Michael Wynn's Occult Reference Library
OF HORUS

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with the incense "i consecrate thee with fire (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant (stands, and hold the scepter in the right hand, and the banner of east in left. the kerux goes to the northeast, followed by the hegemon, the hiereus with the banner of west and sword, followed by the stolistes, and the dadouchos. each officer makes the sign of horus and harpocrates as they pass the banner of the east "let the mystical circumambulation begin in the pathway of light (hiereus circumambulates once, the hegemon twice, and the other officers circumambulate three times) hierophant "the mystical circumambulation, symbolic of the rise of light is accomplished. let us adore the lord of the universe (sits down (all face east) all (salutes with

rd, and your left foot forward. your hands should be pointed toward the banner of the east, or the object you wish to charge or affect. be certain that you sink your head until your eyes look exactly between your thumbs. this way, the points of the fingers and the thumbs and the focus of the eyes will all converge upon the object you are charging or attacking. the above posture is called the sign of horus. it is also called the sign of the enterer. most adepts in the order use it as part of their daily ritual work, either at the completion of the l.b.r.p. or after each pentagram is drawn while vibrating the divine name. sign of silence the sign of the enterer of the threshold is always answered, or followed, by the sign of silence. the sign of silence is known as the sign of harpocrates. i

4 7 INITIATION CEREMONY

nt and still, reflecting all, concealing all. i am the past. i am the inundation. he who riseth from the great waters is my name. hail unto ye, dwellers of the land of night, for the rending of the darkness is near. heg: leads practicus round to seat of hiereus. hiereus: as they approach takes red lamp in his hand and rises. hegemon and practicus halt before him. hiereus: the priest with the mask of horus spake and said, i am water turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters, the vastness of their terror, the magnitude of their fear, the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto

ALEISTER CROWLEY ACROSS THE GULF

of this also will i tell in due course. i remember- as i never could while i lived in khemi-land- all the minute care of my birth. for my mother was of the oldest house in thebes, her blood not only royal, but mixed with the divine. fifty virgins in their silver tissue stood about her shaking their sistrons, as if the laughter of the gods echoed the cries of the woman. by the bed stood the priest of horus with his heavy staff, the phoenix for its head, the prong for its foot. watchful he stood lest sebek should rise from the abyss. on the roof of the palace watched the three chief astrologers of pharaoh with their instruments, and four armed men from the corners of the tower announced each god as it rose. so these three men ached and sweated at their task; for they had become most anxious

ity. mighty was the concourse of the citizens on the great day of the consecration. splendid rose the temple, a fortress of black granite. the columns were carved with wonderful images of all the gods adoring osiris; marvels of painting glittered on the walls; they told the story of osiris, of his birth, his life, his death at the hands of typhon, the search after his scattered members, the birth of horus and harpocrates, the vengeance upon typhon seth, the resurrection of osiris. the god himself was seated in a throne set back unto the wall. it was of lapis-lazuli and amber, it was inlaid with emerald and ruby. mirrors of polished gold, of gold burnished with dried poison of asps, so that the slaves who worked upon it might die. for, it being unlawful for those mirrors to have ever reflec

idge i stood and gave thanks to the great gods of heaven, the aeons of infinite years, that i had come thus far. for at the sight of nilus new life began to dawn in me. chapter vi without any long delay i descended the slopes and entered the city. not knowing what might have taken place in thebai and what news might have come thither, i did not dare declare myself; but seeking out the high priest of horus i showed him a certain sign, telling him that i was come from memphis on a journey, and intended to visit thebai to pay homage at the shrine of isis. but he, full of the news, told me that the ancient priestess of isis, who had become priest of osiris, had been taken up to heaven as a sign of the signal favour of the god. where at i could hardly hold myself from laughter; yet i controlled

r might was but a mortal s; in a little she gave one gasp like a drowning man s; beer body slackened, and fell with its dead weight on mine, her mouth glued to mine in one dreadful kiss. dreadful; for as my mouth returned it, almost mechanically, the blood gushed from her nostrils and blinded me. i too, then, more dead that alive, swooned into bliss, into trance. i was awakened by the high priest of horus "come" he said "she is dead" i disengaged myself from all that weight of madness- and the body writhed convulsively as i turned it over- i kissed those frothy lips, for in death she was beautiful beyond belief, joyous beyond description- thence i staggered to the veil, and saluted with all my strength, so that it glittered under the force of my sheer will. then i turned me again, and with

change of office (for the gods neither die nor are re- page 40 gulf.txt born, but now one initiates and the other guards, and now one heralds and the other sanctifies) its purpose and meaning in the whole scheme of things. so i, in this year v of the equinox of the gods (1908) wherein horus took the place of osiris, will by the light of this my magical memory seek to understand fully the formula of horus- ra hoor khuit- my god, that ruleth the world under nuit and hadit. then as ankh-f-na-khonsu left unto me the stel 666 with the keys to that knowledge, so also may i write down in hieroglyph the formula of the lady of the forked wand and of the feather, that shall assume his throne and place when the strength of horus is exhausted. so now the service of the gods was to be secret and their

ignorant and stupid any person was the more he feigned understanding; so that the least devout appeared the most devout- as it is unto this day. but for me all these things were as nothing; for i studied ever the nature of osiris, concentrating myself into mysterious pure symbols. i understood why it was said that isis had failed to discover the phallus of osiris, and thus perceived the necessity of horus to follow him in the great succession of the equinoxes. moreover i fashioned talismans of pure light concerning osiris, and i performed in light all the ceremonies of initiation into his mysteries. these were interpreted by wise men and translated into the language of the twilight and graven on stone and in the memories of men. page 41 gulf.txt yet was i even more intrigued in that great

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

the reference in the book of revelation "the beast 666, was his mother, and he eventually took this appellation to heart. he changed his name to aleister crowley while still at cambridge, and by that name, plus "666, he would never be long out of print, or out of newspapers. for he believed himself to be the incarnation of a god, an ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have called "out of space, that contained the formula for a new world order, a new system of philosophy, science, art and religion, but this new order had to begin with the fundamental part, and common denominator, of all four: magick. in 1937, the year lovecraft dies, the nazis banned the occ

ALEISTER CROWLEY BOOK OF LIES

gis iii, 49. those four words, do what thou wilt, are also identified with the four possible modes of conceiving the universe; horus unites these. follows a version of the "lord's prayer, suitable to horus. compare this with the version in chapter 44. there are ten sections in this prayer, and, as the prayer is attributed to horus, they are called four, as above explained; but it is only the name of horus which is fourfold; he himself is one. this may be compared with the qabalistic doctrine of the ten sephiroth as an expression of tetrabook of lies get any book for free on: www.abika.com 14 grammaton (1 plus 2 plus 3 plus 4= 10. it is now seen that this hawk is not solar, but mercurial; hence the words, the cry of the hawk, the essential part of mercury being his voice; and the number of

ay omega-phi-alpha- lambda-lambda-epsilon,(14) thy right shoulder, and say iota-c?-chi-upsilon-rho-omicron-c, thy left shoulder, and say epsilon-upsilon-chi-alpha-rho-iota-c- tau-omicron-c; then clasp thine hands, locking the fingers, and cry iota-alpha-omega. advance to the east. imagine strongly a pentagram. aright, in thy forehead. drawing the hands to the eyes, fling it forth, making the sign of horus, and roar chi-alpha-omicron-c. retire thine hand in the sign of hoor pa kraat. go round to the north and repeat; but scream beta-alpha-beta-alpha-lambda-omicron-nu. go round to the west and repeat; but say epsilon-rho-omega- c. go round to the south and repeat; but bellow psi-upsilon-chi-eta. completing the circle widdershins, retire to the centre, and raise thy voice in the paian, with t

ead i eat. this oath i swear as i enflame myself with prayer "there is no grace: there is no guilt: this is the law: do what thou wilt" he strikes eleven times upon the bell, and cries abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living. he goeth forth. commentary( mu-delta) this is the special number of horus; it is the hebrew blood, and the multiplication of the 4 by the 11, the number of magick, explains 4 in its finest sense. but see in particular the accounts in equinox i, vii of the circumstances of the equinox of the gods. the word "phoenix" may be taken as including the idea of "pelican, the bird, which is fabled to feeds its young from the blood of its own breast. yet the two ideas, th

ok of lies get any book for free on: www.abika.com 127 o fool! begetter of both i and naught, resolve this naught-y knot! o! ay! this i and o-io!-iao! for i owe "i" aye to nibbana's oe.(28) i pay-pe, the dissolution of the house of godfor pe comes after o-after ayin that triumphs over aleph in ain, that is o.(29) op-us, the work! the op-ening of the eye!(30) thou naughty boy, thou openest the eye of horus to the blind eye that weeps!(31) the upright one in thine uprightness rejoiceth-death to all fishes!(32 [132] commentary( xi-alpha) the number of this chapter refers to the hebrew word ain, the negative and ani, 61. the "fool" is the fool of the tarot, whose number is 0, but refers the the le book of lies get any book for free on: www.abika.com 128 tter aleph, 1. a fool's knot is a kind o

of lies get any book for free on: www.abika.com 129 himself the mahalingam, which unites these symbolisms. the opening of the eye, the ejaculation of the lingam, the destruction of the universe, the accomplishm ent of the great work-all these are different ways of saying the same thing. the last paragraph is even obscurer to those unfamiliar to the masterpiece referred to in the note; for the eye of horus (see 777, col. xxi, line 10 "the blind eye that weeps" is a poetic arab name for the lingam. the doctrine is that the great work should be accomplished without creating n ew karma, for the letter n, the fish, the vesica, the womb, breeds, whereas the ey e of horus does not; or, if it does so, breeds, according to turkish tradition, a me ssiah. death implies resurrection; the illusion is r

s who employ arabic figures, the latter only to experts in deciphering english puns. the chapter alludes to levi's drawing of the hexagram, and is a criticism of, or improvement upon, it. in the ordinary hexagram, the hexagram of nature, the red triangle is upwards, like fire, and the blue triangle downwards, like water. in the magical hexagram this is revered; the descending red triangle is that of horus, a sign specially revealed by him personally, at the equinox of the gods (it is the flame desending upon the altar, and licking up the burnt offering) the blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force. in the first three paragraphs this formation of the hexagram is explained; it is a

ALEISTER CROWLEY LIBER 777

ch as budge. line 1: asar is better known by the hellenized form osiris; asar-un-nefer( osiris the beautiful) was a particular epiphet or title of this god. hadith in this line (also hadit in line 0) is not a historical egyptian deity but refers to the entity described in cap. ii of the book of the law; the name is a garbled or corrupt form of heru- behutet (horus of behutet, a solar-martial form of horus symbolized by the winged disk. heru- ra-ha is not a historical egyptian deity but is mentioned in cap. iii of the book of the law and is said to combine hoor-par-kraat (horus the child) and ra-hoor-khuit (ra-horus of the two horizons. line 6: on was not an egyptian deity but a transliteration into hebrew( a or wa) of the name of the egyptian solar cult-centre called heliopolis by the gree

represented the sun from sunrise to sunset. line 13: chomse also spelt khons or khensu. in one legend (cited by budge, op. cit. i, 448) he is said to be the son of the cat goddess bast who was also associated with the moon (to complicate matters bast has solar aspects in some accounts. lines 16, 32-bis: ahapshi is the apis bull (gd coptic spelling. 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-ne

o was identified with set in late classical times. add selket, whose symbol was the scorpion. i have no idea what khephra is doing here. line 25: add neith (net) who is traditionally depicted with a bow and arrows. line 26: khem is identified by budge (op. cit, i, 97) with the phallic god min or amsu, and is said to have been the god of apu (panopolis. line 28: ahephi is hapi, one of the children of horus. line 29: add hequet (hekt. line 31: kabeshunt is probably qebhsennuf, one of the children of horus. line 32: i have no idea who mako is. in the golden dawn z1 paper the children of horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of e

nephthys king: aeshoori (i.e. osiris again) pawns knight s pawn: kabexnuv (qebhsennuf) queen s pawn: tmoumathph (sic (tuamutef) bishop s pawn: ahepi (hapi) rook s pawn: ameshet (mestha) 6 i cannot identify the first three of these names. i believe the remaining four were intended to be g.d. coptic spellings of hapi (ahephi, tuamutef (toumathph, mestha (ameshett) and qebhsennuf (kabexnuv, the sons of horus, and have corrected them accordingly. 7 de. occ. phil. lib. i. cap xxiii. the following six chapters list various things said to be under the power of the other six classical planets. see also cap. xxii which gives general attributions for the planets and the theory behind all this, and cap. xxxii, what things are under the signs, the fixed stars, and their images. 8 on typographic and ch

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

facing page 12 in equinox i, 2 and titled there "the signs of the grades" these are arranged as ten panels* in this re-publication, the original half-tones have been redone as line copy. each panel consists of an illustration of a single human in a black tau robe, barefoot with hood completely closed over the face. the hood displays a six-pointed figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in black in the lower left corner. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is bottom to top and left to right "1. earth: the god set fighting" frontal figure. rt. foot pointed to the f

ercury should now appear to the magician; and it is so. this egyptian formula is therefore to be preferred to the hierarchical formula of the hebrews with its tedious prayers, conjurations, and curses. it will be noted, however, that in this invocation of thoth which we have summarized, there is another formula contained, the reverberating or reciprocating formula, which may be called the formula of horus and harpocrates. the magician addresses the god with an active projection of his will, and then becomes passive while the god addresses the universe. in the fourth part he remains silent, listening, to the prayer which arises therefrom. the formula of this invocation of thoth may also be classed under tetragrammaton. the first part is fire, the eager prayer of the magician, the second wat

t of the wielding of the thunderbolt of zeus or indra, the god of air "lamed" is the oxgoad, the driving force; and it is also the balance, representing the truth and love of the magician. it is the loving care which he bestows upon perfecting his instruments, and the equilibration of that fierce force which initiates the ceremony<aeon of horus; they are indeed the key of the book of the law. no more can be said in this place than that aleph is harpocrates, bacchus diphues, the holy ghost, the "pure fool" or innocent babe who is also the wandering singer who impregnates the king's daughter with himself as her child; lamed is the king's daughter, satisfied by him, holding his "sword and balances" in her lap. these weapons are the

ee in masonry, and the 5 degree= 6square ceremony of the g. d. described in equinox i, iii. a ceremonial selfinitiation may be constructed with advantage on this formula. the essence of it consists in robing yourself as a king, then stripping and slaying yourself, and rising from that death to the knowledge and conversation of the holy guardian angel<horus, the crowned and conquering child, remains valid for those who have not yet assimilated the point of view of the law of thelema. but see appendix, liber samekh. compare also "the book of the spirit of the living gods- where there is a ritual given "in extenso" on slightly different lines: equinox i, iii, pages 269-272. there is an etymological identity between tetragrammaton and "i a o, b

law being thelema, whose number is 93, this number should be the canon of a corresponding mass. accordingly, he has expanded i a o by treating the o as an ayin, and then adding vau as prefix and affix. the full word is then vau yod aleph ayin vau whose number is 93. we may analyse this new word in detail and demonstrate that it is a proper hieroglyph of the ritual of self-initiation in this aeon of horus. for the correspondence in the following note, see liber 777. the principal points are these: 31: atu :no: hebrew :no.:correspondence: other :of :of (tarot trump :atu: letters :let: in nature: correspondences :ter: the hiero: v :vau (a nail: 6 :taurus (an :the sun. the son in tephant (osi: english v: earthy sign: tragrammaton (see cap. ris throned: w, or vo: ruled by: iii. the pentagram&

norance of nature. the parthenogenesis-idea 34 persists, but is now the formula for incarnating demi-gods, or divine kings; these must be slain and raised from the dead in one way or another<legends of mankind reflect the true nature of the species "aeon of horus" two sexes in one person. digamma iota alpha omicron digamma: 93, the full formula, recognizing the sun as the son (star, as the pre-existent manifested unit from which all springs and to which all returns. the great work is to make the initial digamma digamma of assiah (the world of material illusion) into the final digamma iota digamma of atziluth< the world

hewn in the atu "the hermit. they are the powers of the yod, whose extension is the vau. yod is the hand wherewith man does his will. it is also the virgin; his essence is inviolate. alpha is the babe "who has formulated his father, and made fertile his mother- harpocrates, etc, as before; but he develops to omicron the exalted "devil (also the "other" secret eye) by the formula of the initiation of horus elsewhere described in detail. this "devil" is called satan or shaitan, and regarded with horror by people who are ignorant of his formula, and, imagining themselves to be evil, accuse nature herself of their own phantasmal crime. satan is saturn, set, abrasax, adad, adonis, attis, adam, adonai, etc. the most serious charge against him is that he is the sun in the south. the ancient initi

ith its counterparts. its existence as a separate substance is evidence of its subjection to stress; and this is felt as the ache of an incomprehensible yearning until it realises that every experience is a relief, an expression of itself; and that it cannot be injured by aught that may befall it. in the aeon of osiris it was indeed realised that man must die in order to live. but now in the aeon of horus we know that every event is a death; subject and object slay each other in "love under will; each such death is itself life, the means by which one realises oneself in a series of episodes. the second main point is the completion of the a babe bacchus by the o pan (parzival wins the lance, etc. 37 the first process is to find the i in the v- initiation, purification, finding the secret ro

e and light. ii abrahadabra is a word to be studied in equinox i, v "the temple of solomon the king. it represents the great work complete, and it is therefore an archetype of all lesser magical operations. it is in a way too perfect to be applied in 42 advance to any of them. but an example of such an operation may be studied in equinox i, vii "the temple of solomon the king, where an invocation of horus on this formula is given in full. note the reverberation of the ideas one against another. the formula of horus has not yet been so fully worked out in details as to justify a treatise upon its exoteric theory and practice; but one may say that it is, to the formula of osiris, what the turbine is to the reciprocating engine. iii there are many other sacred words which enshrine formulae of

oped fully in liber aleph, and in part iv of this book 4. see also cap v paragraph on digamma final of digamma-iota-alpha-omicron-digamma; and his principle concern is to invoke shiva< to destroy the illusion whose thrall is the curse of the manvantara. the cardinal revelation of the great aeon of horus is that this formula aum does not represent the facts of nature. the point of view is based upon misapprehension of the character of existence. it soon became obvious to the master therion that aum was an inadequate and misleading hieroglyph. it stated only part of the truth, and it implied a fundamental falsehood. he consequently determined to modify the word in such a manner as to fit i

the ankh is a sandal-strap; it is born by the egyptian gods to signify their power of going, that is their eternal energy. by shape the ankh (or crux ansata) suggests the formula by which this going is effected in actual practice> this has a very definite result, but one which is very difficult to describe. an analogy is the dynamo. circumambulation properly performed in combination with the sign of horus (or "the enterer) on passing the east is one of the best methods of arousing the macrocosmic force in the circle. it should never be omitted unless there be some special reason against it. a particular tread seems appropriate to it. this tread should be light and stealthy, almost furtive, and yet very purposeful. it is the pace of the tiger who stalks the deer. the number of circumambulat

ALEISTER CROWLEY MAGICK WITHOUT TEARS

water" does not produce a gertrud ederle. thank god, the modern girl magic without tears get any book for free on: www.abika.com 238 has cast off at least one of her fetters- the ceinture de chast t! perhaps we have now relaxed enough; we see that the "holy man" is not such a fool as he looks; and we may get on with our excursions into the "morality" of the law of the new aeon, which is the aeon of horus, crowned and conquering child: and "the word of the law is thelema this word in greek caps" 3. so much of the book of the law deals directly or indirectly with morals that to quote relevant passages would be merely bewildering. not that this state of mind fails to result from the first, second, third and ninety-third perusals "when duty bellows loud 'thou must' the youth replies 'pike's p

ALEISTER CROWLEY SEPHER SEPHIROTH

ALEISTER CROWLEY THE HEART OF THE MASTER

so, when the time was ripe, appeared the brethren of the formula of osiris, whose word is i a o; so that men worshipped man, thinking him subject to death, and his victory dependent upon resurrection. even so conceived they of the sun as slain and reborn with every day, and every year. now, this great formula being fulfilled, and turned into abomination, this lion came forth to proclaim the aeon of horus, the crowned and conquering child, who dieth not, nor is reborn, the heart of the master get any book for free on: www.abika.com 18 but goeth radiant ever upon his way. even so goeth the sun: for as it is now known that night is but the shadow of the earth, so death is but the shadow of the body, that veileth his light from its bearer. of this prophet the word is thelema (spelled in greek

e is the star of the north" and this was the proclamation: to man do what thou wilt shall be the whole of the law. my term of office upon the earth being come in the year of the foundation of the theosophical society, i took upon myself, in my turn, the sin of the whole world, that the prophecies might be fulfilled, so that mankind may take the next step from the magical formula of osiris to that of horus. and mine hour being now upon me, i proclaim my law. the word of the law is thelema (in greek letters) given in the midst of the mediterranean sea an xx sol in 3 deg. libra die jovis by me to mega therion (in greek letters) logos aionos thelema (in greek letters) having read these words with deep attention eleven times, i besought mine instructor (for the maiden had returned to her master

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

come by chance, the question arises, is chance in any way bound by necessity? is there a limit to possibility? could there, for example, be a something which is not resolvable into 0 to the 0 power? the question of alpha-nu-alpha-gamma-kappa-eta confronts the magus in his meditations. for this verse, though, we may take things very simply and obviously: the change from the osiris formula to that of horus is intelligible enough (see comment on verse 49. al i,40 "who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law" the old comment 40. theta-epsilon, the hermit, yod invisible, yet illuminating. the a. a. lambda-eta, the lover, zain vis

5. a reference to certain magical formulae known to the scribe of this book. the purification of said rituals is in progress at this time, an. v. the new comment the 'old time' is the aeon of the dying god. some of his rituals are founded on an utterly false metaphysic and cosmogony; but others are based on truth. we mend these, and end those. this "knowledge" is the initiated wisdom of this aeon of horus. see book 4, part iii, for an account of the new principles of magick. note that knowledge is daath, child of chokmah by binah, and crown of microprosopus; yet he is not one of the sephiroth, and his place is in the abyss. by this symbolism we draw attention to the fact that knowledge is by nature impossible; for it implies duality and is therefore relative. any proposition of knowledge m

the book of the law" the new comment this is april 8th, 9th, and 10th, the feast beginning at high noon. al ii,39 "a feast for tahuti and the child of the prophet-secret, o prophet" the new comment this particular feast is of a character suited only to initiates. al ii,40 "a feast for the supreme ritual, and a feast for the equinox of the gods" the new comment the supreme ritual is the invocation of horus, which brought about the opening of the new aeon. the date is march 20. the equinox of the gods is the term used to describe the beginning of a new aeon, or a new magical formula. it should be celebrated at every equinox, in the manner known to neophytes of the a'.a. al ii,41 "a feast for fire and a feast for water; a feast for life and a greater feast for death" the new comment the feast

f the egyptians gives us this genealogy: isis, osiris, horus. now the 'pagan' period is that of isis; a pastoral, natural period of simple magic. next with buddha, christ, and others there came in the equinox of osiris; when sorrow and death ware the principal objects of man's thought, and his magical formula is that of sacrifice. now, with mohammed perhaps as its forerunner, comes in the equinox of horus, the young child who rises strong and conquering (with his twin harpocrates) to avenge osiris, and bring on the age of strength and splendour. his formula is not yet fully understood. following him will arise the equinox of ma, the goddess of justice, it may be a hundred or ten thousand years from now; for the computation of time is not here as there. the new comment note the close connex

oddess of justice. the student may refer to the equinox vol. i, no 2, pages 244-261. thmaist is the hegemon, who bears a mitre-headed sceptre, like that of joshua in the royal arch degree of freemasonry. he is the third officer in rank in the neophyte ritual of the g. d, following horus as horus follows osiris. he can then assume the "throne and place" of the ruler of the temple when the "equinox of horus" comes to an end. the rimed section of this verse is singularly impressive and sublime. we may observe that the details of the ritual of changing officers are the same on every occasion. we may therefore deduce that the description applies to this "equinox of the gods" itself. how have the conditions been fulfilled? the introduction to book 4, part iv tells us. we may briefly remind the r

he gods" itself. how have the conditions been fulfilled? the introduction to book 4, part iv tells us. we may briefly remind the reader of the principal events, arranging them in the form of a rubric, and placing against each the corresponding magical acts of the equinox previous to ours, as they are symbolized in the legends of osiris, dionysus, jesus, attis, adonis, and others. the ritual. aeon of horus aeon of osiris another prophet the beast 666 dionysus and shall arise (aleister crowley) others others are names for (perhaps) apollonius of tyana. in the conditions then obtaining, several magi were required and bring fresh "force& fire" of horus fever from the "skies" of nuit skies. another woman see comment on "venus" of the shall awake chapt. i. 15. adonis legends. we have no clue to

&c) shall reign crowned child. the dying king (see fraser) and blessing no blessing= semen blessing= blood. longer be poured to the hawk-headed mystical lord. it may be presumptuous to predict any details concerning the next aeon after this. al iii,35 "the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut" 35. note heru-ra-ha= 418. the new comment heru-ra-ha combines the ideas of horus (cf. also 'the great angel hru' who is set over the book of tahuti; see liber lxxviii) with those of ra and spirit. for he-aleph is the atziluthic or archetypal spelling of he, the holy ghost. and ha=6, the number of the sun. he is also nuith, h being her letter. the language suggests that heru-ra-ha is the 'true name' of the unity who is symbolized by the twins harpocrates and horus. not

note: not extant. by sound bahlasti suggests "hurling" or "blasting" ompegda is not too phantastically onomatopoeitic for 'an explosion" al iii,55 "let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you" the new comment the name mary is connected with mars, mors, etc, from the sanskrit mr to slay and with mare, the sea, whose water opposes the fire of horus. i here quote a passage from liber xcvii which deals with this fully "let me strictly meditate this hate of the mother. m r is the sanskrit root "kill" hence mara, mors, maria, and i suppose meer, mere, mer- in short, lots of words meaning death or sea. note mordred as the traitor villain in morte d'arthur. in liber legis we have "mary" who is to be 'torn upon wheels' apparently because s

