut, devourer of the dead, consumed the deceased, destroying the soul forever. if the deceased passed the judgment he or she was led of

s a jackal or as a man with the head of a jackal. horus: the god of the sky. horus is the child of osiris and isis. after set killed osiris, horus fought set for the rule of egypt. he is represented by the image of a hawk or as a man with a hawk s head. the pharaoh was considered to be the living horus. isis: a protective goddess. isis was important to egyptians as the mother of the living horus. maat: the goddess of truth and justice. she oversees harmony and justice. her symbol is the feather, which she is often shown wearing on her head. osiris: the god of the dead and of resurrection, he is also the ruler of the underworld. osiris is married to isis and is the father of horus. he is shown as a mummified man, all in white ra: the sun god. ra, or re, is one of the most important egyptian

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 treatment for women. they believe

SIR WALLIS BUDGE EGYPTIAN MAGIC

wo sides of the ways, and it is crushed in his land; thy bones are smashed in pieces, thy members are hacked from off thee, and the god aker hath condemned thee, o apep, p. 79 thou enemy of ra. get thee back, fiend, before the darts of his beams! ra hath overthrown thy words, the gods have turned thy face backwards, the lynx hath torn open thy breast, the scorpion hath cast fetters upon thee, and maat hath sent forth thy destruction. the gods of the south, and of the north, of the west, and of the east, have fastened chains upon him, and they have fettered him with fetters; the god rekes hath overthrown him, and the god hertit hath put him in chains" 1 the age of this composition is unknown, but it is found, with variants, in many of the copies of the book of the dead which were made in th

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

bon, the second harvest festival, the fall equinox. once again daylight and night are in balance. now is the time to celebrate the gifts of the earth mother. page 6 grimoire of eclectic magick) archetype gods and goddesses( all gods are one god, all goddesses are one goddess, and there is one initiator! from aspects of occultism by dion fortune gods of ancient egypt horus imiut isis khepera khnum maat min nekhbet nephthys nut osiris ptah ra re sekhmet selket seshat set shu sobek taweret tefnut thoth wadjet agou ayizan baron cimeti re baron la croix baron samedi dambalah danbalah erzulie fr da gu d legba loco-d ogoun simbi voudoun loa celtic-gaulish deities aengus aine anu bave (babd, badhbh) belen blathnat blodeuwedd boann brigid cerridwen cernunnos danu donn daghda (dagda, sucellus) emain

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

studying mummies involve the interdisciplinary cooperation of egyptologists, physicians, radiologists, physical anthropologists, and specialists in ancient languages. 10. recent discoveries of mummies in the sinai peninsula, the desert oases, and the eastern delta of the nile river are providing abundant information about the regional mummification styles. sources: teeter, emily. presentation of maat: ritual and legitimacy in ancient egypt and scarabs, scarboids, seals and seal impressions from medinet habu. n.p, n.d. person s tomb was called the het ka, the house of the ka, suggesting that the egyptians not only considered the ka an essential aspect of a human being, but understood that a provision for it, as well as for the physical body, must be made at the time of death. the ba is gen

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

THE BOOK OF GATES

ii. the ante-chamber of the tuat chapter iii. the gate of saa-set: the second division of the tuat. chapter iv. the gate of aqebi. the third division of the tuat. chapter v. the gate of tchetbi. the fourth division of the tuat chapter vi. the gate of teka-hra. the fifth division of the tuat chapter vii. the judgment hall of osiris. the sixth division of the tuat. chapter viii. the gate of set-em-maat-f. the sixth division of the tuat--continued. chapter ix. the gate of akha-en-maat. the seventh division of the tuat. chapter x. the gate of set-hra. the eighth division of the tuat. chapter xi. the gate of ab-ta. the ninth division of the tuat. chapter xii. the gate of sethu. the tenth division of the tuat. chapter xiii. the gate of am-netu-f. the eleventh division of the tuat. chapter xiv

this circle. whosoever knoweth this representation of the hidden roads of re-statet, and the holy paths of the ammehet, and the secret doors which are in the land of seker, the god who is upon his sand, shall be in the condition of him that eateth the bread-cakes which are [made] for the mouth of the living gods in the temple of tem. whosoever knoweth this shall be in the condition of him that is maat on the ways, and he shall journey p. 14 over the roads of re-sethau, and he shall see the representations of the ammehet. urt-em-sekhemu-set is the name of the hour of the night which guideth this great god. next: the fifth hour sacred texts egypt ehh index index previous next p. 16 the fifth hour. this great god is towed along over the ways of maat of the tuat through the upper half of this

