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SHEOL

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ALEISTER CROWLEY LIBER 777

y from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 10 crown which is in yesod lbt dlj tebhel cheled wet earth table of correspondences 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tca. 4 wdba abaddon perdition lucifuge bbwy of hrxb jobab of bozrah 5 tjcrab bar shachath clay of death \wrtca ynmyt mch husham of temani 6 wyhfyf titahion pit of destruction belphegor awyj tywu ddh hadad of avith 7 twmyruc shaarimoth gates of death yadmca hqrcm hlmnc samlah of masrekah 8 twmla tzelmoth shadow of death adramelek laylb tybhr lwac saul of reheboth 9 tylyl nh lub b

ALEISTER CROWLEY SEPHER SEPHIROTH

qabalah of the nine chambers rkb qy) choronzon (as spelt by mathers; cf. 317& see liber 418 10th ayre) nwznwrwx snow; to snow gl# to lie down #lg to be sexually excited; to lie with; royal paramour lg# 334 a still, small voice (i kings 19:12) hqd hmmd lwq 335 day of evil h(r ymy the king above the king of kings myklmh yklm klm ordering, disposition hkr(m 336 an attack; a request, petition hl# 337 sheol: the underworld (lit. gplace of enquiry h, ref. to necromancy) lw# 338 to cast down #lx he hath pardoned, or subjected #wbky a garment; clothing #wbl to send forth xl# 340 gferocious h lion #yl fire-shovel (connotes ghook h )ypwrgm book rps there, then; sign; name m# 341 the sum of the 3 mother letters: aleph, mem and shin# m) yesterday #m) guilty, damned m) red heifer hmwd) hrp expanded, sp

ALEISTER CROWLEY THE QABALAH

riqons of berashith. true, f.i.a.t. is flatus, ignis, aqua, terra; showing the creator as tetragrammaton, the synthesis of the four elements; showing the eternal fiat as the equilibrated powers of nature. but what forbits fecit ignavus animam terrae,35 or any other convenient blasphemy, such as buddha would applaud? why not take our converted jew and restore him to the ghetto with ben, ruach, ab, sheol! ihvh, thora?36 why not take the sacred 'icquj of the christian who thought it meant ihsouj cristoj qeou 'uioj swthr37 and make him a pagan with 'isidoj xarij qhsauroj 'uiwn sofiaj ?38 why not argue that christ in cursing the fig, f.i.g, wished to attack kant s dogmas of freewill, immortality, god? 3. temurah. here again the multiplicity of our methods makes our method too pliable to be reli

ALEISTER CROWLEY THE SWORD OF SONG

. that whirling tumult of pleasure, scheming, success, and despair, the minds of men had a trying ordeal to pass through. in zola s la cur e we see how such ordinary and natural characters as those of saccard, maxime, and the incestuous heroine, were twisted and distorted from their normal sanity, and sent whirling into the jaws of a hell far more affrayant than the mere cheap and nasty brimstone sheol which is a shibboleth for the dissenter, and with which all classes of religious humbug, from the pope to the salvation ranter, from the mormon and the jesuit to that mongrol mixture of the worst features of both, the plymouth brother, have scared their illiterate, since hypocrisy was born, with abel, and spiritual tyranny with jehovah! society, in the long run, is eminently sane and practic

ALEISTER CROWLEY EQ I 5

qons of "berashith" true, f.i.a.t. is flatus, ignis, aqua, terra; showing the creator as tetragrammaton, the synthesis of the four elements; 91 showing the eternal fiat as the equilibrated powers of nature. but what forbids fecit ignavus animan terrae, or any other convenient blasphemy, such as buddha would applaud? why not take our converted jew and restore him to the ghetto with ben, ruach, ab, sheol- ihvh, thora? why not take the sacred 'iota chi theta upsilon sigma of the christian who thought it meant 'iota eta sigma omicron upsilon sigma chi rho iota sigma tau omicron sigma theta epsilon omicron upsilon 'upsilon iota omicron sigma sigma omega tau eta rho and make him a pagan with"'iota sigma kappa delta omicron sigma chi alpha rho iota sigma theta eta sigma alpha upsilon rho omicron

BOOK OF ENOCH

at the same time. it was no doubt a deliberate policy not to give actual names so that different readers in different eras would assume they new the names. when i read this, i think it obviously refers to jesus, but many ages had a chosen one. the number of righteousness (47.4, that is reached, may refer to the twelve times twelve thousand predicted to survive in the biblical book of revelations. sheol is mentioned at 51.1, it is the name for hell used in early times and it is also mentioned in the book of genesis and book of job, it means the grave- but more than just a hole in the ground. the mountains leap like rams at 51.4, this phrase also occurs in the bible (psalms 114.4& 6. there is a rare mentioning of place names at 56.5- parthia and medes- these were ancient kingdoms in the iran

BOOK OF BLACK SERPENT

n the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling earth 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- pasture, or meadow 5. tziah- sandy or desert land 6. areqa- earth 7. thebel or cheled- mixed earth and water. upon the left hand are the seven infernal habitations: 1. sheol- the depths of the earth [or literally, pit -editor] 2. abaddon- perdition 3. titahion- the clay of death 4. ber shacheth- the it of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the evil and averse powers beneath the feet of the four cherubim lilith babel machaloth jonia samael media rehab edom 'splendour on every side fire endfolding whir