ALEISTER CROWLEY THE QABALAH

ate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time licht, liebe, leben was the mystic name of the mother-temple of the g\d. 72 twza, a hebrew spelling of azoth, also adds

ALEISTER CROWLEY EQ I 5

ach alternate letter] r-b h d/ r 205= gbr, mighty. this shows abrahadabra as 213= abir, mighty. the word of double power, another phrase that meant much to me at the time. aab at the top of the hexagram gives ab, aima, bn, father, mother, child. hdr by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a\ the supernals are supported upon two squares- r--b a--b a--h abad= dd, love, 8. a--d r--a ahra= avr, light, 207. now 8 x 207= 1656= chi, living, and 207= 9 x 23, chih, life. at this time "licht, liebe, leben" was the mystic name of the mother-temple of the g. d. 117 the five letters used in the wo

ALEISTER CROWLEY EQ I 5

fitting to say that the vault of the adepts is a vile imitation of it. for there are four sides to the chamber, which with the roof and the floor and the chamber itself makes seven. so also is the pastos seven, 52 for that which is within is like unto that which is without. and there is no furniture, and there are no symbols. light streams from every side upon the pastos. this light is that blue of horus which we know, but being refined it is brilliance. for the light of horus only appears blue because of the imperfection of our eyes. but though the light pours from the pastos, yet the pastos remains perfectly dark, so that it is invisible. it hath no form: only, at a certain point in the chamber, the light is beaten back. i lie prostate upon the ground before this mystery. its splendour

cing" and i wave my hand, and the aethyr is empty and dark, and i bow myself before it in the sign that i, and only i, may know. and i sink through waves of blackness, poised on an eagle, down, down, down. and i give the sign that only i may know. and now there is nothing in the stone but the black cross of themis, and on it these words: memento: sequor (these words probably mean that the equinox of horus is to be followed by that of themis) bou-saada "december" 2, 1909. 4.50- 6.5 p.m. the cry of the 15th aethyr, which is called oxo there appears immediately in the aethyr a tremendous column of scarlet fire, whirling forth, rebounding, crying aloud. and about it are four columns of green and blue and gold and silver, each inscribed with writings in the character of the dagger. and the colu

nged. and this is because she transmitteth the word to the understanding, and therefore hath she many forms, and each goddess of love is but a letter of the alphabet of love. now, there is a mystery in the word logos, that containeth the three letters whose analogy hath been shown in the lower heavens, samech, and lamed, and gimel, that are 93, which is thrice 31, and in them are set the two eyes of horus (ayin means an eye) for, if it were not so, the arrow could not pierce the rainbow, and there could be no poise in the balance, and the great book should never be unsealed. but this is she that poureth the water of life upon her head, whence it floweth to fructify the earth. but now the whole aethyr is the most brilliant peacock blue. it "is" the universal peacock that i behold. 118 and t

on, and with that the voice of lil, that is the lamp of the invisible light, is ended. amen. biskra, algeria "december" 19, 1909. 1.30- 3.30 p.m. 172 a comment upon the natures of the aethyrs. 30. without the cube- the material world- is the sphere-system of the spiritual world enfolding it. the cry seems to be a sort of exordium, and external showing forth of the coming of the new aeon, the aeon of horus the crowned child. 29. the disturbance of equilibrium caused by the coming of the aeon. 28. now is a further and clearer shadowing-forth of the great mystery of the aeon which is to be led up to by the aethyrs. note however that the king of the new aeon never appears until the very first aethyr. 27. hecate appears- her son, the son of a virgin, a magus, is to bring the aeon to pass. and s

rgin, a magus, is to bring the aeon to pass. and she, the herald, her function fulfilled, withdraws within her mystic veil. 26. the death of the past aeon, that of jehovah and jesus; ends with adumbraiton of the new, the vision of the stele of ankh-f-n-khonsu, whose discovery brought about in a human consciousness the knowledge of the equinox of the gods, 21. 3. 04. 25. appearance of the lion god of horus, the child of leo that incarnates him. the first angel is isis its mother. 173 24. now appears his mate, the heavenly venus, the scarlet woman, who by men is thought of as babalon as he is thought of as chaos. 23. here appear the cherubim, the other officers of the new temple, the earth and water assistants of the fire and air beast and scarlet woman. 22. here is the first key to the form

orus, the child of leo that incarnates him. the first angel is isis its mother. 173 24. now appears his mate, the heavenly venus, the scarlet woman, who by men is thought of as babalon as he is thought of as chaos. 23. here appear the cherubim, the other officers of the new temple, the earth and water assistants of the fire and air beast and scarlet woman. 22. here is the first key to the formula of horus, a sevenfold arrangement. a shadow of horus declares his nature. 21. this seems to be the vision of god face to face that is the necessary ordeal for him who would pass the abyss, as it were. a commission to be the prophet of the aeon arising is given to the seer. the god is the hierophant in the ceremony of magister templi. 20. a guide is given to the seer, his holy guardian angel. and t

ALEISTER CROWLEY EQUINOX EQ I 1 2

tly the osiris risen stage is over; and i think it is a case for violent measures. if one were to slack off now and hope for the morning, like a shipwrecked paul, one would probably wake up a mere man of the world. the question then arises: what shall i do to be saved? the only answer and one which is quite unconnected with the question is that a ritual of adeptus major should display the birth of horus and slaying of typhon. here again horus and harpocrates the twins of the twin signs of 0 0 ritual are the slayers of typhon. so all the rituals get mixed: the symbols recur, though in a different aspect. anyway, one wants something a deal better than the path of p in 4 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the

llusion? and the "poor thing" john st. john moves off 112 shivering and sad, like a sot who has tried to get credit at a tavern and is turned away and that on christmas eve! there is no money in his purse, no steam in his boilers that's what's the matter with john st. john. it is clear enough, what happened yesterday. he failed at the four pylons in turn; in the morning fear stopped him at that of horus and so on; while in the evening he either failed at the pylon of thoth,"i.e. was obsessed by the necessity (alleged) of recording his results, or failed to overcome the duality of thoth. otherwise, even if he comprehended the base, he certainly failed at the apex of the pyramid. in any case, he cannot blame the ceremony, which is most potent; one or two small details may need correction

ALEISTER CROWLEY EQUINOX EQ I 2 2

e original artist. this inversion was perpetuated throughout the golden dawn system, in the present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between the place of thmaist and that of the evil triad: and it is the place of the lotus- throned lord of silence, even that great god harpocrates, the younger brother of horus. of isis and nephthys the stations are the places of the pillars in netzach and hod respectively; wherefore these great goddesses are not otherwise shown in this grade, save in connection with the praemonstrator and imperator. of arouerist his secret place is the last of the invisible stations and he standeth with the hierophant as though representing him unto the outer order. for while t

by fire; after which he is allowed to approach the place of the twilight of the gods. and now only is the hoodwink slipped up for a moment to obtain a glimpse of the beyond. the "hiereus" then challenges as follows "thou canst not pass by me, saith the guardian of the west, unless thou canst tell me my name" in this challenge is signified the knowledge of the formula; and that without the formula of horus being formulated in the candidate, that of osiris cannot be grasped. to the candidate this appears as the anger of god; for he cannot as yet comprehend that before mildness can be exercised rightly the forces both of severity and mercy must be known and wielded. therefore the "hegemon" answers for him "darkness is thy name! thou art the great one of the path of the shades" the hegemon the

aloft the red lamp, and says: 275 "the priest with the mask of osiris spake and said 'i am the water, stagnant, and silent, and still; reflecting all, concealing all. i am the past! i am the inundation. he that ariseth from the great waters is my name. hail unto ye! o dwellers in the land of night. hail unto ye! for the rending of the darkness is nigh" the "hiereus" says "the priest with the mask of horus spake and said 'i am the water, turbid, and troubled, and deep. i am the banisher of peace in the vast abode of waters! none is so strong that can withstand the strength of the great waters: the vastness of their terror: the magnitude of their fear: the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in

ALEISTER CROWLEY EQUINOX EQ I 2

figvra vi a. a. publication in class b. imprimatur: d.d.s.praemonstrator o.s.v.imperator n.s.f.cancellarius illustration facing page 12: the signs of the grades. these are arranged as ten panels* these are all halftone photos of a single human in a black tau robe, barefoot with hood completely closed over the face. the hood displays a six-pointed figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in white in the upper left, but the numerals are very dim even in the ist edition (some blurred out entirely in the weiser edition. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is bottom to

ALEISTER CROWLEY EQUINOX EQ I 3 2

m he that standeth in thy place! behold! ye gathering eagles in the sky! i am come into the west! i am lifted up upon your wings! ye that follow the bier to the place of rest. ye that mourn osiris in the dusk of things! behold he is in me and i in him! i am he that ruleth in amenta! in sleei (sigma lambda eta iota) is my rule, and in death is my dominion! mine are the eagles that watch in the eye of horus! mine is the bark of darkness, and my power is in the setting sun! i am the lord of amenta! toum maal is my name! hail unto thee! hail unto thee! o mine eagle of the glowing west! toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] o crowned with darkness! mother-bird of the holy ones! o golden-headed soul of sleep! o firm, enduring shoulders! o bod

tar [the potent exorcism as before] 277 shroud of concealment, long has thou dwelt concealed! quit the light, that thou mayst conceal me before men [carefully formulating shroud] i receive thee, as a covering and a guard! khabs am pekht! konx om pax! light in extension! before all magical manifestation cometh the knowledge of the hidden light [go to pillars: give signs and words and with the sign of horus project your whole will so as to realize the self fading out. the effect will be that the physical body will become gradually and partially invisible, as though a veil or cloud were coming between it and thee. divine ecstasy will follow, but no loss of self-control. with sign of silence use hoor po krat formula77 and vibrate the grand word.78 [repeat concentration and mystic circumambulat

ALEISTER CROWLEY EQUINOX EQ I 3

of the light. written in trembling and humility for the brethren of the a. a. by their very dutiful servant, an aspirant to their sublime order, aleister crowley illustration facing page 10 partly described: this is a collotype in bright crimson. it is a photo of crowley in black robe, only visible from diaphragm up. his elbows rest on a table before him, and his hands form the sign of the "horns of horus" against his face on a level with his eyes. his hood is turned back and pulled on as a hat, showing the eye in the triangle and forming a rough triangle in cloth about that device. he wears a serpent ring on the third finger of his right hand. on the table to the left, in the corner of the photo, is a large and circular honey topaz set in a vermilion cross (colors from other sources. a ri

leather, chased in gold and embossed (conjectured from surviving diaries of crowley's) the spine of the book has "perdurabomagister" vertically on it. the "p" has alpha and omega to either side, and the last "r" has "2" to the left and "4" to the right. the cover board is engraved with a large pentagram in a circle. the pentagram is interlaced as envoking earth would form, and there is a left eye of horus in the center. the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, a

the master replies that only imperfect saints reveal themselves as such. of these are 12 the cranks and charlatans, and those that fear and deny life. but let us fix our thoughts on love, and not on the failings of others! the master invokes the augoeides; the pupil through sympathy is almost rapt away. the augoeides hath given the master a message; namely, to manifest the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 13 aha! olympas. master, ere the ruby dawn gild the dew of leaf and lawn, bidding the petals to unclose of heaven's imperishable rose, brave heralds, banners

ALEISTER CROWLEY EQUINOX EQ I 4 2

ldering. in fact, they completely reverse our conception of polytheism; for it is we who are the idolators, and not our ancestors; it is we who sacrifice to many gods, and not those little bushmen who felt and saw and lived with the one great spirit. let us therefore mention that the chief points, a few out of a score, that have struck us are- the custom of the mark sacred stone; the universality of horus worship; the startling identity of hieroglyphics, all over the world, with the egyptian; and the symbolism of the great pyramid, and its use as a temple of initiation. a few others, however, do not understand. on p. 80 dr. churchward traces the "bull roarer" back to egypt. but we can find no proofs of these ever having been used there. in australia, as he states, they were used, and so al

ALEISTER CROWLEY EQUINOX EQ I 4

n me: and this work is to the best of my knowledge a synthesis of what the gods have given unto me, as far as is possible without violating my obligations unto the chiefs of the r. r. et a. c. now did i deem it well that i should rest awhile before resuming my labours in the great work, seeing that he, who sleepeth never, shall fall by the wayside, and also remembering the twofold sign: the power of horus: and the power of hoor-pa-kraat.3 now, the year being yet young, one d. a. came unto me, and spake. 1 ii esdras, viii, 52-54. 2 lamp of invisible light. l.i.l. the title of the first aethyr derived from the initial letters of the three mighty names of god. in all there are thirty of these aethyrs "whose dominion extendedth in ever widening circles without and beyond the watch towers of th

ALEX SANDERS THE KING OF THE WITCHES

hey must not be able to-see one anotherthroughout the rituals. invocationswere saidto the egyptian gods hapy, qebehsenuf duamutef and .imset: lord hapy, royal sonofhorus, earth god and lord ofthe north, keeper and guardian of the lungs, with the casting of the sacred salt, fertilize.and sanctify this sacred. ground with thy being, so that we may be strong in all things. lord qebehsenuf, royal son of horus, air god and lord of the west, keeper and guardian of the intestines, with the disturbance of the air with. this music descend from thy cardinal point, purify and sanctify the area of this holy sanctum. lord duamutef, royal son of horus, pire god and lord of the east, keeper and guardian ofthe stomach, with the burning of the ritual fire before the great mother isis, the all-consuming ele

h the disturbance of the air with. this music descend from thy cardinal point, purify and sanctify the area of this holy sanctum. lord duamutef, royal son of horus, pire god and lord of the east, keeper and guardian ofthe stomach, with the burning of the ritual fire before the great mother isis, the all-consuming element, sanctify and purify this.sanctum from all.violations. lord imset, royal son of horus, water god and lord of the south, keeper and guardian of th liver, with the sprinkling of this. sacred water sanctify. and .deanse this holy.sanctum of all its impurities and the vanities of men. cladinwhiterobes which opened down the front, andwith feetbare. they burnt kyphi--incense--during the rites. on the third day, they.prayed to the goddessisis, the earth mother: 0, aset, dark and

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

g to besant) i. will or power. raja yoga. uranus. flame. representing sun. ii. wisdom. balance. intuition. raja yoga .m ercury .y ellow. rose. iii. higher mind .e xactitude in thought .v enus. indigo- 104- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust higher mathematics. blue. philosophy. bronze. iv. conflict .i ntensity of struggle. saturn. green. birth of horus hatha yoga, the most dangerous method of psychic growth. v .l ower mind. exactitude in action. the moon. violet practical science. vi. devotion .b hakti yoga. mars. rose. necessity for an blue. object. vii. ceremonial order. ceremonial observances. jupiter. bright. control over clear. forces of nature. blue. it will be clear that each of the kingdoms elemental, mineral, vegetable, and ani

e. virtues to be acquired: serenity, confidence, self-control, purity, unselfishness, accuracy, mental and moral balance. this has been called the "ray of struggle" for on this ray the qualities of rajas (activity) and tamas (inertia) are so strangely equal in proportion that the nature of the fourth ray man is torn with their combat, and the outcome, when satisfactory, is spoken of as the "birth of horus" of the christ, born from the throes of constant pain and suffering. tamas induces love of ease and pleasure, a hatred of causing pain amounting to moral cowardice, indolence, procrastination, a desire to let things be, to rest, and to take no thought of the morrow. rajas is fiery, impatient, ever urging to action. these contrasting forces in the nature make life one perpetual warfare and

BLAVATSKY H P ANTHROPOGENESIS

ir bodies "the breath returning to the eternal bosom which exhales and inhales them" says our catechism "ideal nature" the abstract space in which everything in the universe is mysteriously and invisibly generated, is the same female side of procreative power in nature in the vedic as in every other cosmogony. aditi is sephira, and the sophia- achamoth of the gnostics, and isis, the virgin mother of horus. in every cosmogony, behind and higher than the creative deity, there is a superior deity, a planner, an architect, of whom the creator is but the executive agent. and still higher, over and around, within and without, there is the unknowable and the unknown, the source and cause of all these emanations. it thus becomes easy to account for the reason why "adam-adami" is found in the chald

ad become- some deliberately, some forced to by karma- incarnated in man[[vol. 2, page] 374 the secret doctrine. hitherto defied the efforts of botanists to trace it to its origin. and let us bear in mind, in this connection, how sacred was that cereal with the egyptian priests; wheat being placed even with their mummies, and found thousands of years later in their coffins. remember "the servants of horus glean the wheat in the field of aanroo. wheat seven cubits high("book of the dead" chap. xcix, 33; and clvi, 4* the reader is referred to stanza vii, verse 3, book i, wherein this verse is explained in another of its meanings, and also to the "book of the dead" chap. cix, v. 4 and 5 "i am the queen of these regions" says the egyptian isis "i was the first to reveal to mortals the mysterie

d to the conclusion that the egyptians had already made very great progress in the arts of civilization before the age of menes, and perhaps before they immigrated into the valley of the nile (rawlinson's "herodotus" vol. ii. p. 345) is very suggestive, as destroying this hypothesis. it points to great civilization in prehistoric times, and a still greater antiquity. the schesoo-hor("the servants of horus) were the people who had settled in egypt; and, as m. g. maspero affirms, it is to this prehistoric race that "belongs the honour. of having founded the principal cities of egypt, and established the most important sanctuaries" this was before the great pyramid epoch, and when egypt had hardly arisen from the waters. yet "they possessed the hieroglyphic form of writing special to the egyp

h. hence the tenth sign of the zodiac has been taken variously to mean a shark, a dolphin, etc; as it is the vahan of varuna, the ocean god, and is often called, for this reason, jala-rupa or "water-form" the dolphin was the vehicle of poseidon-neptune with the greeks, and one with him, esoterically; and this "dolphin" is the "sea-dragon" as much as the crocodile of the sacred nile is the vehicle of horus, and horus himself "i am the fish and seat of the great horus of kemour" says the mummy-form god with the crocodile's head (ch. lxxxviii, 2 "book of the dead. with the peratae gnostics it is chozzar (neptune, who converts into a sphere the dodecagonal pyramid "and paints its gate with many colours" he has five androgyne ministers- he is makara, the leviathan. the rising sun being consider

figure on the cross is the crucifix presented by pope gregory the great to queen theodolinde of lombardy, now in the church of st. john at monza, whilst no image of the crucified is found in the catacombs at rome earlier than that of san giulio, belonging to the seventh or eighth century. there is no christ and no crucified; the cross is the christ even as the stauros cross was a type and a name of horus, the gnostic christ. the cross, not the crucified, is the essential object of representation in its art, and of adoration in its religion. the germ of the whole growth and development can be traced to the cross. and that cross is pre-christian, is pagan and heathen, in half a dozen different shapes. the cult began with the cross, and julian was right in saying he waged a 'warfare with the

BLAVATSKY H P COSMOGENESIS

the plan, to realise the ideal forms which lie buried in the bosom of eternal ideation, as the future lotus-leaves, the immaculate petals, are concealed within the seed of that plant. in chapter lxxxi. of the ritual (book of the dead, called "transformation into the lotus" a head emerging from this flower, the god exclaims "i am the pure lotus, emerging from the luminous one. i carry the messages of horus. i am the pure lotus which comes from the solar fields" the lotus-idea may be traced even in the elohistic chapter, the 1st of genesis, as stated in isis[[footnote(s* lakshmi is venus- aphrodite, and, like the latter, she sprang from the froth of the ocean with a lotus in her hand. in the ramayana she is called padma* in esoteric philosophy the demiurge or logos, regarded as the creator

ne like two stars in the darkness of night. hence the mythological allegory which shows diana hiding under the shape of a cat in the moon, when, in company with other deities, she was seeking to[[footnote(s* the goddess[[trimorphos] in the statuary of alcamenes[[vol. 1, page] 388 the secret doctrine. escape the pursuit of typhon (vide the metamorphoses of ovid. the moon in egypt was both the "eye of horus" and the "eye of osiris" the sun. the same with the cynocephalus. the dog-headed ape was a glyph to symbolise the sun and moon, in turn, though the cynocephalus is more a hermetic than a religious symbol. for it is the hieroglyph of mercury, the planet, as of the mercury of the alchemical philosophers "as" say the alchemists "mercury has to be ever near isis, as her minister, as without m

BLUE EQUINOX

all speech it may by some natures be attained. also by images and symbols have men striven to express it: but always in vain. yet those that were ready to apprehend the nature of this light have understood by sympathy: and so shall it be with you who read this little book, loving it. however, be it known unto you that the best of all instruction on this matter, and the word best suited to the on of horus, is written in the the book of the law. yet also the book ararita is right worthy in the work of light, as trigrammaton in that of will, cordis cincti serpente in the way of love, and liberi in that of life. all these books also concern all these four gifts, for in the end you will see that every one is inseparable from every other. i wish to write to you with regard to the number 93, the

elema throughout the whole world. v a.a. publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius 173 liber ccc khabs am pekht son, do what thou wilt shall be the whole of the law. firstly, let thine attention be directed to this planet, how the on of horus is made manifest by the universal war. this is the first great and direct result of the equinox of the gods, and is the preparation of the hearts of men for the reception of the law. let us remind you that this is a magical formula of cosmic scope, and that it is given in exact detail in the legend of the golden fleece. jason, who in this story represents the beast, first fits out a ship

before you the main points of my thesis. we need to extend to the whole of society the peculiar feeling which obtains in our most successful institutions, such as the services, the universities, the clubs. heaven and hell are states of mind; and if the devil be really proud, his hell can hurt him little. it is this, then, that i desire to emphasize: those who accept the new law, the law of the on of horus, the crowned and conquering child who replaces in our theogony the suffering and despairing victim of destiny, the law of thelema, which is do what thou wilt, those who accept it (i say) feel themselves immediately to be kings and queens. liber clxi 231 .every man and every woman is a star. is the first statement of the book of the law. in the pamphlet .the law of liberty, this theme is e

nine is not a supreme novel in the full flower of a period, like la cousine bette. it is too lyric. it is like the timid song of a young thrush in the morning of life. for this novel is much more than a great novel. it is the first novel of an epoch. it is the first attempt to depict a man who is living by the law of thelema, whose outlook on the world is based upon the magical formulae of the on of horus .every man and every woman is a star .there is no law beyond do what thou wilt. sanine absolutely refuses to be obfuscated by the fog of false morality. he judges actions by their real, not by their imaginary consequences. bernard shaw attempted this very feebly in his portrait of john tanner; but tanner, like shaw himself, is a blustering and wordy weakling, who is entirely the slave of

BUDGE E

over the waters of the river p. 45 in the underworld. the dead sun-god af stands within a shrine in the form of a ram-headed man, as before, but there is a change in the composition of the crew, which now consists only of four mariners, two of whom stand before the shrine and two behind, and the goddess of the hour and a hawk-beaded deity, one of click to view the boat which capsizeth. the forms of horus, who is occupied in tying loops of rope to the elongated hawk-headed rowlocks in which the paddles may be worked. the boat of af follows in the train of three boats, which may be thus described- the foremost boat is called uaa-penat, p. 46 i.e "the boat which capsizeth; it contains three hawk-headed forms of the god horus, and is steered by two male figures, who stand one in the bows and

us described- the foremost boat is called uaa-penat, p. 46 i.e "the boat which capsizeth; it contains three hawk-headed forms of the god horus, and is steered by two male figures, who stand one in the bows and the other at the stern. in the middle of the boat stand the hawk-god bak, and the hawk-goddess baket, and behind them, standing on a snake, is the click to view the boat of rest. third form of horus. between the front steersman and baket is the serpent teka-hra, i.e "fiery face" and the aft steersman bears a name of similar meaning, nab-hra. the second boat is called uaa-herer, p. 47 i.e "the boat of rest" and has in the middle an osiris god in the form of a mummy; each end of the boat terminates in the head of a cynocephalus, and it is steered by two beings, one of whom is called te

n and his bread with ra" in the upper register are the following- 1. a dog-headed ape seated on an oval mass of sand; he is called her-sha-f "he who is on his sand" 2. a dog-headed ape called tcheb-neter, or tebi-neter, seated in a coffer) with a vaulted roof. 3, 4. two jackal-headed gods called anpu and nehem-kheru, or neha-kheru. 5, 6. a man and a woman, who hold in each hand a pupil of the eye of horus, or ra; the man is called 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 th

ces, and they hear his voice, p. 67 click to view the kingdom of seker. p. 69 in front of those who tow the boat of ra are- 1. a form of osiris called em-ankhti (see p. 71. 2. the crook of osiris (see p. 75. 3, 4. thoth, ibis-headed, and horus, hawk-headed, standing facing each other, with the utchat, above their outstretched hands and arms; the title of thoth is uthesu, i.e "the raiser" and that of horus is au-au or "the wide of hands" the utchat is called sekri. 5. the god sethen-hat, wearing the crown of the south. 6. the god her-tebat-f, i.e "he who is over his place of burial" having in the place of a head two curved objects, which m. maspero identifies with mummy bandages (see, p. 79. 7. the god uatch-hra, i.e "green face (see p. 79. 8. the god hetep, who carries the crook of osiris

pany of gods. he is no longer in the serpent boat wherein he passed through the domain of sekri, and he is no longer being towed along. in front of the boat are- 1. the god thoth, in the form of a man with the head of a cynocephalus ape, seated on a throne, and p. 117 bearing the name tehuti-khenti-neb-tuat. 2. a female figure, with her hands turned behind her, holding in each the pupil of an eye of horus or ra; she is called ament-semu-set. the text above the boat reads: click to view (left) the goddess ament-semu-set (right) thoth of the tuat [paragraph continues "this great god travelleth through this city, being provided with [his] boat, on the water; be worketh the paddle in this country towards the place of the body of osiris "the majesty of this great god [speaketh to] the gods who

let them travel in my following, let my soul be with me, let me rest (or, unite myself) to my bodies, and let me pass by you in peace. these gods hear the voice of ra every day, and they have their life through his voice. the work which they have to do in the tuat is to convey along souls, and to accompany the shades of the dead click to view "the serpent am-khu and the heads of the four children of horus" p. 135 and to make provisions for spirits [and to find for them] water" 13. the monster serpent am-khu, with his head raised from the ground, and the symbol of "life" under his head. out of the crest of each of the four undulations of his body springs a bearded head, and the four heads are those of the children of horus--mestha, hapi, tuamutef, and qebh-sennu-f, the text which refers to

ad raised from the ground, and the symbol of "life" under his head. out of the crest of each of the four undulations of his body springs a bearded head, and the four heads are those of the children of horus--mestha, hapi, tuamutef, and qebh-sennu-f, the text which refers to the serpent reads "this serpent is himself invisible to this great god, but these forms (i.e, the heads of the four children of horus) have their being in his folds, and they hear the voice of this great god every day. the work which he doeth in the tuat is to devour the shades of the dead, and to eat up the spirits of the enemies [of ra, and to overthrow [those who are hostile to him] in the tuat" 14. the god kai. p. 136 15. the god meni. 16. the god ann-ret. 17. the god urt. each of these four gods is click to view ur

r 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 be ye in his following, and let your stars guide his two hands so that he may journey through the beautiful ament in peace. and, o ye gods who stand up, w

f those who are on their sands. we beseech thee to come and to unite thyself, o ra, to those who tow thee along" the eight gods click to view p. 166 who tow along the boat of ra are thus described "these are the gods of the tuat who tow alone, ra in the place where the gods have their sepulchres (tebat-neteru-set, and he is [acclaimed] by those who are in this city. the images secret of tathenen, of horus [and of] the gods are with them" 2. nine large objects somewhat in the form of the hieroglyphic shems, which has the meaning of "follower" or "servant; unlike this sign, however, each of the nine objects is provided with a huge knife, and from the curved end of each is suspended a human head. m. maspero is undoubtedly correct in describing these as the servants of the god. the names of th

s described- 1. this circle, which is called sesheta, is entered through a door with the name of tes-neb-terer, and in it are seated- p. 171 1. the image of tem, wearing the white crown. 2. the image of khepera. 3. the image of shu. each of these is seated upon an instrument for weaving. the text reads "those who are in this picture are [seated] on their instruments for weaving [after the manner] of horus, the heir, the youthful one. this god crieth out to their souls after he hath entered into this city of the gods who are on their sand, and there are heard the voices of [those who are] shut in this circle which are like [the hum] of many bees of honey when their souls cry out to ra, the name of this circle is sesheta" 2. this circle, which is called tuat, is entered through a door with t

e are p. 173 heard the voices of [those who are] shut in this circle which are like the sound of the swathed ones [when] their souls cry out to ra. the name of this circle is tuat" 3. this circle, which is called as-neteru, is entered through a door with the name of tes-akhem-baiu, and in it are seated- click to view the circle as-neteru. 1. the image of osiris. 2. the image of isis. 3. the image of horus, hawk-headed. each of these is seated as before. the text reads: p. 174 [paragraph continues "those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which horns made. this god crieth out to their souls in whatsoever regions they are, and there is heard the click to view the circle aakebi. sound of the voi

