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iated with the gods and goddesses of the earth, especially persephone, proserpina, and geb. malkuth is the domain of the manifested universe, the immediate environment, the plane of physical reality. as a consequence, all inner journeys of consciousness begin symbolically in malkuth. it is particularly appropriate, for example, that the myth of the rape of persephone confirms her both as queen of the underworld and as a lunar goddess. from an occult point of view, the underworld equates with the lower unconscious mind, and the moon, represented by the sphere of yesod, is the first sephira reached on the inner mystic journey up the tree of life. malkuth is closely linked with the universe card. the path of the flaming sword is the path of creation. according to the early qabalist, when luci

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

en thought of and honoured as a warrior. therefore ilapus, hoffr, as well as wuotan and zio, expressed phenomena of war; and he was imagined blind, because he dealt out at random good hap and ill (p. 207. then, beside ho5r, we suhm. crit. lii.st. 2, 63, 224 paltar. have hcrmodr interweaving himself in the thread of balder's history; he is dispatched to hel, to demand his beloved brother back from the underworld. in saxo he is already forgotten; the as. genealogy places its hereinod' among woden's ancestors, and names as his son either sceldwa or the sceaf renowned in story, whereas in the north he and balder alike are the offspring of 06inn; in the same way we saw (p. 219) freyr taken for the father as well as the son of xiorsr. a later heremod appears in beow. 1795. 3417, but still in kin

fish nature and extraction; to the wolf on the other hand a hellish throat is attributed (see suppl. two lays in the edda describe the way to the lower world, the^ the ancients also painted demeter, as the wrathful earth-goddess, mark (pans. 8, 42. o. miiller's p]umenides 168, conf. archteol. p. 509 the black demeter at phigalia, and sometimes even her daughter persephone, the fair maid doomed to the underworld^ furva proserpina' hor. od. 2, 13 (censorin. de die nat. c. 17. blade aphrodite (melanis) is spoken of by pausanias 2, 2. 8, g. 9, 27 and by athenanis bk. 13; we know the black diana of ephesus, and that in the i\lid. ages black madonnas were both painted and carved, the holy virgin appearing tlien as a sorrowing goddess of earth or niglit; such at loretto, naples, einsiedeln, wurzb

l thing is, the image of a greedy, unrestoring, female deity^ but the higher we are allowed to penetrate into our antiquities, the less hellish and the more godlike may halja appear. of this we have a particularly strong guarantee in her affinity to the indian bhavani, who travels about and bathes like nerthus and holda (p. 268, but is likewise called kali or mahahdli, the great llach goddess. in the underworld she is supposed to sit in judgment on souls. this office, the similar name and the black hue (kala niger, conf. caligo and kekalv6) make her exceedingly like halja. and halja is one of the oldest and commonest conceptions of our heathenism. 1 in the south of itollanfl, where the mouse falls into the sea, is a place named hdvoeisluis. i do not know it' any forms in old documents conf

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

y and necessary parts of a whole. there are variations on this idea within the teachings of wicca. some traditions consider the goddess to be of greater significance than her male counterpart. others regard them as equal, assuming different aspects according to the season and ritual: she as the earth or moon deity, ruler of the summer months, he as the sun or corn god, ruler of winter and lord of the underworld after his death. along with other nature deities, the horned god became demonised with the advent of christianity, and the goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the faerie mab, described thus by mercutio in shakespeare's romeo and juliet: she is the fairy's midwife, and she comes in shape n

mother goddess, the keeper of the cauldron and goddess of inspiration, knowledge and wisdom. she is a natural focus for rituals involving all creative ventures and for increased spiritual and psychic awareness. invoke her for divination and especially scrying and for all rituals of increase. ceres ceres is the roman goddess of the grain and all food plants. her daughter proserpina was taken into the underworld for three months of the year by pluto, causing ceres to mourn and the crops to die. this was the origin of winter. through this, she is seen as goddess of fertility and abundance, as well as a deity of the natural cycles of the year. she represents loss and is a focus for rites concerning grief and mourning, with the hope of new joy ahead for women and especially for mothers. her gr

na innana was a sumerian goddess, known as the queen of heaven, who evolved into the babylonian goddess ishtar. innana was goddess of beauty, abundance, fertility and passion, famed for her loveliness and her lapis lazuli necklaces. she was the first goddess of the morning and evening stars, a legacy that has passed to aphrodite and venus. like many of the mother goddess icons, she descended into the underworld annually to face and overcome many trials, to bring back to life her shepherd god consort dumuzi. ishtar ishtar, the babylonian version of innana, also descended into the underworld each year to restore her consort tammuz to life. she was a fierce goddess of weapons and war. in ancient babylon, a sacred marriage took place each year between tammuz and ishtar. this was celebrated at

g on shiva whose body she trampled on, destroyed and then danced on once more to restore him to life. kali is invoked to remove fear and, it is said, to bring bliss to her devotees, and so she brings protection and regeneration after sorrow. persephone persephone is the greek maiden goddess of transformation, daughter of demeter and goddess of spring and flowers. she was abducted by hades, god of the underworld, and became queen of the underworld for the winter months, returning to the earth as the light-bringer in spring and so representing the cycle of death and rebirth. she is especially powerful in rituals by or for young women, especially those who have suffered loss or abuse, and also for mother-daughter relationships. she is sometimes regarded as a symbol of grain. proserpina, daugh

and of the land and all its creatures. deities of the male principle these deities are for the hunt, instincts, willing sacrifice and ecstasy. cernunnos cernunnos, meaning 'horned one, was a generic term for the various horned gods of the celtic tradition. the god dates back to the shamanic figures portrayed on cave walls. cernunnos was lord of winter, the hunt, animals, death, male fertility and the underworld, and was sometime portrayed as a triple or trefoil god, an image later assimilated by st patrick with his emblematic shamrock. other forms of the horned god include herne the hunter, the greek pan, god of the woodlands, and dionysus, greek god of vegetation and the vine, whose ecstatic mystery cult involved ritual dismemberment and resurrection. cerunnos' importance has been in his

d once more and, assisted by nephthys, remodelled the bones into osiris' form and restored her husband to life once more. when their son horus, the sky god, became a youth, he fought to avenge his father against seth. the divine judges, including thoth, god of wisdom, met in the great hall of judgment and decided that osiris should become not a living king once more, but eternal king and judge of the underworld. osiris was also god of vegetation, the fertile, flooding nile and the corn, and so represented the annual dying of the land and rebirth with the flood. he is normally pictured as a man, bound in mummy wrappings. osiris is an important icon of the annual cycle of sacrifice and resurrection but, as with all the sacrifice gods, it is the female power that causes the resurrection. like

d house moves, legal matters and dealing with officialdom. it is also for careers involving justice and leadership. above all, blue brings calm and the ability to solve problems in the midst of crisis. blue candles are best used on thursday. purple purple is the colour of jupiter in his role of wise teacher and keeper of hidden knowledge, and of osiris, the ancient egyptian father god and lord of the underworld, who died each year and was resurrected by his wife isis. it represents unconscious wisdom and is used for all things of a psychic and spiritual nature and for divination. purple provides a link with higher dimensions and can bring happiness for all who yearn for something beyond the material plane. purple candles aid meditation, work with past lives, scrying with candles and mirror

ptability, of lowering one's profile in times of danger, and offers protection against both physical and psychic attack. it is a colour for keeping secrets and for smoothing down potential conflict and keeping one's counsel when to do otherwise would be unwise. grey candles are best used on wednesday when mercury cannot be seen and on saturday. black another colour of saturn and also the kings of the underworld- the roman pluto, the bestower of the hidden wealth that lay within the earth, and the greek hades, who abducted persephone (proserpine, thus causing winter. black is the colour not only of death, but also of regeneration. this belief goes back to ancient egypt when the annual flooding of the nile carried with it black silt, which brought new life to the land each year. in magick, b

r needs should be met, in a way that should bring you new opportunities, though perhaps not exactly as you planned. mabon, the autumn equinox time: for three days from sunset on or around 21 september (21 march in the southern hemisphere) focus: a time of abundance, reaping the bounty of the earth and of celebration for life and its gifts; welcoming the waning, darker part of the year, the god in the underworld or within the womb of the earth mother; for letting go and if necessary grieving for what is not fulfilled the autumn equinox, or time of gathering, was traditionally celebrated as the wild or green harvest, a time of celebration for the fruits and vegetables of the earth and the earth mother. this equinox is the second time of the balance between day and night in the wheel of the y

d witches and malevolent faeries who might be kept away by a jack o' lantern, a candle in a pumpkin or turnip. the name derives from a legendary jack who escaped from hell and was ever after forced to walk in limbo carrying a hot coal. in the myth of the wheel of the year, the descended god now guards the gate to the otherworld and on this festival he holds sway. in some myths, the goddess enters the underworld to be reunited with him and returns to earth on the third day to prepare for the birth of the new sun, the ascended god, at midwinter. the year too is dying and will be also reborn on the mid-winter solstice, so there is a cross-over of energies as the new year begins on the wane of the tide at a period of decline and darkness. just as the celtic day began at sunset, with the darkes

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

d supposed enemy of mankind and the intelligent race. cthulhu is accompanied by an assortment of other grotesqueries, such as azathot and shub niggurath. it is of extreme importance to occult scholars that many of these deities had actual counterparts, at least in name, to deities of the sumerian tradition, that same tradition that the magus aleister crowley deemed it so necessary to "rediscover. the underworld in ancient sumer was known by many names, among them absu or "abyss, sometimes as nar mattaru, the great underworld ocean, and also as cutha or kutu as it is called in the enuma elish (the creation epic of the sumerians. the phonetic similarity between cutha and kutu and chthonic, as well as cthulhu, is striking. judging by a sumerian grammar at hand, the word kutulu or cuthalu (lov

ss, sometimes as nar mattaru, the great underworld ocean, and also as cutha or kutu as it is called in the enuma elish (the creation epic of the sumerians. the phonetic similarity between cutha and kutu and chthonic, as well as cthulhu, is striking. judging by a sumerian grammar at hand, the word kutulu or cuthalu (lovecraft's's cthulhu sumerianised) would mean "the man of kutu (cutha; the man of the underworld; satan or shaitan, as he is known to the yezidis (whom crowley considered to be the remnants of the sumerian tradition. the list of similarities, both between lovecraft's creations and the sumerian gods, as well as between lovecraft's mythos and crowley's magick, can go on nearly indefinitely, and in depth, for which there is no space here at present. an exhaustive examination of cr

dragon and the red dragon of the alchemists are thus identified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of h

etely: for the originals in their entirety were evidently not known to the author of the necronomicon, nor are they to present scholarship; the various tablets upon which they were written being cracked and effaced in many places, rendering translation impossible. the magan text, which comprises the creation epic of the sumerians (with much later glosses) and the account of inanna's "descent into the underworld, along with more extraneous matter, is presented. the unique "book of the entrance" has no counterpart in occult literature, and the drawings of magickal seals and symbols are wholly new to anything that has yet appeared on the contemporary occult scene- although bearing some resemblances to various diagrams found in the ancient arabic texts of the last millennium. although some of

r. for a time, it seems the name magan was synonymous with the place of death- as the sun 'died' in the west. hence, it is a bit confusing as to what magan is really supposed to mean in this text, but in context the "place of death" explanation seems quite valid. the magan text is nothing more than an incomplete and free-form version of the creation epic of sumer, along with inanna's descent into the underworld, and many glosses. we are told how marduk slays tiamat- after much the same fashion that the chief of police of amity slays the great white shark in benchley's novel jaws, blowing an evil wind (the oxygen tank) into her mouth and sending in an arrow (bullet) in after it to explode her. surely, the two or three most box-office successful films of the past few years, jaws, the exorics