CASE PAUL F THE BOOK OF TOKENS

e. but of darkness also, for i the one am all-pervading. this is a hard saying and a stumbling block to many, yet must ye consider it well and ponder it in your hearts. 2 is it not written in exodus that the lord hardened the heart of pharaoh, and again, in isaiah "i create both the evil and the good? have ye not also read "the eye of the lord is in every place? and david saith" if i descend into sheol, thou art there [147] t h e book o f t o k e n s 3 ayin is that eye, and it is in every place in very truth, because place there is not, save in the manifested, and wherever place is there also are light and darkness, side by side. from the mixture of light and darkness do all things proceed, and i am prince of darkness as well as king of light. shall there be anything wherein i, the lord of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

religious writings of the period 200 b.c.e. to 200 c.e. the original version was lost about the end of the fourth century, and only fragments remained, but james bruce, the scottish explorer, brought back a copy in ethiopian from abyssinia in 1773, which was probably made from the version known to the early greek fathers. in this work the spiritual world is minutely described, as is the region of sheol, the place of the wicked. the book also deals with the history of the fallen angels, their relations with the human species, and the foundations of magic. the book says that: there were angels who consented to fall from heaven that they might have intercourse with the daughters of earth. for in those days the sons of men having multiplied, there were born to them daughters of great beauty. a

n (to cover, designating a subterranean or hidden place. it is sometimes used in the form of hel to mean simply a place of the dead, with no mention of punishment. hel or hela is also the name of the mythical teutonic goddess who was guardian of the dead. this concept has a somewhat clear train of evolution. the christian idea of a place of punishment was directly colored by the jewish concept of sheol, which in turn took shape from babylonian sources. when exactly hell began to be perceived as a place of punishment is not clear, as among the ancient semites, egyptians, and greeks the underworld was regarded only as a place of the dead. in egypt amenti is distinctly a place of the dead, one in which the tasks of life are for the most part duplicated. this was also the case among primitive

ed with the idea of a place of punishment. the greeks generally bewailed the tragedy of humanity, being condemned to dwell forever in semidarkness after death. the possibility of the existence of a place of reward seems never to have appealed to them. to the greek mind, life was everything; it was left to the semitic conscience to evolve in the near east the concept of a place of punishment. thus sheol, a place of the dead, became a fiery abyss into which the wicked and unjust were thrust for their sins. this was foreshadowed by babylonian and egyptian ideas, for egyptians believed that those unable to pass a test of justification were simply refused admittance to amenti. from the idea of rejection sprang the idea of active punishment. the semitic concept of hell was probably reinforced wi

EVIL AND UNCLEAN SPIRITS

rumbling l 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- oblivion 5. tziah- sandy, or desert land 6. areqa- l 7. thebel or cheled- mixed l and n 3 the water of tears the water of creation the water of ocean \nhyg lbt twmyruc aqra twmlx hyx tjcrab hycn w yh f yf ayg wdba hmda lwac ra the false sea upon the left hand are the seven infernal habitations: 1. sheol- the depth of the earth 2. abaddon- perdition 3. titahion- the clay of death 4. bar shacheth- the pit of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the mercavah in the mercavah vision of ezekiel it is written "and i beheld a whirlwind come forth out of the north; a great cloud and a fire enfolding itself, and a splendour on every side, a

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

n the qur an, and to kundalini in the tantra" 40 shell of terror: a term for the experience of getting close to the throne i.e. to the awesome power of small face, when moving through the gate of the alef toward the abyss of the invisible sefirah knowledge/first. shem hameforesh (hebrew: name of brilliant fire: an appellation of the name hvhy, reflecting its appearance as dancing letters of fire. sheol (hebrew: a central name for qabalistic hells. shevarit hakelim (hebrew: shattering of the vessels: a central tenet in lurianic qabalah which says that at the moment of creation, there was an explosion which shattered the totality into holy sparks which will reunite over time. sh ir qoma (hebrew: measure of the divine body: synonym for the yosher form of the name hvhy; name of a section in th

GILBERT THE SORCERER AND HIS APPRENTICE

sea. upon the right hand in the lesser circles are names of the seven earths:[hebrewlettersommitted.]rg(i)aretz- dry, crumbling earth (2) adamah- reddish mould (3) gia--undulating ground, like the side of a valley (4) neshiah- pasture, or meadow (5) tziah- sandy, or desert land (6) areqa- earth (7) thebe! or cheled- mixed earth and water. upon the left hand are the seven infernal habitations (1) sheol- the depth of the earth (2) abaddon- perdition (3) titahion- the clay of death (4) bar shacheth -thepit of destruction (5) tzelmoth- the shadow of death (6) shaari moth- the gates of death (7) gehinnom- hellthe qliphoth of theqabalah25theevil and averse powers beneath thefeetof thefourcherubim[these,and all followingpropernames,are given inhebrewwith englishtransliterationsandtranslationswhe

GNOSTIC HANDBOOK

ng is to let the original terms speak for themselves. for example, there are many different terms for hell. like the many differing names of god, the various modern copyists have tended to use one word in numerous locations, where in realthe gnostic handbook page 83 ity there are multiple words in the original hebrew or greek, which each offer many possible interpretations. hell on earth the term sheol is used a lot in the bible and as used in the old testament can be interchanged with grave, pit, and abode of the dead. it is used to describe the state of the dead in relation to earth. the dead have no consciousness in relation to earth as they have returned to it! the grave or the state of being dead (without consciousness) is used to represent the lack of awareness the reincarnating soul

ave no consciousness in relation to earth as they have returned to it! the grave or the state of being dead (without consciousness) is used to represent the lack of awareness the reincarnating soul has of the earth sphere. time and time again this term is used to refer to cessation of activity and not in reference to an eternal fire or to any" spiritual realm. hell- first it stands for the hebrew sheol of the old testament and the greek hades of the septuagint and the new testament. sheol in old testament times referred simply to the abode of the dead and suggested no moral distinctions, the word hell as understood today, is not a happy translation. colliers encyclopaedia, 1986 vol. 12 pg 28. the term hades is the new testament equivalent of the hebrew sheol and therefore has the same mean

ch an apt description of the how we experience the darker aspects of our world, into which we are forced to reincarnate- criminals, carcasses of animals and every kind of filth. when we die, the body is eaten by animals or burnt by sulphur, or in more modern terms, cremated or buried and our soul then again must return. this sort of eternal re-occurance, hell on earth is the iconography of hades, sheol and gehenna, it is the real meaning of hell. the gnostic handbook page 84 while we may see the world as a form of the divine and should avoid unnecessary dualism in regards to our bodies and matter. in the end we must also accept that the world is a temporal schoolhouse and one that includes a lot of pain and suffering in its teaching method! hell, then, is not some eternal location to which