sendeth forth words, and he giveth divine offerings to [the gods of] the tuat, and he standeth up by them; and they see him, and they have dominion over their fields and over the gifts made to them, and they effect their transformations by reason of the words which this great god hath spoken unto them. metchet-nebt-tuatiu is the name of this field, which is the road of the boat of ra. mesperit-ar-maat is the name of the hour of the night which guideth this great god through this country. next: the seventh hour sacred texts egypt ehh index index previous next p. 25 the seventh hour. the majesty of this great god taketh up his position in the secret place of osiris, and the majesty of this great god sendeth forth words into this to the gods who dwell therein. this god maketh to himself other

and his sailors. whosoever maketh [a copy of] these things in their names according to the similitudes which are in writing on the east [wall] of the hidden palace of the tuat, and whosoever knoweth their names upon earth, and knoweth their habitations in amentet, shall rest in his habitation in the tuat, and he shall stand up among the lords of the provisions of the gods, and his voice shall be maat before the tchatcha beings on the day of the reckoning of pharaoh (literally, the thrice great house. and these things shall act as magical protectors to him that knoweth them upon earth. mak-neb-s is the name of the hour of the night which guideth this great god in this circle. next: the tenth hour sacred texts egypt ehh index index previous next p. 34 the tenth hour. the majesty of this gre

outstretched. on the outside of the p. 48 cover, in addition to the texts which record the names and titles of the deceased, are inscribed two large scenes, each of which is divided into three registers, like those inside and outside the sarcophagus. the line of text on the upper outside edge reads- p. 50 i. speech of mestha "i am mestha, i am [thy] son, o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun, seti mer-en-ptah, whose word is maat, and i have come so that i may be among those who protect thee. i make to flourish thy house, which shall be doubly established, by the command of ptah, by the command of ra himself" speech of anpu "i am anpu, who dwelleth in (or, with) the funeral chest" he saith "mother isis descendeth. bandages for me, osiris, kin

a, whose word is maat, son of the sun, seti mer-en-ptah, whose word is maat, and i have come so that i may be among those who protect thee. i make to flourish thy house, which shall be doubly established, by the command of ptah, by the command of ra himself" speech of anpu "i am anpu, who dwelleth in (or, with) the funeral chest" he saith "mother isis descendeth. bandages for me, osiris, king men-maat-ra, whose word is maat, son of the sun, seti mer-en-ptah, whose word is maat, from him that worketh against me" speech of tuamatef "i am tuamatef, i am thy son horus, i love thee, and i have come to avenge thee, osiris, upon him that would work his wickedness p. 51 upon thee, and i will set him under thy feet for ever, osiris, king, lord of the two lands, men-maat-ra, son of the sun [proceedi

that worketh against me" speech of tuamatef "i am tuamatef, i am thy son horus, i love thee, and i have come to avenge thee, osiris, upon him that would work his wickedness p. 51 upon thee, and i will set him under thy feet for ever, osiris, king, lord of the two lands, men-maat-ra, son of the sun [proceeding] from his body, loving him, lord of crowns (or, risings) seti mer-en-ptah, whose word is maat, before the great god" to be said "ra liveth, the tortoise dieth! strong are the members of. osiris, king men-maat-ra, whose word is maat, for qebhsennuf guardeth them. ra liveth, the tortoise dieth! in a sound state is he who is in the sarcophagus, in a sound state is he who is in the sarcophagus, that is to say, the son of the sun, seti mer-en-ptah, whose word is maat" speech of nut: nut, t

strong are the members of. osiris, king men-maat-ra, whose word is maat, for qebhsennuf guardeth them. ra liveth, the tortoise dieth! in a sound state is he who is in the sarcophagus, in a sound state is he who is in the sarcophagus, that is to say, the son of the sun, seti mer-en-ptah, whose word is maat" speech of nut: nut, the great one of seb, saith "o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, who loveth me, i give unto thee purity on the earth, and splendour (or, glory) in the heavens, and i give unto thee thy head for ever" ii. speech of nut, who is over the hennu boat "this is my son, osiris, king, men-maat-ra, whose word is maat. his father shu loveth him, and his mother nut loveth him, osiris, son of ra, seti mer-en-ptah, whose word is maat" speech of h

iris, king, men-maat-ra, whose word is maat. his father shu loveth him, and his mother nut loveth him, osiris, son of ra, seti mer-en-ptah, whose word is maat" speech of hapi "i am hapi. i have come that i might be among those who protect thee, i bind together for thee thy head [and thy members, smiting down for thee thine enemies beneath thee, and i give p. 52 thee] thy head, o osiris, king, men-maat-ra, whose word is maat, son of ra, seti mer-en-ptah, whose word is maat" speech of anpu, the governor of the divine house: i am anpu, the governor of the divine house. o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun [proceeding] from his body, the lord of crowns, seti mer-en-ptah, whose word is maat, the shennu beings go round about thee, and thy members