avens, it is as two offering-cups split freely in the heavens, to rain the sweet wine of the gods upon the earth. and then there is great happiness and rejoicing. she sometimes appears in armour, and is thereby a most excellent guardian against the machinations of her sister, the dread queen ereshkigal of kur. with the name and number of inanna, no priest need fear to walk into the very depths of the underworld; for being armed, in her armour, he is similar to the goddess. it was thus that i descended into the foul pits that lie gaping beneath the crust of the earth, and commanded demons. she is similarly the goddess of love, and bestows a favourable bride upon any man who desires it, and who makes the proper sacrifice. but know that inanna takes her own for her own, and that once chosen b

wilt fall to the earth immediately. when the first gate has been entered and the name received, thou wilt fall back to earth amid thine temple. that which has been moving about thy gate on the ground will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the fire. thou mayest not call upon nanna till thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. similarly for the rest of the gates. when thou hast ascended to the limit of the ladder of lights, thou wilt have knowledge and

ar away, and it was to the priests of the flame that covenant was given to seal the gates between this world and the other, and to keep watch thereby, through this night of time, and the circle of magick is the barrier, the temple, and the gate between the worlds. know, fourthly, that it is become the obligation of the priests of the flame and the sword, and of all magick, to bring their power to the underworld and keep it chained thereby, for the underworld is surely the gate forgotten, by which the ancient ones ever seek entrance to the land of the living, and the ministers of absu are clearly walking the earth, riding on the air, and upon the earth, and sailing silently through the water, and roaring in the fire, and all these spirits must be brought to subjection to the person of the p

ones ever seek entrance to the land of the living, and the ministers of absu are clearly walking the earth, riding on the air, and upon the earth, and sailing silently through the water, and roaring in the fire, and all these spirits must be brought to subjection to the person of the priest of magick, before any else. or the priest becomes prey to the eye of death of the seven annunnaki, lord of the underworld, ministers of the queen of hell. know, fifthly, that the worshippers of tiamat are abroad in the world, and will give fight to the magician. lo, they have worshipped the serpent from ancient times, and have always been with us. and they are to be known by their seeming human appearance which has the mark of the beast upon them, as they change easily into the shapes of animals and ha

ger of inanna of calling. or embroidered in the most precious silk, or expensive cloth. and the colours thereof shall be only black and white, and no other. and the frontlet of calling, and the standards of calling, shall all be of fine cloth, and in the colours of ninib and inanna, that is, of black and white, for ninib knows the outer regions and the ways of the ancient ones, and inanna subdued the underworld and vanquished the queen thereof and the crown of calling shall bear the eight-rayed star of the elder gods, and may be of beaten copper, set in with precious stones. and thou shalt bear with thee a rod of lapis lazuli, the five-rayed star about thy neck, the frontlet, the girdle, the amulet of ur about thine arm, and a pure and unspotted robe. and these things shall be worn for the

ALEISTER CROWLEY BOOK OF LIES

ird of individuality is ecstasy; so also is its death. book of lies get any book for free on: www.abika.com 40 in love the individuality is slain; who loves not love? love death therefore, and long eagerly for it. die daily [42] commentary( iota-sigma) this seems a comment on the previous chapter; the stag-beetle is a reference the kheph-ra, the egyptian god of midnight, who bears the sun through the underworld; but it is called the stag-beetle to emphasise his horns. horns are the universal hieroglyph of energy, particularly of phallic energy. the 16th key of the tarot is "the blasted tower. in this chapter death is regarded as a form of marriage. modern greek peasants, in many cases, cling to pagan belief, and suppose that in death they are united to the deity which they have cultivated

ALEISTER CROWLEY SEPHER SEPHIROTH

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, spread ou

ALEISTER CROWLEY EQ I 5

of erebus on the lips of a courtesan of rome- ah! list! a wandering singer caught the light o' the stars on his lips, and the sun-dawn of the world in his heart. for i that dwelt within the city of time was lost in a cloudy dawn; the silken veil of dew that clothed the green grass of the fields was the veil of olympus; now the shadowy night that sang to me, that sand, that sang to me, sprang from the underworld of eld: the moon that circled in the heavens sang to me, and i that heard the olden monstrous lays of eld, the dreaming wonders of the dawn, died, and still lie imprisoned in the rocks by the salt sea, knowing of the doom of man, but being dumb, as is the doom of man, for nightfall is delight of eld, and i wander bareheaded under the dark sky; 121 calling and calling from the windy

ll of her forgotten- oh, i lie under the stars, upon the dewy sward; and all around me is the silent city, the soft white city, softened by the dawn; and i hear the sistron, and i hear the songs sung to the hanging moon, and thou, istar, radiantly comest on the brains of men to the slow illumination of desire; the old enchanted palace of the will is thine, and god-like dreams of eld are thine, of the underworld of the stars, beneath the sea, beyond the cloudy palaces of the hills. ah! never hath the dawn been nearer thee! fallen to idle sleep, and borne within the temple of mind, the soul of night is bared under the starry canopy of the worlds, and the lamp is set upon her bier; let be, let her still slumber! oh, my radiant one, thou that art born of the dew and of the stars, 122 come thou

ALEISTER CROWLEY EQUINOX EQ I 6 2

d. 7 as in the blood of murdered things the affrighted augur shaking skries earthquake and ruinous fate of kings, famine and desperate destinies, so in the eyes of pharaoh shone the hate and loathing that compel in death each damned minion of set, the accursed lord of hell. yea! in those globes of fire there sate some cruel knowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of those eyes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound sinister sistrons at the moon. and death's insufferable perfume beat the black air with golden fans as turkis rip a nubian's womb with damascened

ALEXANDRIAN BOOK OF SHADOWS OCCULT

s)he who portrays the guardians bears the sword. each will act out their parts as the narrator reads: n: in ancient time, out lord, the horned one, was as he still is, the consoler, the comforter, but men knew him as the dread lord of shadows- lonely, stern and just. now our lady the goddess had never loved, but she would solve all the mysteries, even the mystery of death; and so she journeyed to the underworld. the guardians of the portal challenged her: strip off thy garments, lay aside thy jewels; for naught mayest thou bring with thee into this our land. so she laid down her garments and her jewels, and was bound, as are all who enter the realms of death, the mighty one. such was her beauty, that death himself knelt and kissed her feet, saying: blessed be thy feet, that have brought th

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

s above-mentioned it was said and believed that: 1. they were born on or very near our christmas day. 2. they were born of a virgin-mother. 3. and in a cave or underground chamber. 4. they led a life of toil for mankind. 5. and were called by the names of light-bringer, healer, mediator, saviour, deliverer. 6. they were, however, vanquished by the powers of darkness. 7. and descended into hell or the underworld. 8. they rose again from the dead, and became the pioneers of mankind to the heavenly world. 9. they founded communions of saints and churches into which disciples were received by baptism. 10. and they were commemorated by eucharistic meals. 2 these facts can be checked by anyone who cares to do so and who is sufficiently interested to trace the growth of the doctrine of world savi

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

ich is of the densest materiality and which is the consummation of earthly grandeur will remain but it will be beneath the feet of humanity. thirdly, capricorn is, as a consequence of all the above, the sign in which is inaugurated a new cycle of effort, whether this effort is in connection with the individual man or with the initiate. effort, strain, struggle, the fight with the forces native to the underworld, or the strenuous conditions entailed by the tests of discipleship or initiation these are distinctive of experience in capricorn. in ancient days, as you may perchance have heard, there were only ten signs, and at that time capricorn marked the end of the zodiacal wheel, and not pisces as is at this time the case. the two signs of aquarius and pisces were not incorporated in the si

ALICE BAILEY THE LABOURS OF HERCULES

ied the stranger across. hercules at last had entered hades, a dim and misty region where the shades, or better said, the shells of those departed flitted by. when hercules perceived medusa, her hair entwined with hissing snakes, he seized his sword, and thrust at her, but struck naught save empty air. through labyrinthine paths he threaded his way until he came to the court of the king who ruled the underworld, hades. the latter, grim and stern, with threatening- 98- the labours of hercules mien, sat stiffly on his jet black throne as hercules approached "what seek you, a living mortal, in my realms" hades demanded. hercules said "i seek to free prometheus [171 "the path is guarded by the monster cerberus, a dog with three great heads, each of which has serpents coiled about it" hades rep

BALANCE J

, i had to travel home by bus or by tube train to find myself dead amongst a living, heaving throng of exactly the same hybrid creatures as were in the pictures i had just viewed. even now, i have a tendency to check my fellow passengers to see if they have pointed ears and hairs sprouting from the bridges of their noses to see what stage of satyrisation they are showing, in their journey through the underworld. there is a very definite sense that, through my contact with the art of austin osman spare, the previously unseen spirit world has become tangible and palpable, more reachable and more real. powerful stuff indeed. john balaohbalanone's temple of set faq contents: 1.0 introduction 2.0 philosophy 2.1 xeper 2.2 initiation 2.3 satanism 2.4 left hand path 2.5 metaphysics 2.6 dogma vs do

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

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

BUDGE E

5] scanned at sacred-texts.com, may 2003. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. next: note sacred texts egypt ehh index vol. i vol. ii vol. iii the book of am-tuat by e. a. wallis budge [1905] this book is an ancient egyptian cosmological treatise which describes the tuat, the underworld that the boat of the sun god, ra, traverses during the night hours. each chapter deals with one of the twelve hours of the night. a hallucinogenic travelogue of the netherworld, this extensively illustrated book depicts hundreds of gods and goddesses that appear nowhere else in the literature. title page note contents the book am-tuat: the title of the work chapter i: the first divi

ndex index previous next p. 44 chapter iii. the third division of the tuat, which is called net-neb-ua-kheper-aut. in the scene which illustrates the third division of the tuat, which is passed through by the sun-god click to view the boat of af, the dead sun-god, in the third hour. during the third hour of the night, we see the boat of the god making its way 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 loop

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

y and necessary parts of a whole. there are variations on this idea within the teachings of wicca. some traditions consider the goddess to be of greater significance than her male counterpart. others regard them as equal, assuming different aspects according to the season and ritual: she as the earth or moon deity, ruler of the summer months, he as the sun or corn god, ruler of winter and lord of the underworld after his death. along with other nature deities, the horned god became demonised with the advent of christianity, and the goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the faerie mab, described thus by mercutio in shakespeare's romeo and juliet: she is the fairy's midwife, and she comes in shape n

mother goddess, the keeper of the cauldron and goddess of inspiration, knowledge and wisdom. she is a natural focus for rituals involving all creative ventures and for increased spiritual and psychic awareness. invoke her for divination and especially scrying and for all rituals of increase. ceres ceres is the roman goddess of the grain and all food plants. her daughter proserpina was taken into the underworld for three months of the year by pluto, causing ceres to mourn and the crops to die. this was the origin of winter. through this, she is seen as goddess of fertility and abundance, as well as a deity of the natural cycles of the year. she represents loss and is a focus for rites concerning grief and mourning, with the hope of new joy ahead for women and especially for mothers. her gr

na innana was a sumerian goddess, known as the queen of heaven, who evolved into the babylonian goddess ishtar. innana was goddess of beauty, abundance, fertility and passion, famed for her loveliness and her lapis lazuli necklaces. she was the first goddess of the morning and evening stars, a legacy that has passed to aphrodite and venus. like many of the mother goddess icons, she descended into the underworld annually to face and overcome many trials, to bring back to life her shepherd god consort dumuzi. ishtar ishtar, the babylonian version of innana, also descended into the underworld each year to restore her consort tammuz to life. she was a fierce goddess of weapons and war. in ancient babylon, a sacred marriage took place each year between tammuz and ishtar. this was celebrated at

g on shiva whose body she trampled on, destroyed and then danced on once more to restore him to life. kali is invoked to remove fear and, it is said, to bring bliss to her devotees, and so she brings protection and regeneration after sorrow. persephone persephone is the greek maiden goddess of transformation, daughter of demeter and goddess of spring and flowers. she was abducted by hades, god of the underworld, and became queen of the underworld for the winter months, returning to the earth as the light-bringer in spring and so representing the cycle of death and rebirth. she is especially powerful in rituals by or for young women, especially those who have suffered loss or abuse, and also for mother-daughter relationships. she is sometimes regarded as a symbol of grain. proserpina, daugh