HEAVEN HELL

the tuat is not the "lower hemisphere" because it is not under the ground, and though for want of a better word i have frequently used "underworld" when speaking of p. 88 the tuat, it is unsatisfactory, for unless it is specially defined to mean the place of departed spirits in general, it produces a wrong impression in the mind. again, the word tuat must not be rendered by "hades" or "hell" or "sheol" or "jehannum" for each of these words has a limited and special meaning. on the other hand, the tuat possessed the characteristics of all these names, for it was an "unseen" place, and it contained abysmal depths of darkness, and there were pits of fire in it wherein the damned, i.e, the enemies of osiris and ra, were consumed, and certain parts of it were the homes of monsters in various s

KETAB E SIYAH

that time when archons were still young, become half-stone in their primal sleep. what they dreamt of, i know not nor would seek to know. i heard, too, such silence in that darkness and the thunderous music of titan cataracts, the lofty heights of which denied my sight. yet, not finding any prize i sought 56 in those lands without day, i departed the recesses of the earth and entered into twilit sheol, the land of shadows where mot holds court, where half-formed shades range, purposeless, a barrenness of mist and grey without end or outset, time-forsaken, boundless and eternal, yet empty. yet here, too, there was no prize, only those lemures, without hope or any desire that had not been gnawed away by that kingdom of despair that steals dreams and desolates those who would remain too long

nce that time when archons were still young, become half-stone in their primal sleep. what they dreamt of, i know not nor would seek to know. i heard, too, such silence in that darkness and the thunderous music of titan cataracts, the lofty heights of which denied my sight. yet, not finding any prize i sought in those lands without day, i departed the recesses of the earth and entered into twilit sheol, the land of shadows where mot holds court, where half-formed shades range, purposeless, a barrenness of mist and grey without end or outset, time-forsaken, boundless and eternal, yet empty. yet here, too, there was no prize, only those lemures, without hope or any desire that had not been gnawed away by that kingdom of despair that steals dreams and desolates those who would remain too long

and sisters, for command of their creation. to avail himself in this conflict yahweh spoke once more the word of creation. thus came the elohim who ruled in heaven and were ruled by adonai yahweh. the elohim made war upon the foes of their king, destroying upon the earth the giant-spawn, born of gog and magog, and bound beneath the ocean's tumult great leviathan. all that was created, save mot's sheol, was made theirs. yet their was yet greed in their hearts and it was there undoing. their dominion was all creation but they turned upon themselves in their ambition. from that ruin there was born new hope. from that self-doomed race arose the champions of tomorrow. thus were born the shedim. now, mastered by the elohim, damned to destruction, the universe is engulfed within a great abyss; y

to action by such wrath and anguish to consume you. have you not promised to the nephilim that after death you would recall their souls that once more from that which they have flowed they might flow once more to in return? this indeed have you promised to them. yet do you not know that this is not so and that they flow not back to you but are rather abducted from you that they abide with mot in sheol and are as slaves to the lemure-king. that dweller amongst the dead the archon, mot, has taken from you that which is most dear to us, the heirs of tomorrow, our child-race that we both treasure and nurture. bound are we by many oaths 308 to redeem from sheol those that we would love. i shall not see the nephilim reside with mot and ereshkigal who, herself, sought to lure you there. not in t

st arrogant to oppose, unopposed himself for so long a time. if he would think himself the stronger of us two that do contend then he shall find himself the weaker. yet first, before my victory, there is a price that must be paid that later it might be won back. ishtar you must go to the land of mot and demand for me these souls that are mine in all right. heeded not shall you be and the doors of sheol open but one way. yet you shall be redeemed if my device proves as sure as i intend. go then to sheol and prepare to languish there some days before it is within me to release 310 all that wrongful dwells in sheol. go, ishtar, and have courage" thus it was that ishtar went forth from chadel upon samhain night when the dead are celebrated by the living and the months of dark nights begin. now

ent by winding roots by passages that coiled like serpents amongst the pillars that the earth's weight, unseen amid the high shadowed vaults and plumbed profound darkness, blacker than all midnights had been. yet deeper into the abysmal ishtar went, seeking in the very roots of the earth planted long aeons past by the archons into whose hands she now cast herself. thus went ishtar to the gates of sheol, found in the darkness without light where primal mummu eternal slept. thus stood ishtar before mot's gates and there demanded entrance and audience with the king of that dark land of shadows. with resounding and imperious tongue she commanded those lemures that watched over the portals of despair that would open but one way and permit no egress, demanding that they should open wide the door

of shadows. with resounding and imperious tongue she commanded those lemures that watched over the portals of despair that would open but one way and permit no egress, demanding that they should open wide the doors that she might pass inwards and address mot himself. with such sorcerous runes did she bind them that no will had they to defy that which she willed of them. thus did open the gates of sheol to ishtar and, passing inwards, shut behind not to open to release those that abided within dismal sheol, but one way is there to pass through the gates of sheol 311 and none may depart that land, the last abode of the lost. amongst the shadows of sheol, amongst the lemures and the ghouls, those that were but mist and whispers, ishtar sought out the throne of mot and of his consort, ereshkig