COMMENTARY ON THE SEAL OF THE NINE ANGLES

gonal forms are carried within them, however, for they necessarily embrace two trapezoids (the four) and the pentagrams defined by those trapezoids (the five; hence 4+5 (the nine. seventh angle: the destruction of the status of monotheism by the addition of a line/angle to the hex. the legacy of the first beast of revelation and his sevenfold seal and star of babalon (a'.a. the forces of the aeon of horus overcoming those of the aeon of osiris. yet the only thing that can be said of seven is that it is an effective destroyer of six. it has no creative properties of its own; it has neither the strength of symmetry nor the magical powers of its asymmetrical predecessors (1,3,5. proponents of six-isms instinctively fear seven: they warn about such things as the seventh son of a seventh son, o

cal powers of its asymmetrical predecessors (1,3,5. proponents of six-isms instinctively fear seven: they warn about such things as the seventh son of a seventh son, of the seven towers of satan in yezidi legend, of the seventh seal, of the jewel of the seven stars. seven is thus a harbinger of doom to six: a shadowing- forth of the apocalypse to come. geometrically and numerically, like the aeon of horus, seven has an "identity crisis. additions or multiplications or powers of seven yield all sorts of random values and relationships. eighth angle: the temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing term for t

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

een noon and one o'clock on three specific days. he agreed and in these periods he wrote, via automatic writing, a document called the book of the law. automatic writing is when your arm and hand are guided by another force and often no-one is more surprised at what they are writing than the person involved. crowley's communication said that the old age of osiris was being replaced by the new age of horus. but it said the old age would first have to be destroyed by barbarism and the earth bathed in blood. there would be a world war, it said. the book of the law talked of a race of supermen and condemned the old religions, pacifism, democracy, compassion, and humanitarianism "let my servants be few and secret: they shall rule the many and the known" the 'superman' continued. the message wen

ers. this is one reason, too, why this knowledge has been suppressed and ridiculed throughout the western world and hidden behind the smokescreens of this-world-is-all-there-is science, and one-life-and-then-heaven-orhell religion. the role of the esoteric in the rise of the nazis has been thoroughly underplayed or ignored except in a few excellent books such as gerald suster's hitler and the age of horus.12 look deeper into any historical situation and you will usually find the esoteric. john ruskin, the man who inspired cecil rhodes, alfred milner, and those who formed the round table secret society, was himself influenced by the esoteric writings of plato and by madame blavatsky the books of lord edward bulwer-lytton, and secret societies in the mould of the order of the golden dawn. th

n kept at spandau prison until his death in 1987. but dr ewen cameron, who became a cia 'mind doctor, said that the cia chief, allen dulles, told him that the 'hess' in spandau was a look-alike. when cameron tried to prove identification by examining 'hess' and locating a first world war wound, he was not allowed to do so. 218..and the truth shall set you free 12 gerald suster, hitler and the age of horus (sphere, london, 1981) 13 enrique de vicente "the occult roots of the new world order, exposure magazine, vol. 1, no. 2 (1993) p7 14 "black magic holds sway over a paranoid kremlin, the european (may llth-15th 1995) p4 15 in 1965, for example, the bilderbergers met alongside lake como in italy, the ancient headquarters of the order of comocine, the forerunners of the medieval masons. i sp

DAVID ICKE CHILDREN OF THE MATRIX

nd in egypt, neb-heru, according to researcher and author, robert temple.14 he says that neb-heru is clearly described in the sumerian, enuma elish, as a star and not a planet.15 again could the sirius sun or dog star be the true "nibiru/nebiru? maybe, maybe not. horus, the son of god of egyptian myth, was strongly associated with sirius as in heru-sept or "horus of the dog star".16 one depiction of horus was as heru-ami-u, a hawkheaded crocodile with a tail ending as a dog's head. he was also portrayed with a jackal or dog/wolf head, as was an or anu, the royal leader of the anunnaki.17 heru= hero= hybrid bloodline and these "heroes" may be ruling the earth, at blood brothers 73 least in part, on behalf of the sirius "gods. another definition of the term, hero, is a "man sacrificed to her

by intercourse with their husbands. albert pike, a notorious illuminati operative in the united states, wrote in the morals and dogma of scottish rite freemasonry (l.h. jenkins, 1928) of the egyptian myth from which the christian themes originated "at the moment of the winter solstice, the virgin rose (with the sun, having the sun (symbolised as horus) in her bosom..virgo was isis (virgin mother of horus) and her representation, carrying a child (horus) in her arms, exhibited in her temple, was accompanied by this inscription: i am all that is, that was, and that shall be; and the fruit which i brought forth in the sun."19 writer gerald massey reveals that on the walls of the holy of holies in the temple of luxor, egypt, are portrayed scenes that are mirrors of the far later jesus story

mary is an ancient name for the goddess that miraculously gives birth to the saviour sun god. its forms include mari, meri, marratu, marah and mariham. on one level, these names relate to the sea, mer or mar, and "mary" represents the feminine, the moon, the "queen of heaven, to balance the masculine sun. but they also relate to the dragon queens. isis, the egyptian moon goddess and virgin mother of horus, was known as mother mary or "mata-meri" and called the "queen of heaven "our lady, and "mother of god".25 el in the edda texts was also known as mary. the hebrews worshipped a god and goddess deity called mari-el or "mary-god, and the "mother mary" of christianity is just another name for the ancient goddess known as el, isis, ishtar, barati, artemis, and diana. the christian religion, l

fore christianity, they had a ritual in which a young man, apparently dead, was restored to life. he was called the saviour and his sufferings were said to have ensured the salvation of the people. his priests watched his tomb until midnight on the equinox and they cried "rejoice, o sacred initiated! your god is risen. his death and suffering have worked your salvation" the same was said in egypt of horus and in india of krishna thousands of years before christianity. and jesus could not have been crucified between two thieves because crucifixion was not the roman punishment for theft. the "two thieves" are possibly symbolic of sagittarius and capricorn, which cross over at the winter solstice, thus the sun "dies" between them. john the baptist this guy was invented from the stories of anu

DAVID ICKE THE BIGGEST SECRET

epherd. horus was the good shepherd. seven fishers board aboat with jesus. seven people board a boat with horus. jesus was the lamb. horuswas the lamb. jesus is identified with a cross. horus is identified with a cross. jesuswas baptised at 30. horus was baptised at 30. jesus was the child of a virgin, mary.horus was the child of a virgin, isis. the birth of jesus was marked by a star. the91birth of horus was marked by a star. jesus was the child teacher in the temple. horuswas the child teacher in the temple. jesus had 12 disciples. horus had 12 followers.jesus was the morning star. horus was the morning star. jesus was the christ. horuswas the krst. jesus was tempted on a mountain by satan. horus was tempted on amountain by set.23jesus is said to be the judge of the dead. he has some com

om between noon and one oclock on threespecific days. he agreed and in these periods he wrote, via automatic writing, a documentcalled the book of the law. automatic writing is when your arm and hand are guided byanother force and often no-one is more surprised at what they are writing than the personinvolved. crowleys communication said that the old age of osiris was being replaced bythe new age of horus. but it said the old age would first have to be destroyed by barbarismand the earth bathed in blood. there would be a world war, he was told. the book of thelaw taught of a race of supermen and condemned the old religions, pacifism, democracy,compassion, and humanitarianism. let my servants be few and secret: they shall rule themany and the known, the superman continued. the message went

capstonemissing. the street plan of dealey plaza wherekennedy was killed is shaped like a pyramidwith the capstone missing and dealey actuallymeans goddess line as in dea (goddess) andley (ley line. the pyramid with the capstonemissing, or the pyramid and all seeing eye, ismost famously depicted on the reverse of thegreat seal of the united states and the dollar bill.the all seeing eye is the eye of horus, lucifer,satan, whatever name you want to use, and alsorelates to the so-called third eye, the chakravortex in the centre of the forehead throughwhich we connect with our psychic sight.according to egyptian legend, osiris was figure 28: the all seeing eye on the dollarbill is it reptilian?353murdered by set and set was killed byhorus who lost an eye in the process, hencethe eye of horus

ories, and she says that william and harry are also. i thinkdodi was another, thus making it childs play to make he and diana fall in love. thesymbolism of osiris, isis and horus, in the pont de ualma tunnel that night was alsoconfirmed by arizona. diana was isis, dodi fayed was osiris, and the child washorus. i dont think it symbolised the birth of a child so much as the birth of an age -the age of horus which begins by the year 2,000. this means the new world order, theage of horus, the terrible child. she said that the foetus would have been divided457among certain high ranking leaders of the brotherhood/ illuminati and consumed inritual. she said that from her long experience of the rituals, she was sure that parts ofdianas body would have been consumed also. again i ask, is her body e

DEITUS

o existence. the ocean of the universal subconscious has tide currents of its own. when the tide is coming in the cycle is one of restriction and when the tide is going out the cycle is one of expansion. the number and frequency of aeonic words is greater near the start of a cycle because of the change in the current from one of restriction to one of expansion. it is for this reason that the aeon of horus, aeon of set, and aeon of lucifer have followed so quickly one upon another. all of these aeons have the same theme and are part of the cycle of expansion which began in 1904 ce. the difference is that each aeon builds upon the previous aeons. we may see the creation of a new aeon within the next decade but eventually the current of the cycle will be entirely one of expansion no longer af

time when man lived in harmony with the natural world and the dominant religions involved the worship of nature. he was referring, of course, to the pre-christian pagan world. this was followed, he said, by the aeon of osirus, a time of restriction in which man rejected the natural world and in its place chose denial of the ego and mortification of the flesh. he believed that a new aeon, the aeon of horus, had begun. in egyptian mythology, isis was the goddess of fertility, osirus was the god of death, and horus was the god of rebirth. the period of restriction, he said, had ended and the life-energies had returned to the world. the pre-christian pagan world was more, however, than simply a time of nature worship. men lived in greater harmony with the natural world than they did during the

ach the father. the significance of this is that all aeons established within the cycle of restriction had a common theme: rejection of the natural world, denial of the ego, repression of human needs, mortification of the flesh, and obedience to church and state. crowley identified that a new cycle of expansion had begun and the cycle of restriction had ended. he refered to this cycle as the aeon of horus but the aeon of horus was only the first of many aeons within the cycle he had identified. the god osirus had passed through the land of the dead and was now reborn as horus. the bright and glorious child was reborn and now sat upon the throne of his father. this fit beautifully into crowley s egyptian schema but the doctrine of thelema failed to transform the world as he believed it woul

world as he believed it would. the religion of crowley-anity attracted few followers at the time but the child grew and was weaned. and in 1966 it went out to play with its friends. anton lavey referred to a cycle of expansion as an age of fire and to a cycle of restriction as an age of ice. the age of ice had ended, he said, and a new age of fire had begun. lavey s age of fire was crowley s aeon of horus and lavey s age of ice was crowley s aeon of osirus. it was another way of expressing the same truth. the age of fire began in 1904 with crowley s revelation in the desert but 1966 marked the beginning of the second aeon within the cycle of expansion the aeon of set. the period from 1966 to 1975, often called the age of satan, was a transitional period between the aeon of horus and the ae

truth. the age of fire began in 1904 with crowley s revelation in the desert but 1966 marked the beginning of the second aeon within the cycle of expansion the aeon of set. the period from 1966 to 1975, often called the age of satan, was a transitional period between the aeon of horus and the aeon of set. the age of satan represents the time during which both aeons were active. in 1975, the aeon of horus had finally ended. the aeon of lucifer, similarly, began in 1991. the period from 1991 to the year 2000 was transitional. both the aeon of set and the aeon of lucifer existed simultaneously during this time. the aeon of set ended in the year 2000. the bright, glorious, and unconquered child had been reborn. it had grown from an infant to a child and then into a teenager. crowley celebrate

ich is responsible for the expansion/restriction of the universal subconscious. the khabs is in the khu, not the khu in the khabs, means that the dynamic consiousness is within the universal subconscious but the universal subconscious is not within the dynamic consciousness. just as a river flows into the ocean, the dynamic consciousness penetrates the universal subconscious. the word of the aeon of horus was thelema. this word refers to the true will of the magician, the will of his higher magical self or his holy guardian angel. it is usually true that those people who don t get what they want really don t realize what it is they actually want. every person is being guided by the dictates of his higher self. those who ignore this magical will, struggle daily against their inner nature in

DEMONIC BIBLE

la solomonis, another medieval grimoire, but dee& kelly claimed that the keys were revealed to them by the angels, the letters of the words shown to them in a crystal show stone. the enochian evocation of dr. john dee also gives the invocation for various spirits with which dee& kelly communicated. a beast of revelation on april 4, 1904, aleister crowley, declared the start of a new aeon the aeon of horus. in crowley s philosophy each aeon represents a stage in the non-natural evolution of man. the aeon of isis was a time when man lived in close harmony with the natural world and the dominant religions involved the worship of nature. this was characterized by the pre-christian pagan world. the aeon of osiris, which followed the aeon of isis, was a time when man rejected the natural world

hat he was the beast described in the book of the revelation of jesus to st. john the apostle, wrote the book of the law, which he claimed was revealed to him by the spirit aiwass and was a true revelation from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat thou will shall be the whole of the law and love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s magick, as embraced by the order of oriental templars (oto) and order of the silver star (aa) combined eastern mysticism and yoga with the western ceremonial magic of the golden dawn. in practice, however, crowley s magick lar

f the titles was that material success is an indication of satanic might and therefore the individuals in question deserved the titles regardless of their knowledge or previous commitment. michael aquino, claiming to be in contact with satan (in the ancient egyptian form of set, wrote the book of the coming forth by night in which he declared the start of the aeon of set, a succession to the aeon of horus. the word of the aeon was xeper, an egyptian word which means to become or to come into being. the egyptian god xepera was associated with the scarab beetle and was the god of expansion of consciousness. michael aquino claimed to be the second beast from the book of the revelation of jesus to st. john the apostle and the spiritual son of aleister crowley described in the book of the law

f all these groups and combined this unified satanic philosophy with the system of ritual revealed to him by his unholy guardian demon, the spirit azael. the declaration of deitus as the word of the aeon of lucifer can be seen as an indication that the embassy of lucifer is the natural successor to the tos, cos, and oto/aa, since the aeon of lucifer succeeded the aeon of set and the previous aeon of horus. unlike most satanic rituals, which invoke demons as beings or forces alien to the magician, the rituals presented in the demonic bible allow the magician to open the gates of hell and become one with the forces of darkness. it can now be seen that the embassy of lucifer fulfills the ona s objectives in presencing the forces of darkness and becoming nexus s or gateways to the acausal as w

were used together in order to emphasize to satanists that they must will to come into being as gods! and that only through thelema and xeper can deitus be understood. while the embassy of lucifer enjoyed great success during the short time it was active on the internet, magus susej felt that most people were simply not ready to accept deitus since the aeon of lucifer followed so quickly the aeon of horus and subsequent aeon of set. most who sought membership in the embassy of lucifer did not actually understand the concepts presented he, himself, did not fully understand the deeper meaning or significance of the word he had spoken. he needed time to reflect on the significance of this word and so left the embassy of lucifer and went into seclusion. if deitus is the word of the aeon, he sa

in close harmony with the natural world and the dominant religions involved the worship of nature (the pre-christian pagan world) the aeon of osirus, which followed it, was a time when man rejected the natural world, accepting self-denial and sacrifice of the flesh and body as the ideal. in europe, christianity rose as the dominant religion during that time. the aeon of osirus ended and the aeon of horus began april 4, 1904 when aleister crowley, magus of the aeon of horus, uttered the word thelema (the greek word for will. the will in this context was a magical will, for in the aeon of horus man would no longer be bound by the death-cults of the past. this was followed by the age of satan which began april 30, 1966 when anton lavey spoke the words "indulgence instead of abstinence" thus

f the aeon and i become magus of the aeon. i have become magus of the aeon of lucifer. by thelema and by xeper i have attained deitus. by my will, i have come into being as a god. having symbolically conquered the heavens and declared the start of a new aeon, i recited aleister crowley s book of the law and michael aquino s book of coming forth by night, statements from the dark lord in the forms of horus and set. thereafter, the words of the dark lord manifested through me: the word of the aeon is- deitus- for man has become god, lucifer has risen, the dragon has awakened, the gates have been flung wide and the heavens have been conquered. the ancient ones rule once more. by your will alone, the genetic code of man has been altered. by thelema and by xeper, you are now deitus! a new race

DIABOLUS

himself. set as being not only the lord of the south, he later was associated with the north, becoming the lord of the northern sky in the egyptian book of the dead. his primary associations were hostility, war and storms. thus set may be viewed as a deific force of motion and opposition. the combat which took place on the day when horus fought with seth, during which seth threw filth in the face of horus, and horus crushed the genitals of seth. this storm was the raging of ra at the thunder-cloud which [seth] sent forth against the right eye of ra (the sun. thoth removed the thunder-cloud from the eye of ra, and brought back the eye living, healthy, sound, and with no defect in it to its owner- from the papyrus of ani here we see that set was a sorcerer god, throwing filth and then thunde

on- from the papyrus of ani the formula mentioned in the book of the dead refers to a magical formula which held associations to set s hostility against horus, but also their connection therein. within the luciferian witch cults set represents the magician which beheld and brought forth the possibilities within, by the unknown and darkened places does he grow strong and reside. 7 the opposing god of horus set are early manifestations of the adversary; that is to say horus represents day or the purity of fire, while set represents night and strengthening the self, and also the opposite which set purifies and horus strengthens. set is also considered in the egyptian book of the dead, to be the greatest of all the gods, as it is sethan who has mastered the dragon of chaos apep and it now serv

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

malkuth. the primary principle of this grade is based on christian knighthood. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order, the roseae rubeae et aureae crucis [r.r. et a.c (q.v. aeon of horus: the age of oneness between human beings and god that follows after the aeon of osiris where human-god was a duality. according to aleister crowley (q.v, it begin in 1904 with the dictation of the book of the law and is coeval with the astrological age of aquarius. agla: a hebrew notarikon (q.v) for "ah-tah gee-boor lih-oh-lahm ah-doh-nye" which translates in english "thou art great forev

DION FORTUNE MYSTICAL QABALA

ere is no other method so satisfactory, for the amount of magnetism in a living being is far greater than in any metal or crystal, however precious. 46. this ancient method is also known to us under another name; it is called by moderns, mediumship. when the spirit speaks through the entranced medium, precisely the same thing is happening as happened in ancient egypt when the priest with the mask of horus spake with the voice of horus. 47. when we consider the microcosmic tree, the physical body is malkuth; the etheric double is yesod; the astromental body is hod and netzach; and the higher mind is tiphareth. whatever the higher mind can conceive can readily be brought through into manifestation in the subjective malkuth. we do better to rely upon this method of evocation rather than the e

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

owever, the scene forming the xvith chapter, the scene of the fields of peace (chapter cx, the judgment scene (chapter cxxv, the vignette of chapter cxlviii, the scene forming chapter cli (the sepulchral chamber, and the vignette of chapter clxi, fill the whole width of the inscribed portion of the papyrus, and are painted in somewhat crude colours. in some papyri the disk on the head of the hawk of horus is covered with gold leaf, instead of being painted red as is usual in older papyri. in the gr co-roman period both texts and vignettes are very carelessly executed, and it is evident that they were written and drawn by ignorant workmen in the quickest and most careless way possible. in this period also certain passages of the text were copied in hieratic and demotic upon small pieces of

nd flowers of all kinds in their season, may i pass over my estate every day without, ceasing, may my soul [1. l. 483. 2. recueil de travaux, t. v, p. x 66, 1. 67. 3 ibid, 1. 112] p. lxiv alight upon the branches of the groves which i have planted, may i make myself cool beneath my sycamores, may i eat the bread which they provide. may i have my mouth that i may speak therewith like the followers of horus, may i come forth to heaven, may i descend to earth, may i never be shut out upon the road, may there never be done unto me that which my soul abhorreth, let not my soul be imprisoned, but may i be among the venerable and favoured ones, may i plough my lands in the field of aaru, may i arrive at the field of peace, may one come out to me with vessels of ale and cakes and bread of the lord

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 thy soul pepi this among the greater and lesser cycles of th

he ladder for his father osiris, when osiris goeth to [find] his soul; one standeth on the one side, and the other standeth on the other, and unas is betwixt them. unas standeth up and is horus, he sitteth down and is set"[2] and in the pyramid of pepi i. we read "hail to thee, o ladder of god, hail to thee, o ladder of set. stand up, o ladder of god, stand up, o ladder of set, stand up, o ladder of horus, whereon osiris went forth into heaven. this pepi is thy son, this pepi is horus, thou hast given birth unto this pepi even as thou hast given birth unto the god who is the lord of the ladder. thou hast given him the ladder of god, and thou hast given him the ladder of set, whereon this pepi hath gone forth into heaven. every khu and every god stretcheth out his hand unto this pepi when h

. pepi hath gathered together his bones, he hath collected his flesh, and pepi hath gone straightway into heaven by means of the two fingers of the god who is the lord of the ladder"[3] elsewhere we are told that khonsu and set "carry the ladder of pepi, and they set it up" when the osiris of a man has entered into heaven as a living soul,[4] he is regarded as one of those who "have eaten the eye of horus he walks among [1. recueil de travaux, t. v, p. 190, ll. 181, 182. 2. ibid, t. iv, p. 70, l. 579 ff 3. tudes de mythologie et d'arch ologie, t. i, p. 344, note 1. 4. recueil de travaux, t. v, p. 52 (1. 456. 5. ibid, t. iii, p. 165 (l. 169] p. lxxii the deification of the spiritual body. living ones,[1] he becomes "god, the son of god"[2] and all the gods of heaven become his brethren.[3]

hich thou art, o osiris; but it is thy son who entreateth to see thee in the form in which thou art, o osiris, it is horus who entreateth to see thee in the form in which thou art;[3] and horus does not place pepi at the head of the dead, but among the divine gods.[4] elsewhere we are told that horus has taken his eye and given it to pepi, and that the odour of pepi's body is the odour of the eye of horus.[5] throughout the pyramid texts the osiris of the deceased is the son of tmu, or tmu-ra, shu, tefnut, seb, and nut, the brother of isis, nephthys, set, and thoth, and the father of horus;[6] his hands, arms, belly, back, hips and thighs, and legs are the god tmu, and his face is anubis.[7] he is the brother of the moon,[8] he is the child of the star sothis,[9] he revolves in heaven like

great gods sit; and these great and never failing gods give unto him [to eat] of the tree of life of which they themselves do eat that he likewise may live"[4] the bread which he eats never decays and his beer never grows stale.[5] he eats of the "bread of eternity" and drinks of the "beer of everlastingness" which the gods eat and drink;[6] and he nourishes himself upon that bread which the eye of horus has shed upon the branches of the olive tree.[7] he suffers neither hunger nor thirst like the gods shu and tefnut, for he is filled with the bread of wheat of which horus himself has eaten; and the four children of horus, hapi, tuamautef, qebhsennuf and the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (16 of 21 [8/10/2001 11:23:21 am] amset, have appeased the