and of the land and all its creatures. deities of the male principle these deities are for the hunt, instincts, willing sacrifice and ecstasy. cernunnos cernunnos, meaning 'horned one, was a generic term for the various horned gods of the celtic tradition. the god dates back to the shamanic figures portrayed on cave walls. cernunnos was lord of winter, the hunt, animals, death, male fertility and the underworld, and was sometime portrayed as a triple or trefoil god, an image later assimilated by st patrick with his emblematic shamrock. other forms of the horned god include herne the hunter, the greek pan, god of the woodlands, and dionysus, greek god of vegetation and the vine, whose ecstatic mystery cult involved ritual dismemberment and resurrection. seite 41 wicca01.txt cerunnos' import

d once more and, assisted by nephthys, remodelled the bones into osiris' form and restored her husband to life once more. when their son horus, the sky god, became a youth, he fought to avenge his father against seth. the divine judges, including thoth, god of wisdom, met in the great hall of judgment and decided that osiris should become not a living king once more, but eternal king and judge of the underworld. osiris was also god of vegetation, the fertile, flooding nile and the corn, and so represented the annual dying of the land and rebirth with the flood. he is normally pictured as a man, bound in mummy wrappings. osiris is an important icon of the annual cycle of sacrifice and resurrection but, as with all the sacrifice gods, it is the female power that causes the resurrection. like

d house moves, legal matters and dealing with officialdom. it is also for careers involving justice and leadership. above all, blue brings calm and the ability to solve problems in the midst of crisis. blue candles are best used on thursday. purple purple is the colour of jupiter in his role of wise teacher and keeper of hidden knowledge, and of osiris, the ancient egyptian father god and lord of the underworld, who died each year and was resurrected by his wife isis. it represents unconscious wisdom and is used for all things of a psychic and spiritual nature and seite 54 wicca01.txt for divination. purple provides a link with higher dimensions and can bring happiness for all who yearn for something beyond the material plane. purple candles aid meditation, work with past lives, scrying wi

ptability, of lowering one's profile in times of danger, and offers protection against both physical and psychic attack. it is a colour for keeping secrets and for smoothing down potential conflict and keeping one's counsel when to do otherwise would be unwise. grey candles are best used on wednesday when mercury cannot be seen and on saturday. black another colour of saturn and also the kings of the underworld- the roman pluto, the bestower of the hidden wealth that lay within the earth, and the greek hades, who abducted persephone (proserpine, thus causing winter. black is the colour not only of death, but also of regeneration. this belief goes back to ancient egypt when the annual flooding of the nile carried with it black silt, which brought new life to the land each year. in magick, b

r needs should be met, in a way that should bring you new opportunities, though perhaps not exactly as you planned. mabon, the autumn equinox time: for three days from sunset on or around 21 september (21 march in the southern hemisphere) focus: a time of abundance, reaping the bounty of the earth and of celebration for life and its gifts; welcoming the waning, darker part of the year, the god in the underworld or within the womb of the earth mother; for letting go and if necessary grieving for what is not fulfilled the autumn equinox, or time of gathering, was traditionally celebrated as the wild or green harvest, a time of celebration for the fruits and vegetables of the earth and the earth mother. this equinox is the second time of the balance between day and night in the wheel of the y

d witches and malevolent faeries who might be kept away by a jack o' lantern, a candle in a pumpkin or turnip. the name derives from a legendary jack who escaped from hell and was ever after forced to walk in limbo carrying a hot coal. in the myth of the wheel of the year, the descended god now guards the gate to the otherworld and on this festival he holds sway. in some myths, the goddess enters the underworld to be reunited with him and returns to earth on the third day to prepare for the birth of the new sun, the ascended god, at mid-winter. the year too is dying and will be also reborn on the mid-winter solstice, so there is a cross-over of energies as the new year begins on the wane of the tide at a period of decline and darkness. just as the celtic day began at sunset, with the darke

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

o the black methodists, as he rented church space and charged admission fees to his public lectures, with audiences that included as many as fourteen hundred persons at one time.[47\ 144\ black magic page 89 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 the rise of urban magic also brought about new specialized forms of gaming activity. the advent of the underworld gambling industry, known as the policy racket, bolito, or the numbers game, exponentially influenced the growth of conjure and folk supernaturalism within cities. the early-twentieth-century period also saw the rise of dream books that were connected to the numbers game, texts that elaborated a complex interpretative system of symbols and images and promised successful numeric combi

COLLIER IRENE CHINESE MYTHOLOGY

inally, he shrank the iron staff into a tiny embroidery needle and tucked it behind his ear, grinning at his astonished subjects. with his fine clothes and new weapon, monkey proclaimed himself the equal of any god in heaven. monkey gets a job in heaven soon the gods in heaven became irritated with monkey s behavior and decided to capture the insolent character. the gods convinced two demons from the underworld to tie up monkey and take him before the ten judges of the dead. monkey made a commotion and bitterly protested his capture. he demanded that the judges check the ledger of the dead, which recorded the life span of every creature on earth. as he upbraided the judges, monkey quickly crossed out his name in the ledger of the dead with a thick black brush. without his name in the ledge

underworld to tie up monkey and take him before the ten judges of the dead. monkey made a commotion and bitterly protested his capture. he demanded that the judges check the ledger of the dead, which recorded the life span of every creature on earth. as he upbraided the judges, monkey quickly crossed out his name in the ledger of the dead with a thick black brush. without his name in the ledger, the underworld demons had no choice but to let him go. since the gods were unsuccessful in sending monkey to the underworld, the jade emperor decided to keep an eye on monkey in heaven. he summoned the monkey king and gave him the job of stable master. monkey was to feed, chinese mythology 100 groom, and water the thousand horses of heaven. monkey was so insulted at having been given this menial j

her natural forms, such as trees or rocks. q: how did monkey defeat the demon who had been robbing his cave? a: he pulled out a clump of his hair and transformed the pieces into hundreds of little monkeys, who helped him defeat the demon. q: what did monkey seek from the dragon king? a: he wanted new suitable clothing, shoes, and a weapon worthy of a king. 104 q: why did the demons drag monkey to the underworld? a: he was so troublesome that the gods wanted to imprison monkey in the underworld. also, according to the ledger of the dead, monkey s time on earth was over. q: what were monkey s jobs in heaven? a: at first he was given the job of stable master and put in charge of heaven s horses. monkey was so insulted that he left heaven, until the jade emperor gave him a more important assig

DAVID ICKE CHILDREN OF THE MATRIX

matrix a little quiz. who am i talking about here? he was born on december 25th to a virgin mother; he was called a saviour, the only begotten son, and died to save humanity; he was crucified on a friday "black friday- and his blood was spilled to redeem the earth; he suffered death with nails and stakes; he was the father and son combined in an earthly body; he was put in a tomb, went down into the underworld, but three days later, on march 25th, his body was found to be gone from the tomb and he was resurrected as the "most high god; his body was symbolised as bread and eaten by those who worshipped him' jesus, yes? no, no. all of this was said about the saviour son of god called attis who was worshipped by the phrygians, one of the oldest races in asia minor, now turkey, well over a th

here they dwindled in height can be found all over the world and, like the danaans, they are often described as having what i call the "nordic" appearance. another common story is that these people abducted surface humans and interbred with them. michael mott in his hook, caverns, cauldrons, and concealed creatures, also points out the close similarity of "tuatha" and "tuat, the egyptian name for the underworld, through which the pharaohs believed they would travel to immortality. the druids, it is said, continued to use their danaan knowledge on the surface after those peoples were forced underground. the highest level of the druidic pyramid was the arch druid. they were located on islands because land 128 children of the matrix surrounded by water is a particularly powerful energy centre

pent goddess known as el; her consort, the male entity called wodan (votan was the atlantean fire god; and their son, baldr or balder. this was the serpent "trinity" of mother-father-son. el was also known as eldi or "fiery el, the "hound, and, highly significantly, as "mary".24 from this cult and "fiery el" came the term hell "burning in hell" and "fires of hell" el or hel was the norse queen of the underworld and her followers became known as "kinsman of hel".25 in medieval times, this was symbolised as the "harlequin, the lover of the maiden columbine-the-dove. columba, columbine, and the symbol of the dove are all other names and symbols for el, the serpent or dragon queen of the edda. the more i research, the more the 154 children of the matrix world that exists under our feet becomes

other accounts, purposely and otherwise, have presented balder as the "good god. the chaldeans (the "children of khaldis" of lake van, who followed the serpent cult's mother-son religion, said that balder/tammuz was "the good god, the beautiful benign and faithful son; he was a divine high priest who died for the salvation of the chaldeans, his chosen people; he was sacrificed and descended into the underworld and he will return in a "second coming" to establish a new heaven and a new earth. almost exactly what the christians say about jesus. james churchward says, incidentally, that the chaldeans were a "sect, not a "people. the scandinavian legend says that balder had a spear of mistletoe thrust into him by hod, a blind god. the christians say jesus had a spear thrust into him by the bl

e "black madonna- or el, the dragon queen. until the late 18th century, pilgrims to chartres participated in a "christian" ritual that paid homage to el or the black madonna. after praying and taking mass in the cathedral, they would descend through a northern passageway to an ancient subterranean crypt under the church. here they would pay their respects to "notre dame de sous-terre (our lady of the underworld- a black ebony statue of a seated woman holding a child on her knees. this again was el and balder of the mother-son serpent cult. the child was invariably placed on the left knee because satanism calls itself the "left-hand path. on the black madonna's head at chartres was, as always, a crown and on the pedestal is a roman inscription saying "the virgin who will give birth" the cro

espeare's" a midsummer night's dream, is another version of the universal goddess called titania. she was known in legend as the great goddess who ruled the "god-race, the titans. given the illuminati's staggering obsession with symbolism, i feel there was far more to the sinking of the titanic (titania) than ever we have yet realised. these goddesses are fundamentally associated with the sea and the underworld- the victims of the titanic tragedy in 1912 went to both. i don't buy the "hit an iceberg" line myself. in southern russia, titania (known there as rhea) was "the red one" and the romans claimed her to be the mother of romulus and remus, the mythical founders of rome. titania's king in a midsummer night's dream is called oberon. he was based on a real-life character, an ancestor of

land of el-lusion i can't emphasise enough that to understand what we call the present we have to understand the past, and this is why the anunnaki- illuminati have concentrated so much effort on rewriting history. even hollywood is an example. the druids were tree worshippers, especially the oak. the holly was their most sacred symbol because it was sacred to mother holle or hel, the goddess of the underworld. thus we have holle or holly-wood (hel-wood, the "place of magic" and home of the illuminati's mass propaganda and conditioning machine in california. the holly wood was a favourite source of magic wands. the holly or "holy" was associated with el or hel's vagina and the germanic "hohle" means cave or grave.26 the cave is the traditional birthplace of the "jesus"-type deities. the r

character called "moses. and the sumerian edin, the "abode of the gods, became the garden of eden in the levite tales. the book of genesis is an edited version of the sumerian accounts and it is a mass of goddess symbolism. the "mana from heaven, which the moses-led israelites were supposed to have received from "god" or yhvh/jehovah, is actually a name for the goddess, mana, who, like el, ruled the underworld.8 the romans knew her as mana or mania. her ancestral spirits were called "manes, as in the mane of the lion, so associated with the serpent cult, and of the horse, so connected with the amazons or valkeries. from the names mana and mania we get the word to describe crazed behaviour. this is derived from worship of the moon goddess, as in moon-madness or "lunacy. mantra, the sanskri

usands of years. attis, the son of god of phrygia he was born on december 25th to a virgin mother. he was called a "saviour, the only begotten son, and died to save humanity. he was crucified on a friday "black friday- and his blood was spilled to redeem the earth. he suffered death "with nails and stakes. he was the father and son combined in an earthly body. he was put in a tomb, went down into the underworld, but three days later, on march 25th, his body was found to have disappeared from the tomb and he was resurrected as the "most high god. his body was symbolised as bread and eaten by those who worshipped him. krishna (christ, the son of god of india he was born to a virgin mother on december 25th and his father was a carpenter. a star marked his birthplace, and angels and shepherds

world called xibalba to battle a crocodile-headed monster and, as a result of their victory, the brothers brought an end to human sacrifice- the calling card of the reptilians to this day. these underground worlds are the origin of the belief in hell being under the earth. the poet, dante (1265-1321, was an initiate of the knights templar. in his famous work, the inferno, he is taken on a tour of the underworld. he says it consisted of ten levels where "sinners" are imprisoned and punished by horned demons and reptilian, bird-like giants called the harpies. the conditions and environment he serving the dragon: the present (2) 269 describes in this "hell" can be found in descriptions of these underground worlds and cavern communities everywhere. the accounts even include the idea of being i