t land, the last abode of the lost. amongst the shadows of sheol, amongst the lemures and the ghouls, those that were but mist and whispers, ishtar sought out the throne of mot and of his consort, ereshkigal, who had thought to take me for her own. nothing was there in those dark wastes across which she made her path that was warm or nourishing. but chill and famine abide in the shadowed lands of sheol. about her at every step were snatching spirits, cold with death, possessed but of a vapours substance and that grasped her not but passed like fading nightmares and were lost once more to sense in the instant of her passing. ishtar sought that part were thickest were those spirits that were imprisoned in that land for there was the dark throne of mot. now she stood before the two monarchs

one, did ishtar know fear when, passing amongst phantoms, she had known no terror even amidst the kingdom of despair. yet fear has long been our enemy, the shedim, who have stood against all 312 and remained unconquered by the greatest of the archons, undaunted. ishtar conquered fear and bowed, with mockery, before the king of death and petitioned him with these words "mot, infernal king, lord of sheol, land of shadows, from chadel have i come to stand here. as an emissary from mighty satan have i come to petition you and bring you his words and will. know me, i am ishtar, great amongst the shedim and no little potentate amongst earth's kingdom. so great a one as me is sent for with no little concern does satan consider the mission upon which i am sent. from the prince of chadel have you s

earth, that he himself would have. yes! most dear to him are these ones that are bound within my lands that they would escape by his charms. yet i have unworked them. not so haughtily should he deal with me for i am of the archons. no! he must deal most fairly with mot if he would see once more these ones, dear unto to his heart. for precious to me are the nephilim and prized are their shades in sheol. their ransom is most great if he would have them from me. to redeem satan's children from sheol some part of the price has been paid 314 and your coming to me, ishtar, stands against that which is yet owed and i shall, in time, thank satan for the precious gift of your warmth. it has been long since one so fair had walked in dismal sheol. a most fine consort are you to warm me when i am so

inst that which is yet owed and i shall, in time, thank satan for the precious gift of your warmth. it has been long since one so fair had walked in dismal sheol. a most fine consort are you to warm me when i am so chill. for some months i think shall ereshkigal have a lonely bed. not at all will this serve. rather must i take some action by which this disparity betwixt us, king and queen of dark sheol, might be made once more equal. this shall i do, for it seem s most fair. to chadel shall go ereshkigal and, speaking there with satan, shall secure from amongst the shedim some plaything of her own. thus should appease her jealousy. only when my queen has been given an equal gift to that which satan has most generously given to the king of sheol, mot, shall the terms of release for the neph

that i hold be parleyed over by mot and satan. go then, my queen, and hasten to chadel and secure for yourself some lover that is warm and fine for you. seek amongst the shedim some strong-limbed prince and bring him hither to join us as we endure the long darkness here in the shadow of the primal darkness. go then, ereshkigal, and return not alone" now went ereshkigal once more from the land of sheol as once before had she gone to win from amongst the shedim some companion for her dismal exile. 315 now was ishtar with none but mot in abysmal sheol of the shades. now came mot to ishtar with hungry whispers, speaking a hundred entreaties to her and then harsher words than pleadings, demanding with force that not one by his subtleties and wile. most desirous of her embrace was he that he mi

i too would be of the dead. i shall not so share of their darkness for i am a lover of life and would not share of death but would rather share of life. if you would release, o mot, the dead from this dark place i would take them to me and stir them once more to new life. to the dead is this my gift. ask not again of me this thing, to such a will shall i never yield" long months abided ishtar in sheol and long months did she withstand every approach of the archon that lived upon those shadowed plains. 316 the twelve hallowed days of yule were come and passed yet she abided there and ereshkigal returned not nor came any to redeem the shedim priestess. long were the months of sheol and no sun was there to illumine day so that all time was lost to ishtar. so as was time lost to her so was sh

ishtar overcome and became forgetful of that pledge that i had made and thought herself forsaken, abandoned to mot's embrace. yet at that time, full of despair, sitting before mot's throne she saw as mot did see a bird, a crane of silver that flew fast to throne and descended before the archon, holding in a human hand a pouch, woven of most fine silks and decorated with shining pearls, though in sheol they shone not. now bowing low, the shedim's herald for indeed was this apparition ashmedai, offered to mot the burden and these words "o mot, abysmal king of sheol, most tardy have you been in reply to noble satan's embassy so that he has become impatient with you and has sent me as a second. so that you might be more swift in greeting me with due honour he has seen fit to furnish a gift, 3

sed shedim, would you so treat with the king that commands your fate? 318 why do you dishonour me so with this affront, calling a gift what is an offence against me? do you imagine that my vengeance will be light when my shame is so great should such crime go unavenged? no! most sore indeed shall you pay for satan's perfidious embassy. ten thousand pains and torments shall be known to you here in sheol and think not of escape from here. those that pass into sheol they pass not out once more. the gates open without only by my command and close tight save when i will it. fully at my mercy are you two and for you have i no mercy. never shall you leave sheol for the gates are ever closed to you. most unwisely have you acted and your precious prince has damned you. never shall the shades he see

tes are ever closed to you. most unwisely have you acted and your precious prince has damned you. never shall the shades he seeks be restored to him and not shall his ambassadors be returned to his house. those that would try me so shall be most wretched when it comes that i reckon with them. do you hear me, satan? can you imagine what fury that your recklessness has loosed" so spoke mot, king of sheol. yet even hearing such dire injunctions and perceiving the ire of the king not daunted was ashmedai but smiled irony at those words, bleeding with bile most venomous. so spoke ashmedai in reply "o great king, surely you think not 319 that satan would be so rash as to so challenge your throne lest already did he possess the full means of your undoing. you speak not of some weak spirit but of

d well indeed has he vanquished them. full half of their number have fallen, gog, magog, now ereshkigal, by his most potent hand. most precisely did he forewarn of your reply to my embassy and speak mockingly of your arrogant rage. this one more gift have i for you, mot, to be given to you only at this time. so did satan instruct me. see that which hold in my hand, now pour upon the dark waste of sheol. this dust, pale like bone, that slips, calcined, between my fingers, is not just gathered from the earth nor else the ash taken from any embers. this is the sole remnant of that portal by which you would bind us to this land. those gates that open outward only at your will are as much a hindrance to our departing from you as are the gentle breezes of the summer or else the new rain of sprin