1 [8/10/2001 11:23:21 am] amset, have appeased the hunger of his belly and the thirst of his lips.[8] he abhors the hunger which he cannot satisfy, and he loathes the thirst which he cannot slake;[9] but he is delivered from the power of those who would steal away his food.[10] he is washed clean, and his ka is washed clean, and they eat bread together for ever.[11] he is one of the four children of horus who live on right and truth,[12] and they give him his portion of the food with which they have been so abundantly supplied by the god seb that they have never yet known what it is to hunger. he goes round about heaven even as they do, and he partakes of their food of figs and wine.[13 [1. recueil de travaux, t. v, p. 190 (l. 180. 2. ibid, t. v, p. 163 (l. 408. 3. ibid, t. iv, p. 45 (l. 3

nd all injuries inflicted on him are inflicted on that god;[1] he dwells without fear under the protection of the gods,[2] from whose loins he has come forth.[3] to him "the earth is an abomination, and he will not enter into seb; for his soul hath burst for ever the bonds of his sleep in his house which is upon earth. his calamities are brought to an end, for unas hath been purified with the eye of horus; the calamities of unas have been done away by isis and nephthys. unas is in heaven, unas is in heaven, in the form of air, in the form of air; he perisheth not, neither doth anything which is in him perish.[4] he is firmly stablished in heaven, and he taketh his pure seat in the bows of the bark of ra. those who row ra up into the heavens row him also, and those who row ra beneath the ho

she strengtheneth thy arm, and she maketh a way for thee through the sky to the place where ra abideth. thou hast opened the gates of the sky, thou hast opened the doors of the celestial deep; thou hast found ra and he watcheth over thee, he hath taken thee by thy hand, he hath led thee into the two regions of heaven, and he hath placed thee on the throne of osiris. then hail, o pepi, for the eye of horus came to hold converse with thee; thy soul which was among the gods came unto thee; thy form of power which was dwelling among the shining ones came unto thee. as a son fighteth for his father, and as horus avenged osiris, even so doth horus defend pepi against his enemies. and thou [1. recueil de travaux, t. iv, p. 74 (1. 602. 2. recueil de travaux, t. iv, p. 46 (l. 405. 3. ibid, t. iii

self from the gods, and his place in the boat of millions of years was empty. and when the time arrived for the heart of ra to come forth, isis spake unto her son horus, saying "the god hath bound himself by an oath to deliver up his two eyes (i.e, the sun and moon. thus was the name of the great god taken from him, and isis, the lady of enchantments, said "depart, poison, go forth from ra. o eye of horus, go forth from the god, and shine outside his mouth. it is i who work, it is i who make to fall down upon the earth the vanquished poison; for the name of the great god hath been taken away from him. may ra live! and may the poison die, may the poison die, and may ra live" these are the words of isis, the great goddess, the queen of the gods, who knew ra by his own name.[1] thus we see th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

and spiritual life of ancient egypt. standing at the fountainhead is aleister crowley (1875.1947, whose use of egyptian themes date to the first decade of the twentieth century. when in cairo, he found several magical items of special interest, including the stele of revealing. he received a revelation contained in the small booklet the book of the law, the reception of which initiated a new era of horus (an egyptian deity, the crowned and conquering child. he then later integrated egyptian themes into all his magical work. a typical magical ritual with an egyptian theme was published by david conway in his book, magic: an occult primer (1972. although crowley utilized egyptian themes extensively, he never attempted to build a modern egyptian religion. that task was initiated by the churc

the program of the college and temple are held confidential for participants only, though it is in line with the teachings of crowley that are available in his many writings. crowley claimed that in 1904 he received, through a process similar to what is now called channeling, the book of the law, from a praeternatural intelligence named aiwass. the book announced a new era for humankind, the aeon of horus, the crowned and conquering child (of isis and osiris. the revelation called upon people to follow their true will (thelema, and to allow their passions to be conformed to their will. magic is the instrument for finding one s true will and the magical life; living in conformation to that true will (destiny) follows. the temple and college may be contacted at p.o. box 415, oroville, ca 959

st in ancient egypt rose with the discovery and excavation of the tomb of tutankhamun (d. ca. 1352 b.c.e) by lord carnarvon and howard carter (see also tutankhamun curse) modern egyptian magical practice was largely initiated by aleister crowley who in 1904 in cairo received a supposedly channeled book, the book of the law. he later proclaimed its reception as the beginning of a new era, the aeon of horus, the crowned and conquering child. since that time, ritual magicians have been poring over the western translations of egyptian texts to ferret out their modern implications. the church of eternal source, headquartered in burbank, california, is one prominent revivalist egyptian magic religion, founded in the 1960s. the rosicrucian society has constructed an elaborate museum, the rosicruc

ory for 1980. enniscorthy, eire: cesara publications, 1979. fellowship of ma-ion secret magic order founded by frater achad (charles stansfeld 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 mag

937, grant describes the life and death of sekeeta, a princess of first dynasty egypt. in return to elysium (1947, she tells of a greek girl for the second century c.e. in her book many lifetimes (1969, written in collaboration with her third husband, dr. denys kelsey, grant describes claimed memories of former existences revealed when she was hypnotized by her husband. sources: grant, joan. eyes of horus. london: methuen, 1942. new york: arno press, 1980. far memory. reprinted as time out of mind, a lot to remember. new york: arno press, 1980. life as carola. london: methuen& co. ltd, 1939; new york& london: harper& brothers, 1940; new york: arno press, 1980. lord of the horizon. london: methuen& co. ltd, 1943. return to elysium. new york: arno press, 1980. so moses was born. london: meth

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

s outer head of the order for 15 years (1947.62, but after his death, the order endured a period of leaderlessness and corporate chaos. while several leaders stepped forward with papers and claims from either aleister crowley or germer, robert e. l. snell put forward other credentials. he suggested that the mission of the oto was to facilitate the movement of humanity into the new age of the aeon of horus, which had been announced by crowley in 1904. snell suggested that leaders must validate their role by their allegiance to the law of thelema (will, the primary principle guiding the order. he also claimed direct contact with the secret chiefs, those preternatural beings (similar to the theosophical society s great white brotherhood) believed to be ultimately guiding the order. ordre kabb

FRATER ELIJAH ANGELS OF CHAOS

ematics, concerning the way. i/2a: a metaphor for life. i/2b: a brief interchange of the selves. a subconscious parlay with the readers masks. a calling to the readers self. amazing grace. i/3a: the tragedy of each maze is that it is unique. as the reader is drawn out of a state of passivity, the ego must be brought into play, and play this surely is. our sex consumes. gemini, refers to the twins of horus-set, the letter zain. it grows tired of the endless sibling rivalry. another master, this one the lady of understanding (more of a way. we has drank deeply of her cup. this is sure folly. i/3b: 10 being the number of sephira. the face depicted has three blackened lines and one shaded line. a reference to chrnzn and our lady. i/4a: the represents the first excursion. dreamscape, the land o

FRATER TENEBROUS CULTS OF CTHULHU

ony skin, the long black robe of a priest, and a conical hat a description substantiated by the testimonies of individuals in both europe and lovecraft s own new england. nyarlathotep s physical appearance also compares quite strikingly to that of the astral entity, aiwaz, who communicated the text known as the book of the law to aleister crowley in cairo, 1904, thus inaugurating the present aeon of horus. crowley describes aiwaz as, a tall dark man in his thirties, with the face of a savage king, and eyes veiled lest their gaze should destroy what they saw. according to grant, the cult of aiwaz can be traced to a period that inspired the age-long draconian tradition of egypt, which lingered on into the dark dynasties, the monuments of which were laid waste by opponents of the elder cult

FREEMASONS SATANISM AND SYMBOLISM

eastern star, p. 20; alain danielou, the gods of india, p. 385. shiva is another name for satan in the occult. the triangle with one point pointing up is a symbol for satan. most likely this is the reason why the pyramid is such an important symbol to the mason. this is the symbol on the reverse of the one dollar bill. this symbol contains two triangles: the pyramid itself and the all-seeing eye of horus (osiris. occultists know that both horus and osiris are alternate names for satan. there is one more proof from masonic authors, that satan is the one they worship. masonic authors tell us that they worship lucifer in yet another way. lynn perkins (a masonic author, states that "shamballa has a bearing on the ancient origins of freemasonry and upon its future in the coming aquarian age [m

GILBERT THE SORCERER AND HIS APPRENTICE

up your heads, 0 ye gates! and be ye lift up, ye everlasting doors! and the king of glory shall come in.'itseems almost like an echo across the centuries of the old egyptian formula. in the temple of amen ra the same ceremonies were gone through, but with more elaboration. the officiating priest spat four times on the image of apophi, he degraded it with his left foot, taking on himself the form of horus, he made a steel lance (this was a later addition to the ritual, which in its origin dated from the time when only flint weapons were known, with this he pierces the heads of theclemonswhom the heart fears, saying 'therefore shalt thou be exalted, ra, for thy fiendish enemies are pierced, apophi is slaughtered, and fiends of the devil have been cast down (compare 'be thou exalted, lord, i

GNOSTIC HANDBOOK

aries. aries is ruled by the planet mars and hence this suggests the violent and martial tone that pisces, which is assigned the egyptian god horus, has taken in this last age. while pisces is water, aries is fire and hence we have the interaction of will and emotion, while pisces distributes power, aries generates it and hence the combination of these powers brings great changes. the attribution of horus to pisces is controversial and will raise the hackles of the disciples of aliester crowley who believe the aeon of horus began with his revelation in 1904.i do not aim to debate the gnostic versus thelemite position here, the linked document will cover that in some detail if you want further information. the classic gnostic position is to align isis with taurus, taurus being the earth god

ome detail if you want further information. the classic gnostic position is to align isis with taurus, taurus being the earth goddess, osiris is assigned to aries and it the imagery of the 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 indi

strological cycles and hence we can easily relate the quasi- christian imagery to the esoteric tradition. 1904 as the transmission period of the heraldic cycle certainly is expressive. aliester crowley declared that in 1904 aiwass, a being he claimed was a secret chief or master, revealed that a new age was dawning. the matter is made more complex as crowley interpreted this to mean that the aeon of horus had began in 1904. however, from a gnostic perspective this is unlikely. the aeon of horus was the age of pisces and crowley had experienced a further transmission of the energy which was becoming aquarius. at the same time this energy restated much of the teachings of the solar tradition since it had become garbled through the ages. however, since this knowledge was filtered through crow

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

rious spiritual means. each period radiates an influence within the historical continuum, and brings man to consider his development. whether this consideration is positive or negative depends on the evolution of the individual and the world as a whole. each of the ages has a specific formula, and a means of spiritual illumination. for example, the age of pisces can be correlated with the imagery of horus and is the time which focuses on reconciliation of man with the light worlds. however, just as powerful as the formula of light, is the misuse of the aeonic force by the archons to create an unbalanced current. for example, in this same period, the apostate christian churches (under the direction of emperor constantine) re-edited the bible and created a political force which has decayed w

he received in his youth and the occult training of his adulthood. crowley's understanding of the change of ages is still, however, of great relevance. if we strip away the grandstanding and arrogance of crowleyanity we find a comprehensive record of the equinox of the gods. the major difference between the gnostic and thelemite view is that there is no evidence a new aeon began in 1904. the aeon of horus, which many claim began on this date, was the age heralded by jesus and james and existed since the dawning of the piscean age. crowley's revelation was a re-instatement of the primal gnosis and a witness to the gnostic theurgy page 213 start of the heraldic period, which has been developing since 1844. for the gnostic it is important to see crowley and indeed the whole golden dawn tradit

this day s invocation the startled rose exclaimed he who is waiting is horus. as the story unfolds crowley invokes horus and feels that he has communication with a being called aiwass, who is an ancient egyptian priest. aiwass then dictates to crowley the book of the law- a cryptic book of three chapters. what are we to make of aiwass and the book of the law? while aiwass claims to be a messenger of horus he does sound a lot like aleister crowley, however at the same time, there are complex numerical codes within the book of the law which suggest it is not a conscious fraud. aiwass could be best seen as a personification of the innermost will of crowley himself. it is that true self or will, which being beyond time was able to contemplate the transition which was occurring in the solar log

communicate the essence of the dimension, world or reality we originated from, the treasury of light and the lord of wisdom is so far away on every possible level. truth is alien to us because we have never known it, as wisdom is revealed, it is twisted and turned to poison. the kali yuga is rolling over the earth and taking mankind with it, at the same time the forces of the conquering sun child of horus offer man a last chance to wake up and realise his plight. but be warned, horus is the god of war as well as of liberation, the sun can dry up and parch a desert as quick as it can causes flowers t bloom. if we do not heed the call from the world of light to awaken and be transformed, then as the kali yuga ends and time reaches its final days, as the omega day explodes onto our planet, th

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

on. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind's eye dissolving on

GOLDEN DAWN RITUALS VENUSZAM16

bratory formula of the middle pillar) before thee i have covered my face. arise, great queen, arise and shine now upon me, for i have clothed myself in thy image, and stand humbly before thy face. thy divine lady of a thousand names, if i call thee astarte, venus, or aphrodite, thou art nameless unto eternity. mistress of the evening, guide me unto the sacred light, let me call my home, the house of horus. the house above, het- heru is thy name, and through thee i shall arise into my higher selfhood which is found in god the vast one. step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the winds fear. this is he who having made voice by his commandment is lord of all things, king, ruler, and helper. i am he

GOLDEN DAWN RITUALS Z1

e stations on the dais, it is well to have these stations filled by an adept should a chief be absent. these stations and those of the officers are called the visible stations of the gods, and descriptions of the forms which an adept officer builds upon as a focus of force are given in another paper. the invisible stations these are: 1. the stations of the kerubim. 2. the stations of the children of horus. 3. the stations of the evil one. 4. the station of harpocrates. 5. the stations of isis, nephthys, and aroueris. 1. the kerubim: the stations of the man, the lion, the bull and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds beyond the stations of hierophant, 15 dadouchos, hiereus, and

behind the throne of hiereus. he is a power of the great god tho-om mo-oo, and his operation is by the sign of h, which is called in egyptian szlae-ee. the kerub of l has the face and form of a bull with heavy and darkening wings. he formulates behind the throne of stolistes and he is a power of the great god ahaphshi and his operation is by the sign b, called ta-aur in egyptian. 2. the children of horus: between the invisible stations of the kerubim are those of the four vice-gerants of the elements and they are situated at the four corners of the temple, at the places marked by the four rivers of eden in the warrant; for the body of a warrant, authorizing the formation and establishment of a temple, represents the temple itself of which the guardians are the kerubim and the vice-gerents

force, bessz. the synthesis of this evil triad "the mouth of the power of destruction" is called ommoo-szathan. 4. the station of harpocrates: the invisible station of harpocrates is on the path of s, between the station of hegemon and the invisible station of the evil triad. harpocrates is the god of silence and mystery, whose name is the word of this grade of neophyte. he is the younger brother of horus, hoor-po-kratt-l st. 5. the stations of isis and nephthys are respectively at the places of the pillars in jxn and dwh, and these great goddesses are not otherwise shown in the grade, save in connection with the praemonstrator and imperator, as operating through the hierophant, seeing that isis corresponds to the pillar of mercy and nephthys to that of severity. therefore, the positions o

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

range with some green. the kerub of lis in the north behind the seat of the stolistes. it is a power of the great god ahapshi and has the face and form of a bull with heavy darkening wings. the colors are black, green, red, with some white. these forms are not described in detail. we are to imagine them there as great stabilizing forces whose forms vary according to circumstances. 3. the children of horus: these have their invisible stations in the corners of the hall. they are the guardians of the viscera of the human being- every part of whom comes up for judgment in its right time and place. ameshett, is the man-faced god is in the northeast. he has a blue nemyss banded with red, blue and black. his face is red and he has a black ceremonial beard. around the shoulders of his white mummy

GOLDEN DAWN RITUALS Z3

ted, the pillars about his sphere of sensation being rendered more manifest. after this second consecration, the candidate is allowed to approach the place of the twilight of the gods and for a brief space, the hoodwink is slipped up, to present a glimpse, but a glimpse only, of the beyond. the knowledge of the formulae is signified in the challenge of the hiereus to know the name. if the formula of horus be not with the candidate, that of osiris cannot be grasped, but to the candidate, the power of horus as yet can only appear as a terrible and incomprehensible force, the force of the avenger of the gods, hence, the speech of the hegemon for him. the candidate cannot as yet comprehend that before mildness can be exercised rightly, the forces of severity and mercy must be known and wielded

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

atter the europeans until the renaissance, are supposed to have possessed cosmological data of anything approaching this quality. how, therefore, can its presence be explained in compositions which date back to the dawn of egyptian civilization? another (and perhaps related) mystery concerns the star sirius, which the egyptians identified with isis, the sister and consort of osiris and the mother of horus. in a passage addressed to osiris himself, the pyramid texts state: thy sister isis cometh unto thee rejoicing in her love for thee. thou settest her upon thee, thy issue entereth into her, and she becometh great with child like the star sept [sirius, the dog star. horus-sept cometh forth from thee in the form of horus, dweller in sept.38 many interpretations of this passage are, of cours

le, sir a.h. gardner, the royal cannon of turin, griffith institute, oxford. 29 archaic egypt, p. 4. 30 for further details, sacred science, p. 86. graham hancock fingerprints of the gods 373 establish that nine dynasties of these pre-dynastic pharaohs were mentioned, among which were the venerables of memphis, the venerables of the north and, lastly, the shemsu hor (the companions, or followers, of horus) who ruled until the time of menes. the final two lines of the column, which seem to represent a summing up or inventory, are particularly provocative. they read. venerables shemsu-hor, 13,420 years; reigns before the shemsu-hor, 23,200 years; total 36,620 years .31 the other king list that deals with prehistoric times is the palermo stone, which does not take us as far back into the past

he implications of all these weird and wonderful boxes (and of other technological artefacts referred to in ancient traditions) is beyond the scope of this book. for our purposes here it is sufficient to note that a peculiar atmosphere of dangerous and quasitechnological wizardry seems to surround many of the gods of the heliopolitan ennead. isis, for example (wife and sister of osiris and mother of horus) carries a strong whiff of the science lab. according to the chester beatty papyrus in the british museum she was a clever woman. more intelligent than countless gods. she was ignorant of nothing in heaven and earth. 14 renowned for her skilful use of witchcraft and magic, isis was particularly remembered by the ancient egyptians as strong of tongue, that is being in command of words of p

what the civilizations of the andes and of mexico might have achieved if they too had benefited from such powerful symbolic continuity. in this respect, however, egypt is unique. indeed, although the pyramid texts and other archaic sources recognize a period of disruption and attempted usurpation by set (and his seventy-two precessional conspirators, they also depict the transition to the reigns of horus, thoth and the later divine pharaohs as being relatively smooth and inevitable. this transition was mimicked, through thousands of years, by the mortal kings of egypt. from the beginning to the end, they saw themselves as the lineal descendants and living representatives of horus, son of osiris. as generation succeeded generation, it was supposed that each deceased pharaoh was reborn in t

o this you begin to realize that the more you learn the more complex everything becomes. for example, there may even have been an intermediate civilization, which actually would correspond to the egyptian texts. they talk themselves about two long prior periods. in the first of these egypt was supposedly ruled by the gods the neteru and in the second it was ruled by the shemsu hor, the companions of horus. so, as i say, the problems just get more and more complicated. fortunately, however, the bottom line stays simple. the bottom line is the sphinx wasn t built by khafre. the geology proves that it s a hell of a lot older. nevertheless the egyptologists won t accept that it is. one of the arguments they ve used against you mark lehner did so goes something like this: if the sphinx was made

ptolemaic and late periods of egyptian history continued to obey very ancient specifications: all the plans always refer to a divine book; thus the temple of edfu was rebuilt under the ptolemies according to the book of foundation composed by imhotep, a book descended from heaven to the north of memphis. the temple of dendera followed a plan recorded in ancient writings dating from the companions of horus. graham hancock fingerprints of the gods 435 out the orientations for the pyramids because they worked to an exacting geometry and because they knew how to align the baseplatforms, or whatever it was they built, perfectly to the cardinal points. do you think they also knew that they were marking out the site of the great pyramid on latitude 30 north? bauval laughed: i m certain they knew

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

times unorthodox. they are unfailingly self-consistent. indeed, in recent years, there has been some effort by orthodox thelemites to posthumously rehabilitate achad whose decidedly unorthodox views led to a permanent break with crowley in 1919 ev. in 1948 e.v. achad further alienated conservative thelemites and endeared himself to radicals by proclaiming the aeon of ma, which superseded the aeon of horus proclaimed by crowley in 1904. achad s proclamation, be it noted, was a quiet 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, wh

in fulfillment in a very real sense of liber legis, as ever i was. i can t get away from that, any more than he could, whether either of us liked it or not. the proofs are overwhelming. we are dealing with a full-size world-mystery and a real fight between the black and white brotherhoods. the scientific illuminism of the a:.a. must continue. the system of initiation came to an end with the aeon of horus, but must be revised and continue according to new aeon lines. i may well have been over optimistic in thinking that the aeon of truth and justice secret cipher of the ufonauts 55 is very near at hand -frater achad, various letters, 1948 e.v. using new aeon english qabala classic cipher (naeq6, we find an impressive cipher trail involving the work of frater achad. aleister= 117= frater ac

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

the egyptian deities that preside over the iesser watchtower squares. figures 1 to 16, appendix c, show the sixteen watchtower subquadrants with the appropriate egyptian deity. as an aid to properly understanding these deities, study the table below. table of egyptian deities os iri s re n ewa l, r e g e n e r a t i o n, r e i n c a r n a t i on, reimbodiment. osiris is the son of ra, the father of horus and the brother of isis and nephthys. he is the god of the dead. isis solidification, manifestation, nature, law, principie, l o v e. i s i s g o v e r n s t h e f o r c e s o f sol idi f icat ion. she gives form to the formless and thus rules over all birth processes. her name rneans'throne' and she is the source or seat of creative power. isis is similar to the tantric goddess, kundalin

unterpart of the child, harpocrates. harpocrates effect, faith, acceptance, innocence. he is horus, the child. he is like the fool of the tarot. he is often shown sitting on a lotus with the first finger of his right hand resting against his closed lips in his role ofthe god of silence. hathor maternal force, protection, sustenance, fertility. hathor is the consort of horas. her name means 'house of horus' she has the form of a cow in role of the eternal mother. sothis initiation (femiriine, evolution, growth sothis is the godde ss of the dog star whose annual rise into the heavens marked 67 the advent of the nile river's inundation and thus assured another year of bounty. she is shown naked to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust

into the heavens marked 67 the advent of the nile river's inundation and thus assured another year of bounty. she is shown naked to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has the form of a bula. anubis initiation (masculine, intelligence, wisdom, rational mvnd_ anubis is the son of osiris and nephthys and thus the step brother of horus. he is called the'initiator of the temple' his chief function is to serve as a guide through the tuat and to assist the dead through the after-death state. he is shown with the head of a jackal. bast intuition, magick, irrational mirad. bast is shown as a cat. like a cat sees in the dark, so bast can see into the past and future. mestha endurance, mental protective force, conscious contro

alled the'initiator of the temple' his chief function is to serve as a guide through the tuat and to assist the dead through the after-death state. he is shown with the head of a jackal. bast intuition, magick, irrational mirad. bast is shown as a cat. like a cat sees in the dark, so bast can see into the past and future. mestha endurance, mental protective force, conscious control. he is the son of horus and is shown with the head of a man. hapi endurance, emotional protective force, abundance. he is the son of horas and is shown with the head of an ape. tuamautef endurance, spiritual protective force, fertility. he is the son of horus and is shown with the head of a jackal. qebhsennuf endurance, physical protective force, physical renewal. he is the son of horus and is shown with the hea

sures of this square. it is very easy to lose yourself in the peace and fascination of the natural landscapes of this region. step 10. this square lies under the domination of the kerubic taurus which directly affects its physical conditions. the astrological influence here is saturn. the tarot influence is the universe. these influences, acting harmoniously together under the conscious direction of horus, have resulted in a scenic fairyland of natural beauty, a woodland paradise. step 11. after observingthis square siufficiently, return to your physical body and employ the banishing pentagram and hexagram of earth. record your experiences in your magical diary. 138 the thirty aethyrs andan angel cometh forth, and. he taketh me aside into a little chamber in one of the nine towers. this ch