DEMONIC BIBLE

e small northern community of stewart, british columbia) when magus susej attempted to have the col added to the churches of stewart sign at the edge of town and placed in the churches of stewart listing in the local paper. despite concern from the local populace, the col had less than a dozen members at the time. after the public uproar, the eol went underground. in honor of the egyptian lord of the underworld, the eol also became known as the order of anubis. magus susej began publication of an underground newsletter the black jackal and in the dread pages of this tome published, for the first time, his own system of magic the demonic bible. the jackal enjoyed a small distribution for about a year and eol membership grew steadily over the next few years until it reached about fifty peopl

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

b-princes of hell and the nine lords of the abyss, the magician may call upon the 72 lords of the djinn. the 72 lords rule over the 72 divisions of the earth. invoking these 72 lords gives the magician power over all the demons which dwell upon the earth but not the demons which dwell in the firmament, in the tartaran abode, or in the abyss of chaos. power over these spirits is gained by entering the underworld, crossing the planetary spheres, and finally descending to the depths of chaos. the descriptions which follow are taken from a very old grimoire known as the goetia or lesser key of solomon. these descriptions are provided so that the magician may note the fear with which medieval sorcerers approached the invocation of demonic spirits. surely, a being with the powers described would

edge. n, bestow upon me thy blessing. n, bestow upon me thy favor. n, confer upon me the authority to command all demons subject unto you. n, confer upon me familiar spirits to aid me in this work. come forth, n, and manifest thyself. come forth, n, and manifest thyself (drink from chalice) rituals of death& resurrection baptism i give myself as a sacrifice upon the altar of satan* i descend into the underworld, crossing the river styx* i enter the underworld. i behold the underworld (dip forefinger of left hand in "unholy water; mark inverted cross upon forehead (place forefinger in flame of candle; mark inverted cross upon forehead) i am baptized in the river styx and in the flames of hell *recite three times. invocation of the lord of the underworld i call upon the lord of the underworl

ld the underworld (dip forefinger of left hand in "unholy water; mark inverted cross upon forehead (place forefinger in flame of candle; mark inverted cross upon forehead) i am baptized in the river styx and in the flames of hell *recite three times. invocation of the lord of the underworld i call upon the lord of the underworld, the lord of the dead. pluto, hades, anubis, samhein, kutha, lord of the underworld, lord of the dead, come forth and manifest thyself. lord of the underworld, i invoke thee. lord of the underworld, i summon thee. lord of the underworld, i conjure thee. come forth, lord of the underworld, and manifest thyself within this body, this temple which i have prepared. come forth, lord of the underworld, and manifest thyself. for i have crossed the gates of hell and i have

ord of the underworld, i summon thee. lord of the underworld, i conjure thee. come forth, lord of the underworld, and manifest thyself within this body, this temple which i have prepared. come forth, lord of the underworld, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, lord of the underworld, and manifest thyself. come forth, lord of the underworld, and manifest thyself. invocation of the queen of the underworld i have called upon the lord of the underworld, the lord of the dead. and by calling upon the lord of the underworld i have become the lord of the dead. i am pluto; i am hades; i am anubis; i am samhein; i am kutha. i sit upon the throne of the underworld as lord

underworld, and manifest thyself. come forth, lord of the underworld, and manifest thyself. invocation of the queen of the underworld i have called upon the lord of the underworld, the lord of the dead. and by calling upon the lord of the underworld i have become the lord of the dead. i am pluto; i am hades; i am anubis; i am samhein; i am kutha. i sit upon the throne of the underworld as lord of the underworld and lord of the dead. i take the queen of the underworld, the queen of the dead as my wife and as my lover. hela, persephone, proserpine, ereshkigal, queen of the underworld, queen of the dead come forth and manifest thyself. queen of the underworld, i invoke thee. queen of the underworld, i summon thee. queen of the underworld, i conjure thee. come forth, queen of the underworld, a

as my wife and as my lover. hela, persephone, proserpine, ereshkigal, queen of the underworld, queen of the dead come forth and manifest thyself. queen of the underworld, i invoke thee. queen of the underworld, i summon thee. queen of the underworld, i conjure thee. come forth, queen of the underworld, and manifest thyself within this body, this temple which i have prepared. come forth, queen of the underworld, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, queen of the underworld, and manifest thyself. attach thyself unto me as my wife and as my lover. take me as thy husband and lover. come forth, queen of the underworld, and manifest thyself. come forth, queen of the

am lucifer; i am belial; and i am leviatan. come forth, queen of the underworld, and manifest thyself. attach thyself unto me as my wife and as my lover. take me as thy husband and lover. come forth, queen of the underworld, and manifest thyself. come forth, queen of the underworld, and manifest thyself [notes: the female practitioner should adapt these rituals so that she "becomes" the queen of the underworld, the queen of the dead, and takes the lord of the underworld as her husband and lover. in either case, the ritual will be followed by a consummation of the marriage. to experience sexual union with non-physical entities you need only lie on your back in your bed with your arms at your side. you should be in a position in which you are completely relaxed and comfortable since you wil

e intercourse with these beings, you may experience the feeling that you are "moving" although your body is still. this is a form of trance and the feeling of "moving" out of your body taken to the extreme of astral and physical separation is commonly called astral projection] ordination as a priest of the dark lord i have given myself as a sacrifice upon the altar of satan. i have descended into the underworld, crossing the river styx. i have been baptized in the river styx and in the flames of hell. i have called upon the lord of the underworld, the lord of the dead, and in calling upon the lord of the underworld, the lord of the dead, i have become the lord of the underworld, the lord of the dead. i sit upon the throne of the underworld, as lord of the underworld and the dead. i have ta

DIABOLUS

ersian ahriman and the islamic shaitan, which shall be discussed in further detail later on in this treatise. verily, the soul of set, which is greater than all the gods, hath departed- from the papyrus of ani set was known as a god of unrest who continually fought with horus, his brother and was the antagonist and murderer of osiris, a god of stasis. set also protected ra on his journeys through the underworld, and was able to master the chaotic force of apep, a serpent of darkness. set is known in the book of the dead as having legions of devils, known as seba as well as smaiu, who obey his commands. it seems also that there were a group of rebels who were of set and were defeated early on. set is mentioned in the egyptian book of the dead as having the skin of a bull. in the eleventh se

the aspiring sorcerer. apep also bore the name of rerek, a monster serpent form of set who had many helpers being serpents, noxious creatures and demons. it is further connected that thoth was said to have gotten the knife to slay the bull from set, thus making parallel the name of smain with set, being violence. one specific dwelling place of set was called set amentet3 which is the mountain of the underworld, which is a cemetery in the desert on the west banks of the nile. set is also closely connected with a former death-god called seker, who was later merged with osiris and became something rather different in nature. in the tuat, seker resided within a kingdom called ra-stau, from which he sat upon a throne in majesty, having numerous legions of winged serpents, devils called seba an

ot enter until akht had them removed. as the legend moves forward yavisht withstood each staota and then used the staota to attack akht. he took time to through sorcery, rushed into hell and communicated with ahriman who told him to accept his fate as it were. akht was said to have been defeated by yavisht and destroyed in physical form. the manichaean myths of creation were rich in their lore of the underworld. according to mary boyce18 who wrote on the manichaean myths, hell was divided into five kingdoms. in details on the underworld she also wrote- hell is divided into five kingdoms, each of the substance of one of the five dark elements. thse are sometimes given the same names as the corresponding light elements (i.e. standing air also for dark air) or sometimes the exact opposite (i

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

cosmos -dion fortune "the art of causing changes in consciousness at will- symonds and grant (in their introduction to magick "the anglo-saxon *k* in magick, like most of crowley's conceits, is a means of indicating the kind of magic which he performed. k is the eleventh letter of several alphabets, and eleven is the principal number of magick, because it is the number attributed to the qliphoth- the underworld of demonic and chaotic forces that have to be conquered before magick can be performed. the 'k' has other magical implications: it corresponds to the power or *shakti* aspect of creative energy, for k is the ancient egyptian *khu *the* magical power. specifically, it stands for *kteis*(vagina, the complement to the wand (or phallus) which is used by the magician in certain aspects o

with compassion. place of comfort: a special place within a magickal circle for a couple to engage in sex magick (q.v. plane, astral: a non-physical level of existence which is the basis for the physical plane, and the place where many non-physical entities exist. pluto: the ninth planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the lord of the underworld and death. attributed as being the ruler of the zodiac (q.v) sign scorpio (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the unmanifest sephirah (q.v) daath (q.v) and the abyss. keywords include: transformation, degeneration, extremes, horrible, transmutation, refining, crucible, refectory, atomic energy, annihilation, regeneration, subversion, coercion, sew

DION FORTUNE MYSTICAL QABALA

o their primal state; as these forms were at least out of date, if not actively evil, it naturally follows that this matter of chaos is not a desirable substance to work in; and had best be left there till its purification is complete and it has filtered back through the sphere of earth by the natural channels, and been drawn once again into the stream of evolution. it is for this reason that all the underworld cults and the evocation of the departed are undesirable, for the forms the manifesting entities assume must be built in part at least of this substance of chaos. 91. it is the especial virtue of malkuth, then, to act as a kind of cosmic filter, casting out the effete and preserving that which still retains its usefulness. 92. the characteristic vices of the functioning of malkuth ar

DION FORTUNE PSYCHIC SELF DEFENSE

y in choosing its road to the pit. it might be thought that in such a book as this there were no need to touch upon these matters, but if this book is to serve the purpose for which it is intended, it is necessary to do so for three reasons; firstly, because the greater proportion of the students of esotericism are women, and even in these enlightened days they are usually ignorant of the life of the underworld, and a black lodge leads by a straight and narrow way into the land of apaches and demimondaines, quite apart from its other drawbacks. secondly, a knowledge of these facts is essential for differential diagnosis. thirdly, occult powers are not infrequently used to obtain purely mundane ends, therefore when the question of ordinary criminality occurs in connection with an occult org

DONALDTYSON NECRO

earance when they were seen as ghosts. if fresh blood was spilled while still warm on the ground, or better still into a pit, or even better still into the opening of the grave, its energy would attract shades, who would then seek to nourish themselves upon on. the reason it was better to spill blood into a pit is that in ancient times in greek and rome where necromancy was extensively practiced, the underworld was popularly considered to lie beneath the ground. spilling blood into a pit brought it nearer to the shades of the dead and drew them upward. it was sometimes spilled into the grave of a specific individual to attract that soul, on the theory that the shades of the dead have an affinity with their own corpses. murderers and other criminals executed for their crimes were prime targ

rits who represent themselves as those departed human beings to the necromancer, and these spirits may indeed possess valuable occult knowledge, or know of things that are hidden. there are two necessary aspects to necromancy. the calling of the shade, and the compelling of the shade. in ancient times these were combined. for example, odysseus, the hero of homer's odyssey, called back shades from the underworld by spilling the blood of sacrificed beasts into a trench in the ground, then compelled the shades to speak by preventing them with his drawn sword from drinking the vital essence of the blood. spirits are vulnerable to cold steel. you may say that the odyssey is only a fable. true, but in the age of homer there were many necromancers in greece. homer was an intelligent and well-info