seti mer-en-ptah, whose word is maat" speech of anpu, the governor of the divine house: i am anpu, the governor of the divine house. o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun [proceeding] from his body, the lord of crowns, seti mer-en-ptah, whose word is maat, the shennu beings go round about thee, and thy members remain uninjured, o osiris, king, men-maat-ra, whose word is maat for ever" speech of qebhsennuf "i am thy son, i have come that i might be among those who protect thee. i gather together for thee thy bones, and i piece together for thee thy limbs. i bring unto thee thy heart, and i set it upon its seat in thy body. i make to flourish (or, germinate) for thee thy house after thee [o thou who] liv[est] for ever" to be said "ra liveth

i am thy son, i have come that i might be among those who protect thee. i gather together for thee thy bones, and i piece together for thee thy limbs. i bring unto thee thy heart, and i set it upon its seat in thy body. i make to flourish (or, germinate) for thee thy house after thee [o thou who] liv[est] for ever" to be said "ra liveth, the tortoise dieth! let enter the bones of osiris, king men-maat-ra, whose word is maat, the son of the sun, seti mer-en-ptah, whose word is maat, let them enter into their foundations. pure is the dead body which is in the earth, p. 53 and pure are the bones of osiris, king men-mast-ra, whose word is maat, like ra [for ever" on the bottom of the sarcophagus is a large, full-length figure of the goddess nut who is depicted in the form of a woman with her a

er legs, and bracelets on her wrists, and armlets on her arms. the inscriptions which are cut above the head, and at both sides, and under the feet of the goddess contain addresses to the king by the great gods of the sky, and extracts from the book of the dead; they read- p. 55 inscription on the bottom of the sarcophagus of seti i. i. the words of osiris the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra (i.e, the sun, seti mer-en-ptah, whose word is maat, who saith "o thou goddess nut, support thou me, for i am thy son. destroy thou my defects of immobility, together with those who produce them" ii. the goddess nut, who dwelleth in het-hennu, saith "this [is my] son osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of

u me, for i am thy son. destroy thou my defects of immobility, together with those who produce them" ii. the goddess nut, who dwelleth in het-hennu, saith "this [is my] son osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra [proceeding] from his body, who loveth him, the lord of crowns, osiris, seti mer-en-ptah" iii. the god seb saith "this [is my] son men-maat-ra, who loveth me. i have given unto him purity upon earth, and glory in heaven, him the osiris, king, the lord of the two lands, men-maat-ra "whose word is maat, the son of ra, the lover of nut, that is to say, seti mer-en-ptah, whose word is maat, before the lords of the tuat" iv. words which are to be said-"o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, the son of

eaven, him the osiris, king, the lord of the two lands, men-maat-ra "whose word is maat, the son of ra, the lover of nut, that is to say, seti mer-en-ptah, whose word is maat, before the lords of the tuat" iv. words which are to be said-"o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, the son of ra [proceeding] from his body, that is to say, seti mer-en-ptah, whose word is maat. thy mother nut putteth forth [her] two hands and arms over thee, osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of ra, p. 57 whom he loveth, lord of diadems, seti mer-en-ptah, whose word is maat. thy mother nut hath added the magical powers which are thine, and thou art in her arms, and thou shalt never die. lifted up and driven away are the calamities which were t

is maat, son of ra, p. 57 whom he loveth, lord of diadems, seti mer-en-ptah, whose word is maat. thy mother nut hath added the magical powers which are thine, and thou art in her arms, and thou shalt never die. lifted up and driven away are the calamities which were to thee, and they shall never [more] come to thee, and shall never draw nigh unto thee, osiris, king, the lord of the two lands, men-maat-ra, whose word is maat. horus hath taken up his stand behind thee, osiris, son of ra, lord of diadems, seti mer-en-ptah, whose word is maat, for thy mother nut hath come unto thee; she hath purified (or, washed) thee, she hath united herself to thee, she hath supplied thee as a god, and thou art alive and stablished among the gods" v. the great goddess nut saith "i have endowed him with a sou