HANDBOOK OF EGYPTIAN MYTHOLOGY

over 3,000 years.11 myths often focus on episodes of intense conflict or tragedy, but the egyptian rules of decorum usually made it impermissible to illustrate such episodes in formal art. the images used in art were felt to have power to affect the real world, so order had to be shown triumphing over chaos and good over evil. violent mythical episodes such as that in which seth tears out the eye of horus were not represented directly. the king and the gods from the first dynasty onward, every egyptian king was called a horus. the extent to which egyptian rulers were regarded as divine is much disputed,12 but the kings of the early dynastic period certainly enjoyed more power and responsibility than anyone else in their culture. they were rulers of the first large nation-state in history

e kings. an incomplete story tells of an alarming encounter between a herdsman and a seductive goddess.35 another relates how an official sent on a mission was shipwrecked on a mysterious island.36 there he encounters a giant serpent who seems to be a form of the creator sun god. one middle kingdom narrative that only features divine characters is a fragmentary story about the attempted seduction of horus by seth, an event alluded to in the pyramid texts. some egyptologists refuse to class this as a genuine myth because it may have formed part of a spell used in healing magic.37 magic and popular religion heka, the egyptian term usually translated as magic, was one of the forces used by the creator to make the world. humans were permitted to use magic in daily life to protect themselves or

e the name of ra s archenemy apophis.40 a legend tells how king apophis picked a quarrel with the egyptian ruler of the theban area by complaining that the roaring of the hippopotami kept 500 miles away in thebes was disturbing his sleep.41 this new kingdom story restates the political conflict in mythological terms by 18 handbook of egyptian mythology making it into a fight between the followers of horus (the thebans) and the hippopotamus-worshipping followers of seth (the hyksos. the theban rulers who made up the seventeenth dynasty gradually drove the hyksos out of egypt. under the seventeenth dynasty, a new collection of funerary texts developed that was to become the famous book of the dead. the expulsion of the hyksos was completed by king ahmose i (c.1550 1525 bce. the egyptians con

temple of seti i is so large and well preserved that its scenes and inscriptions have been used to reconstruct the daily ritual that went on in every egyptian temple. this ritual was influenced by the concept of the daily rebirth of the sun god and by the myth of the death and resurrection of osiris.51 some episodes from the osiris myth are shown in the temple of seti i, with the king in the role of horus. these include a very rare depiction of isis in bird form magically conceiving horus by sexually arousing her murdered husband. this was a moment of triumph and hope, but it was still not intended to be seen by any but the highest grade of priests. the murder of osiris was not shown on the walls of seti s temple, but he was celebrated as a dead god in a remarkable building known as the os

c 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 heart is weighed against the feather of truth by horus and anubis; the result is recorded by thoth and announced to the ammut monster, the four sons of horus, and osiris (gift of martin brimmer, courtesy museum 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 pers

the sea to save the goddess astarte. this seems to be a partially egyptianized version of a foreign myth (see astarte in deities, themes, and concepts. even more fragmentary tales involve a woman who turns into a lioness and the god heryshef s recruitment of a human to help him in his war with a divine falcon.64 the most controversial of the stories that date to the new kingdom is the contendings of horus and seth. this is the longest narrative to survive about the conflict between the two gods and its eventual resolution. that does not mean that it should be taken as the most important or the standard version of the myth. as many scholars have emphasized, a myth consists of all its versions. this text is in narrative form because it appears to have been read aloud for entertainment. it co

in narrative form because it appears to have been read aloud for entertainment. it combines a retelling of the ancient myth with a satire on the difficulties of obtaining justice in the new kingdom legal system and perhaps with veiled comments on recent problems with the royal succession.65 some egyptologists believe that the comic treatment of many of the characters and events in the contendings of horus and seth disqualifies it from being a true myth, but a robust, often cruel, sense of humor is displayed in the myths of many cultures. some of the story s more scandalous episodes, such as seth s failed attempt to seduce his nephew horus or horus cutting off his mother s head in a tantrum, are also found in funerary and magical texts. a devoted but dominating mother who gets her way throu

iations were believed to affect what could be done on a day, making the calendars rather similar to horoscopes. for example, the twenty-ninth day of the second month of peret (spring) was the day on which the children of geb had rebelled against the creator. do nothing on this introduction 29 day, the calendar warns. some entries summarize well-known mythical incidents, such as the reconciliation of horus and seth; in contrast, others allude to very obscure myths, such as that of the lost children of bedesh. the end of the new kingdom by the eleventh century bce, the kings, who lived in the eastern delta, seem to have had little influence over the south of the country. the last king of the twentieth dynasty, rameses xi (c. 1099 1069 bce, had a tomb cut in the valley of the kings but was pr

nd safety of the living as well as the bodies of the dead. some of the amulets depict mythological episodes such as those in which horus harpoons seth or isis nurses the baby horus in the marshes.69 the choice of such amulets suggests a widespread knowledge of the stories behind these images. until the third intermediate period, scenes of nursing goddesses had always shown a king playing the role of horus. as horus the child ceased to be so closely identified with the living king, he developed an important role in mythology and popular religion. by the eighth century bce, egypt was split up into a number of regions ruled by petty kings and chieftains. the theban area was under the control of a line of royal high priestesses known as the divine adoratrices of amun. in temple rituals these p

gers to the realm of the gods. wealthier temple visitors continued the late period practice of dedicating beautifully made bronze images of deities (see, for example, figure 13. an area of the temple that may have been a particular focus for women was the mammisi (birth house. these structures were decorated with texts and scenes describing the conception and birth of a deity, most usually a form of horus.85 by the ptolemaic period, religious texts, such as detailed festival calendars, cycles of hymns, and the scripts for rituals, were commonly inscribed on temple walls. this was thought to allow the temple to function even if there was nobody to perform the rites. some of the most interesting texts are found in the extraordinarily well preserved temple of horus at edfu, which was built be

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

HEAVEN HELL

t for ever. we next see ani being led into the presence of osiris by horus, the son of isis, who reports that the heart of ani hath sinned against no god or goddess; as it hath also been found just and righteous according to the written laws of the gods, he asks that ani may have cakes and ale given to him, and the power to appear before osiris, and that he may take his place among the "followers of horus" and be like them for ever. now from this evidence it is clear that ani was considered to have merited his reward in sekhet-hetepet by the righteousness and integrity of his life upon earth as regards his fellow-man, and by the reverence and worship which he paid to every god and every goddess; in other words, it is made to appear that he had earned his reward, or had justified himself by

is, and receive the gifts which his relatives( abt 1) shall make upon earth. on the right of afu-ra are a company of gods and goddesses, and a group of sceptres surmounted by crowns and uraei, and provided with knives; these are the beings who hold and cultivate the territory in this division, or hour, and minister to the wants of the followers of osiris. beyond these we have a lion, the two eyes of horus, three deities, and three small sepulchres, into each of which, through an opening under the roof, a serpent is belching fire (vol. i, pp. 124-130. in each sepulchre is an "image" of ra, i.e, a human head, a hawk's wing, and a hind-quarter of a lion, and these appear to be symbols under which the god was worshipped in and around annu, or heliopolis. on the left of afu-ra are eight gods an

t gods and four goddesses, whose duty it is to accompany his boat, and to escort the souls and shadows of men through the division, and to provide the spirits with food and water. next is the p. 151 monster serpent "am-khu" i.e "eater of the spirits" whose duty it is to devour the shadows of the dead, and to eat up the spirits of the foes of ra; from his back spring the heads of the four children of horus, and they come into being when they hear the voice of afu-ra. beyond these are four osiris forms "which stand though they are seated, and move though they are motionless" and nine serpents armed with knives, which represent the ancient gods, ta-thenen, temu, khepera, shu, seb, asar (osiris, heru, apu, and hetepui. these gods had faces of fire, and lived in the water of tathenen, and they

iu, 3. hapsemu-s, 4. sehert-baiu-s, 5. aat-setekau, 6. the door tes-amem-mit-em-sheta-f. as afu-ra passes these gods their doors fly open and those within hear what he says, and they respond with cries which are like unto those of male cats, or the "noise of the confused murmur of the living" or the "sound of those who go down to the battle-field of nu" or the "sound of the cry of the divine hawk of horus" or the "twittering of the birds in a nest of water-fowl" the circles on the left are: 1. sesheta, 2. tuat, 3. as-neteru, 4. aakebi, 5. nebt-semu-nifu, 6. the door tes-khaibitu-tuatiu. the sounds made by the gods in these resemble the "hum of many honey-bees" the "sound of the swathed ones" the "sound of men p. 156 who lament" the sounds "of bulls and other male animals" and the sound of

ich 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 the dead of their swathing

ces north (or, west, and the other south (or, east. behind each head is a uraeus, and between the uraei stands "horus of the tuat" wearing the crowns of the south and north (vol. ii, p. 257. a rope passes under khepri, and on one side is hauled by eight powers (sekhemiu, and on the other by the "souls of ament" who are man-headed; by the "followers of thoth" who are ibis-headed; by the "followers of horus" who are hawk-headed; and by the "followers of ra" who are ram-headed (vol. ii, pp. 255, 256, 258. it will be noted that the two pairs of legs of khepri face in opposite ways, so that in whichever direction he moves one pair must walk backwards; the eight powers have overcome the resistance of the sixteen gods, and the face of horus of the tuat is towards the rising sun. on the left of th

the serpent apep. to his neck is attached a chain, which is grasped by the hands of the four setefiu gods and the twelve tchatiu gods, and by the colossal hand amen-khat, and passing over five serpents, to each of which it is attached by a small chain, it disappears into the ground at the feet of the god khenti-amenti. attached to the five small chains are figures of seb and of the four children of horus or osiris, viz, mest, hapi, tuamutef, and qebhsennuf. close to the body of apep, and lying by the chain which is tied to him, is the goddess serq. in front apep is attacked by the antiu and henatiu gods, who are armed with knives and sticks having curled ends. we have seen that in the ninth division apep was stupefied by the saiu and other workers of magic, but here it is clear the defeat

KNOWLEDGE LECTURE ONE

on. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind s eye dissolving on

strong upon earth with the strength of ra. i have come into harbour as osiris made perfect. let priestly offerings be made to me as one in the train of the ancient of days. i brood as the divine spirit. i move in the firmness of my strength. i undulate as the waves that vibrate through eternity. osiris has been claimed with acclamation, and ordained to rule among the gods. enthroned in the domain of horus where the spirit and body are united in the presence of the ancient of days. blotted out are the sins of his body in passion. he has passed the eternal gate, and has received the new year feast with incense, at the marriage of earth with heaven "tum has built his bridal chamber. rururet has founded his shrine. the procession is completed. horus has purified, set has consecrated, shu made

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ee plate ii a) it is intended to represent an initiation, and the word given is gmaat-heru, h which means gtrue of voice h or gone whose voice must be obeyed h(*churchward, the arcana of freemasonry, p. 49) i have also seen a painting in which four attendants are depicted saluting a pharaoh with the p c s c of an i.m, and the s c of s c is often to be found on the monuments, and is characteristic of horus. the gavel was then made of stone, and was a model of the double-headed axe. 13. plate i 14. 15. in those days the aprons were made of leather, and were triangular. that of the first degree was pure white, as it is now; but the m.m. fs apron was brilliantly coloured and heavily jewelled, with tassels of gold (see plate i) our t c f c i c g c was represented by a cubit of twenty-five inche

f fire which gave light to the israelites during their escape from bondage in egypt, and the pillar of cloud which proved darkness to pharaoh and his followers, when they attempted to overtake them. 148. their original significance, however, dates much further back than this. it is claimed that these two columns originally represented the north and south pole-stars. they were at first the pillars of horus and set, but their names were afterwards changed to tat or ta-at, and tattu, the former meaning gin strength h and the latter gto establish h, the two together being considered as the emblem of stability. tattu is the entrance to the region where the mortal soul is blended with the immortal spirit, and thereby established for ever, as i have already explained in chapter i. it seems strang

st pass between them; and from this point of view they typified the overcoming in his own lower nature of the turbulence of the personal emotions and the waywardness of the personal mind. first, his strength for fighting the battle of life came from the emotions, the astral nature; then that pillar of our personal nature, the pillar of set, had to be conquered by the power of the mind, the pillar of horus, end conjoined with it in order to add to the strength the stability necessary for going forward to higher things. only then is the man established in strength, having the power to execute and the wisdom to direct. 187. the pillars also represent once more the two great laws of progress, karma and dharma, the former providing the environment or material world, and the latter the direction

ritual side at all. the actual conferring of the degree is a very splendid experience when seen with the inner sight; for the hierophant of the mysteries (the h.o.a.t.f) stands above or beside the physical initiator, in that extension of his consciousness which is called the angel of the presence. if the recipient of the degree happens to be already an initiate, the star (called in egypt the star of horus) which marks the approval of the one initiator once more flames out above him in all its glory; while in any case the two great white angels of the rite flash down in splendour from the heavenly places, showing themselves as low as the etheric level, that they may give their full blessing to the new ruler in the craft. 802. the h.o.a.t.f. makes the actual links both with himself and with

ft. 802. the h.o.a.t.f. makes the actual links both with himself and with the reservoir of power set apart for the work of the masonic brotherhood, and also through himself with that mighty king whose representative he is for this work, while the great white angels of the order remain as the guardians of the sovereign grand inspector general throughout life. this stage combines the wonderful love of horus the son with the ineffable life and strength of osiris the divine father and isis the eternal mother of the world; and this union of love with strength is its most pro-minent characteristic. 803. it confers upon those who open themselves to its influence power similar to and only a little way below that of the first great initiation, and those who enter the 33 should assuredly qualify the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

s of masonry. the authentic school. the anthro-pological school. the mystical school. the occult school. the knowledge of the occultist. the occult records. the sacramental power. the form and the life. orthodoxy and heresy. chapter ii the egyptian mysteries the message of the world teacher. the gods of egypt. isis and osiris. animal deities. the practice of embalming. other deities. the brothers of horus. consecration. the purpose of the mysteries. the degrees of the mysteries. the mysteries of isis. the preliminary trials. the mystery language. the duality of each degree. the inner mysteries of isis. the mysteries of serapis. the inner degree of serapis the mysteries of osiris. the legend of osiris. the meaning of the story. the inner mysteries of osiris. the office of master. the higher

reigned before the coming of manu. 53. according to manetho, the egyptian historian of the ptolemaic period, whose works are now lost (except for certain fragments preserved in quotations, the gods and demigods reigned for 12,843 years. after these came the nekyes or manes, who are said to have reigned for 5,813 years; and some of these may perhaps be identified with the shemsu heru, or followers of horus, who are frequently mentioned in egyptian texts(*sir e. a. wallis budge. the nile, p. 26) diodorus siculus, who visited egypt about 57 b.c, tells us that it was traditionally believed that the gods and heroes had reigned over egypt for a little less than eighteen thousand years before the time of mena(*diod. sic, hist, bk. i, xliv) the book man: whence, how and whither carries us much fur

s, then man becomes god, and osiris, once rent into fragments, again becomes one. but see! osiris the divine spirit, isis, the eternal mother, give life to horus, who is man, man born of both, yet one with osiris. horus is merged in osiris, and isis, who had been matter, becomes through him the queen of life and wisdom. and osiris, isis, and horus are all born of the light. 58. two are the births of horus. he is born of isis, the god born into humanity, taking flesh of the mother eternal, matter, the ever-virgin. he is born again into osiris, redeeming his mother from her long search for the fragments of her husband scattered over the earth. he is born into osiris when osiris in the heart sees osiris in the heavens, and knows that the twain are one. 59. so taught he, and the wise among the

rilliant blue light veined with delicate silver, as of shimmering moonbeams, the very touch of which brought upliftment and ecstasy. 66. osiris was the embodiment of god the father in a mighty planetary spirit. his symbol was the sun, and the influence which he outpoured was a dazzling glory of light shot through with gold, like the rays of the sun caught upon the surface of a lake. the influence of horus, who represented the divine child, was the glowing rose and gold of the eternal love which is perfect wisdom. 67. animal deities 68. the egyptians also followed the ancient practice of regarding certain animals as mirroring various aspects of the divine, because of their outstanding qualities. thus they took the intelligence of the ape, the clear-sightedness of the hawk, the strength of t

aspect of the deity, as also was nephthys. ptah was the master architect of the universe, the holy spirit who is the creative fire of god; he was the celestial worker in metals, and the chief smelter, caster and sculptor of the gods, the skilful craftsman by whom the design for every part of the framework of the world was made(*sir e. a. wallis budge, the papyrus of ani, p. 170) 74. the brothers of horus 75. among the other deities who were especially connected with the mysteries, who still play a most important part in the inner working of our masonic ceremonies to-day, are to be found the four children or brothers of horus, who are depicted in the well-known judgment scene as standing on a lotus before the throne of osiris. these represent the gods of the four quarters, or of the cardin

crimson angel of fire, who pours down into the lodge the splendid rhythmic power of that most terrible and lovely of the elements. as the salt is strewn in the east, an angel of the air flashes down from on high, he and his attendants being of a wonderful silver hue shot through with mother-of-pearl. these four great ones, representing the four gods of the elements, the four children or brothers of horus, solemnly consecrate the lodge, binding the brn. into a close unity in the inner worlds and linking with them angels of their orders, who will act as their representatives at each lodge meeting. the tradition of these four passed down to the mediaeval operative craftsmen and became mingled with that of the four crowned martyrs who are the patron-saints of the craft. 97. let me warn my brn

ctual conferring of the degree was and is a very splendid experience when seen with the inner sight; for the hierophant of the mysteries (who in these modern days is the h.o.a.t.f, stands above or beside the initiator in that extension of his consciousness which is called the angel of the presence. if the recipient of the degree happens to be already an initiate the star (called in egypt the star of horus) which marks the approval of the one initiator once more flames out above him in all its glory; while in any case the two great white angels of the rite flash down in splendour from the heavenly places, showing themselves as low as the etheric level that they may give their blessing to the candidate. 181. the hierophant makes the actual links both with himself and with the reservoir of po

to refer to these great angelic powers in the inner worlds. 183. the powers associated with the 33 appear to have been slightly modified since those ancient egyptian times. the great white angels seemed to be sterner and more rhadamanthine in ancient egypt; today those who belong to the degree are in some ways gentler, though their power is no less splendid. this stage combined the wonderful love of horus the son with the ineffable life and strength of osiris the divine father, and isis, the eternal mother of the world; and this union of love with strength is still its most prominent characteristic. 184. it confers upon those who open themselves to its influence power similar to and only a little way below that of the first great initiation, and those who enter the 33 should assuredly qual

respects slightly different from these in form, although their essence was identically the same; for the egyptian lodge possessed the tradition handed down from the initiates of atlantis, which was somewhat modified in later days, to suit the needs of the slowly-evolving humanity of the aryan race. 189. the first three initiations 190. the first of the true inner initiations was called the birth of horus, and corresponded in that great religion to the birth of christ in bethlehem in the christian presentation. horus was born of isis, the virgin-mother; at his birth the star shone forth, and the angelic hosts sang their song of triumph; he was adored by shepherds and wise men, and saved from danger which threatened him from without. in the book of the dead it is said: i know the power of t

the same way as the guilds which succeeded them adopted christian patron saints. the four crowned martyrs, the patron saints of masonry, were christian members of a college who were tortured to death by the emperor diocletian for refusing to make a statue of aesculapius(*j. s. m. ward: freemasonry and the ancient gods, pp. 144, 145) they were later confused with the tradition of the four brothers of horus. 442. bro. j. s. m. ward describes a building of the collegia unearthed at pompeii in 1878, which had been buried in a.d. 79, during the great eruption of mount vesuvius. it contains striking masonic correspondences. there are two columns, and on the walls are interlaced triangles. upon a pedestal in the centre was found an inlaid marble slab with a skull, level and plumb-rule and other m

LIBER 777

ch as budge. line 1: asar is better known by the hellenized form osiris; asar-un-nefer( osiris the beautiful) was a particular epiphet or title of this god. hadith in this line (also hadit in line 0) is not a historical egyptian deity but refers to the entity described in cap. ii of the book of the law; the name is a garbled or corrupt form of heru- behutet (horus of behutet, a solar-martial form of horus symbolized by the winged disk. heru- ra-ha is not a historical egyptian deity but is mentioned in cap. iii of the book of the law and is said to combine hoor-par-kraat (horus the child) and ra-hoor-khuit (ra-horus of the two horizons. line 6: on was not an egyptian deity but a transliteration into hebrew( a or wa) of the name of the egyptian solar cult-centre called heliopolis by the gree

represented the sun from sunrise to sunset. line 13: chomse also spelt khons or khensu. in one legend (cited by budge, op. cit. i, 448) he is said to be the son of the cat goddess bast who was also associated with the moon (to complicate matters bast has solar aspects in some accounts. lines 16, 32-bis: ahapshi is the apis bull (gd coptic spelling. 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. 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:

imes. add selket, whose symbol was the scorpion. the attribution of khephra is explained by crowley s remarks on this line in the animals column. line 25: add neith (net) who is traditionally depicted with a bow and arrows. line 26: khem is identified by budge (op. cit, i, 97) with the phallic god min or amsu, and was identified by the greeks with pan. line 28: ahephi is hapi, one of the children of horus. line 29: add hequet (hekt. line 31: kabeshunt is probably qebhsennuf, one of the children of horus. line 32: i have no idea who mako is. in the golden dawn z1 paper the children of horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of e

nephthys king: aeshoori (i.e. osiris again) pawns knight s pawn: kabexnuv (qebhsennuf) queen s pawn: tmoumathph (sic (tuamutef) bishop s pawn: ahepi (hapi) rook s pawn: ameshet (mestha) 6 i cannot identify the first three of these names. i believe the remaining four were intended to be g.d. coptic spellings of hapi (ahephi, tuamutef (toumathph, mestha (ameshett) and qebhsennuf (kabexnuv, the sons of horus, and have corrected them accordingly. 7 de. occ. phil. lib. i. cap xxiii. the following six chapters list various things said to be under the power of the other six classical planets. see also cap. xxii which gives general attributions for the planets and the theory behind all this, and cap. xxxii, what things are under the signs, the fixed stars, and their images. 8 on typographic and ch

LIBER ALEPH

lay long in darkness, and by putrefaction came to resurrection. but we take living things, and pour in life and nature of our own will, so that instantly and without corruption the child (as it were the word of that will) is generated; and again immediately taketh up his habitation among us to manifest in force and fire. this mass of the holy ghost is then the true formula of the magick of the on of horus, blessed by he in his name ra- hoor-khuit! and thou shalt bless also the name of our father merlin, frater superior of the o.t.o, for that by seven years of apprenticeship in his school did i discover his most excellent way of magick. be thou diligent, o my son, for in this wondrous art is no more toil, sorrow, and disappointment, as it was in the dead aeon of the slain gods. n liber alep

ed by science how the death of the sun is in truth but the shifting of a shadow; and in this on (o my son, i lift up my voice and i make prophecy) so shall it be proven as to death. for the body of man is but his shadow, it cometh and goeth even as the tides of ocean; and he only is in darkness who is hidden by that shadow from the light of his true self. now therefore understand thou the formula of horus, the lion god, the child crowned and conquering that cometh forth in force and fire! for thy changes are not phases of thee, but of the phantoms which thou mistakest for thy self. c liber aleph vel cxi 100 gu de sirenis (of syrens) oncerning the love of women, o my son, it is written in the book of the law that all is freedom, if it be done unto our lady nuit. yet also there is this consi

to proportion. now therefore see from yet another art of heaven the absolute virtue of our law. t the book of wisdom or folly 151 et de sphinge gyptiorum (of the sphinx of the egyptians) t is now expedient that i instruct thee concerning the four powers of the sphinx, and firstly, that this most arcane of the mysteries of antiquity was never at any period the tool of the slave-gods, but a witness of horus through the dark on of osiris to his light and truth, his force and fire. thou canst by no means interpret the sphinx in terms of the formula of the slain god. this did i comprehend even when as eliphas levi zahed i walked up and down the earth, seeking a reconciliation of these antagonisms, which was a task impossible, for in that plane they have antipathy (even so may no man form a squa

arateness should increase upon thee. for this cause he that is defective in courage becometh a black brother, and to dare is the crown of all thy virtue, the root of the tree of magick. o the book of wisdom or folly 155 ey altera de leone (futher concering the lion) o! in the first of thine initiations, when first the hoodwink was uplifted from before thine eyes, thou wast brought unto the throne of horus, the lord of the lion, and by him enheartened against fear. moreover, in minutum mundum, the map of the universe, it is the path of the lion that bindeth he two highest faculties of thy mind. again, it is mau, the sun at brightness of high noon, that is called the lion, very lordly, in our holy invocation. sekhet our lady is figured as a lioness, for that she is that lust of nuith toward

rk) am not i. then, sayst thou, why is this word? know o my son, that this first person is but the common figure of the speech of men whereof the magus may avail himself without implication of metaphysick. yet in the mystery of illusion, which is the instrument of the universal will, i will not say he harlot of its pleasure, are manifested these many stars, and amongst them that logos of the aeon of horus whom thou callest to mega qhrion and thy father. and this is by-come hrough virtue of the intensity of the will to change, through many a serpent- phase of life and death, until in the play of the game its manifestation is the utterance of this word of the on, this law of thelema, that shall be for a season the formula of the magick of the earth. who then should inquire of the further des

re this goat, making each leap with fervour, yet all times secure in his own element, is a true hieroglyph of the magician. mark also, his path sheweth one continuous in exaltation upon a throne, and so is it the formula of the man, as the other was of the woman. n the book of wisdom or folly 175 #r de oculo hoor (of the eye of hoor) say furthermore that this path is of the circle, and of the eye of horus that sleepeth not, but is vigilant. the circle is all-perfect, equal every way, but the vesica hath bitter need, and seeketh thy medicine, that is of right compounded for high purpose, to ease her infirmity. thus is thy will frustrated, and thy mind distracted, and thy work lamed, if it be not brought to naught. also thy puissance in thine art is minished, by a full moiety, as i do esteem

epeth not, but is vigilant. the circle is all-perfect, equal every way, but the vesica hath bitter need, and seeketh thy medicine, that is of right compounded for high purpose, to ease her infirmity. thus is thy will frustrated, and thy mind distracted, and thy work lamed, if it be not brought to naught. also thy puissance in thine art is minished, by a full moiety, as i do esteem it. but the eye of horus hath no need, and is free in his will, not seeking a level, or requiring a medicine, and is fit and worthy to be the companion and the ally of thee in thy work, as a friend to thee, not mistress and not slave, that seek ever with slyness and deceit to encompass their own ends. there is moreover a reason in physics for my word; study thou his matter in the laws of the changes of nature. fo

LIBER CCC KHABS AM PEKHT

dominion of the law of thelema throughout the whole world. v a a publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pramonstrator p. imperator pro coll. ext. achad cancellarius 1 son,1 do what thou wilt shall be the whole of the law. firstly, let thine attention be directed to this planet, how the aon of horus is made manifest by the universal war. this is the first great and direct result of the equinox of the gods, and is the preparation of the hearts of men for the reception of the law. let us remind you that this is a magical formula of cosmic scope, and that it is given in exact detail in the legend of the golden fleece. jason, who in this story represents the beast, first fits out a ship

LIBER CCXLII AHA

nt? the master replies that only imperfect saints reveal themselves as such. of these are the cranks and charlatans, and those that fear and deny life. but let us fix our thoughts on love, and not on the failings of others! the master invokes the augoeides; the pupil through sympathy is almost rapt away. the augoeides hath given the master a message; namely, to manifest the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 1 aha! olympas: master, ere the ruby dawn gild the dew of leaf and law, bidding the petals to unclose of heaven.s imperishable rose, brave heralds, banners fl