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

e grave, they do not seem to form a connected series, and it is doubtful if they are arranged on any definite plan. a general idea of the contents of this version may be gathered from the following list of chapters[1- theban version: list of chapters. chapter i. here begin the chapters of "coming forth by day" and of the songs of praise and glorifying,[2] and of coming forth from, and going into, the underworld.[3] vignette: the funeral procession from the house of the dead to the tomb. chapter ib. the chapter of making the mummy to go into the tuat[4] on the day of the burial.[5] vignette: anubis standing by the bier upon which the mummy of the deceased is laid. chapter ii [the chapter of] coming forth by day and of living after death. vignette: a man standing, holding a staff. chapter ii

orth" this chapter had to be recited on the day of the burial. 3. neter xert, the commonest name for the tomb. 4. the egyptian underworld. 5. sam ta "the union with the earth" 6. in some papyri chapters ii. and iii. are united and have only one title; see naville, todtenbuch, bd. i, b1. 6] p. xxxii theban version: list of chapters. chapter v. the chapter of not allowing the deceased to do work in the underworld. vignette: the deceased kneeling on one knee. chapter vi. the chapter of making ushabtiu figures do work for a man in the underworld. vignette: an ushabti figure chapter vii. the chapter of passing over the back of apep, the evil one. vignette: the deceased spearing a serpent. chapter viii. another chapter of the tuat, and of coming forth by day. vignette: the deceased kneeling befo

f apep, the evil one. vignette: the deceased spearing a serpent. chapter viii. another chapter of the tuat, and of coming forth by day. vignette: the deceased kneeling before a ram. chapter ix. the chapter of passing through the tuat. vignette: the deceased kneeling before a ram. chapter x (this chapter is now known as chapter xlviii) chapter xi* the chapter of coming forth against his enemies in the underworld. this chapter has no vignette. chapter xii. another chapter of going into, and coming forth from, the underworld. this chapter has no vignette. chapter xiii. the chapter of going into, and of coming forth, from amentet. this chapter has no vignette. chapter xiv. the chapter of driving away shame from the heart of the deceased. this chapter has no vignette. chapter xv. a hymn of prai

e land of life. vignette: the deceased the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (19 of 36 [8/10/2001 11:22:55 am] adoring ra. chapter xvb. 2. a hymn of praise to ra-harmachis when he setteth in the western horizon of heaven. vignette: the deceased adoring ra. chapter xvb. 3. another hidden chapter of the tuat, and of passing through the secret places of the underworld, and of seeing the disk when he setteth in amentet. vignette: the god or the deceased spearing a serpent. chapter xvia [no text: being only a vignette] p. xxxiii theban version: list of chapters. scene of the worship of the rising sun by mythological beings. chapter xvib. without title or text. vignette: scene of the worship of the setting sun by mythological beings. chapter xvii. h

e: the god or the deceased spearing a serpent. chapter xvia [no text: being only a vignette] p. xxxiii theban version: list of chapters. scene of the worship of the rising sun by mythological beings. chapter xvib. without title or text. vignette: scene of the worship of the setting sun by mythological beings. chapter xvii. here begin the praises and glorifyings of coming out from, and going into, the underworld in the beautiful amenta; of coming out by day, and of making transformations and of changing into any form which he pleaseth; of playing at draughts in the seh chamber; and of coming forth in the form of a living soul: to be said by the deceased after his death. vignette: the deceased playing at draughts; the deceased adoring the lion-gods of yesterday and to-day; the bier of osiris

s at the foot and head respectively; and a number of mythological beings referred to in the text. chapter xviii. without title. vignette: the deceased adoring the groups of gods belonging to various cities. chapter xix* the chapter of the crown) of victory. this chapter has no vignette. chapter xx. without title. this chapter has no vignette. chapter xxi* the chapter of giving a mouth to a man in the underworld. this chapter has no vignette. chapter xxii. the chapter of giving a mouth to the deceased in the underworld. vignette: the guardian of the scales touching the mouth of the deceased. chapter xxiii. the chapter of opening the mouth of the deceased in the underworld. vignette: the sem priest touching the mouth of the deceased with the instrument. the versions of the book of the dead

touching the mouth of the deceased. chapter xxiii. the chapter of opening the mouth of the deceased in the underworld. vignette: the sem priest touching the mouth of the deceased with the instrument. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (20 of 36 [8/10/2001 11:22:55 am] chapter xxiv. the chapter of bringing words of magical power to the deceased in the underworld. this chapter has no vignette. chapter xxv. the chapter of causing a man to remember his name in the underworld. vignette: a priest holding up# before the deceased. chapter xxvi. the chapter of giving a heart to the deceased in the underworld. vignette: anubis holding out a heart to the deceased in the underworld. chapter xxvii. the chapter of not allowing the heart of a man to be t

his chapter has no vignette. chapter xxv. the chapter of causing a man to remember his name in the underworld. vignette: a priest holding up# before the deceased. chapter xxvi. the chapter of giving a heart to the deceased in the underworld. vignette: anubis holding out a heart to the deceased in the underworld. chapter xxvii. the chapter of not allowing the heart of a man to be taken from him in the underworld. p. xxxiv theban version: list of chapters. vignette: a man tying a heart to the statue of the deceased.[1] chapter xxviii [the chapter of] not allowing the heart of a man to be taken from him in the underworld. vignette: the deceased with his left hand touching the heart upon his breast, kneeling before a demon holding a knife. chapter xxixa. the chapter of not carrying away the he

p. xxxiv theban version: list of chapters. vignette: a man tying a heart to the statue of the deceased.[1] chapter xxviii [the chapter of] not allowing the heart of a man to be taken from him in the underworld. vignette: the deceased with his left hand touching the heart upon his breast, kneeling before a demon holding a knife. chapter xxixa. the chapter of not carrying away the heart of a man in the underworld. this chapter has no vignette. chapter xxixb. another chapter of a heart of carnelian. vignette: the deceased sitting on a chair before his heart, which rests on a stand. chapter xxxa. the chapter of not allowing the heart of a man to be driven away from him in the underworld. vignette: a heart.[2] chapter xxxb. the chapter of not allowing the heart of a man to be driven away from h

derworld. this chapter has no vignette. chapter xxixb. another chapter of a heart of carnelian. vignette: the deceased sitting on a chair before his heart, which rests on a stand. chapter xxxa. the chapter of not allowing the heart of a man to be driven away from him in the underworld. vignette: a heart.[2] chapter xxxb. the chapter of not allowing the heart of a man to be driven away from him in the underworld. vignette: the deceased being weighed against his heart in the balance in the presence of osiris "the great god, the prince of eternity" chapter xxxi. the chapter of repulsing the crocodile which cometh to carry the magical words# from a man in the underworld. vignette: the deceased spearing a crocodile. chapter xxxii [the chapter of] coming to carry the magical words from a man in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ptian term for the heart. since the heart was the seat of the conscience, its preservation was a crucial part of the mummification process. abaddon the destroyer, from a hebrew word meaning destruction. chief of the demons of the seventh hierarchy. abaddon is the name given by st. john in the apocalypse to the king of the grasshoppers. he is sometimes regarded as the destroying angel or prince of the underworld, also synonymous with apollyon (rev. 9:11 (see also black magic) sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. 1 abadie, jeannette see jeannette d abadie abaris a scythian high priest of apollo and a renowned magician. he chanted the praises of apollo, his master, so flatteringly that the god gave him a golden arrow on which

ters, they were conversant with their transmutation, employing quicksilver in the process of separating gold and silver from the native matrix. the resulting oxide was supposed to possess marvelous powers, and it was thought that there resided within it the individualities of the various metals.that in it their various substances were incorporated. this black powder was mystically identified with the underworld god osiris, and consequently was credited with magical properties. thus there grew up in egypt the belief that magical powers existed in fluxes and alloys. it is probable such a belief existed throughout europe in connection with the bronze-working castes of its several races (see shelta thari) it was probably in the byzantium of the fourth century, however, that alchemical science

ed into english from the greek of philostratus the elder. stanford, calif: stanford university press, 1923. mead, g. r. s. apollonius of tyana: the philosopher-reformer of the first century a.d. 1901. reprint, new hyde park, n.y: university books, 1966. philostratus. the life of apollonius of tyana. translated by f. c. conybeare. london: macmillan, 1912. apollyon the destroying angel or prince of the underworld (rev. 9:11, synonymous with abaddon. sources: barrett, francis. the magus. 1801. reprint, new hyde park, n.y: university books, 1967. apostolic circle a sectarian group of early american spiritualists that claimed to be in communication (through the mediumship of mrs. benedict of auburn) with the apostles and prophets of the bible. the sect also believed in a second advent. james l

nd and fellow warrior ea-bani. the ghost rises like a weird gust of wind and answers the various questions with great sadness. babylonian vision of the future life was colored by profound gloom and pessimism. it was even the fate of the ghosts of the most fortunate and ceremonially buried dead to live in darkness, amid dust. the ghost of ea-bani said to gilgamesh: were i to inform thee the law of the underworld which i have experienced, thou wouldst sit down and shed tears all day long. gilgamesh lamented: the sorrow of the underworld hath taken hold upon thee. priests who performed magical ceremonies had to be clothed in magical garments. they received inspiration from their clothing. the gods derived power from the skins of animals in a similar way, with which they were associated from t

d with various images of the afterlife. the person would then be led before an altar where a ewe would be sacrificed and its entrails used for divination (a practice termed extispicy, the purpose being the discernment of whether the continuance of the process would bring success. once success appeared assured, the inquirer would be led deeper into the underground complex that was made to recreate the underworld as understood in greek/roman mythology. the next stage of inquiry would begin with a bath, a time of meditation, and a second bath. dressed in a white tunic, he/she would then be led into a recreation of the underworld, beginning with a descent by ladder into a round chamber and then into the long descending passageway to the heart of the temple structure. the inquirer would eventua

the heart of the temple structure. the inquirer would eventually arrive at an underground body of water (the river styx, and be rowed across by someone representing the ferryman charon. on the other side was cerberus, the three-headed hound of hell. the passageway then took the inquirer to the inner sanctuary where a branch of mistletoe was offered to persephone, the goddess married to the god of the underworld. once inside the inner sanctum, contact with the dead would be made, though the exact process is not known. the inquirer would then be led back to the surface. during the reign of augustus in the first century b.c.e, the roman admiral marcus agrippa, for reasons not altogether clear, destroyed the oracle. he cut the sacred grove of trees that surrounded the entrance to the oracle an

e oracle. he cut the sacred grove of trees that surrounded the entrance to the oracle and blocked the tunnels and entrances in a successful attempt to prevent any future activity at the underground site. lost to memory, it was rediscovered in the twentieth century by two amateur archeologists, robert f. paget and keith w. jones. there has been some conjecture that various accounts of the visit to the underworld described in ancient literature, such as ulysses visit recounted in homer s odyssey, may be accounts of visits to baia. if that were the case, baia would be the actual source of the description of the underworld in the ancient literature rather than a recreation of the underworld drawn from popular belief. sources: paget, robert f. in the footsteps of orpheus: the discovery of the a

again and it came to life and crowed. the name of the cock was pronounced by the ancient greeks as a cure for the diseases of animals, and it was said by the romans that locked doors could be opened with its tail feathers. the bird was pictured on amulets in early times and also figured as the symbol of abraxas, the principal deity of a gnostic sect. the cock was regarded as the guide of souls to the underworld, and in this respect was associated by the greeks with persephone and hermes. the slavs of pagan times sacrificed cocks to the dead and to the household serpents, in which they believed their ancestors to be reincarnated. conversely, the cock was pictured as having an infernal connection, especially if its color was black. indeed, it was employed in black magic, perhaps the earliest

the paragraph on each subject is continued in the initial letters of every verse of that paragraph. the encoding implied that the content of the oracles was carefully thought out. the sibyl of cuma was closely related to the oracle at baia located only a few miles away. it was the cuma sibyl who referred aeneas to the oracle (as recounted in virgil s aeneid) and accompanied him on his journey to the underworld to make contact with his deceased father. in more modern times, the sybil ceased to function and the cave out of which she operated was abandoned. the cave was rediscovered and excavated in 1932 by professor amedeo maiuri. sources: monteiro, mariana. as david and the sybils say: a sketch of the sibyls and the sibylline oracles. edinburgh: sands and co, 1905. temple, robert k. g. con

ions. the invocations themselves appear to be attempts at various foreign idioms, likely employed because they sounded more mysterious than the native speech. great stress was laid upon the proper pronunciation of these names. misprounciation was accountable for failure in all cases. the book of the dead contains many such words of power. these were intended to assist the dead in their journey in the underworld of amenti. people believed that all supernatural beings, good and evil, possessed a hidden name. if a person knew the name he could compel that being to do his will. the name was as much a part of the man as his body or soul. the traveler through amenti not only had to tell the divine gods their names. they also had to prove that he knew the names of a number of the supposedly inani