reshold of your gates, now less that ruins, tramped down, are the hosts of chadel gathered there. but a horn-blast shall decide your fate. tarry no longer in releasing from your court all those that satan would redeem 320 or else all your court shall be lost to you. pray act swiftly already do i tire of this dismal sepulchre and would leave most expediently" so it was that ishtar left the land of sheol, triumphant, with the nephilim ghosts walking from the land of shadows at her back. at her right hand was ashmedai that i had sent to redeem her most loved by shedim and nephilim. at the gates a host of chadel's people awaited their the princess, ishtar, and awaited ashmedai and the nephilim that they might forever retire from those grim portals and walls and look no more upon desolate sheol

ited ashmedai and the nephilim that they might forever retire from those grim portals and walls and look no more upon desolate sheol. the first of that host to greet her, she that walked upwards in triumph was abaddon the destroyer, captain of that great host sent forth to break into many parts those gates that closed in those that i would have freer than all things. shedim and nephilim went from sheol and went from that most profound darkness and sought by ascending passages the gates of chadel and the towers that shone with the light of a fount of fire. upon the great feast of spring they came once more to the gates of chadel, those gates from which ishtar had departed full half a year, the long, cold winter, before the time of her returning. first was i at the gates to greet and welcome

. from this day shall the feast of spring be called for fair ishtar and this day shall be called easter and let all that hear the name easter given to this most joyous of days know truly that it is named for ishtar. thus do we honour you, brave one, queen of chaldee and kart-hadasht, bringer of life, bringer of spring" thus was she welcomed to chadel 322 and this is how the nephilim returned from sheol, released from the bands of death that they might be eternal. nevermore would my people abide in sheol. to the nephilim have i made this promise: all that has flowed from me shall return to me even after death and once more shall flow from upon a great and circuitous course. all that are born of me all the nephilim that shall exist shall be born ever of me again and again, without end, with

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

equests they so graciously fulfilled for me over the course of writing this book. abaddon abaddon, which means the destroyer, is the hebrew name for the greek apollyon, known as the angel of the bottomless pit (rev. 9:10) and the angel who ties up the devil for a millennium (rev. 20. different sources speak of abaddon, such as the thanksgiving hymns (a dead sea scroll document, which mentions the sheol of abaddon, and the torrents of belial that burst into abaddon, as well as the first-century the biblical antiquities of philo, in which abaddon is used as a place name for hell rather than as the name of a demon or an angel. abaddon is also referred to as a place the pit in milton s paradise regained (iv, 624. alternately, abaddon is identified with a demon, or the devil himself, in the thi

n beings drawn large. the gods were, in other words, not much more than strong human beings, possessing magical powers and immortality. humanity, for its part, was created out of clay to serve the gods. unlike judaism, christianity, or islam, this creation did not include the fashioning of an immortal soul. hence the afterlife was conceived of as a pale shadow of earthly life,much like the jewish sheol or the greek hades. mesopotamians, like many of the other traditional peoples of the world, imagined the universe as a three-tiered cosmos of heaven (above the earth, earth, and hell (beneath the earth. heaven was reserved for deities, most of whom resided there. living human beings occupied the middle world. the spirits of the dead resided beneath the earth. the chief deity of the mesopotam

bout the afterlife, in turn, developed out of reflections on the covenant. the very core of judaism is a covenant relationship which is both a contractual agreement and a marriage of love between yahweh and his chosen people. the ancient hebrews emphasized the importance of the present life. like both the ancient greeks and mesopotamians, existence 138 judaism and hebrew scriptures after death in sheol (the realm of the dead, when it was mentioned at all, was conceived of less as an actual hell and more as a pale shadow of earthly life, much like the greek hades. also like the greek hades, the hebrews originally made no distinction between the treatment of the just and the unjust after death. instead, rewards and punishments were meted out in the present life, and in the covenant contract

a pale shadow of earthly life, much like the greek hades. also like the greek hades, the hebrews originally made no distinction between the treatment of the just and the unjust after death. instead, rewards and punishments were meted out in the present life, and in the covenant contract yahweh promised to do just that. one of the few stories in hebrew scriptures (the old testament) that mentions sheol is the tale of the so-called witch of endor. king saul had banished, under threat of death, all who trafficked with ghosts and spirits (1 sam. 28:3. however, faced with a superior army and feeling himself in a desperate situation, saul, in disguise, consults a woman who today we would refer to as a medium. this woman, who lived at endor, summoned the spirit of the prophet samuel from sheol.w

with a superior army and feeling himself in a desperate situation, saul, in disguise, consults a woman who today we would refer to as a medium. this woman, who lived at endor, summoned the spirit of the prophet samuel from sheol.when he arrived, he asked saul, why have you disturbed me and brought me up (1 sam. 28:15) by making a directional reference( brought me up, the clear implication is that sheol is underneath the surface of the earth. samuel told saul that he should never have turned away from god, that he was on the verge of defeat, and, furthermore, that tomorrow you and your sons will be with me (1 sam. 28:19 (i.e, tomorrow they will be dead. by asserting that saul s soul will soon be residing in the same resting place, the clear implication is that moral distinctions do not infl

air and breasts uncovered them in the presence of young men in order to seduce them (cohn-sherbok 1987, p. 29. at later points in this same account, sinners were punished by scorpions and by being lashed with fiery chains by angels of destruction. heaven is described with the same kind of vividness, although its pleasures are far more restrained than the tortures of hell. see also demons; lilith; sheol for further reading: cohn-sherbok, daniel. death and immortality in the jewish tradition. in paul badham and linda badham, eds. death and immortality in the religions of the world. new york: paragon house, 1987, 24 36. eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. goldenberg, robert. bound up in the bond of life: death and afterlife in the jewish tradition. in hirosh