LIBER DCCCLX JOHN ST

away all other forces. 2. the invocation of the word. death consecrates life, who in her whirling dance invokes that word. 3. they salute the word. the signs1 and m..m2 must be a chorus, if anything. 4. the miraculous appearance of iacchus, uninvoked. 1. the 3 questions.3 2. the 4 ordeals. warning and comfort as an appeal to the officers. 3. the threshold. 1 [the signs in ritual 671 are the signs of horus (the enterer) and harpocrates (silence, the old g.d. neophyte signs. t.s] 2 [the .secret word. of ritual 671. it is said to enumerate to 93. t.s] 3[.who art thou? whence came thou? whither goest thou? what seekest thou (the second and third are bracketed together. t.s] john st. john 35 the chorus of purification. the hymn .my heart, my mother. as already written, years ago.1 4. at the alt

ently the osiris risen stage is over; and i think it is a case for violent measures. if one were to slack off now and hope for the morning, like a shipwrecked paul, one would probably wake up a mere man of the world. the question then arises: what shall i do to be saved? the only answer.and one which is quite unconnected with the question.is that a ritual of adeptus major should display the birth of horus and slaying of typhon. here again horus and harpocrates.the twins of the twin signs of 0= 0 ritual.are the slayers of typhon. so all the rituals get mixed: the symbols recur, though in a different aspect. anyway, one wants something a deal better than the path of pe in 4= 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the v

and illusion? and the. poor thing. john st. john moves off shivering and sad, like a sot who has tried to get credit at a tavern and is turned away.and that on christmas eve! there is no money in his purse, no steam in his boilers. that.s what.s the matter with john st. john. it is clear enough, what happened yesterday. he failed at the four pylons in turn; in the morning fear stopped him at that of horus and so on; while in the evening he either failed at the pylon of thoth, i.e, was obsessed by the necessity (alleged) of recording his results, or failed to overcome the duality of thoth. otherwise, even if he comprehended the base, he certainly failed at the apex of the pyramid. in any case, he cannot blame the ceremony, which is most potent; one or two small details may need correction

LIBER LVII

ate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time .licht, liebe, leben. was the mystic name of the mother- temple of the g d. the five letters used in the word are a, th

LIBER SAMEKH

at god on! thou, lady of the understanding of the ways! h asal-on-ai g hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven! h aphen-iaf g thou treasure of iaf! h i g thou virgin twin-sexed! thou secret seed! thou inviolate wisdom! h photheth g abode of the light c h abrasax g c of the father, the sun, of hadit, of the spell of the aon of horus! h aeoou g our lady of the western gate of heaven! h ischure g mighty art thou! h8 mighty and bornless one (vide supra (the conception is of water, glowing, inhabited by a solar- phallic dragon-serpent, of a neptunian nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the wat

the perfected osiris, who brings the candidate, the natural osiris, to identity with himself. but in the new aon the [see al ii, 22] any such formula should be used only when the adept has full knowledge based on experience of such matters. liber samekh svb figvra dccc 12 hierophant is horus (liber ccxx i, 49* therefore the candidate will be horus too.13 what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is gthe fool h: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand. gde reine thor h seizes the sacred lance.14 bacchus becomes pan. the holy guardian angel is the unconscious crea

ly performed, and now having written it down for the world, it shall be an ornament for the adept who adopts it to cry hail to his name at the end of his work. this shall moreover encourage him in magick, to recall that indeed there was one who attained by its use to the knowledge and conversation of his holy guardian angel, the which forsook him no more, but made him a magus, the word of the aon of horus! for know this, that the name iaf in its most secret and mighty sense declareth the formula of the magick of the beast whereby he wrought many wonders. and because he doth will that the whole world shall attain to this art, he now hideth it herein so that the worthy may win to his wisdom. let i and f face all* yet ward their a from attack. gthe hermit h to himself, gthe fool h to foes, gt

uare. 13 in a copy of the goetia with notes to the preliminary invocation by gerald yorke, some transcribed from crowley fs personal copy, others of uncertain provenance (possibly summarised by yorke from samekh, indeed, a note to the corresponding line runs: gosorronophris= the perfected osiris. the hierophant in the g.d. neophyte ritual. but for those who accept qelhma variation, the formula is of horus. evergrowing child, not dying god. candidate is horus& the perfected horus is ra hoor khuit. h 14 see parsifal for this symbolism. 15 the greek spelling in the original enumerates to 915, 3 5 61. 16 there is no obvious reference to any gmagical race h in any of the oaths of a a grades up to and including adeptus minor as given in gliber collegii sancti, h unless one considers the a a itse

LIBER SEPTEM REGUM SANCTORUM

raft t.s. 6 which implies, although it is not stated in the text, that at the start of the ritual the candidate is hoodwinked. the hoodwink would be lifted briefly at each of the seven planetary stations. 7 the text i was sent had posers but this was probably an ocr error; other such errors, e.g. 0 for o have been silently corrected. 8 this statement may seem strange given the whole big deal made of horus replacing osiris, etc, but a few things are perhaps worthy of mention here. firstly, in the early years of the a\a, crowley may have considered this a mystery pertaining to a higher degree than probationer; e.g, only giving liber legis to zelators, and believed that even in the on of horus, the formula of osiris still needed to be assimilated before it could be transcended; further, note

LIBER V

esty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amenliber v vel reguli a: a: publication in class d. being the ritual of the mark of the beast: an incantation proper to invoke the energies of the aeon of horus, adapted for the daily use of the magician of whatever grade. the first gesture. the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aeon. 1. let the magician, robed and armed as he may dee to be fit, turn his face towards boleskine, that is the house of the beast 666. note 1: boleskine house is on loch ness, 17 miles from inverness, latitude 57

w his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying latsal! ehma! fiaof! aaph! aumn (thus shall be declared the words of power whereby the energies of the aeon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3-5-3, crying abrahadabra. the second gesture. the enchantment. 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, until he

e accomplishment. 1. let the magician strike the battery: 3-5-3, crying abrahadabra. the second gesture. the enchantment. 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, until he complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the force that radiateth from boleskine before him. 4. let him pace his path until he comes to the north; there let him halt, and turn his face to the north. 5. let him trace with his wand the averse pentagram proper to invoke air (aquarius. 6. let him bring the wand to the centre of the pentagram and call upon nuit! 7. let him make the sign c

LIBER V VEL REGULI

i "and in the column stands his six-rayed splendour (this dance may be omitted, and the whole utterance chanted in the attitude of phthah) the final gesture. this is identical with the first gestufiliber v vel reguli the ritual of the mark of the beast v a a publication in class d liber v vel reguli being the ritual of the mark of the beast; an incantation proper to invoke the energies of the aon of horus, adapted for the daily use of the magician of whatever grade the first gesture the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aon. 1. let the magician, robed and armed as he may deem to be fit, turn to face towards boleskine, that is the house of the beast 666* 2. let him strike the battery 1.3.3.3.1. 3. let him put the thumb of his right h

t him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying lashtal! fiaof! aumgn!1 (thus shall be declared the words of power whereby the energies of the aon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3.5.3, crying abrahadabra. the ritual of the mark of the beast 5 the second gesture the enchantment. 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with the stealth and swiftness of a tiger

strike the battery: 3.5.3, crying abrahadabra. the ritual of the mark of the beast 5 the second gesture the enchantment. 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, until he complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the force that radiateth from boleskine before him. 4. let him pace his path until he comes to the north; there let him halt, and turn his face to the north. 5. let him trace with his wand the averse pentagram proper to invoke air (aquarius. 6. let him bring the wand to the centre of the pentagram and call upon nuit! e 7. let him make the sign

LIBER XLIV THE MASS OF THE PHOENIX

[this is generally taken to refer to the four stanzas of crowley.s paraphrase from the st l in cap. iii. vv. 37-38 .unity uttermost showed. to .abide with me, ra-hoor-khuit. t.s] 2 [what exactly constitutes .the proper sign. was either privately communicated to a.a. aspirants by their superivisors, or left to the ingenium of the magician. t.s] the mass of the ph.nix 3* this is the special number of horus; it is the hebrew blood3 and the multiplication of the 4 by the 11, the number of magick, explains 4 in its finest sense. but see in particular the accounts in equinox i, vii, of the circumstances of the equinox of the gods.4 the word .ph.nix. may be taken as including the idea of .pelican. the bird which is fabled to feeds its young from the blood of its own breast. yet the two ideas, th

ritual formed chapter (44) of the book of lies. it appeared in appendix vi of magick in theory and practice with no substantial changes (c) ordo templi orientis. original key-ebtry by frater e.a.d.n; further formatting, proofreading and notes by frater t.s. for niwg/ celepha s press. this e-text last revised 17.07.2004] 3 [hebrew \d, blood= 44] 4 [see also the equinox of the gods. the .invocation of horus according to the divine vision of ourada the seer. is divided into 44 sections (4 divisions of 11 sections each, with a string of 44 pearl beads to be told.the string broke after the first performance; the suggestion perhaps is that 44 had been communicated by rose as a particular number of horus prior to the ritual, though there is no clear statement to that effect in the account of the

LIBER XXV THE STAR RUBY

a great sweep back and out, expelling forcibly thy breath, cry .1 with the same forefinger touch thy forehead, and say ,2 thy member, and say ,3 thy right shoulder, and say ,4 thy left shoulder, and say ;5 then clasp thine hands, locking the fingers, and cry. advance to the east. imagine strongly a pentagram. aright, in thy forehead. drawing the hands to the eyes, fling it forth, making the sign of horus, and roar .6 retire thine hand in the sign of hoor pa kraat.7 go round to the north and repeat; but scream .8 go round to the west and repeat; but say .9 1 [grk, approx gaway all evil spirits. h] 2 [grk, gunto thee. h] 3 the secret sense of these words is to be sought in the numeration thereof [note in first edition of the book of lies (grk, go phallus h= 1366. see also stirling, the cano

round to the north and repeat; but scream .8 go round to the west and repeat; but say .9 1 [grk, approx gaway all evil spirits. h] 2 [grk, gunto thee. h] 3 the secret sense of these words is to be sought in the numeration thereof [note in first edition of the book of lies (grk, go phallus h= 1366. see also stirling, the canon, p. 219 n] 4 [grk, gmighty. h] 5 [grk, ggrateful. h] 6 [chaos. the sign of horus is the sign of the enterer described in gliber o. h the version of the star ruby in magick has groar h (grk, gbeast h. 7 [the sign of silence, see gliber o. h magick has g c of hoor-paar-kraat. h] 8 [babalon. magick has gsay nuit. h] 9 [eros. magick has gwhisper babalon. h] liber xxv, the star ruby 2 go round to the south and repeat; but bellow .10 completing the circle widdershins, retir

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

large the egyptian madonna. from lenoir's la franche-maconnerie. isis is shown with her son horus in her arms. she is crowned with the lunar orb, ornamented with the horns of rams or bulls. orus, or horus as he is more generally known, was the son of isis and osiris. he was the god of time, hours, days, and this narrow span of life recognized as mortal existence. in all probability, the four sons of horus represent the four kingdoms of nature. it was horus who finally avenged the murder of his father, osiris, by slaying typhon, the spirit of evil. p. 48 the world virgin is sometimes shown standing between two great pillars--the jachin and boaz of freemasonry--symbolizing the fact that nature attains productivity by means of polarity. as wisdom personified, isis stands between the pillars o

is the lost key of masonry, for when the spirit fire is lifted up through the thirty-three degrees, or segments of the spinal column, and enters into the domed chamber of the human skull, it finally passes into the pituitary body (isis, where it invokes ra (the pineal gland) and demands the sacred name. operative masonry, in the fullest meaning of that term, signifies the process by which the eye of horus is opened. e. a. wallis budge has noted that in some of the papyri illustrating the entrance of the souls of the dead into the judgment hall of osiris the deceased person has a pine cone attached to the crown of his head. the greek mystics also carried a symbolic staff, the upper end being in the form of a pine cone, which was called the thyrsus of bacchus. in the human brain there is a t

al properties, but the modern world may yet find it profitable to consider the findings of the early philosophers who determined these relationships by extensive experimentation. out of such research arose the practice of identifying the metals with the bones of the various deities. for example, the egyptians, according to manetho, considered iron to be the bone of mars and the lodestone the bone of horus. by analogy, lead would be the physical skeleton of saturn, copper of venus, quicksilver of mercury, gold of the sun, silver of the moon, and antimony of the earth. it is possible that uranium click to enlarge examples of herm. from christie's disquisitions upon the painted greek vases. the primitive custom of worshiping the gods in the form of heaps of stones gave place to the practice o

MICHAEL WYNN THE SOUL TRAVELERS

mbolically represent the inner and outer struggles of the individual. there is yet another source of confusion that pervades some mythologies (especially the egyptian stories, and that confusion is borne from multiple names and titles associated with a single god. for example, the egyptian goddess hathor is associated with 2 other goddess, isis and bast. sometimes hathor is spoke of as the mother of horus, which would mean hathor and isis were the same entity; in other cases, the title hathor is associated with bast, who is known to not be isis. also, in egyptian mythology, ra is the sun god, but then again so is osiris and osiris son, horus; all three are known as sun gods, and all three are confirmed as different beings--michael wynn's "the soul travelers" 12 i suspect that the hindus ha

MORALS AND DOGMA

an allusion to the divine providence, is also fanciful; and to make it commemorative of the star that is said to have guided the magi, is to give it a meaning comparatively modern. originally it represented sirius, or the dog-star, the forerunner of the inundation of the nile; the god anubis, companion of isis in her search for the body of osiris, her brother and husband. then it became the image of horus, the son of osiris, himself symbolized also by the sun, the author of the seasons, and the god of time; son of isis, who was the universal nature, himself the primitive matter, inexhaustible source of life, spark of uncreated fire, universal seed of all beings. it was hermes, also, the master of learning, whose name in greek is that of the god mercury. it became the sacred and potent sign

as the form _aur, or, with the definite article prefixed _haur, light, or _the_ light, splendor, flame, the sun and his rays. the hieroglyphic of the younger horus was the point in a circle; of the elder, a pair of eyes; and the festival of the thirtieth day of the month _epiphi, when the sun and moon were supposed to be in the same right line with the earth, was called"_the birth-day of the eyes of horus" in a papyrus published by champollion, this god is styled"_har-oeri, lord of the solar spirits, the beneficent eye of the sun" plutarch calls him"_har-pocrates" but there is no trace of the latter part of the name in the hieroglyphic legends. he is the son of osiris and isis; and is represented sitting on a throne supported by _lions; the same word, in egyptian, meaning _lion_ and _sun

s is this inscription"_in hoc signo victor cris [glyph" an inscription in the duomo at milan reads"[glyph] et [glyph _christi-nomina-sancta-tene" the egyptians used as a sign of their god canobus, a [glyph] or a [glyph] indifferently. the vaishnavas of india have also the same sacred tau, which they also mark with crosses, thus [glyph, and with triangles, thus [glyph. the vestments of the priests of horus were covered with these crosses [glyph. so was the dress of the lama of thibet. the sectarian marks of the jains are [glyph. the distinctive badge of the sect of xac japonicus is [glyph. it is the sign of fo, identical with the cross of christ. on the ruins of mandore, in india, among other mystic emblems, are the mystic triangle, and the interlaced triangle [glyph. this is also found on

sea, supported by four groups of bulls, of three each, looking to the four cardinal points of the compass, represented the bull of the vernal equinox, and at tyre were consecrated to astarte; to whom hiram, josephus says, had builded a temple, and who wore on her head a helmet bearing the image of a bull. and the throne of solomon, with bulls adorning its arms, and supported on lions, like those of horus in egypt and of the sun at tyre; likewise referred to the vernal equinox and summer solstice. those who in thrace adored the sun, under the name of saba-zeus, the grecian bakchos, builded to him, says macrobius, a temple on mount zelmisso, its round form representing the world and the sun. a circular aperture in the roof admitted the light, and introduced the image of the sun into the bod

rus and libra; mars, aries and scorpio; jupiter, pisces and sagittarius; and saturn, aquarius and capricornus. from this distribution of the signs also came many mythological emblems and fables; as also many came from the places of exaltation of the planets. diana of ephesus, the moon wore the image of a crab on her bosom, because in that sign was the moon's domicile; and lions bore up the throne of horus, the egyptian apollo, the sun personified, for a like reason: while the egyptians consecrated the tauriform scarab sus to the moon, because she had her place of exaltation in taurus; and for the same reason mercury is said to have presented isis with a helmet like a bull's head. a further division of the zodiac was of each sign into three parts of 10 each, called decans, or, in the whole

harmony and order, and she borrows from him the force which is to destroy the germs of evil that typhon had, during the winter, planted everywhere in nature. this passage of the sun into taurus, whose attributes he assumes on his return from the lower hemisphere or the shades, is marked by the rising in the evening of the wolf and the centaur, and by the heliacal setting of orion, called the star of horus, and which thenceforward is in conjunction with the sun of spring, in his triumph over the darkness or typhon. isis, during the absence of osiris, and after she had hidden the coffer in the place where typhon found it, had rejoined that malignant enemy; indignant at which, horus her son deprived her of her ancient diadem, when she rejoined osiris as he was about to attack typhon: but merc

th and defeated typhon; who, in the shape of the serpent or dragon of the pole, had assailed his father. so, in ovid, apollo destroys the same python, when io, fascinated by jupiter, is metamorphosed into a cow, and placed in the sign of the celestial bull, where she becomes isis. the equinoctial year ends at the moment when the sun and moon, at the vernal equinox, are united with orion, the star of horus, placed in the heavens under taurus. the new moon becomes young again in taurus, and shows herself as a crescent, for the first time, in the next sign, gemini, the domicile of mercury. then orion, in conjunction with the sun, with whom he rises, precipitates the scorpion, his rival, into the shades of night, causing him to set whenever he himself re-appears on the eastern horizon, with th

MOTTA MARCELO THE COMMENTARIES OF AL

behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. the "old time" is the aeon of the dying god. some of its rituals are founded on an utterly false metaphysics and cosmogony; but others are based on truth. we end those, and mend these. this "knowledge" is the initiated wisdom of this aeon of horus. see book 4, part iii, for an account of the new principles of magick. note that knowledge is daath, child of chokhmah by binah, and crown of microprosopus; yet he is not one of the sephiroth, and his place is in the abyss. by this symbolism we draw attention to the fact that knowledge is by nature impossible; for it implies duality, and is therefore relative. any proposition of knowledge

rselves to the phenomenon than many so-called scientists. men whose minds are fixed have been known to go insane when facts run contrary to their ideas "their words" the technical meaning, of course, is the 'word' as a formula of power. the 'words' of the 'black brothers' are always, of necessity, skew-wise. but now the words of past magi are also so see al i, 49. they are to the word of the aeon of horus as the physics of newton is to the physics of einstein. this is very important because of the natural inertia of the mind. until thelemic momentum be firmly established in the life of an aspirant, his mind will continuously tend to fall back into "the pit called because" he must live as if "might be" were "is; and persist in this apparently absurd course of conduct until the external worl

e bad law) 38. a feast for the three days of the writing of the book of the law. this is april 8th, 9th, and 10th, the feast beginning at high noon. 39. a feast for tahuti and the child of the prophet secret, o prophet! this particular feast is of a character suited only to initiates. 40. a feast for the supreme ritual, and a feast for the equinox of the gods. the supreme ritual is the invocation of horus, which brought about the opening of the new aeon. the date is march 20. the equinox of the gods is the term used to describe the beginning of a new aeon, or a new magical formula. it should be celebrated at every equinox, in the manner known to neophytes of the a:.a. 41. a feast for fire and a feast for water; a feast for life and a greater feast for death! the feasts of fire and water in

ddess of justice. the student may refer to the equinox vol. i, no. 2, pages 244-261. thmaist is the hegemon, who bears a mitre-headed sceptre, like that of joshua in the royal arch degree of freemasonry. he is the third officer in rank in the neophyte ritual of the g. d ,following horus as horus follows osiris. he can then assume the "throne and place" of the ruler of the temple when the "equinox of horus" comes to an end. the rimed section of this verse is singularly impressive and sublime. we may observe that the details of the ritual of changing officers are the same on every occasion. we may therefore deduce that the description applies to this "equinox of the gods" itself. how have the conditions been fulfilled? the introduction to book 4, part iv tells us. we may briefly remind the r

the gods" itself. how have the conditions been fulfilled? the introduction to book 4, part iv tells us. we may briefly remind the reader of the principal events, arranging them in the form of a rubric, and placing against each the corresponding magical acts of the equinox previous to ours, as they are symbolized in the legends of osiris, dionysus, jesus, attis, adonis, and others. the ritual aeon of horus aeon of osiris another prophet shall arise the beast 666. dionysus and others are names for (perhaps) apollonius of tyana. in the conditions then obtaining, several magi were required. and bring fresh fever from the skies "force and fire" of horus "skies" of nuit another woman shall awake see comment on al i, v.15 "venus" of the adonis legends. we have no clue to her name. the lust& worsh

e tomb" the coffin or grave. another king shall reign horus(ra-hoor-khuit) the crowned child osiris (jesus, etc) the dying king (see fraser. and blessing no longer be poured to the hawk-headed mystical lord blessing semen blessing blood. it may be presumptuous to predict any details concerning the next aeon after this. it is, after all, still far away and there is a lot yet to be done in the aeon of horus! 35. the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. heru-ra-ha combines the ideas of horus (cf. also 'the great angel hru' who is set over the book of tahuti; see liber lxxviii) with those of ra and spirit. for ha is the atziluthic or archetypal spelling of he, the holy ghost. and ha =6, the number of the sun. he is also nuit, h being her letter. the language s

i suggests "hurling" or "blasting; ompehda is not too phantastically onomatopaeic for "an explosion. these two words are obviously from the angelic language. 55. let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you! the name mary is connected with mars, mors, etc, from the sanskrit mr, to slay; and with mare, the sea, whose water opposes the fire of horus. i here quote a passage from liber xcvii which deals with this fully "let me strictly meditate this hate of the mother. mr is the sanskrit root "kill, hence mara, mors, maria, and i suppose meer, mere, mer in short, lots of words meaning death or sea. note mordred as the traitor villain in morte d'arthur. in liber legis we have "mary" who is to be "torn upon wheels, apparently because she

NEW WORLD ORDER OR OCCULT SECRET DESTINY

t says, in part, that we must transform ourselves before we can change the world, and that it is during the process of self-transformation that we can catch a glimpse of what part we are to play in national and global transformation. the mandala of the new world order and illuminati control. annuit coeptis he has blessed our beginning, novus ordo seclorum new order of the ages. the all-seeing eye of horus, the resurrected egyptian sun god, biblically refered to as lucifer, the angel of light. in occult doctrine it is thought that from the union of spirit and matter (the pyramid is made of stone, rock, and earth and represents the unconscious. the capstone is made of an immaterial substance light or spirit and is conscious, a new being a transformed being is created. the seal s reverse depi

ONYX TABLET OF SET

and mythologically and in the nature of egyptian priesthoods in general. such details may be studied in categories #1 and #2 of the reading list, and it is assumed that you, by virtue of your recognition to the priesthood, have surveyed this field. here we wish rather to call attention to the four most significant facts known about the priesthood of set. they are (1) together with the priesthood of horus [the elder, it was the oldest of the egyptian priesthoods. if we date it to the earliest predynastic images of set found by archaeologists, we can establish an origin of at least 3200 bce. working with the egyptians' own astronomically-based records [cf #2f, we may approximate 5000 bce. if we are to assume the final eclipse of the priesthood at the end of the xix-xx [setian] dynasties ca

PHILIP NEIL MYTHS LEGENDS EXPLAINED

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

would wither. 17 osiris, i sis, and horus plaque with cartouche royal sarcophagi, or coffins, were rectangular inside like the cartouche that encircled the royal name. just as the cartouche protected the royal name, so the coffin protected the royal body. hunefer is lead by anubis through the hall of two truths anubis anubis weighs hunefer s heart heart feather ammit hunefer osiris the four sons of horus horus isis and nephthys hail to you, osiris wennefer, the vindicated, the son of nut! you are the first-born of geb, the great one who came forth from nut. shout with joy, osiris, for i have come to you; i am horus, i have saved you alive today. the book of the dead re-harakhty thoth after osiris descended to the underworld, he could no longer rule his earthly kingdom, so he bequeathed it