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

strata of the population that represented the pelasgic peoples. again, the divinities worshiped in the mysteries possess for the most part greek names and many of them are certainly gods evolved in greece at a comparatively late period. we find a number of them associated with the realm of the dead. the earth-god or goddess is in most countries often allied with the powers of darkness. it is from the underworld that grain arises, and therefore it is not surprising to find that demeter, ge, and aglauros are identified with the underworld. but there were also the mysteries of artemis, of hecate, and the cherites. some of which may be regarded as forms of the great earth mother. the worship of dionysus, trophonious, and zagreus was also of a mysterious nature; however it is the eleusinian and

he human soul eats or drinks in hades, it may not return to earth. this belief is universal, and it is highly probable that it was symbolized in the eleusinian mysteries. m. foucart ingeniously put forward the theory that the object of the eleusinian mysteries was much the same as that of the egyptian book of the dead, i.e, to provide the initiates with elaborate rules for avoiding the dangers of the underworld, and to instruct them in the necessary magical formula. thus, friendship with the holy mother and daughter (demeter and persephone, to the eleusinian votary, was the chief assurance of immortality. dionysiac a great many offshoots of the eleusinian cult were established in several parts of greece. the most important cult next to the eleusinian was the orphic, which probably arose in

at tempered, but always retained something of their earlier character. the cult does not appear to have been highly regarded by the sages of its time. the golden tablets relating to the orphic mystery found in tombs in greece, crete, and italy contain fragments of a sacred hymn. as early as the third century c.e, it was buried with the dead as an amulet to protect the deceased from the dangers of the underworld. attis and cybele the phrygian mysteries of attis and cybele focused on the rebirth of the god attis, who was also of an agrarian character. communion with the deity was usually attained by bathing in blood in the taurobolium or by the letting of blood. mithraic mysteries the mithraic cult was of persian origin, having at its center mithra, a personification of light worshiped in th

closing the tomb he had so sacrilegiously disturbed. the second text, edited two years ago by griffith from a london papyrus, is also genuinely egyptian in its details. three magic tales, interwoven one with another, are brought into connection with saosiri, the supernaturally born son of setna. in the first, saosiri, who was greatly setna s superior in the arts of magic, led his father down into the underworld. they penetrated into the judgment-hall of osiris, where the sights they saw convinced setna that a glorious future awaited the poor man who should cleave to righteousness, while he who led an evil life on earth, though rich and powerful, must expect a terrible doom. saosiri next succeeded in saving his father, and with him all egypt, from great difficulty by reading without breakin

self by the exercise of his knowledge to be the protector and the friend of osiris and of isis, and of their son horus. from the evidence of the texts we know that it was not by physical might that thoth helped these three gods, but by giving them words of power and instructing them how to use them. we know that osiris vanquished his foes, and that he reconstituted his body and became the king of the underworld and god of the dead. it is this belief that made the deceased cry out, hail, thoth, who madest osiris victorious over his enemies, make thou ani to be victorious over his enemies in the presence of the great and sovereign princes who are in tattu, or in any other place. without the words of power given to him by thoth, osiris would have been powerless under the attacks of his foes

re spirits among the lesser figures of mythology who were believed to have direct contact with ancient teutonic peoples and assist them, or were connected with them in the practice of magic, were the duergar, or dwarfs, trolls, undines, nixies, and other spirits. belief in them was distinctly animistic. the people believed that dwarfs and trolls inhabited the recesses of the mountains, caves, and the underworld. nixies and undines were said to dwell in the lakes, rivers, pools, and inlets of the sea. in general these were friendly to humans, but objected to more than occasional intercourse with them. although not of the class of supernatural beings who obeyed humans in answer to magical summonses, these, especially the dwarfs, often acted as instructors in the arts of magic. many instances

FRATER ELIJAH ANGELS OF CHAOS

of thelema the equinox volume 3 number 9- aleister crowley. samuel weiser, inc. 1983. oto. the sacred magic of abramelin the mage- translated by s.l. macgregor mathers. dover publications, inc+ the magickal logs of frater elijah/ frater halucifuge i/ we stumbling into this blackest of all labyrinths. he entered by choice. we all do. t t whether we are mapping the heavens or skulking the lanes of the underworld; whether we are hunting the imprisoned fiend or have ourselves become the monster; whether we are searching for what is lost or hiding what must never be found; t we all round that first corner by choice- and then we are lost. you too. t you must decide what is false and what is true, and what is true for me but not for you. we are wandering the mazes, all of us, and we cannot hope

GILBERT THE MAGICAL MASON

es greatly reverenced.theworship of the triad, composed of osiris, isis, and horus, was only completely developed at a later period,butit appears then to have become widespread. osiris was fabled to be a divine king of egypt, and isis was his mother, sister and wife; horus was their son.themyth told that the king osiris was murdered by his brother typhon or set, and was then received into amenti, the underworld- the abode of the dead- where he reigned as king of the souls of the dead. isis was the goddess of nature, the mother of us all, and horus became the274themagical masontype of the beneficient son and sun. hence arose a public worship of this triad, and to them prayers for future happiness were directed, and to these deities temples were built, and public worship directed. supplement

ter called ceres. she was fabled as the daughter of kronos and rhea, having as sisters hestia (vesta) andjuno,and brothers zeus (jupiter, neptune, and pluto. demeter was goddess of earth and agriculture and the bestower of harvests. demeter by jupiter had a daughter persephone (proserpine) who became very notable, was kore, the maiden. she was carried off to hades by pluto and became the queen of the underworld. according to the fable, pluto, whose reign in hades was more undisputed even than that of jupiter on olympus, was in the habit of roving over the earth in search of the souls of men who die, when he met the maiden playing alone in the fields among the flowersin the vale of enna. having obtained the permission of zeus (jupiter) her father, he promptly carried her off- the famous rap

fable, pluto, whose reign in hades was more undisputed even than that of jupiter on olympus, was in the habit of roving over the earth in search of the souls of men who die, when he met the maiden playing alone in the fields among the flowersin the vale of enna. having obtained the permission of zeus (jupiter) her father, he promptly carried her off- the famous rape of proserpine- to his home in the underworld, and married her. demeter returning to the meadows found her dearly beloved daughter to be missing, and neither gods nor men could tell heran essay ontheancient mysteries 279where she had gone, nor who had taken her away. in the utmost alarm and anxiety for nine days does demeter seek the kore, when atlastshe istoldby helios (thesun)ofhersad fate. incensed at the conduct of zeus, th

GNOSTIC HANDBOOK

and modern maps, the kabbalistic tree of life, yggdrasil:the world tree. 3 first principles who or what is god? what s in a name? the pleroma, the divine will, logos and sophia, what about jesus? jesus, christ and logos, what is sophia, the polarity of the god and goddess, impersonal to personal, the solar logos:christ, gods and spirits, the seven spirits (logoii, the seven planes, the earth and the underworld, the immortals. 4 the secret of saturn the secret of saturn, perceptional dualism, the watchers of enoch, archons, dominions and thoughts that run wild, the battle within, summary:the nature of evil in gnosticism. 5 the gnostic concept of time the gnostic concept of time (yugas, historical models of cyclic time, rene guenon and julius evola and evola and "the revolt against the mode

ual polarity of most pagan traditions and the balance between mind and intuition in others. the third is the other world, it is an intermediate reality and is comprised of any number of planes, worlds or locales. these can be described in semi-analytic terms as planes or dimensions or in more organic terms as worlds, halls or localities. the fourth is the earth or the physical world. the fifth is the underworld, the realm of the dead. in most organic models this is seen inside or below the earth, in the emanation models it is usually related to the moon and seen above or around the earth. the third, fourth and fifth characteristics are more noticeable in organic models, in emanation models they tend to be included within a gradient of states or worlds. these can be any number, but in the g

nd lower natures, one of which is the archetype of nature, physis. it is from physis that the material world emanates. the three primary emanations of en, nous and psyche form the nexus of plotinus' system. in terms of our characterises, this model includes the indescribable one (1st c, protos theos, nous and psyche (2nd c, platonic archetypes (3rd c, the world as emanated by psyche (4th c, while the underworld is hidden within nature which has its own consciousness (physis. this dualism between the spiritual and physical we will return to later, the two aspects of the world soul are one of the most important misunderstood aspects of gnosticism. theosophical and modern maps the theosophical map is found in many new age and spiritual books. most of these have adapted and distorted the model

movement migrated into a range of cosmologies, it is found adapted in systems ranging from max heindel's rosicrucian cosmo conception to the work of rudolf steiner and alice bailey. in theosophy and related traditions, there is an original nothing or absence (1st c, a triune principle of will, the word and wisdom (2nd c) and a series of seven planes which bring together the other characteristics. the underworld is subsumed within the astral plane which is heindel s desire plane. the seven planes according to the rosicrucian cosmo-conception (heindel) divine plane. plane of virgin spirits. plane of divine spirit. plane of life spirit. plane of thought. desire plane. physical world. the gnostic handbook page 20 while this model may be useful, especially in the creation of resonances or corre

e twelve in number and many relate them to the ideals or forms which are related through the zodiac. between asgard and midgard is the rainbow bridge or bifrost, a secret path which is taken by the gods when they join council meetings of the council of the gods at the well of urd, it is guarded by heimdall. the above worlds (including asgard) are considered facets of the other world (3rd c, while the underworld (5th c) includes those below. svartalfheim is the realm of the dark elves which exist in the subterranean world under midgard, they are also known as dwarves. in the lower realms of the underworld lies hel, the realm of the dead. the worlds are traditionally listed as the gap plus nine worlds, these correlated well with the model we will discuss in the next chapter. where there is a

f nature and of the universe eternally united and uniting in the process of time with the divine and uniting all that is. the pillar and foundation of the truth, pavel florensky. the importance of sophia can be best understood when we understand the primal myth behind her nature. throughout many cultures there has been the legend of the goddess who is stolen from the world of life and is taken to the underworld. there she is kept captive pinning for her lover who is still in the other world. she waits and pines until at last some salvation is achieved by her hero coming into the underworld to save her. however, this salvation is at a cost and together they end in a battle against the underworld until the completion of the tale. though there are many modifications of this tale, it is the st