igen, but is not fully developed until the time of augustine. aquinas, who would later become the catholic church s official theologian, reaffirmed this notion in sententiae where he states that magicians perform miracles through personal contracts with demons (guiley n1989, 100. the biblical foundation for this idea comes from isaiah 28:15: we have made a treaty with death and signed a pact with sheol: so that, when the raging flood sweeps by, it shall not touch us; for we have taken refuge in lies and sheltered behind falsehood. although the original passage is not discussing an actual agreement with satan or one of his minions, it is not difficult to see how this verse might be interpreted so as to support such a notion. the bible also provided legitimation for the witch-hunts, through

last judgment to take place, these notions became inextricably connected in zoroastrian eschatology. these connections were bequeathed to zoroastrianism s sister/brother faiths, judaism, christianity, and islam. of these four traditions, judaism has exhibited the least interest in providing the dead with a realm to inhabit between death and resurrection, although the pre-zoroastrian conception of sheol from which the dead could communicate with the living could be interpreted as indicating a kind of limbo realm for the departed (e.g, 1 samuel 28. the afterlife limbos of other traditions were realms where souls of the departed who, for some reason, had not made it to the other world were stuck, usually temporarily. virgil, for example, placed souls who had not been properly buried in a limb

prompted god to consider destroying the world by a flood. the angels shemhazi and azazel reminded god that the angels had warned him in advance about humankind. god responded by asserting that angels would have failed just as quickly if not more so if placed under the same conditions. as an answer to god s challenge, shemhazi and azazel came down to earth to show that angels could do better. 252 sheol almost immediately, however, they were overcome by desire for an attractive woman, and begat horrible giants (later destroyed in the flood. shemhazi repented his sin, and hung himself upside down in the sky, where he remains to this day as the constellation orion. azazel, on the other hand, refused to repent, and remains on the earth to this day, encouraging women to wear jewelry and cosmeti

ing women to wear jewelry and cosmetics as part of their efforts to lead mortal men into sin. see also nephilim; semyazi for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: free press, 1967. ronner, john. know your angels: the angel almanac with biographies of 100 prominent angels in legend and folklore, and much more. murfreesboro, tn:mamre, 1993. sheol the christian tradition regards the hebrew scriptures, designated within christianity as the old testament, as composing the larger part of its own scriptures. this is an unusual juxtaposition because, on many points, old testament notions contrast markedly with new testament teachings. nowhere is this more striking than in the area of the postmortem fate of the individual. although christia

and the unjust after death. instead, rewards and punishments were very much in the present life. the ancient hebrews, like many of the other traditional peoples of the world, imagined the universe as a three-tiered cosmos of heaven, earth, and underworld.heaven was reserved for god and the angels. living human beings occupied the middle world. the spirits of the dead resided beneath the earth in sheol. as in other cultures, the conceptualization of the realm of the dead as being located beneath the earth s surface probably derives from the custom of burying the dead underground. again similar to the mesopotamian underworld, sheol was not much more than a gloomy pit. see also judaism; underworld for further reading: nielsen, niels c. jr, et al. religions of the world. new york: st.martin s

n hell worlds are not final dwelling places. they are, rather, more like purgatories in which sinful souls experience suffering for a limited term. after the term is over, even the most evil person is turned out of hell to once again participate in the cycle of reincarnation. the torment of the damned in christianity and later in islam was anticipated by such gloomy afterlife abodes as the jewish sheol and the greek hades. although the cultures of the ancient world from which the modern west descends did not imagine human beings as having an immortal soul, dim and devitalized shade or ghost of each individual continued to exist in a dull, cheerless afterlife world. these ancient afterlives were pale shadows of earthly life, making death a thing to be dreaded rather than looked forward to

dog cerberus stood guard. plato introduced the idea of a postmortem judgment based on good and evil deeds during one s life into greek spirituality. this philosopher also aimed at understanding hades as a psychological state rather than as a physical location, while all the symbology related to it was interpreted allegorically. in judaism the underworld was viewed as a dusty shadowy realm called sheol, representing the extreme point in the universe, at the opposite end from heaven. in the ethiopian apocalypse of enoch, sheol is subdivided into three areas according to merit: subsequently it came to be identified with the gehenna (hell, imagined the united kingdom, ritual abuse in 267 either as a valley (thought to be located near jerusalem) or in other sources believed to be underneath th

ers as it did in the western world. in the contemporary world, the underworld has come to be viewed psychologically rather than literally, as a symbol for the subconscious. particularly among thinkers influenced by jung and by the jungian tradition, various portrayals of the underworld have come to be interpreted as reflecting the subconscious of a society. see also hades; hell and heaven; satan; sheol for further reading: eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. turner, alice k. the history of hell. new york: harcourt brace& co, 1993. the united kingdom, ritual abuse in the satanic ritual abuse (sra) scare began in the united states in the early 1980s. observers have identified the publication of michelle remembers in 1980 as the threshold event that set the

LIBER 777

ody from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 1010 crown which is in yesod lbt dlj tebhel cheled wet earth table iv (continued) 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tca. 4 wdba abaddon perdition lucifuge bbwy of hrxb jobab of bozrah 5 tjcrab bar shachath clay of death \wrtca ynmyt mch husham of temani 6 wyhfyf titahion pit of destruction belphegor awyj tywu ddh hadad of avith 7 twmyruc shaarimoth gates of death yadmca hqrcm hlmnc samlah of masrekah 8 twmla tzelmoth shadow of death adramelek laylb tybhr lwac saul of reheboth 9 tylyl nh lub b