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

upon earth with the strength of ra. i have come into harbour as osiris made perfect. let priestly offerings be made to me as one in< 114> the train of the ancient of days. i brood as the divine spirit. i move in the firmness of my strength. i undulate as the waves that vibrate through eternity. osiris has been claimed with acclamation, and ordained to rule among the gods. enthroned in the domain of horus where the spirit and the body are united in the presence of the ancient of days. blotted out are the sins of his body in passion. he has passed the eternal gate, and has received the new year feast with incense, at the marriage of earth with heaven "tum has built his bridal chamber. rururet has founded his shrine. the procession's completed. horus has purified, set has consecrated, shu ma

me with a dark reptilian god associated with typhon (see description of three in one, in "z. 3" he is the accusor, the evil genius, who would bind the candidate's soul in darkness with forces of the qlippoth. in the neophyte initiation the accusor rises from the base of the altar at the time of the soul's greatest danger. during this vulnerable time, four invisible stations attributed to the sons of horus3 protect the vital organs, symbolic of the essential life forces, until after the oath has been taken and judgment has been passed. before the hierophant administers the oath he leaves the throne of the east. the god-form of osiris, represented by the hierophant on the throne, remains there maintaining the balance of forces in the temple. as the hierophant passes between the pillars on th

e in the pathway of light. hierophant stands holding the sceptre in his right hand, the banner of the east in his left. kerux goes to the north-east with lamp and wand. then follow hegemon, hierus with banner and sword, stolistes with cup. dadouchos with censer and last, sentinel with sword. they all line up in this order behind the kerux who leads the procession past hierophant, making the signs of horus and liarpocrates as he passes. each qcficer in tum does the same. hierus falls out as soon as he reaches his throne. hegemon returns to his place after passing hierophant twice. the other officers pass hierophant three times and then take their places as they come to them. the mystical circumarnbulation symbolical of the rise of light is accomplished. let us adore the lord of the universe

essence, the stone of the philosophers. true wisdom, perfect happiness, the summum bonum. officers remain in the temple while the new neophyte is led out by kerux (note: full instructions as to the magical work performed by the officers during the ceremony are given in documents z.1 and 2.3. these latter will be found in volume 111 of this work. i. r) the neopirye signr sign of iiaiipocratps sign of horus 0 signs of eiementni cradcs slcn of theoricus slgn of zllator slgn of practicvs slcn of philosophus the l.y. x. signz l slgn of mourning tlie sign of oslrls slain of isis- v. sign of apophis and typhon x. slgn of oslrls risen elemenfa1 grade ceremonies 135 introduction to the elemental grade ceremonies the initiation ceremonies of the zelator, theoricus, practicus and philosophus grades a

and said: i am water, stagnant and silent and still, reflecting all, concealingall. i am the past- i am the inundation. he who riseth from the great water is my name. hail unto ye, dwellers of the land of night! for the rending of darkness is near. heg. leads practicus round to hiereus who rises cup in hand as they approach. hegemon and practicus halt before him. hiereus the priest with the mask of horus spake and said: i am water, turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters -the vastness of their terror- the magnitude of their fear- the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent. the storm veiled in tenor is my name. hail unto

xtuali. from these obyservations, in th; light of"the above instructions, we feel that an office does not appear above thegrade that isgrade appropriate for the office as defined. since the sentinel is an office only open to a neophyte, we believe that it should only appear in the neophyte ritual and not in any of the elemental grades. g.w. enterer of the threshold 2. the stations of the children of horus. 3. the stations of the evil one. 4. the station of harpocrates. 5. the stations of isis, nephthys, aroueris. 1. the kerubim: the stations of the man, the lion, the bull, and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds- beyond the stations of hierophant, dadouchos, hiereus, and stoli

peration is by the sign of scorpio, which is called in egyptian szlae-ee (note: in egyptological works the name of this god is tum or tmu.-i. r) the kerub of earth has the face and form of a bull with heavy and darkening wings. he formulates behind the throne of stolistes and he is a power of the great god ahaphshi and his operation is by the sign taurus called ta-aur in egyptian. 2. the children of horus: between the invisible stations of the kerubim are those of the four vice-gerants of the elements and they are situated at the four comers of the temple, at the places marked by the four rivers of eden in the warrant; for the body of a warrant, authorising the formation and establishment of a temple, represents the temple itself- of which the guardians are the kerubim and the vice-gerents

e-bessz. the synthesis of this evil triad "the mouth of the power of destruction" is called ommoo-szathan. 4. the station of harpocrates. the invisible station of harpocrates is in the path of samekh, between the station of hegemon and the invisible station of the evil triad. harpocrates is the god of silence and mystery, whose name is the word of this grade of neophyte. he is the younger brother of horus, hoor-po-krattist. 5. the stations of isis and nephthys. the stations of isis and nephthys are respectively at the places of the pillars in netzach and hod, and these great goddesses are not otherwise shown in the grade, save in <104> connection with the praemonstrator and imperator, as operating through the hierophant, seeing that isis corresponds to the pillar of mercy and nephthys to t

ierophant: aroueris: aroo-ouerist bpw repi- hierophant: osiris: ae-shoo-rist f(lj ww pi& hegemon: thmae-st ex&u z, thmae-sh qlcow- 9 thmaae-tt e u- hiereus: horus: hoor ucap kerux: anubis: ano-oobist-em-pe-eeb-tte dnwr o l .t c-n/&t(o f the east) stolistes: aur-a-mo-00th- 0 dadouchos: thaum-aesch-niaeth +j q sentinel: ano-oobi em-pementte& wr g i- m- 6 -f (of the west) invisible stations children of horus: n.e.-ameshett or amesheth&-yt or&*aye 8 n.w.-kabexnuv or dabexnjemouv &a e 2n a y or k h t f lldlf vy s.w.-ahephi or ahaphix@+i 0& w 2 i& enferer of the threshold <115> kerubim: keru b ahathoor@ u p sign tharpesh ea p f 6- 9 phritithi (pp!;ei" tho-oom mo-oo e30fu- u o v labo-ae 2 a 0 u- jl ahapshi &sit9 szlae-ee y i rrl, ta-aur taaa p 8 tharpesh can also be spelt tharpeshest cardinal poi

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

th some green <122> thekerub ofearth isin the north behind the seat of stolistes. it is a power of the great god ahapshi and has the face and form of a bull with heavy darkening wings, and the colours are black, green, red, with some white. these forms are not described in detail. we are to imagine them there as great stabilising forces whose forms vary according to circumstances. 3. the children of horus. these have their invisible stations in the corners of the hall. they are the guardians of the viscera of the human being- every part of whom comes up for judgment in its right time and place. ameshet: the man-faced is in the north east. he has a blue nemyss banded with red, blue and black. his face is red and he has a black ceremonial beard. round the shoulders of his white mummy shape a

RUBY TABLET OF SET

anism" and its affiliates as "satanists. setians accept such labels only to the extent that the christian satan represents certain qualities of individualism and independence. setians reject any interpretation of satanism that glorifies or promotes evil or destructiveness. leadership: michael a. aquino, high priest of set membership: not published. historical origins: together with the priesthood of horus, the original priesthood of set was the most ancient of the egyptian religious orders, dating (by surviving predynastic images of set) to at least 3200 bce and by the egyptians' own astronomically-based records to approximately 5000 bce. the setian religion played a prominent role in egyptian society throughout its development, to include being the state religion of the xix-xx dynasties o

a thief in the night. but you o setian have cheated him. the treasure of your xeper cannot be taken. your self, your will, live on. to laugh again in the caverns of the tuat. let the ceremony of the four flames begin. h someone takes a light from the black flame and lights the candles of the neters. when all are lit they speak in turn. gi am selket, and my flame honors you who have eaten the eye of horus. immortality is yours as you will. you are a living being like unto no other. h gi am sothis, and my flame honors you who have destroyed in your own life the lie that is osiris and the aberrations that followed him. you have left footprints in stone upon the face of gebb. h gi am sekhmet, and my flame honors you whose courage did not falter. you raised the black flame in your life, and it

y introduction: on march 18, 1904 ce aleister crowley and his wife rose visited the old boulak museum in cairo. she drew his attention to the xxvi dynasty funerary stele of the theban priest ankhf- n-khonsu. represented on this stele are two egyptian god-figures and a winged solar disc, which crowley identified respectively as nuit, ra-hoor-khuit, and hadit. he thought ra- hoor-khuit to be a form of horus the younger (the egyptological term for the son of osiris and isis in the osirian mythos) and thus the symbol of an "aeon of the son" to follow those of the mother-goddess (isis) and the father-god (osiris. he also believed hadit to be "heru-pakraath (harpokrates, the infant form of horus the younger. he identified nuit [correctly] as the egyptian goddess of the sky. an examination of the

harakte had been the judge of the dead in non-osirian egypt, and he was also cast as the champion of set in the osirian-mythos trial between set and horus the younger. the curious term "hadit" is simply the islamic word for a divinely inspired utterance of any sort; hence it is not found on the xxvi dynasty monument. the "hadit" disc is hieroglyphically identified on the stele as "behdety, a form of horus the elder worshipped at behdet in the eastern nile delta. summarily the stele of revealing is not based upon the osirian triad at all; its themes are those of a theban sun-cult based upon horus the elder and ra-harakte. this casts an entirely new light on the book of the law that crowley transcribed on april 8- 10, 1904. he interpreted the chapters and verses of this document according to

ox, the confessions, and the equinox of the gods. the concepts introduced in the book of coming forth by night make possible an entirely new analysis of the book of the law. this should be understood neither as an aesthetic criticism of crowley's comments nor as an attempted distortion of them. it is rather the result of the perceptual vantage point of the aon of set as opposed to that of the aon of horus. the classification: v2- a15.61- 1 author: michael a. aquino vi date (unknown) html revision: dec 18, 1997 ce subject: book of the law; crowley reading list: 9 original comment to the book of the law forbade all discussion or criticism of that text, not unjustifiably on the presumption that initiates below the grade of magus could not evaluate it with aonic perspective. as an ipsissimus i

ed in the pythagorean/platonic sense as a first and/or comprehensive universal principle] as the egyptian sky-goddess, nuit was portrayed as the mother of set, horus the elder, ra, and xepera. 2. the unveiling of the company of heaven. the book of the law constitutes an explanation of concepts derived from these five forms. harwer is completely manifest, as is necessary for the equinox of the aon of horus. the xeper-principle is partially revealed through passages in the text dealing with transformation and evolution. the form of set would remain unrecognized and enigmatic, its presence but not identity sensed, until the announcement of the aon of set on the north solstice of x/1975. 3. every man and every woman is a star. a star is a self-contained unit of matter, energy, and the process

ior lord of thebes, in my unveiling before the children of men! the "warrior lord of thebes" is amon (amun/amen, the patron warrior-god of thebes (uast, generally portrayed as a ram or as a man wearing a twin-plumed headdress. this statement suggests the forthcoming catalyst of the age of satan [or set/harwer, symbolized by the ram of mendes (ba-neb-tettu, as a transitional phase between the aons of horus and set. note the emphasis given to the term "children, implying an elect body of initiates rather than the human species as a whole. 6. be thou hadit, my secret centre, my heart& my tongue "hadit" means "inspired utterance "had" is also the "secret center" of the word "abrahadabra, described by crowley as the magical formula of the aon of horus. the "abra" prefix& suffix each translate h

me, and to her the stooping starlight. crowley interpreted this verse as a simple identification of the beast and scarlet woman with "hadit" and nuit respectively. he further hypothesized an analogy to the yang/yin interrelationship of chinese cosmology. to me this latter interpretation seems more substantive, implying as it does that complementary magical influences would be required for the aon of horus to exert its full influence. 17. but ye are not so chosen. crowley excuses this particular comment as being directed to "the other worshippers of nuit" besides the scarlet woman and himself. i read it as establishing to all readers of the book of the law that there would be but one "prince-priest the beast" the pathetic posturing of the many self-proclaimed "reincarnations" of aleister cr

consider the three 12-1 pm transmissions of the book of the law itself. 20. the key of the rituals is in the secret word which i have given unto him. crowley believed this word to be "abrahadabra, symbolizing the union of complementary concepts through ritual. he explored its construction via cabalistic numerological techniques, arriving at various numbers which he believed significant to the aon of horus. while the hebrew cabala possesses no objective validity, crowley insisted. presumably as a consequence of his golden dawn training. upon trying to use it as a device for systematizing his philosophy. his diaries reveal his exhaustive efforts in this vein and the many pointless "results" he achieved. exactly how crowley used "abrahadabra" as a ritual key is obscure. he did observe that it

identification of the name of the book of the law. 36. my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra- hoor-khu-it. the book of the law is not to be altered, edited, or abridged in any way by crowley, though he may comment upon it in order to explain its relevance to the aon of horus. the reason that the text may not be touched by that magus is that it contains formulae recognizable only after the aon of horus, as is evident from this commentary and the contents of the book of coming forth by night. 37. also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. ceremonial and operative magical

e mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. ceremonial and operative magical procedures are among the tools that the beast is to use for the communication of his word. the suit of wands in the tarot covers aspects of positive existence; the suit of swords covers aspects of force and destruction. the path of the aon of horus would seem evident, particularly against the tableaus set forth in the second and third chapters of the book of the law. 38. he must teach; but he may make severe the ordeals. a magus must utter his word; that is, he is compelled to explain his philosophical principle. nevertheless he may choose those for whom he deems such explanation educational and beneficial. pearls need not be cast b

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

al beginning of the religion is the date that menes (c. 2925 bce, a king of upper egypt, is believed to have defeated a king of lower egypt and unified the nation. menes set up a national religion in the process, worshipping the creator god ptah at his new government center of memphis. historians believe that the story of the war between the god horus and his uncle set (the result of set s murder of horus s father osiris) reflects the war between upper and lower egypt, with horus s eventual victory reflecting the unification of the two countries by menes during his sixty-two year reign. world religions: almanac 41 ancient religions of egypt and mesopotamia before this time, however, nature gods and animals had been worshipped for at least two millennia among the people who inhabited the ni

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 gods. he is shown as a man with a hawk s head, wearing a headdress with a sun disk. world religions: almanac 61 ancient religions of egypt and mesopotamia divorce was allowed, but usually only when requested by the man. in this case the woman s property had to be returned to the

nts of the planets had to be charted, and for this mathematical calculations were a vital tool. the observation of the stars and planets likewise led to the modern science of astronomy. world religions: almanac 65 ancient religions of egypt and mesopotamia ancient egyptian influences egyptian religion passed on many of its deities to other religions. for example, isis, in her aspect as the mother of horus, also influenced the later christian cult of the virgin mary. like the mesopotamians, the egyptians also passed on additional products of their religion in the form of mathematics and medicine. for example, their numbering system was based on the number ten, as in the modern decimal system. the egyptian calendar, based on the appearance of the star sirius, held 365 days and was divided in

SIR WALLIS BUDGE EGYPTIAN MAGIC

gly numerous. they are made of green basalt, green p. 40 granite, limestone, green marble, blue paste, blue glass, purple, blue and green glazed porcelain, etc; and the words of power are usually cut in outline on the base. in rare instances, the scarab has a human face or head, and sometimes the backs are inscribed with figures of the boat of ra, of the bennu bird "the soul of ra" and of the eye of horus. the green stone scarabs are often set in gold, and have a band of gold across and the scribe ani holding a necklace with pectoral, on which is a figure of the boat of ra containing a scarab, or beetle, in the presence of anubis, the god of the dead (from the papyrus of ani, plate 15) down the back where the wings join; sometimes the whole back is gilded, and sometimes the base is covered

asia and into several countries which lay on the mediterranean, and those who wore it seem to have attached to it much the same idea as its early inventors, the p. 42 egyptians. from a greek magical papyrus translated by goodwin 1 we may see that certain solemn ceremonies were performed over a scarab before it was worn, even in the period of the rule of the greeks and romans. thus about the "ring of horus" and the "ceremony of the beetle" we are told to take a beetle, sculptured as described below, and to place it on a paper table, and under the table there shall be a pure linen cloth; under it put some olive wood, and set on the middle of the table a small censer wherein myrrh and kyphi shall be offered. and have at hand a small vessel of chrysolite into which ointment of lilies, or myrrh

er the mason's table nor a nilometer, as some have thought, it is always associated with the clvth chapter of the book of the dead, which reads "rise up thou, o osiris! thou hast thy backbone, o still-heart! thou hast the fastenings of thy neck and back, o still-heart! place thou thyself upon p. 45 the mummy of ani the scribe, lying on a bier, attended by isis, nephthys, anubis, the four children of horus, the ushabti figure, his soul, the tet, etc (from the papyrus of ani, plates 33, 34. p. 47 thy base, i put water beneath thee, and i bring unto thee a tet of gold that thou mayest rejoice therein" like the buckle, the tet had to be dipped in the water in which ankham flowers had been steeped, and laid upon the neck of the deceased, to whom it gave the power to reconstitute the body and to

vulture hovering in the air with outstretched wings and holding in each talon the symbol of "life" and was placed on the neck on the day of the funeral. with this amulet the clviith chapter of the book of the dead was associated, and it was ordered by the rubric to it to be recited over it; this text reads "isis cometh and hovereth over the city, and she goeth about seeking the secret habitations of horus as he emergeth from his papyrus swamps, and she raiseth up his shoulder which is in evil case. he is made one of the company in the divine boat, and the sovereignty of the whole world is decreed for him. he hath warred mightily, and he maketh his deeds to be remembered; he hath made the fear of him to exist and awe of him to have its being. his mother the mighty lady, protecteth him, and

special composition was prepared which had the effect of making the ladder become the means of the ascent of the deceased into heaven. thus in the text written for pepi 2 the deceased is made to address the ladder in these words "homage to thee, o divine ladder! homage to thee, o ladder of set! stand thou upright, o divine ladder! stand thou upright, o ladder of set! stand thou upright, o ladder of horus, whereby osiris p. 53 came forth into heaven when he made use of his magical power upon ra. for pepi is thy son, and pepi is horus, and thou hast given birth unto pepi even as thou hast given birth unto the god who is the lord of the ladder (i.e, horus; and thou shalt give unto pepi the ladder of the god (i.e, horus, thou shalt give unto him the ladder of the god set whereby this pepi sha

st given birth unto pepi even as thou hast given birth unto the god who is the lord of the ladder (i.e, horus; and thou shalt give unto pepi the ladder of the god (i.e, horus, thou shalt give unto him the ladder of the god set whereby this pepi shall come forth into heaven when he shall have made use of his magical power upon ra. o 'thou god of those whose doubles (kau) pass onwards (when the eye of horus soareth upon the wing of 'thoth on the east side of the divine ladder (or ladder of god, o men whose bodies [would go] into heaven, pepi is the eye of horus, and when the 'eye turneth itself to any place where he is, pepi goeth side by side with the eye of horus, and o ye who are the brethren of the gods, rejoice ye that pepi journeyeth among you. and the brethren of pepi who axe the gods

h the texts from the book of the dead and were buried with them. 1 11. the amulet of the two fingers, this amulet is intended to represent the two fingers, index and medius, which the god horus employed in helping his father osiris up the ladder 2 into heaven, as has been described above; it is found in the interior of mummies and is usually made of obsidian or hamatite. 12. the amulet of the eye of horus, the eye of horus amulet, or utchat, is one of the commonest of all, and its use seems to have been universal at all periods. it was made of gold, silver, granite, hamatite, carnelian, lapis-lazuli, porcelain, wood, etc, although the rubric of a late chapter of the book of the dead 3 directs that the amulet p. 56 should be made either of lapis-lazuli or of mak stone. the utchat is of two

have been universal at all periods. it was made of gold, silver, granite, hamatite, carnelian, lapis-lazuli, porcelain, wood, etc, although the rubric of a late chapter of the book of the dead 3 directs that the amulet p. 56 should be made either of lapis-lazuli or of mak stone. the utchat is of two kinds, one facing to the left and the other to the right, and together they represent the two eyes of horus, one of which, according to an ancient text, was white and the other black; from another point of view one utchat represents the sun and the other the moon, or ra and osiris respectively. but speaking generally, when the egyptians wore the utchat as an amulet they intended it to bring to them the blessings of strength, vigour, protection, safety, good health, and the like, and they had in

h, according to an ancient text, was white and the other black; from another point of view one utchat represents the sun and the other the moon, or ra and osiris respectively. but speaking generally, when the egyptians wore the utchat as an amulet they intended it to bring to them the blessings of strength, vigour, protection, safety, good health, and the like, and they had in their minds the eye of horus, probably the white one, or the sun. in religious texts the expression meh utchat, i.e, the "filling of the utchat" is often used, and from many considerations it is clear that we must understand it to refer to the sun at the summer solstice; thus the amulet seems to have been intended to bring to its wearer strength and health similar to that of the sun at the season of the year when it

ed twelve chapters. at the same time another work bearing the same title also existed; it was not divided into chapters, but it contained two versions of the history of the creation, and a list of the evil names of apep, and a hymn to ra. 2 among the chapters of the former work was one entitled "chapter of putting the fire upon apep" which reads "fire be upon thee, apep, thou enemy of ra! the eye of horus prevails over the accursed soul and shade of apep, and the p. 80 flame of the eye of horus shall gnaw into that enemy of ra; and the flame of the eye of horus shall consume all the enemies of the mighty god, life! strength! health! both in death and in life. when apep is given to the flame" says the rubric "thou shalt gay these words of power--taste thou death, o apep, get thee back, retr

s rage in the east of the sky as ra setteth, in order to prevent the coming onward of the storms. thou shalt do this and so p. 82 prevent the coming of a shower or a rain-storm, and "thereby shall the sun be made to shine" in another part of this book the reciter is told to say the following "firmly with the mouth "down upon thy face, o apep, enemy of ra! the flame which cometh forth from the eye of horus advanceth against thee. thou art thrust down into the flame it of fire and it cometh against thee. its flame is deadly to thy soul, and to thy spirit, and to thy words of power, and to thy body, and to thy shade. the lady of fire prevaileth over thee, the flame pierceth thy soul, it maketh an end of thy person, and it darteth into thy form. the eye of horus which is powerful against its e

SIX WAYS OF KNOWLEDGE

g of an overseer, visually checking that your will is working in the world. it has a constancy of purpose. if you've ever had a job supervising others, you know this word. it is going from one person to the next being sure that they are all doing their tasks. it is also looking at a task and dividing it into sections so that it's do-able. it is action-oriented consciousness. the work of the order of horus is found within this word. this is the solar aspect of the work of the magus anton la vey, and at the simplest approach may be seen as "looking out for number 1" learning good scientific management techniques, the lessons of the satanic bible, or the lateral thinking techniques of edward de bono are good exercises for iri. sight (other-centric. the verb "to see" maa connected with the lef

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

about the nature of humanity and the cosmos transcend considerations of sense experience. they are ideas that the mystai found in their myth of osiris: the god, the creative power is poured out into the world. this appears in empedocles four elements. god osiris is slain. human beings, with their knowledge (which is divine in nature) will restore him to life. we are to rediscover him in the form of horus (son of god, logos, wisdom) in the opposition between strife (typhon) and love (isis. in a greek way, empedocles expresses his basic ideas in terms that still have a mythical ring; his love is the goddess aphrodite, his strife is neikos, divine beings who bind and loose the elements. myths of initiation the style in which the content of myth has been described here should not be equated w

TECHNICIANS GUIDE TO THE LEFT HAND PATH

hat change be made in accord with the true will of the initiate. the implication of this being that if one discovers what their true will is, then the manifestation of that will into meaningful and useful creations is greatly enhanced. now, this didn t keep crowley from using magical formula in attempts to obtain money and items somewhat distanced from his true will (that of establishing the aeon of horus and his word- thelema. crowley s diaries very candidly detail that of the two types of magical operations he performed- rites intended to manifest items related to physical procurement such as money, and rites intended to secure knowledge, information and insight, that those intended to manifest information were far more successful than those intended to acquire items such as money. an ex

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

human masses.8 at the close of the age, bailey assures us "the three major centres will be in complete unified and synchronized activity" controlling all manifestations of life.9 aleister crowley, the late british satanist and freemason, was also a devotee of the triangle as symbol. as a high-level officer of the occult group, order of the golden dawn, crowley used for one of his emblems the eye of horus in the pyramid of fire, radiated by the sun's rays. it was horus, in the form of a spirit guide named aiwass, that allegedly gave crowley the book of the law, a book of prophecy crowley claimed he received by automatic writing.10 abracadabra not just childish fun witches and deep occult magicians join bailey in use of the triangle. take the word abracadabra that is repeatedly used in kids

THE CANOPIC GODS SYMBOLISM

enii of the hall of the neophyte in a temple of the grade of neophyte, the four gods, ameshett, ahephi, tmo-oumathu, kabexnuv, are said to be vice-gerants of the elements, and answering to the rivers of eden as drawn in the warrant of the temple, are said to rule in the four corners of the hall between the stations of the kerubim. in egyptian mythology, these gods are also said to be the children of horus, and partake of his symbolism. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk

14 parts, 1 plus 4= 5, the five wounds) for even as hwhy must be known before hwchy can be comprehended, and as moses must precede christ, so must the mysteries of osiris first be known. now, the guardian of the hall and of the neophytes against the twpylq (whose rtk is laymwat, the dual or two-headed one, the demons of corruption and 3 disintegration) is the hiereus or horus, and to the children of horus, who partake of his symbolism are the viscera committed, to guard them against the demons of disintegration and corruption. as the elements and the forces of the elements are to the world, so are the vital organs and the life which animates them, placed under the charge of the vice-gerents of the elements, the children of horus, the great gods ameshett, ahephi, tmoumathaph and kabexnuv. t

st, the quarter of m, has the head of a man. tmo-oumathu, to the south has the head of a jackal who is the purveyor of the lion (for these are the vice-gerents of the elements, while the kerubim are the lords thereof; so tmo-oumathu is properly a jackal. kabexnuv in the west, in the region of n, has the form of a hawk, the subordinate form to the alchemic eagle of distillation, and the form also, of horus, the hiereus, beside whom is his station, and of whose symbolism he partakes. ahephi in the north, has the head of an ape. the symbology of the ape in ancient egypt is very complex. here it may be taken that while apis, the bull, represents the divine strength of the eternal gods, the ape represents the elemental strength which is far inferior and blended with cunning. ahephi, however, ha

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ine, february 23, 1986 [online] http//www.churchofsatan.com/pages/ wapost/html. 26 january 2002. lavey, anton szandor. the satanic bible. new york: avon, 1969. the satanic rituals. new york: avon, 1972. temple of set the ancient egyptians were perhaps the first to personify evil as a distinct force in the universe, but they retained a concept of unity by representing the evil god set as a brother of horus, prince of light and goodness. although set was actually the younger brother of osiris who, with isis, his wife, and horus, his son, comprised the egyptian trinity he was represented as horus s brother, because set stood for the opposing forces of evil and darkness. set was jealous of osiris s power and sought to seize the throne from him. in ensuing struggle, osiris was dismembered, leav

vise him how best to proceed in his earthly mission. according to aquino, the prince of darkness appeared to him in the image of set and declared to his disciple the dawning of the aeon of set. it was revealed that set appeared to aleister crowley (1875 1947) in cairo in 1904 in the image of crowley s guardian angel, aiwass. at this time, crowley was declared the herald for the advent of the aeon of horus and assumed the title of the beast. in 1966, anton lavey had ushered in the aeon of satan, an intermediary stage that was designed to prepare the way for the aeon of set, an age that would bring forth enlightenment. aquino was delighted and honored to assume the mantle of the second beast, and he even had 666, the number of the beast in the book of revelation tattooed on his scalp. at the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

gaiwass h suddenly took possession of crowley fs wife after she had uttered something to the effect that gthey h wished to communicate with him. at the time, they were standing before the stele of revealing in the cairo museum. there followed three days of dictation by aiwass to crowley. the text of this dictation forms the book of the law (1904, which was supposed to herald the coming of the age of horus, the child. crowley won the distinction of being the gwickedest man in the world h while he was conducting an institution he called the sacred abbey of thelema. located on the island of sicily, the abbey was dedicated to the practice of magic, uninhibited sex accompanied by liberal use of drugs, and worship of ancient gnostic deities. ritual intercourse, both hetero and homosexual in natu