ee, she hath united herself to thee, she hath supplied thee as a god, and thou art alive and stablished among the gods" v. the great goddess nut saith "i have endowed him with a soul, i have endowed him with a spirit, and i have given him power in the body of his mother tefnut, i who was never brought forth. i have come, and i have united myself to osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra, the lord of diadems, seti mer-en-ptah, whose word is maat, with life, stability, and power. he shall not die. i am nut of the mighty heart, and i took up my being in the body of my mother tefnut in my name of nut; over my mother none hath p. 59 gained the mastery. i have filled every place with my beneficence, and i have led captive the whole earth; i ha

of the mighty heart, and i took up my being in the body of my mother tefnut in my name of nut; over my mother none hath p. 59 gained the mastery. i have filled every place with my beneficence, and i have led captive the whole earth; i have led captive the south and the north, and i have gathered together the things which are into my arms to vivify osiris, the king, the lord of the two lands, men-maat-ra, the son of the sun [proceeding] from his body, the lover of seker, the lord of diadems, the governor whose heart is glad, seti mer-en-ptah, whose word is maat. his soul shall live for ever" vi["nut] saith osiris, the king men-maat-ra, whose word is maat "raise thou me up! i am [thy] son, set thou free him whose heart is at rest from that which maketh [it to be still" vii. osiris, the king

TYSON DONALD NEW MILLENNIUM MAGIC

usement for the gods at some future time. the prime symbol of the balance of fate occurs in the mythology of ancient egypt. it is the great scale of judgment that is presided over by osiris. on it he commands the weighing of the heart of the newly dead person, symbolizing the sum of that person's actions in life, against the cosmic law, which is represented by the single ostrich feather of mayet (maat, goddess of justice and truth. she stands guard against the forces of chaos. if the heart of the dead is filled only with light, it will weigh the same as the feather. but if the heart is defiled with only a trace of materialism, the love of form, it will tip down the delicately hinged scale. the jackal-headed anubis adjusts the balance to ensure absolute honesty. the god of the scribes, thot

are cunning and power- ful, and their moral code is not christian (which is to say, is not the traditional moral code we are familiar with in the west. they will not hesitate to deceive if it suits them. this applies to the majority of pagan gods. the exceptions are those gods or goddesses specifically connected with truth, such as the teutonic god tyr (the saxon god tiw) and the egyptian goddess maat. therefore you must have a method of discomforting invoked spirits if they refuse to depart from the circle. one way is to subject their sigil, a geometric image of their secret name, to fire or other elements. this should not be necessary, but the sigil should be kept wrapped in a safe place for emergencies. the sigil may also be pierced with the magic sword, which will wound the spirit itse

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

reative acts; and we may assume that he thought out in his heart what manner of thing be wished to create, and then by uttering its name caused his thought to take concrete form. this process of thinking out the existence of things is expressed in egyptian by words which mean "laying the foundation in the heart" in arranging his thoughts and their visible forms khepera was assisted by the goddess maat, who is usually regarded as the goddess of law, order, and truth, and in late times was held to be the female counterpart of thoth "the heart of the god ra" in this legend, however, she seems to play the part of wisdom, as described in the book of proverbs,[fn#3] for it was by maat that he "laid the foundation [fn#3 "the lord possessed me in the beginning of his way, before his works of old

that he is ra himself, and his word of power heka. if he recites the chapter correctly he shall have life in the other world, and he will be held in greater fear there than here. a rubric adds that he must be dressed in new linen garments, and be well washed with nile water; he must wear white sandals, and his body must be anointed with holy oil. he must burn incense in a censer, and a figure of maat (truth) must be painted on his tongue with green paint. these regulations applied to the laity as well as to the clergy. iii. the legend of ra and isis. the original text of this very interesting legend is written in the hieratic character on a papyrus preserved at turin, and was published by pleyte and rossi in their corpus of turin papyri.[fn#16] french and german translations of it were pu

were exceedingly many. the sky (or heaven) had not come into being, the earth did not exist, and the children of the earth[fn#50, and the creeping, things, had not been made at that time. i myself raised them up from out of nu[fn#51, from a state of helpless inertness. i found no place whereon i could stand. i worked a charm[fn#52] upon my own heart (or, will, i laid the foundation [of things] by maat,[fn#53] and i made everything which had form. i was [then] one by myself, for i had not emitted from myself the god shu, and i had not spit out from myself the goddess tefnut; and there existed no other who could work with me. i laid the foundations [of things] in my own heart, and there came into being multitudes of created things, which came into being from the created things which were bor

motionless, my son" and the words which are written in an opposite direction shall read "thy support is like life" and "the word is as the word there" and "thy son is with me" and "life, strength, and health be to thy nostrils" and that which is behind shu, near his shoulder, shall read "they keep ward" and that which is behind him, written close to his feet in an opposite direction, shall read "maat" and "they come in" and "i protect daily" and that which is under the shoulder of the divine figure which is under the left leg, and is behind it shall read "he who sealeth all things" that which is over his head, under the thighs of the cow, and that which is by her legs shall read "guardian of his exit" that which is behind the two figures which are by her two legs, that is to say, over the