LIBER LVII

iqons of .berashith. true, f.i.a.t. is flatus, ignis, aqua, terra; showing the creator as tetragrammaton, the synthesis of the four elements; showing the eternal fiat as the equilibrated powers of nature. but what forbits fecit ignavus animam terrae,36 or any other convenient blasphemy, such as buddha would applaud? why not take our converted jew and restore him to the ghetto with ben, ruach, ab, sheol!.ihvh, thora?37 why not take the sacred 'icquj of the christian who thought it meant 'ihsouj cristoj qeou 'uioj swthr38 and make him a pagan with 'isidoj carij qhsauroj 'uiwn sofiaj.?39 why not argue that christ in cursing the fig, f.i.g, wished to attack kant.s dogmas of freewill, immortality, god? 3. temurah. here again the multiplicity of our methods makes our method too pliable to be rel

LIBER LXVII THE SWORD OF SONG

that whirling tumult of pleasure, scheming, success, and despair, the minds of men had a trying ordeal to pass through. in zola.s .la cur e. we see how such ordinary and natural characters as those of saccard, maxime, and the incestuous heroine, were twisted and distorted from their normal sanity, and sent whirling into the jaws of a hell far more affrayant than the mere cheap and nasty brimstone sheol which is a shibboleth for the dissenter, and with which all classes of religious humbug, from the pope to the salvation ranter, from the mormon and the jesuit to that mongrol mixture of the worst features of both, the plymouth brother, have scared their illiterate, since hypocrisy was born, with abel, and spiritual tyranny with jehovah! society, in the long run, is eminently sane and practic

MICHAEL WYNN THE SOUL TRAVELERS

e x,y,z, and time dimensions are curved and warped. if someone were to directly gaze upon the beings that exist in the infernal realms they may be struck with an ache in the mind, because their very shape is unnatural to our senses. sometimes one will find the underworld divided into two realms. the first is hades, which is the land of the dead, and then there s hell (gehinnom. hades, also called sheol, is considered the land of the dead where all people, both righteous and unrighteous, go when they die. whereas hell is a place specifically for unrighteous entities to experience torment and imprisonment. and unlike popular conception, neither is said to be currently burning and aflame. in the bible for instance, it is stated that only after all beings are judged (judgment day, both hell an

he is god s greatest enemy today. in rome, he was known as pluto and the hebrews knew him as mot. in the lovecraft mythos he is azag-thoth, and to many occults he is called coronzon; just like hades, who is considered both a character and a location, coronzon is also considered a character and a location. the egyptians call this demon apep. the greeks and christians know the location of hades as sheol, or the land of the dead, but the hebrews knew it as da ath, and the author h.p. lovecraft called it yog-sothoth. hades is an incredibly powerful being, and is always described as formless. he is known as the guardian of the underworld and is said to hold the key to the qliphoth. this guardian of the abyss is considered mentally unstable and evil even by the worst magicians. this spirit is r

legions of spirits. asmodeus is considered to be extremely fast-moving, and very much plays the role of a messenger for the dark gods, because he is the earth-bound one. asmodeus is extremely insightful and psychic; he is extremely intelligent and makes excellent predictions regarding the future. he also may be subject to abrupt mood-swings. asmodeus, like lilith, has also approached the gates of sheol. i can t believe it s not fiction: asmodeus gabriel watchmen ashtaroth [5.8] ashtaroth is one of the angels that fell from heaven with azazel. this demon, who is one of the princes of hell, inspires laziness and teaches the liberal arts. his description is that of a man pale as death, with jet-black eyes without pupils, wearing a crown, holding a serpent, and riding an infernal dragon. he is

of the beast. belial [5.10] belial is yet another character who is spoke of as another aspect of satan who rules over hades, other times belial is spoke of as a separate entity from satan. in some accounts, belial was with azazel when he fell from heaven, and was given guardianship over the gates of hell. in other accounts, he fell from heaven before the fall of azazel. he is the ruling prince of sheol, and is perhaps another name for hades. according to the qaballah, he is god s worst enemy. this demon is capable of granting favors and making enemies into friends. belial is also half angel and half demon, and is also considered an initiator who can perform the surgical operation of transformation upon one s spirit. he is said to govern over 50 legions of spirits, and demands sacrifice. be

MICHAEL W FORD NOX UMBRA

arkness. according to his hermetic teachings, anubis is also death and a god form of necromantic power. anpu is also a gateway to amethes- amenta- amentet. this 'underworld' is the equivalent to the grecian hades. this is the meeting place of spirits, where the dead gather. the word hell derives from the angelo-saxon 'helan, meaning to 'cover' or conceal. the hebrew equivalent of hades-amentet is sheol, which is said to come from the root-word "to ask" and "demand. the primary inhabitants of sheol are "the congregation of the dead -prov. 21:16 anubis is the son of set and nephthys. this mortuary god was worshipped in such places as the abt, the papyrus swamps and the lycopolis (the city of wolves- jackals. in the funeral procession, anubis received the mummy, and lays his hands upon the bo

RUBY TABLET OF SET

rather through prophesy and the history of events, whether or not the events' outcomes seem appropriate("theodicy. hence the hebrews adopted a linear concept of time, as well as the notion of a "covenant" between mankind and yahweh; mankind is thus given a "mission" and/or a "destiny" while the egyptian concept of an afterlife was pleasant, mesopotamians considered the underworld (kur-nu-gi-a or sheol) as a dim, dismal place. hence their approach to life was fatalistic and pessimistic, with ethics considered in terms of earthly consequences only. pre-socratic greek philosophy "pre-socratic greece" includes the civilizations of crete (b. 2700 bce, greece (mycena b. 1600 bce, athens b. 600 bce, the agean islands, and magna gracia (sicily and southern italy. the hellenic greek cultures are m

ecrets of enoch, a later work executed in slavonic. the book of enoch contains six sections: the book of enoch, the parables, the book of the courses of the heavenly luminaries, the dream-visions, the conclusion, and the noah fragments. most are restatements of traditional hebraic doctrine, but the first section- the book of enoch- includes accounts of enoch's visits to certain areas of earth and sheol, including the following descriptions of the palace of the prince of darkness "and i went in until i drew nigh to a wall which is built of crystals and surrounded by tongues of fire, and it began to affright me. and i went into the tongues of fire and drew nigh to a large house which was built of crystals. the walls of the house were like a tesselated floor of crystals, and its groundwork wa