. so, here we have an israelite version of the classic tale. the spirit of god in man is a spark, a seed of light, it is caught in matter and crying out for salvation. the logos embodied in jesus answers the call and through great suffering offers salvation. but it is not that simple, for while sophia still lives in the world system, she can only travel to the upperworld by day and must return to the underworld by night or so the legend goes. so man, on the path of transfiguration, though being reborn through the powers of the pleroma must live in the world, but try not to be of it. sophia hence offers us some fascinating insights into the nature of god. she is the daughter of the divine will and yet is the part of the divine will itself, she is the spouse and lover of the logos and the sp

of reason and thought, blueprints are formulated and laid. the astral plane the desire plane is also known as the emotional or astral plane. in some traditions it is also seen as the reflective sphere or astral light. the division between the mental and desire plane is not as clear as it seems and intermingling occurs between them both. the physical plane the world on which we live. the earth and the underworld on a critical examine of our models one will notice an anomaly, in the organic models (yggdrasil etc, the underworld is beneath the earth, indeed in medieval mysticism hell (the christian underworld) is even within the earth, being at its centre. while in the emanation model the underworld is called the astral plane (even the spirit world) and is above the earth, rule by the moon. t

amine of our models one will notice an anomaly, in the organic models (yggdrasil etc, the underworld is beneath the earth, indeed in medieval mysticism hell (the christian underworld) is even within the earth, being at its centre. while in the emanation model the underworld is called the astral plane (even the spirit world) and is above the earth, rule by the moon. the first thing to note is that the underworld is not hell. there is no heaven and hell in the gnostic system, the underworld is the realm of the dead and where we experience the afterlife. some people create their own heavens and hells there but that is another story. the models we are outlining cannot be reduce to scientific charts, while there are seven planes they intermingle and meld. the planes exist behind, through and wi

le and meld. the planes exist behind, through and within the physical and they interpenetrate each other just as much. the astral plane can be imaged under, inside or above the earth, the gnostic handbook page 40 all have the same imagery. it is somewhat a matter of how we conceptualise the universe. the model of the astral plane above the earth, ruled by the moon has a more hierarchy feel, while the underworld communicates more on an emotional level. the model of the underworld also brings to mind the ancient polarity of earth and sky. the earth and sky polarity was probably the most ancient model of the universe, while the logos and sophia model is central to gnosticism, this older structure is found in many nature religions. the divine will is seen as either the cosmic father or mother

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

nce. buddhist tradition maintains that there is no soul or immortal essence, only environmental factors (sanskaras) which repeat life after life, re-creating a semblance of identity in each incarnation. in ancient egypt the followers of amen-ra derived their belief in reincarnation from the course of the sun. as it died in the west and rose again in the east at dawn, so the vital forces sank into the underworld to rise again in a different body. hermes, the great master of the mysteries, was one of the earliest egyptian priests to openly proclaim the once secret teaching of reincarnation. gnostic theurgy page 51 if a soul, when it has entered the body persists in evil, it does not taste the fruits of life eternal, but is dragged back again, it reverses its course and takes its way back to

GOETIA LUCIFERIAN

fe is used for making the circle and commanding the spirits into the triangle, the sacred circle within the meeting place of spirits. the blade may be consecrated in the hour of saturn. as well when the moon is waning create a distilled water container and fill with blackened pepper, hecate oil and a few drops of your own blood. with the flame burning, hold the blade within. envision the fires of the underworld, of hecate-lilith and banal, of the daemonic gods below who open the gates of our own transformation. envision the fire empowering the blade with the serpent tongue of shaitan of midnight, the purifier of the black handled knife. as the blade is immersed in the water, recite- by the mysteries of the depths, the coiling dragon of old beheld to the gates of leviathan by hecate and the

GOLDEN DAWN RITUALS ZAM18

f the dead r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the northwest, facing west, perform the rending of the veil "in the name of yjla ydc and in the name of layrbg who carries the souls of the dead away from the body, i tear assunder the veil between this world and the world of the dead, the underworld, the world where osiris is ruler and king" step 5 formulate your own astral body of light, vibrating your earthly name. the shell of the nephesch should be facing east. make the closing of the veil followed by the sign of silence. face east with the shell standing behind you outside of the veil. step 6 go to the east and and perform the invoking ritual of the supernals "supernal spl

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

set off to save her husband. she made a small boat of papyrus reeds, coated with pitch, and embarked on the nile in search of the remains. when she had found them she worked powerful spells to reunite the dismembered parts of the body so that it resumed its old form. thereafter, in an intact and perfect state, osiris went through a process of stellar rebirth to become god of the dead and king of the underworld from which place, legend had it, he occasionally returned to earth in the guise of a mortal man.5 although there are huge differences between the traditions it is bizarre that osiris in egypt and thunupa-viracocha in south america should have had all of the following points in common: both were great civilizers; both were conspired against; both were struck down; both were sealed in

skies overhead. but, tired as i was, i couldn t sleep. what kept me awake was the idea of the civilizers. the bearded gods and their companions. in mexico, as in peru, they seemed to have confronted failure. that was what the legends implied, and not only the legends, as i discovered when we reached monte alban the next morning. graham hancock fingerprints of the gods 143 chapter 19 adventures in the underworld, journeys to the stars the hypothetical third party theory explains the similarities and fundamental differences between ancient egypt and ancient mesopotamia by proposing that both received a common legacy of civilization from the same remote ancestor. no serious suggestions have been made as to where that ancestral civilization might have been located, its nature, or when it flour

egyptian book of the dead. parts of its contents are as old as the civilization of egypt itself and it serves as a sort of baedeker for the transmigration of the soul. it instructs the deceased on how to overcome the dangers of the afterlife, enables him to assume the form of several mythical creatures, and equips him with the passwords necessary for admission to the various stages, or levels, of the underworld.12 is it a coincidence that the peoples of ancient central america preserved a parallel vision of the perils of the afterlife? there it was 6 the mythology of mexico and central america, p. 148. 7 popol vuh: the sacred book of the ancient quiche maya (english version by delia goetz and sylvanus g. morley from the translation by adrian recinos, university of oklahoma press, 1991, p

texts (trans. r. o. faulkner, oxford university press, 1969. numerous utterances refer directly to the stellar rebirth of the king, e.g. 248, 264, 265, 268, and 570( i am a star which illumines the sky, etc. 11 ibid, utt. 466, p. 155. 12 the ancient egyptian book of the dead (trans. r. o. faulkner, british museum publications, 1989. graham hancock fingerprints of the gods 145 widely believed that the underworld consisted of nine strata through which the deceased would journey for four years, overcoming obstacles and dangers on the way.13 the strata had self-explanatory names like place where the mountains crash together, place where the arrows are fired, mountain of knives, and so on. in both ancient central america and ancient egypt, it was believed that the deceased s voyage through the

eart was heavy with sin it would tip the balance. the god thoth would note the judgement on his palette and the heart would immediately be devoured by a fearsome beast, part crocodile, part hippopotamus, part lion, that was called the eater of the dead .19 finally, let us turn again to egypt of the pyramid age and the privileged status of the pharaoh, which enabled him to circumvent the trials of the underworld and to be reborn as a star. ritual incantations were part of the process. equally important was a mysterious ceremony known as the opening of the mouth, always conducted after the death of the pharaoh 13 pre-hispanic gods of mexico, p. 37. 14 the gods and symbols of ancient mexico and the maya, pp. 128-9. 15 reproduced in national geographic magazine, volume 176, number 4, washingto

ions were part of the process. equally important was a mysterious ceremony known as the opening of the mouth, always conducted after the death of the pharaoh 13 pre-hispanic gods of mexico, p. 37. 14 the gods and symbols of ancient mexico and the maya, pp. 128-9. 15 reproduced in national geographic magazine, volume 176, number 4, washington dc, october 1989, p. 468: double comb is being taken to the underworld in a canoe guided by the paddler twins, gods who appear prominently in maya mythology. other figures an iguana, a monkey, a parrot, and a dog accompany the dead ruler. we learn more of the mythological significance of dogs in part v of this book. 16 details are reproduced in john romer, valley of the kings, michael o mara books limited, london, 1988, p. 167, and in j. a. west, the t

e of human sacrifice there in pre-conquest times. is it coincidental that the sacrificial venue was a pyramid, that the ceremony was conducted by a high priest and four assistants, that a cutting instrument, the sacrificial knife, was used to strike a hard physical blow to the body of the victim, and that the victim s soul was believed to ascend directly to the heavens, sidestepping the perils of the underworld?23 as such coincidences continue to multiply, it is reasonable to wonder whether there may not be some underlying connection. this is certainly the case when we learn that the general term for sacrifice throughout ancient central america was p achi, meaning to open the mouth .24 could it be, therefore, that what confronts us here, in widely separated geographical areas, and at diffe

from his mouth as he ran, and leaving behind a white trail where now we see the milky way, which the cherokee call to this day. where the dog ran. 30 in central america, one of the many myths concerning quetzalcoatl depicts him playing a key role in the regeneration of mankind after the all-destroying flood that ended the fourth sun. together with his dogheaded companion xolotl, he descends into the underworld to retrieve the skeletons of the people killed by the deluge. this he succeeds in doing, after tricking miclantechuhtli, the god of death, and the bones are brought to a place called tamoanchan. there, like corn, they are milled into a fine meal on a grindstone. upon this ground meal the gods then release blood, thus creating the flesh of the current age of men.31 santillana and von

ter he had been murdered by set (who, incidentally, was also her brother, and the brother of osiris. in this search, according to ancient tradition, she was assisted by dogs (jackals in some versions).33 likewise, mythological and religious texts from all periods of egyptian history assert that the jackal-god anubis ministered to the spirit of osiris after his death and acted as his guide through the underworld.34 (surviving vignettes depict anubis as virtually identical in appearance to upuaut, the opener of the ways) last but not least, osiris himself was believed to have taken the form of a wolf when he returned from the underworld to assist his son horus in the final battle against set.35 investigating this kind of material, one sometimes has the spooky sense of being manipulated by an

bydos, aris and phillips, warminster, 1981, in particular p. 121. graham hancock fingerprints of the gods 341 precessional motion that were so accurate and so consistent it was extremely difficult to attribute them to chance. nor did it seem likely to be an accident that the jackal god had been assigned a role centre-stage in the drama, serving as the spirit guide of osiris on his journey through the underworld.2 it was tempting, too, to wonder whether there was any significance in the fact that in ancient times anubis had been referred to by egyptian priests as the guardian of the secret and sacred writings .3) under the grooved edge of the gilded casket on which his effigy now crouched was found an inscription: initiated into the secrets .4 alternative translations of the same hieroglyph

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

germany has retained fewer. so there come out points of agreement with celtic legend; none with slavic, that i can discover, unless the nocturnal rides of svantovit (p. 662) are to be taken into account. i have yet to mention an agreement with greek fable, which seems to pi'ove the high antiquity of that notion of a giant and hunter. to the greeks, orion was a gigantic (trexwpto) huntsman, who in the underworld continues to chase the quariy on the asphodel-mead (od. 1, 572, and forms a brilliant constellation. homer speaks of orion's hound (ii. 22, 29) seen in the sky below him; in flight before him are the pleiads (a bevy of wild doves, od. 12, 62, and the great bear herself appears to watch him [bokevei, od. 5, 274' did our ancestors connect' 0. miiller on orion (ehein. mus. f. pliilol

te to the whole, incline to the evil or hurtful, like the norse loki, whose nature even then is more on a par with that of hephgestus (vulcan) than of the christian devil. goodness predominates even in elvish sprites: to the nix, the homesprite, nay the giant, it is but partially that cruelty and malice are attributed. in harmony with this is the mild way in which our antiquity pictures death and the underworld. but for all that, amid the vast variety of character and colouring in these mythologies, the dualistic antagonism need not altogether be silent: it does break out in individual features, without greatly affecting the whole. under this head come, e.g' the genuine forms are ahnromazdao and agromainjns, but the former is often called cpentumainyus, dyaobs dai/j.oji, in contrast to agr

e name is often given to border taverns [krug=jug, alehouse, where you get as it were into anew country; thus you find a nobishrug on the frisian and saxon frontier in ostringien bailiwick, oldenburg, another between altona and hamburg; by kiel, by miinster, out of the way publichouses receive the name, which does not convey quite the bad sense of our hell, but rather the ancient one of death and the underworld 'he is na,nobs-kroge' means no more than he is dead. nobishrug is also used by hg. writers of the 16- 17th cent, usually for hell, devil's tavern, he being a hewe-wirt(-landlord 'in nobishrug faren' luther's table-talk, ed. 1571, 418 'the rich man's soul in nobishrug' fisch. garg. ss 'that he die not thus unshriven, and fare perchance to nobis-haus' eulensp. 277' darauff sie sagt, s