l and with thick unguent, and he shall have propitiatory offerings on both his hands of incense, and behind his two ears shall be pure natron, and sweet-smelling salve shall be on his lips. he shall be arrayed in a new double tunic, and his body shall be purified with the water of the nile-flood, and he shall have upon his feet a pair of sandals made of white [leather, and a figure of the goddess maat shall be drawn upon his tongue with greencoloured ochre. whensoever thoth shall wish to recite this composition on behalf of ra, he must perform a sevenfold) purification for three days, and priests and [ordinary] men shall do likewise. whosoever shall recite the above words shall perform the ceremonies which are to be performed when this book is being read. and he shall make his place of sta

[fn#148] i.e, in the house of keb [fn#149] or perhaps "take their seats in the house of keb" a legend of ptah nefer-hetep and the princess of bekhten. the horus "mighty bull, the form) of risings[fn#150, stablished in sovereignty like tem" the golden horus "mighty one of strength[fn#151, destroyer of the nine nations of the bow"[fn#152] king of the south and north "the lord of the two lands, user-maat-rasetep- en-ra son of ra: of his body, ra-meses-meri-amen, of amen- ra;[fn#153] the lord of the thrones of the two lands, and of the company of the gods, the lords of thebes, the beloved one. the beneficent god, the son of amen, born of mut, begotten of heru-khuti, the glorious offspring of neb-tchert,[fn#154] begetting [as] the bull of his mother [fn#155] king of egypt, governor of the deser

ich marched] on the right side and on the left. and when this god arrived in bekhten at the end of a period of one year and five months, the prince of bekhten came forth with his soldiers and his chief[s] before khensu [called "pa-ari-sekher" and he cast himself down upon his belly, saying "thou hast come to us, and thou art welcomed by us, by the commands of the king of the south and north, user-maat-ra-setep-en-ra" and when this god had passed over to the place where bent-resht was, he worked upon the daughter of the prince of bekhten with his magical power, and she became better (i.e, was healed) straightway. and this spirit which had been with her said, in the presence of khensu [called "pa-ari-sekher-em-uast "come in peace (i.e, welcome, o great god, who dost drive away the spirits wh

ince of bekhten had given unto him, beautiful things of all kinds, before khensu in thebes [called "nefer-hetep" and he gave nothing thereof whatsoever to his [own] temple. thus khensu [called "pa-ari-sekher-em-uast" arrived in his temple in peace, on the nineteenth day of the second month[fn#165] of the season pert, in the thirty-third year of the [reign of the] king of the south and north, user-maat-en-ra-setep-en-ra, the giver of life, like ra, for ever [fn#165] the month mekhir of the copts; the season pert is the egyptian spring. a legend of the god khnemu and of a seven years' famine. in the eighteenth year of the horus, neter-khat, of the king of the south and north, neter-khat, of the lord of the shrines of uatchit and nekhebit, neter-khat, of the golden horus tcheser,[fn#166] when

uainted in a proper manner with the history of the actions of these gods, searches into the hidden truths which lie concealed under them, and examines the whole by the dictates of reason and philosophy [fn#264] the hermopolis here referred to is the city of khemenu in upper egypt, wherein was the great sanctuary of thoth [fn#265] i.e, righteousness, or justice. the goddess referred to is probably maat. iv. nor, indeed, ought such an examination to be looked on as unnecessary whilst there are so many ignorant of the true reason even of the most ordinary rites observed by the egyptian priests, such as their shavings[fn#266] and wearing linen garments. some, indeed, there are who never trouble themselves to think at all about these matters, whilst others rest satisfied with the most superfici

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

s or her true light and only a brave person could look at it without flinching. hathor can be invoked for all forms of mirror magic and is also associated with gold and turquoise and so jewellery made of these can be a focus for her powers. in the modern world she is guardian of businesswomen. fiercely protective in defence of her own, she is especially potent against physical and psychic attack. ma'at ma'at, the ancient egyptian goddess of truth and justice, was responsible for maintaining the correct balance and order in the universe. she was daughter of ra who created her to establish unity and order in the world. ma'at is pictured as a woman wearing a single ostrich feather as a headdress. she was all-powerful, even over the king, who had to rule with truth and justice to attain eterna