. the tuat is not the 'lower hemisphere' because it is not under the ground, and, though for want of a better word i have frequently used 'underworld' when speaking of the tuat, it is unsatisfactory; for, unless it is specifically defined to mean the place of departed spirits in general, it produces a wrong impression in the mind. again, the word tuat must not be rendered by 'hades' or 'hell' or 'sheol' or 'jehannum, for each of these words has a limited and special meaning. on the other hand, the tuat possessed the characteristics of all of these names, for it was an 'unseen' place, and it contained abysmal depths of darkness, and there were pits of fire in it wherein the enemies of the gods were consumed, and certain parts of it were the homes of monsters in various shapes and forms whic

SATANGEL

ion in the book of tobit, one of the seven angels of the throne. although officially a virtue he has the six wings of a seraph, yet at the same time is of the cherubim, dominions and powers. he presented noah with the knowledge he required to build the ark, and with a medical book/ grimoire that is sometimes identified as the book of raziel. he is also identified in hebrew tradition as a guide of sheol, the pit or womb of the underworld. uri-el fire of god, identified in later scriptures with phanuel, face of god. the angel who gave mankind the kaballah. presides over tartarus (hell, being both seraphim and cherubim. identified as the cherub who stands at the garden of eden with a fiery sword, and who watches over thunder and terror. appears as the angel of repentance in the apocalypse of

scord amongst mortals. beleth (goetia, 13th spirit. king commanding 85 legions. formerly of the angelic order of powers. rides a pale horse, and is announced by a blare of trumpets. a governor of hell, presiding over eighty-five legions of demons. procures love. possibly from belos, the greek version of the akkadian bel. belial, beliar (hebrew, unholy one, goetia 68th spirit. the ruling prince of sheol, his name means worthless. spirit and prince of darkness, patron of arrogance, lies, and deceit. inspires women to dress in finery, gossip in church, and indulge their children. wicked men are of him (2 samuel 16:17) in psalm 18:5 the phrase nachaleri belial, floods of ungodly men, is translated in catholic texts as streams of the devil. before the fall, an prince of the order of virtues, he

SATANIC BIBLE

fearing denies you? without such a wholesale fear religionists would have had nothing with which to wield power over their followers. the teutonic goddess of the dead and daughter of loki was named hel, a pagan god of torture and punishment. another "l" was added when the books of the old testament were formulated. the prophets who wrote the bible did not know the word "hell; they used the hebrew sheol and the greek hades, which meant the grave; also the greek tartaros, which was the abode of fallen angels, the underworld (inside the earth, and gehenna, which was a valley near jerusalem where moloch reigned and garbage was dumped and burned. it is from this that the christian church has evolved the idea of "fire and brimstone" in hell. the protestant hell and the catholic hell are places o

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

e been too powerful to be eliminated from doctrinal teachings, so they envision a beautiful place high above the earth where only true believers in jesus may reign with him. hell, in traditional christian thought, is a place of eternal torment for those who have been damned after the last judgment. it is generally pictured as a barren pit filled with flames, the images developed out of the hebrew sheol and the greek hades as the final resting places for the dead. roman catholic christianity continues to depict hell as a state of unending punishment for the unrepentant, but over five centuries ago, the councils of florence (1439) and trent (1545 63) defined the concept of purgatory, an intermediate state after death during which the souls have opportunities to expiate certain of their sins

uls. nephesh is closely associated with blood, the life-substance, which is drained away from the body at death, thus establishing in hebrew tradition the recognition that a living person is a composite entity made up of flesh and nephesh, the spiritual essence. the body is the sheath of the soul, states the talmud, sanhedrin 108a. the early hebrews believed that after death the soul descended to sheol, a place deep inside the earth where the spirits of the dead were consigned to dust and gloom. all go unto one place; all are of the dust, and all turn to dust again (ecclesiastes 3:20. by the time the book of daniel was written, in about 165 b.c.e, the belief had been established that the dead would be resurrected and receive judgment: many of those who lie dead in the ground will rise from

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

thigh. the talmudic berachoth, 14. i, says he who passes 7 nights without dreaming deserves to be called wicked. the kabalists describe seven classes of angels and are as follows: numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 1. ishim. 2. arelim. 3. chashmalim. 4. melakim. 5. auphanim. 6. serpahim. 7. kerubim. the judaic hell was seven names by the kabalists. they are sheol, abaddon, tihahion, bar shacheth, tzelmuth, shaari muth and gehinnom. seven things were formed before the world. law, repentance, paradise, gehenna (that is gai hinnom, the throne of glory, and the messiah. the targum yerushalmi says these were formed 2000 years before the world s creation. talmud, pesachim, 54. i. seven things were hidden from man. the day of death, the time of the resurrec

ine also obtaineth the love of women. at the 9th hour our savior breathed his last; on the ninth day the annumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott cients buried their dead; after 9 years numa, received his laws from jove; note the 9 cubits length of the iron bedstead of the giant og, king of basan, who is a type of the devil, and there are 9 orders of devil s in sheol (what we call hell. it prevails against plagues and fevers; it causes long life and health, and by it plato so ordered events that he died at the age of nine times 9. there are nine orders of angels, says gregory, a.d. 381, in homily 34. seraphim, cherubim, thrones, dominions, virtues, powers, principalities, archangels and angels. from a christian point of view, the number nine represents:

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