THE MAGICIAN S KABBALAH

the "shemittah, are said to last 6000 years, and are associated with the 7 sephiroth below the abyss, thus making 42,000 years (or 49,000 years if the cycle is 7000 years, leaving the last 8000 or 1000 years to complete the "great jubilee (the jubilee is a period of 50 years. it is said that we are currently in the shemittah of judgement, presided over by geburah, which matches the thelemic "aeon of horus" and the "kali yuga" of the hindu system. if this system is applied to the big bang cosmological model, then it is immediately apparent that we had exactly 50 cycles to reach the epoch of recombination, the first cosmic jubilee, and that cycle would have been that of malkuth, or manifestation! the process of gematria may be applied in a number of ways to this sephiroth, as follows: gebura

THE MIDDLE PILLAR

above me shines tau nudjer("the star of godu).28 repeat the egyptian qabalistic cross as in the beginning. egyptian banishing rituals alternative versions the student may choose to replace the pentagram in the above ritual with symbols that retain a more egyptian character. rather than tracing the pentagram in the four quarters, the magician could draw the sign of the ankh or the wedjat (the eye of horus. both were considered powerful amulets for protection. the ankh is the symbol of eternal life, while the wedjat is the symbol for health, wholeness, protection, and general well-being (see figure 14, p. 198) to trace the ankh in the air before you, start on the left side at the point where the circle meets the crossbar and, drawing in a clockwise motion, trace the circular "head" of the a

air before you, start on the left side at the point where the circle meets the crossbar and, drawing in a clockwise motion, trace the circular "head" of the ankh. next, trace the shaft of the ankh, leading from the middle of the crossbar to the lowest point of the shaft. finally, start at the left point of the crossbar and move straight across to the right point of the crossbar. to trace the eye of horus in the air before you, start at the left point of the eyebrow line and trace clockwise. next, trace the outline of the eye itself, starting from the left and proceeding clockwise, around the pupil, and back around the bottom of the eyelid, ending at the left side of the eye near the starting point. then trace the lowermost line of the figure starting from the right-hand point and tracing

nt of the eyebrow line and trace clockwise. next, trace the outline of the eye itself, starting from the left and proceeding clockwise, around the pupil, and back around the bottom of the eyelid, ending at the left side of the eye near the starting point. then trace the lowermost line of the figure starting from the right-hand point and tracing toward the left. projection sign sign of silence eye of horus the ankh the cross circled cross figure 14: ritual signs and symbols of protection. the pentagram 199 a greek banishing pentagram ritual the greek qabalistic cross (stauros kabalistikos) stand and face east. imagine a brilliant whte light touching the top of your head. reach up with the index finger or blade of a dagger to connect with the light and bring it to the forehead. touch the for

t the base of the spine on the right side. prana: in yoga, the vital life force which courses through the nadis of the human body. pranayama: sanskrit word for "the breath way" yogic techniques for breath control and vital energy manipulation. prithivi: the tattva associated with the element of earth. its symbol is the yellow square. projecting sign: also called the "attacking sign" and the "sign of horus" one of the neophtye signs of the golden dawn. protecting sign: also called the "sign of silence" and the "sign of harpocrates" one of the neophtye signs of the golden dawn. psyche: the greek word for "soul" the mind functioning as the center of thought, emotion, and behavior and consciously or unconsciously adjusting or mediating the body's responses to the social and physical environmen

THE NECRONOMICON SIMON VERSION

the reference in the book of revelation "the beast 666, was his mother, and he eventually took this appellation to heart. he changed his name to aleister crowley while still at cambridge, and by that name, plus "666, he would never be long out of print, or out of newspapers. for he believed himself to be the incarnation of a god, an ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have called "out of space, that contained the formula for a new world order, a new system of philosophy, science, art and religion, but this new order had to begin with the fundamental part, and common denominator, of all four: magick. in 1937, the year lovecraft dies, the nazis banned the occ

THE BOOK OF GATES

assing over mr. sharpe's further remarks, which assert that the sarcophagus was made in the year b.c. 1175, we must consider briefly the arrangement of the texts and scenes upon the insides and outsides of the sarcophagus and its covers. on the upper outside edge of the sarcophagus runs a single line of hieroglyphics which contains speeches supposed to be made to the deceased by the four children of horus; this line is in two sections, each of which begins at the right hand side of the head, and ends at the left hand side of the foot. below this line of hieroglyphics are five large scenes, each of which is divided into three registers, and these are enclosed between two dotted bands which are intended to represent the borders of the "valley of the other world" on the inside of the sarcopha

ah, whose word is maat [the chapter of causing the soul to be united to its body in the underworld] 1 hail, ye gods who bring (anniu [hail] ye gods who run (pehiu [hail] thou who dwellest in his embrace, thou great god, grant thou that may come unto me my soul from wheresoever it may be. if it would delay, then lot my soul be brought unto me from wheresoever it may be, for thou shalt find the eye of horus standing by thee like those watchful gods. if it lie down, let it lie down in annu (heliopolis, the land where [souls are joined to their bodies] in thousands. let my soul be brought p. 67 unto me from wheresoever it may be. make thou strong, o guardian of sky and earth, this my soul. if it would tarry, do thou cause the soul to see its body, and thou shalt find the eye of horus standing

alled "gods of the north" and the bearded male figure is "he who is over the hind part" 3. between the two groups described above is the hawk-headed sphinx which typifies "horus in the boat" above its hindquarters spring the head and shoulders of a bearded human figure called ana, and on the head of the hawk and that of and is a crown of the south. standing on the back of the sphinx is the figure of horus-set with characteristic heads, with his arms outstretched, and with each hand laid upon the upper part of the crowns of the south. the hawk head of this figure faces the back of the hawk head of the sphinx, and the animal's head, which is characteristic of set, faces the back of the human head of and. it is thus quite clear that click to view heru-am-uaa with set-horus on his back. p. 248

use of words of power on those who are in the net[s] which are in their hands" in the lower register are- 1. sixteen gods, who stand at one end of the scene, and grasp a rope with both hands. the first four are bearded, man-headed beings, and are said to be "the souls of ament" the second four are ibis-headed, and are "the followers of thoth" the third four are hawk-headed, and are "the followers of horus" and the last four are ram-headed, and are the followers of ra" click to view two gods with nets. 2. eight bearded, man-headed beings, who stand at the other end of the scene in two groups of four, and who are described as "powers" p. 254 each grasps a rope with both hands. the rope which is held by these groups of beings is attached to the legs of the enormous serpent khepri. this serpen

each end of that portion of its body which lies flat on the ground springs a uraeus. on the centre fold of the body is seated a hawk, which wears on its head the double crown, this hawk is the symbol of "horus of the tuat" the text which refers to this section of the scene reads- p. 255 click to view the souls of ament, and the followers of thoth who tow khepri. p. 256 click to view the followers of horus and the followers of ra who tow khepri "those who are in this scene have the rope in their hands, and it is fastened to the leg[s] of khepri, who moveth backwards to the hall of their horizon. they draw this rope with the god into their horizon, and they tow him along in the sky (nut. they live upon the, things of the south, and their sustenance is from the things of the north [and they e

ed with his knives, and gashes are inflicted on him. ra shall stand up in the hour wherein he is content (or, the hour of peace, and the great god shall pass on in strength when his chain (i.e, apep's) is fixed "the reptile (literally, worm) who is in this picture breaketh asunder the fetters, and the boat of this great god beginneth [to move] towards the region click to view seb and the children of horus holding apep and his sons in restraint. of apep; this great god travelleth on after he (i.e, apep) hath been put in restraint by means of his 'fetters" of the four setefiu gods it is said "those who are in this picture grasp the fetters of the being of two-fold evil, and they say to ra 'come forward, ra, pass onwards, khuti. verily fetters have been laid upon neha-hra, and apep is in his

be upon thy face, o uamemti, and ye shall be destroyed, o ye sons of the helpless one, by the hidden hand, which shall cause evils [to come upon you] by the deadly chain which is in it. seb keepeth ward over your fetters, and the sons of the fetters (i.e, mest, hapi, tuamutef, and qebhsennuf) put upon you the deadly chain. keep ye [your] ward under the reckoning of khenti-amenti" of the children of horus it is said "those who are in this picture make heavy the fetters of the sons of the helpless one, and the boat of the well-doing god travelleth on its way" in the lower register are- 1. twelve male beings, each of whom carries a paddle; they are called "gods who never diminish" 2. twelve female beings, each of whom grasps a rope with both hands; above the head of each is a star. they are

te proper stands a bearded, mummied form called metes, and at its exit stands a similar form called shetau. the corridor is swept by flames of fire, which proceed from the mouths of two uraei, as before. in the space which is usually guarded by a number p. 280 of gods stand two sceptres, each of which is surmounted by a white crown; the one on the right is the symbol of osiris (sar, and the other of horus. between the sceptres is a line of text, which reads-"they say to ra'[come] in peace [come] in peace [come] in peace [come] in peace! o thou whose transformations are manifold, thy soul is in heaven, thy body is in the earth. it is thine own command, o great one" the monster serpent which stands on his tail and guards the door is called am-netu-f, and the two lines of text which refer to

further strengthened by small chains, which are linked to the larger ones, and are fastened to the ground by means of pegs with a hook at the top. in an earlier picture we have click to view the slaughterers of apep. seen apep fettered by seb, mest, hapi, tuamutef, and qebhsennuf, who were represented by five gods, but here the figures of the gods are wanting, and it is only the legend "children of horus" that tells us the chains represent the gods. 3. four apes, each holding up a huge hand and wrist. p. 284 4. the goddess of upper egypt, wearing the white crown, and styled amenti. 5. the goddess of lower egypt, wearing the red crown, and called herit. 6. the bearded god sebekhti, who holds the emblem of "life" in his right hand, and a sceptre in his left. p. 285 of the gods of the tuat w

ht appeareth [there] from the starry night" of the nine gods with knives and sceptres it is said "those who are in this scene [with] their weapons in their hand take their knives and hack [with them] at apep; they make gashes in him and slaughter him, and they drive stakes whereby to fetter him in the regions which are in the upper height. the fetters of the rebel are in the hands of the children of horus, who stand threateningly by this god with their chains between their fingers. this god reckoneth up his members after he whose arms are hidden hath opened [the door] to make a way for ra" of the serpent apep it is-said "the children of horus grasp firmly this serpent which is in this picture, and in this picture they rest in nut (i.e, the sky. they heap their fetters upon him, and whilst

the right hand p. 287 and two on the left in the double atert of this god; then they come forth after him, and sing praises to his soul when it looketh upon them, and they stablish his disk" of the three remaining deities it is said "those who are in this picture turn away set from this gate [of the god tuati. they open its cavern, click to view apep fettered by the chains of seb and the children of horus. and stablish the hidden pylons, and their souls remain in the following of ra" in the upper register of this division are- 1. four gods, each holding a disk in his right hand; these are "they who hold light-giving disks" p. 288 2. four gods, each holding a star in his right hand; these are "they who hold stars" 3. four gods, each holding a sceptre in his left hand; these are "they who co

THE GOD SET

erred to. bikka reed has a great translations of this text. in the 18th dynasty a remarkable pharoah hatshepsut reintroduced the worship of set by building a temple dedicated to him and horus the elder at ombos. this marked a strong interest in set's eternal nature, for example in hatshepsut is the prophecy (which she had placed in her tomb at der el-medina) that "she will not only enjoy the days of horus, but the days of set will be added to her span" she was also interested in the antinomian nature of the set cult- in fact she preformed one of the most scandalous acts available to a woman- she acted as a man. this early feminist clearly found set, a great archetype to work with. set was popular among her family until the kingship of akhenaton (may he be reborn forever drowning in the jaw

THE SECRET RITUALS OF THE OTO

cret rituals of the o.t.o. the nature of thelemite religion and the story of how it came into existence are now too well known for it to be worth while recounting at length. suffice to say that in 1904 crowley received a direct voice communication entitled, the book of the law, an intensely beautiful prose-poem in three short chapters purporting to give an initiated interpretation of the new aeon of horus, or, as it is now often called, the age of aquarius .20 under crowley s influence the rituals of the o.t.o. were revised in order to conform to the book of the law; simultaneously crowley produced the gnostic mass (for both the o.t.o. and reuss s gnostic catholic church) and, at reuss s request, revised some of the o.t.o. instructional material pertaining to the ninth degree.21 reuss resi

TYSON DONALD SOUL FLIGHT

er surface of the eyelids. before it fades, the experimenter must mentally sustain and strengthen the image, and imagine that it is becoming larger until it is large enough for him to pass through as a kind of gateway. the experimenter should stand from his chair, and with eyes still closed imagine passing through this gateway. regardie recommended the golden dawn ritual gesture known as the sign of horus-which is a reaching forward with the extended two arms as through groping in the darkness-as a way of facilitating this passage. from his comments, it appears that mathers used the gesture known as the rending of the veil, which simulates the drawing open of two panels of a closed curtain. both may be used: first the sign of horus, then the rending of the veil. it is useful to imagine the

ed that haushofer was a student of the mystic gregor ivanovich gurdyev, better known as g. i. gurdjieff (c. 1866-1949 "both gurdjieff and haushofer maintained that they had contacts with secret tibetan lodges that possessed the secret of the 'superman. the lodge included hitler, alfred rosenberg, himrnler, goring, and hitler's subsequent personal physician dr. morell."15* adolf hitler and the age of horus it is doubtful that hitler himself ever engaged in astral projection or met the spiritual beings known as masters that controlled the dark occult current of national socialism. the sensationalizing writers bauwels and bergier, authors of the 1960 book le matin des magiciens, mention an anecdote related by hermann rauschning, the governor of danzig, who one day was chatting with hitler abo

emote viewing and the cia 123 is interesting in the context of the belief of writer gerald suster that hitler was the living fulfillment of the prophetic document received by aleister crowley titled the book of the law. this document, transmitted to crowley psychically by his guardian angel aiwass in 1904, formed the basis for crowley's later cult of thelema. it foretells of the coming of the age of horus that will sweep christianity off the face of the world in a holocaust of warfare and bloodshed. summing up his views on the almost ceaseless military conflicts that characterized the twentieth century in the context of hitler's rise to political power, suster wrote, at the conclusion of his book hitler and the age of horus, of his conviction that the violence had at its root a mysterious

conflicts that characterized the twentieth century in the context of hitler's rise to political power, suster wrote, at the conclusion of his book hitler and the age of horus, of his conviction that the violence had at its root a mysterious hidden force unknown to science, which he called an eruption of the demonic. after the example of aleister crowley, suster personified this force in the form of horus, egyptian god of war. it was suster's view that certain individuals had practiced magic as a way of controlling this demonic energy for their own political purposes, and that one of them was adolf hitler, whom suster called "the greatest black magician of the century."160 a black magician hitler may well have been, but it is my own view that he was a natural magician, similar in this resp

TYSON DONALD THE MAGICAL WORKBOOK

s slain. when his arms are raised at a sharp angle, though not quite straight overhead, with the palms turned up and in, the pose is a modified form of the sign of apophis and typhon (in this sign the palms are more usually turned outward. the posture with the right leg extended in a step and the arms held outward in front of the chest is a version of the sign of the enterer, also called the sign of horus, the projecting sign charging an object 101 and the attacking sign. when the forearms are crossed over the heart-center to form an x, the posture is very similar to the sign of osiris &sen. crowley was especially fond of using the sign of the enterer for projecting occult power. he advised that the rays from the eyes be directed along the thumbs. the hand gesture illustrated by israel reg

TYSON DONALD THE POWER OF THE WORD

agon" telocvovim (him-that-is-fallen, who is mighty coronzon, or lucifer. the notion that the firmament of heaven is sustained above the floor of the world by four supports is very old. the ancient egyptians believed that 182 tetragrammaton four pillars supported the sky at the cardinal points. later these pillars became the scepters of four gods "four elder spirits who dwell in the locks of hair of horus" namely amset (south, hap (north, tuamutef (east, and qebhsennuf (west. the supporting pillars were formed from the hair of horus, whose head was the heavens and whose eyes were the sun and moon (see budge, gods of the egyptians, vol. i, pp. 157-8. each of the sets of angels described in kelley's vision has a corresponding set of enochian names which are extracted by various techniques fr

long before it is perfected, and the world as we know it ends. one magician who worked the keys with single-minded ardor during the early part of the twentieth century was aleister crowley, a former member of the hermetic order of the golden dawn. it is perhaps no coincidence that from childhood crowley had called himself the "great beast" and saw his role in life as the herald of the coming aeon of horus, an age of warfare and destruction soon to sweep the face of the world. in 1909 crowley conducted a series of rituals to invoke the angels of the enochian keys in the desert of north africa (see the confessions of aleister crowley, chapter 66. it is possible that he succeeded in opening the gates of the four watchtowers a small crack, and that the continuing warfare, crimes and moral deca

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ound brief descriptions of the contents of the egyptian texts, in which their general bearing and importance are indicated, and references given to authoritative editions of texts and translations. e. a. wallis budge. british museum, november 17,1911. contents chapter i. the legend of the creation ii. the legend of the destruction of mankind iii. the legend of ra and the snake-bite iv. the legend of horus of edfu and the winged disk v. the legend of the origin of horus vi. a legend of khensu nefer-hetep and the princess of bekhten vii. the legend of khnemu and a seven years' famine viii. the legend of the death and resurrection of horus ix. the legend of isis and osiris according to classical writers list of plates and illustrations on or following page: the history of creation i. horus ho

horus on the back of the hippopotamus-fiend vi. the slaughter of the hippopotamus-fiend vii. horus of behutet and ra-harmakhis in a shrine viii. horus of behutet and ra-harmakhis in a shrine ix. ashthertet in her chariot x. horus holding captive foes and spearing typhonic animals xi. horus spearing human foes xii. horus spearing the crocodile xiii. horus in the form of a lion xiv. the procreation of horus, son of isis. xv. the resurrection of osiris. xvi. the bekhten stele xvii. the metternich stele--obverse xviii. the metternich stele--reverse introduction i. the legend of the god neb-er-tcher, and the history of creation. the text of the remarkable legend of the creation which forms the first section of this volume is preserved in a well-written papyrus in the british museum, where it be

t, agreed with horus that ra must be made to take an oath to part with his two eyes, that is, the sun and the moon. at length ra allowed his heart to be taken from his body, and his great and secret name, whereby he lived, passed into the possession of isis. ra thus became to all intents and purposes a dead god. then isis, strong in the power of her spells, said "flow, poison, come out of ra. eye of horus, come out of ra, and shine outside his mouth. it is i, isis, who work, and i have made the poison to fall on the ground. verily the name of the great god is taken from him, ra shall live and the poison shall die; if the poison live ra shall die" this was the infallible spell which was to be used in cases of poisoning, for it rendered the bite or sting of every venomous reptile harmless. i

nd. in gladness of heart ra proposed a sail on the nile, but as soon as his enemies heard that he was coming, they changed themselves into crocodiles and hippopotami, so that they might be able to wreck his boat and devour him. as the boat of the god approached them they opened their jaws to crush it, but horus and his followers came quickly on the scene, and defeated their purpose. the followers of horus here mentioned are called in the text "mesniu" i.e "blacksmiths" or "workers in metal" and they represent the primitive conquerors of the egyptians, who were armed with metal weapons, and so were able to overcome with tolerable ease the indigenous egyptians, whose weapons were made of flint and wood. horus and his "blacksmiths" were provided with iron lances and chains, and, baying cast t

o were able to overcome with tolerable ease the indigenous egyptians, whose weapons were made of flint and wood. horus and his "blacksmiths" were provided with iron lances and chains, and, baying cast the chains over the monsters in the river, they drove their lances into their snouts, and slew 651 of them. because horus gained his victory by means of metal weapons, ra decreed that a metal statue of horus should be placed at edfu, and remain there for ever, and a name was given to the town to commemorate the great battle that had taken place there. ra applauded horus for the mighty deeds which be had been able to perform by means of the spells contained in the "book of slaying the hippopotamus" horus then associated with himself the goddesses uatchet and nekhebet, who were in the form of s

fore despatching the hippopotamus, horus leaped on to the back of the monster as a mark of his triumph, and to commemorate this event the priest of heben, the town wherein these things happened, was called "he who standeth on the back ever after" the end of the great fight, however, was not yet. another army of enemies appeared by the north lake, and they were marching towards the sea; but terror of horus smote their hearts, and they fled and took refuge in mertet-ament, where they allied themselves with the followers of set, the arch-fiend and great enemy of ra. thither horus and his well-armed blacksmiths pursued them, and came up with them at the town called per-rerehu, which derived its name from the "two combatants" or "two men" horus and set. a great fight took place, the enemies of

ht which lasted a very long time, but at length horus drove his spear into the neck of set with such violence that the fiend fell headlong to the ground. then horus smote with his club the mouth which had uttered such blasphemies, and fettered him with his chain. in this state horus dragged set into the presence of ra, who ascribed great praise to horus, and special names were given to the palace of horus and the high priest of the temple in commemoration of the event. when the question of the disposal of set was being discussed by the gods, ra ordered that he and his fiends should be given over to isis and her son horus, who were to do what they pleased with them. horus promptly cut off the heads of set and his fiends in the presence of ra and isis, and be dragged set by his feet through

th as well as of light, and set the symbol of sin and wickedness as well as of darkness, and ultimately the nature myth was forgotten, and the fight between the two gods became the type of the everlasting war which good men wage against sin. in coptic literature we have the well-known legend of the slaughter of the dragon by st. george, and this is nothing but a christian adaptation of the legend of horus and set. after these things horus, son of ra, and horus, son of isis, each took the form of a mighty man, with the face and body of a hawk, and each wore the red and white crowns, and each carried a spear and chain. in these forms the two gods slew the remnant of the enemies. now by some means or other set came to life again, and he took the form of a mighty hissing or "roaring" serpent

s father. plate xi. horus of behutet and thoth spearing human victims with the assistance of isis. plate xii. horus of behutet and thoth spearing set in the form of a crocodile. horus, it seems, now ceased to fight for some time, and devoted himself to keeping guard over the "great god" who was in an-rut-f, a district in or near herakleopolis. this great god was no other than osiris, and the duty of horus was to prevent the smai fiends from coming by night to the place. in spite of the power of horus, it was found necessary to summon the aid of isis to keep away the fiends, and it was only by her words of power that the fiend ba was kept out of the sanctuary. as a reward for what he had already done, thoth decreed that horus should be called the "master-fighter" passing over the derivation

ing the boat of ra" over the boats, the expedition set sail for the south. the object of reciting these spells was to prevent the monsters which were in the river from making the waves to rise and from stirring up storms which might engulf the boats of ra and horus and the blacksmiths. when the rebels and fiends who had been uttering, treason against horus saw the boat of ra, with the winged disk of horus accompanied by the goddesses uatchet and nekhebet in the form of serpents, they were smitten with fear, and their hearts quaked, and all power of resistance left them, and they died of fright straightway. when horus returned in triumph to edfu, ra ordered that an image of the winged disk should be placed in each of his sanctuaries, and that in every place wherein a winged disk was set, th

es uatchet and nekhebet in the form of serpents, they were smitten with fear, and their hearts quaked, and all power of resistance left them, and they died of fright straightway. when horus returned in triumph to edfu, ra ordered that an image of the winged disk should be placed in each of his sanctuaries, and that in every place wherein a winged disk was set, that sanctuary should be a sanctuary of horus of behutet. the winged disks which are seen above the doorways of the temples still standing in egypt show that the command of ra, was faithfully carried out by the priests. plate xiii. horus of behutet in the form of a lion slaying his foes. v. legend of the birth of horus, son of isis and osiris. plate xiv. the procreation of horus, son of isis. the text which contains this legend is fo

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

venth arcanum of the tarot corresponds to this lecture. the hieroglyphic of this arcanum is a beautiful woman crowned with the sacred sign of infinity and who very gently (with olympic serenity) closes with her own hands the jaws of a furious lion. divine kings thrones were adorned with lions made out of massive amounts of gold. the gold signifies the sacred fire of the kundalini; this reminds us of horus18, oro [spanish for gold. we need to transmute the lead of the personality into the gold of the spirit and this work is only possible within the alchemist s laboratory. when the alchemist fledgling is crowned, he transforms himself into a god of fire; it is then that he opens with his own hands the terrible jaws of the furious lion. the potable gold of alchemy is the sacred fire of the ho

WICCA WITCHCRAFT TODAY

wealth and power. writers say that this would seem to be a garbled account of a ceremony of death and resurrection, perhaps seen by some outsider. there are many ancient legends of such heads or skulls: that of bran the blessed in the mabinogion, the bleeding head in the story of peredur, and others, all bringers of victory and prosperity, reminiscent of the old legends of adonis and astarte, and of horus who was begotten by the dead osiris. the templars may have attempted practices which, while sheer heresy to a witch, were founded on her methods. witches teach that to work magic you must start with a couple, a male and a female intelligence being necessary, and they must be in sympathy with each other; and they find that in practice they become fond of each other. sometimes it is undesir

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

kersos, axiokersa and kasmillos, children of sydyk, are named by sanchoniathon and quoted by eusebius. in the ancient egyptian form of burial, while the body was made into a swathed mummy, the internal organs of the chest and abdomen were removed and preserved in 4 jars, often called the canopic jars; they were dedicated to the 4 genii of the cardinal points, who were at times called the children of horus. the jar of amset, amesheth or mestha, the south, was man-shaped, and in it were put the stomach and large intestines; in the jar of hapi, or ahephi, the north, dog-headed, were the small intestines; in the jar of tuamutef or toumathpath, the east, jackal-headed, were the heart and lungs, and in the jar of khebsenuf or kabexnuf, hawk-headed, the west, were the liver and gall bladder. thes

WORKING CEPHALOEDIUM VERSION 1

the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work. by this cometh forth the sign of the child, the star-cluster of the twins, un der hermes the word, airy, elastic, bisexual, eternally young, the lovers born of one womb, made two that by love they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon of horus d eclared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fort ress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit cro wned king in that palace of force and fire. set, the beast, for ayin; thoth, al astor the log

WORKING CEPHALOEDIUM VERSION 2

the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work. by this cometh forth the sign of the child, the star-cluster of the twins, under hermes the word, airy, elastic, bisexual, eternally young, the lovers born of one womb, made two that by love they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon of horus declared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fortress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit crowned king in that palace of force and fire. set, the beast, for ayin; thoth, alastor the logos

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