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

s or her true light and only a brave person could look at it without flinching. hathor can be invoked for all forms of mirror magic and is also associated with gold and turquoise and so jewellery made of these can be a focus for her powers. in the modern world she is guardian of businesswomen. fiercely protective in defence of her own, she is especially potent against physical and psychic attack. ma'at ma'at, the ancient egyptian goddess of truth and justice, was responsible for maintaining the correct balance and order in the universe. she was daughter of ra who created her to establish unity and order in the world. ma'at is pictured as a woman wearing a single ostrich feather as a headdress. seite 44 wicca01.txt she was all-powerful, even over the king, who had to rule with truth and jus

GLOBAL FREEMASONRY

ower, erected in front of the gate of the entrance to eternity. 72 the egyptian terminology of the lodges in their book, the hiram key, two british masonic authors, christopher knight and robert lomas, drew attention to the ancient egyptian roots of masonry. one interesting point they reveal is that the words used in the ceremony in which a mason is made to rise to the degree of master mason are: ma'at-neb-men-aa, ma'at-ba-aa'.73 knight and lomas explain that these words are used most of the time without any thought to their meaning, but they are ancient egyptian words and mean "great is the established master of freemasonry, great is the spirit of freemasonry."74 the authors state that the word "ma'at" means the skill of wall building, and that the nearest translation is "masonry" this me

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

the divine ocean of movement and of truth! amen. give the theoricus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental air principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornin

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

pirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the morni

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

, and the tears, for the remission of sins! amen. give the practicus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental water principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the morn

RUBY TABLET OF SET

to understand. it will be necessary to utilize wisdom and a higher sense for comprehension. this is written for the minds and hearts of black magicians and none other, for only they possess the intuition and insight required. there shall be ancient and occult language used with new meanings, and a new language used with ancient and occult meanings. it is each magician's task to comprehend truth (ma'at) and to become it. to consider undertaking the changes and creation that are necessary within the being to xeper and to create xem, it is most important to seriously consider all the implications. xem shall require a great amount of zealousness, of magical work, of self-discipline, of selfinspection, and no compromise. it is up to each aspirant to determine their own willingness and readines

h this new dimension of being which is ever evolving, the work shall not be accomplished by employing human standards which are but games, petty religion, and politics. neither is the work involved in an organizational concept like any other on earth. rather it is the constant construction of a metaphysical/magical/philosophical state of being and state of beings- with the principles of xeper and ma'at as the cornerstones. withal, the will cannot and must not relax. those who are not ready or will not understand these things should wait until they recognize xem. but to wait too long might cause the will to grow weak, and they might be imprisoned in lower states of rest and preservation. those who decide to work and accept that which comes with the work will xeper and actualize xem. to hesi

tes of rest and preservation. those who decide to work and accept that which comes with the work will xeper and actualize xem. to hesitate, to rationalize in human terms, to feel negativeness or fear or lack of confidence may negate xeper. the aspirant must be conscious of that which he is and is not; which he knows and knows not; which he does and does not; which he wills and wills not; which is ma'at and is not ma'at. the aspirant can be conscious of all this, but he must work for it. the elect who shall work toward xem must also know that alone the work cannot be completed. the elect must realize that the work shall require assistance from set and the other ancient ones, for xem is many-sided. in order to work with them, the elect must be constantly aware of themselves and consciously a

f creating and changing into higher beings. since there are few points of reference other than ourselves, set, and the neters, it will be vital to eliminate fixed opinions, animosities, psychological or emotional crutches, and fear of the unknown. when the aspirant has decided to xeper toward xem and has prepared the self with an attitude of initiation, that same aspirant is ready to stand before ma'at and to weigh his heart against her truth. this is not unlike standing before a "magic mirror" that reflects the true being. this must be done as initiation begins, and as a result of the working, the state of being will manifest itself in nobility or imperfection. the being will be seen as it is for that is its truth and its position regarding xem and xeper. this is an important aspect of th

first key, and it will be used time and again with the other keys which follow. these keys will not teach; neither can xem be taught. xem must first be recognized, then realized, and finally actualized by each aspiring magician. not all shall understand and not because they cannot, but because they shall choose not to understand. understanding accompanies the desire to work toward xem, to xeper. ma'at is apparent to those who willingly stand before her, for her concern is with the heart and its balance. each aspirant must will his work of xeper. those who do not xeper will be as blind to xem as they are to ma'at. to initiate an understanding of xem and xem's implications, it is vital to learn with the intelligence of the heart, which shall in turn teach the intellect a new language. it is

that the quests are limited to ancient egypt, for there are keys all around and throughout the times of mankind. but more important than where the keys are found is the knowledge of how to use them once they have been found. for those who would know, let their eyes and ears turn inward to seek their question. let them learn the language of being so that that same being might recognize xem through ma'at. the only truth is that of being, but to evolve that being one must know their own self. one cannot be otherwise ordered in and of their self. one cannot chart the way through xeper if they do not know where they are at present- which changes constantly. those who shall elect to undertake this monumental work to realize and actualize xem, and who shall recognize the self, and who are determi

ne keys, esoteric and exoteric clues which must be used, but before these keys can be used to unlock the secrets, one must take a great step in personal evolution. this step is conscious and willed and is called initiation. this initiation is an ordeal of change. the initiation was shown in the original xem working as the hall of judgment, where the heart of the aspirant was being weighed against ma'at's feather. failure of the heart to be in balance with truth resulted in the aspirant being handed back to osiris. aspiration or good intentions are insufficient to xeper. xeper is never a relaxed will, and only xeper can transform being. xem gives direction to xeper, and initiation into xem ensures balance "the fate of my gifted race rests in balance"(1) thus the judgment/initiation vision

vision. each aspirant must pass through to xem, and being called setian is no guarantee of passage. one must be setian "set is the leader only of higher man"(2) this statement is strongly supported in the book of coming forth by night. the idea of judgment should not be confused with right hand path systems or philosophy that speak of moralism and altruisms, etc, for these have nothing to do with ma'at. initiation is the pylons to xem which open or block the way to that which is beyond. it is a step of xeper, and one that can only be approached with deliberation. to some it may seem unimportant, ludicrous, or even ominous, but it is the only entrance to xem "higher man must conquer fear" is the first challenge of the xem working, and likewise for one considering initiation. one may feel ar

em unimportant, ludicrous, or even ominous, but it is the only entrance to xem "higher man must conquer fear" is the first challenge of the xem working, and likewise for one considering initiation. one may feel arrogantly secure and brave in the face of the familiar, but confronting one's self can be a merciless ordeal; and having seen the self (with its illusions of what it perceives is) against ma'at's feather (that which truly is) can be very sobering, to say the least. here it is that the ordeal of initiation causes change. the aspirant is confronted with the challenge of constructive transformation or regression, which can only be classification: v2- a17.2- 2 author: ronald k. barrett v date (not recorded) html revision: september 22, 1998 ce subject: xem reading list: an attempt at r

as a need for inner action, and there will be an unceasing impulse to force an esoteric issue. the aspirant will feel an obsession to know truth and to be. this will be unignorable. during the initiation, which may take one evening or one year, the being calls upon its self to reveal itself to its self. this shall require an awakened state from which one may see the truth of self balanced against ma'at, and this must be willed. one's inner vision is carried well beyond normal limitations, and the aspirant may be forced to see a terrifying yet awesome glimpse of man, xem, the neters, the work ahead, as well as the fate for failure- and his own relation to each of these. it is again a journey into the very essence of ma'at and the self in regards to her. the being will definitely feel itself

em are opened to those who would see, and shall not be closed again. initiation is the directing of one's own powers of darkness inward to open the gates of self. here the aspirant may find the true source of and answer to his question. through initiation the aspirant can be born into a new dimension of being. it is being that was not. here awakens a conscious intelligence that recognizes its own ma'at and freedom. the aspirant should also have a glimpse into the source of the magical current which is passing through mankind, as well as the self ahead of itself- the path of xeper extending toward what can be. an important part of initiation is the call to the neter with which the successful initiate will work (this may or may not be the result of telesmatic construction. the importance is

functional head of the temple of set in its metaphysical reality. it is the task of the high priest of set to perceive and administer the will of set within the temple of set. this is so that the elect can move with the magical current of the aeon as it winds its way through the future. the council of nine is the "heart" of the temple of set, which advises the high priest by its "sense of set" or ma'at. the nine could be compared to the higher emotional center because the council advises by higher senses, feelings, and intuitions. these feelings are not to be confused with the petty and unbalanced emotions of our lower human cousins, for such advice would then be unreliable at best, and the elect would fall to the depths of human games and politics. the council of nine, then, is the "react

passed down through the highest initiates of their orders to the lowest. and all of the orders remained true as aspects of the order of set, which was the body of elect dedicated to the setian purpose. they were all within the temple of set, complementing the great order as principles functioning in multiple stages of evolving being. after more time, the temple had formed a civilization based on ma'at, xeper, and under the guidance of set through the great ones- xem. set had through his own essence, will, and guidance, helped to bring these great ones into being. the greatest of them he chose through whom he would define his self. this great one would manifest the principle of set in the realm of natural order (light. he would personify the majesty of set, and he would be a living symbol

nd know its being. the old world fades behind xem to exist no more. we are those who define and shape. reason will be born and a new world recognized.(6) in the year x a.s, michael a. aquino was ceremonially crowned with the double crown and entrusted with the crook and flail. these are not symbols of the high priesthood, but they are symbols of majestic/royal or exalted man. he who bears them in ma'at is harwer manifest. the time has come full circle, and michael aquino is that awesome principle come into being "yea, he wrought also in me a work of wonder beyond this, but in this matter i am sworn to hold my peace"(7) footnotes 1. ed. note: for a short period following distribution of this key, many setians attempted to use "ts" and "temple of set" as described here. this use has been fou

bol has been used in the stele for the sake of art; rather art has been employed for the sake of symbolism. not only is each individual symbol in itself essential to understanding the whole symbolism, but the network or relationship of each symbol with the others is equally important. the stele manifests in symbolism the formula "xeper ir xem" the upper portion of the stele is framed by plumes of ma'at, indicating that what is known therein must be perceived in truth or understood. one can only understand that which has become a part of their own reality "the only truth is that of being" the bases of the two plumes are touching the set-headed uas scepters which face each other. a scepter is a symbol of authority, and in khem a stick or staff was a "medu" or symbol of a word. closer to the

rk of opening the way to xem. the functional hand of the entity holds the left hand of the initiate, and guides him through and along the way to xem. this aspect of the neter is "the guide and escort" and is manifest through my function as high priest of set. once entered, the trapezoid becomes a hall through which all aspirants to xem must pass. this is the hall of judgment, and within it stands ma'at, neter of truth and justice. this particular ma'at is the aspirant's individual ma'at or individual truth, and her function is to determine the balance or imbalance of the self who is being led through initiation. if this ma'at's feather is balanced by the heart of the aspirant, then the aspirant will recognize the macrocosmic ma'at, for his own ma'at will reflect her. and then the initiate

is the aspirant's individual ma'at or individual truth, and her function is to determine the balance or imbalance of the self who is being led through initiation. if this ma'at's feather is balanced by the heart of the aspirant, then the aspirant will recognize the macrocosmic ma'at, for his own ma'at will reflect her. and then the initiate may continue toward xem; his own truth is understood. in ma'at's right hand is the scales of justice, for justice is the activity of truth. in her left hand she holds the anx, which is offered to the initiate who passes through. it is the essence of his being. beyond this hall is another gate which opens to a new chamber. beyond the gate is the scarabaeus, indicating that only the becoming of what is beyond will bring it into being. the initiate who has

SET IT STRAIGHT

ndispensable, moreover not by 'inventing' new solutions when difficulties arise, but rather by seeking the already existing remedy from old texts (p. 119) rostislav holthoer, the professor of egyptology in the university of uppsala (in sweden, who teaches the subject also in helsinki university, mentioned on one class that "the 'nefer' of the people was to particularize the neteru, thus to uphold ma'at, the universal order. this was felt to be just, good and purposeful" according to te velde set's (and nepthys) birth was the beginning of confusion. set caused disorder even before his name existed, and disturbed the regular processes of creation [as reflected in his allegedly disorderly birth; plutarch "not in due season or manner, but with a blow he broke through his mother's side and leap

THE MAGICIAN S KABBALAH

in the world of formation signifies itself as choice, even at the level of sub-atomic particles, where choices may take place that split an infinite number of universes out from each point. the two of pentacles is "harmonious change, which is the tao. crowley states that this card is a "picture of the complete manifested universe, in respect of its dynamics. the dynamic of the universe is tao or ma'at, and can be seen working at different levels through the two other sephiroth of this pillar of force, chesed and netzach. the colours attributed to each of the sephiroth also follow a similar pattern, being divided up across the four worlds. these are known as the "scales" of colour, and link colour to a theory similar to sound, where notes vibrate across octaves to achieve different levels

e approached with due consideration. if meditation and contemplation (the stilling or focusing of the thought processes, and ritual or ceremony can be assigned to hod, then through the awareness freed thereby (tiphareth) we can regain chesed, the grand waystation of the universe as it pours into manifestation, and align ourselves to that flow. a simple rite of magic involving the egyptian goddess ma'at, who can be attributed to chesed, designed by maggie ingalls demonstrates this procedure, by the meditation (hod) on a flame (tiphareth) and a feather (chesed, which combined with a suitable mantra links the practitioner to the "ma'at current, which is none other than the evolutionary and stochastic current of the universe. the hermit card also resumes this symbolism, and perhaps should be d

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