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

nifl-heim. 801 that as late as widekind of corvei (1, 23) saxon poets, chanting a victory of saxons over franks, used this very word hello, for the dwelling-place of the dead: ut a mimis declamaretur, ubi tantus ille infernus esset, qui tantam multitudinem caesorum capere posset? 3 1 a latin poem on bp. heriger of mentz, of perhaps the 10th cent, 2 describes how one that had been spirited away to the underworld declared totum esse infernum accinctum densis ndique silvis/ meaning evidently the abode of the dead, not the place of punishment. even in a poem of the 12th cent (dint. 3, 104) jacob says: so muoz ich iemer cholen, unze ich so vare ze der lielle, 3 until i fare to hell, i.e. die. the 13th cent, saw the present meaning of helle already established, the abode of the damned; e.g. in i

. primera. 2 lat. gedichte des x. xl jh. p. 335, conf. 344. 3 also in lower hesse: hellweg by wettesingen and oberlistingen (wochenbl. for 1833, 952. 984. 1023. 1138, holteweg by calden (951. 982. 1022, hollepfad by nothfelden (923. 802 time and wokld. in the plains of up. germany we sometimes find it called todtenweg (mone s anz. 1838. pp. 225. 316. the on. poetry makes the dead ride or drive to the underworld, fara til heljar or til heljar, to the death-goddess: brynhildr, after she is burnt, travels to hel in an ornamental car( 6k me$ rersinni a lielveg, and the poem bears the title helrei, sasm. 227. in our freidauk 105, 9. 151, 12 it is the christian notion that is expressed by zer helle varn and dri straze zer helle gant/ for the rest, a hellweg would necessarily bring with it a hell

striking images occur in a doc. of the llth cent (zeitschr. f. d. a. 3 445: swevilstank, genibele, todes scategruobe, wallente stredema, etc. 2 so all the greek heroes sink into hades house under the earth. but it is hard to distinguish from it tartarus, which lies lower down the abyss, and where the subjugated giants sit imprisoned. this denoted therefore, at least in the later times, a part of the underworld where the wicked dwelt for their punishment, which answers to the christian hell. but that the roots of earth and sea from above grow down into tartarus (hes. theog. 728) suggests our norse ashtree, whose root reaches down to niflheim. conf. also ovid s description of the underworld (met. 4, 432 seq, where styx nebulas exhalat iners fits in with the conception of niflheim. 3 quotati

) may explain an expression in the frisian asega-bok (richth. 130, 10, thin niuent hille/ where a m. nethl. text has de grundlose helle/ bottomless hell. hell sinking downwards is contrasted with heaven mounting upwards: der himel allez iif get, diu helle sigel allez ze tal, warnung 3375-81 (see suppl. it appears that men imagined, as lying at the bottom of our earth, like a ceiling or grating of the underworld, a stone, called in mhg. poems dille-stein (fr. dille, diele, deal= tabula, pluteus, ohg. dil, dili, on]?il, j?ili: griiebe ich uf den dille-stein, if i dug down to the d, schmiede (smithy, forge) 33; des hoehe viir der himele dach und durch der helle lodem vert/ its height passes over heaven s roof and through hell s floor, ibid. 1252( viir der himele dach du blickest, u. durch der

432,000 in all, saem. 43a. in the midst of it stands a mighty tree ljeracfr, lcerd&r, whose foliage is cropt by the she-goat heiffrun; the goat s udder yields (as amalthea s horn did nectar) a barrelful of mead a day, enough to nourish all the einheries. the stag eikfiyrnir gnaws the branches of the tree, and out of his horns water trickles down into hvergelmir continually, to feed the rivers of the underworld (pp. 558. 561. this mansion of bliss all valiant men aspired to, and attained after death; to the evildoer, the coward, it was closed 1: mun sa maftr braut rekinn ur valkollu, ok)?ar aldrei koma/ nialss. cap. 89. to wage a life-and-death conflict with a hero was called shewing him to walhaila (visa til valhallar, fornald. sog. 1, 424. sagas and panegyric poems paint the reception of

n, in ter de la schoye (joie; see suppl. remember also the norse glerhiminn (coelum vitreum, a paradise to which old heroes ride (larlmagus saga p.m. 320-2; legends and lays have glass-bergs and glass-burgs as abodes of heroes and wise women, e.g. brynild s smooth unscalable glarbjerg (dan. v. 1, 132, and the four glassberys in wolfdiet (cod. dresd. 289, conf. the lith. and pol. glass-mountain of the underworld, p 836 n. a glass-house in the air (chateau en pair) occurs as early as tristan, ed. michel 2, 103, conf. 1, 222 paradise. 821 joy is christian too. also: f stigen ze himel uf der scelden berc, climb tlie mount of bliss, wackern. basle mss. p. 5. the christian faith tells of two places of bliss, a past and a future. one is where the departed dwell with god; the other, forfeited by o

. homer s gods are /seta living in ease. trans. 822 time and woeld. dead, but of picked heroes: the greeks too made the highest blessedness wait upon the warrior s valour. neither were all heroes even admitted there, menelaos was as son-in-law of zeus, od. 4, 569; others even more renowned were housed with aides, in hades. achilles paces the flowery mead, the acr&lt/>o8eao \i/jl(t)v of the underworld, whither hermes conducts the souls of the slain suitors, od. 11, 539. 24, 13. lucian de luctu 5. philops. 24. this( ea of the blest is no less known to our native song and story. children falling into wells pass through green meadows to the house of friendly holla. flore 24, 22: swer im selber den tot tuot, den geriuwet diu vart, und ist im ouch verspart diu wise, dar du komen wilt

ntchange as gymir for etymir; and this is confirmed by the juxta position a gimli, a himni/ sn. 75. now this gimill is clearly distinct from the odinic yalholl: it does not make its appearance till ragnarokr has set in and the ases have fallen in fight with the sons of niuspell. then it is that a portion of the ases appear to revive or become young again. baldr and hodr, who had gone their way to the underworld long before the twilight of the gods, hoenir who had been given as a hostage to the vanir, are named in yoluspa (sgem. 10b, as gods emerging anew; they three were not involved in the struggle with surtr. then again sn. 76 gives us vffia/r and vali, who unhurt by surtalogi revive the old asgars on iftavollr, and with them are associated m6&i and magni, beside baldr and h63r from the

.2 the romance legend of the tortured eulalia says( in figure de colomb volat a ciel/ as a bird the little brother, when killed, flies out of the juniper-tree (machandelbom, kinderm. 47. to the enigma of the green tree and the dry, each with a little bird sitting on it, the interpretation is added: ir sele zen vogelen si gezalt! their (the christians) soul be numbered among birds, ms. 2, 248b. in the underworld there fly scorched birds who were souls (svrsnir fuglar er salir voro, like swarms of flies, saem. 127a. the heathen bohemians thought the soul came out of the dying lips as a bird, and hovered among the trees, not knowing where to go till the body was buried; then it found rest. finns and lithuanians call the milkyway the path of birds (p. 357n, i.e. of souls. the arabs till the ti

r butterfly) in the meadow, i.e. the 1 na tej mogile wyrost ci dajbeczek, na ni6j bieluchny siada gotajbeczek. 2 ^5 ik (rcfimttrof fimfc jfew out of the body, batrach. 207* fteirt-n 211. k ueaeui 6vfj.bs ttto.to, ii. 23, 880. 3 first in ambr. de morales s antiguidades de las ciudades de espana, alcala 1575, fol. 31b; thence in grater, and in spon s miscell. erud. antiq. p. s. 830 souls. meadow of the underworld spoken of in p. 822.1 just so the bohemians make the soul fly about in trees, koniginh. hs. p. 88. 106; hence both souls and elves dance to and fro in the meadows at night. strange, that a minnesanger already makes the soul of a drunken (as if- entranced) man jump: f min sele uf eime rippe stat, wafen! diu von dem wine daruf gehiippet hat (ms. 2, 105b. 2 so the souls of the drowned

HANDBOOK OF EGYPTIAN MYTHOLOGY

pyramid texts. both collections may derive from an archive of mortuary texts written on papyrus that does not survive. some of the coffin texts spells are given titles that define their function, such as spell for navigating in the great 14 handbook of egyptian mythology figure 4. outer coffin of gua. middle kingdom coffin painted with a map showing the safest routes for the soul to take through the underworld. such maps formed part of the book of two ways (british museum) barque of ra, or include instructions for the rituals that should accompany them. a few spells incorporate elaborate glosses to explain obscure passages. these may reflect the way that religious knowledge was expounded among the elite. some spells are monologues spoken in the person of a deity, beginning with phrases su

new kingdom royal tombs. in the great crisis of death, the king needed to identify with gods in crisis and share in their triumph in overcoming the forces of destruction. underworld books underworld book is a general term for a type of mortuary text used in royal tombs and cenotaphs of the new kingdom. it is taken from an egyptian term for the genre to which these books belonged: that which is in the underworld. the earliest of these books, the book of the hidden chamber (now known as the amduat, may be derived from solar rituals performed by the king at heliopolis and other temples. the versions on the walls of the tomb of thutmose iii and his successor amenhotep ii look as if they have been directly copied from a papyrus scroll (e.g. figure 45. this gives us an idea of what these temple

er ones show considerable influence from late egyptian, a form of the language current in writing from the late eighteenth dynasty onward. the texts are all written in hieroglyphs, but sometimes in ways that make them difficult to read. these books contained very restricted knowledge, which was supposed to be known only to the king and people who held high-ranking priestly offices. the purpose of the underworld books was to maintain the cosmos and, secondarily, to aid the king s transition to the afterlife through his identification with the sun god. their common theme was the daily journey of the sun god, ra-atum. most concentrated on his perilous passage through the night sky, which was equated with the underworld. the dangerous journey is probably the world s oldest narrative motif, but

he underworld books was to maintain the cosmos and, secondarily, to aid the king s transition to the afterlife through his identification with the sun god. their common theme was the daily journey of the sun god, ra-atum. most concentrated on his perilous passage through the night sky, which was equated with the underworld. the dangerous journey is probably the world s oldest narrative motif, but the underworld books are not presented as stories. the structure of the books is provided by the passing of time55 or by the geography of the underworld, which was imagined as divided into caverns or re- 24 handbook of egyptian mythology gions separated by guarded gates. every underworld book presents a different view of the topography of the afterlife, yet from the late eighteenth dynasty on, roy

of time55 or by the geography of the underworld, which was imagined as divided into caverns or re- 24 handbook of egyptian mythology gions separated by guarded gates. every underworld book presents a different view of the topography of the afterlife, yet from the late eighteenth dynasty on, royal tombs included more than one book in their decoration.56 the pictorial element is dominant in most of the underworld books. with a few exceptions, the text is mainly in the form of captions to the images. underworld books such as the book of gates and the book of caverns are essentially more detailed forms of the maps of the underworld found on middle kingdom coffins. each hour or gate or cavern is represented by giant tableaux of hundreds of deities, demons, and monsters. some egyptologists have

ions of egyptian myths could change from period to period. many deities are mentioned or depicted in the book of the dead, but the afterlife that the spells envisage is dominated by two gods, ra and osiris. some of the spells concerning ra were adapted from solar hymns used in temples. the spirits of the dead could join the crew of the sun boat or seek a place at the court of osiris, the ruler of the underworld. most of the spells designed to help nourish and protect the spirit on its journey to these destinations were based on earlier prototypes, but there was a new emphasis on judging the past life of the deceased. this is seen most clearly in spell 125, the formula for descending to the great hall of the double maat. before the throne of osiris, the deceased had to face a jury of gods a

and codified the book of the dead. some of the spells they added contain passages that are probably in the nubian language. 72 also dating to this nubian period is the shabaqo stone with a copy of the text known as the memphite theology (see figure 8. the memphite theology this text tells how the earth god geb judged between the rival gods horus and seth and how osiris was established as ruler of the underworld. it reconciles the separate creation myths of atum of heliopolis and ptah of memphis and includes a first-person account by ptah of how he created all life through his powers of thought and speech. this section has often been compared to the famous opening of st. john s gospel: in the beginning was the word, and the word was with god and the word was god. the whole text may have bee

festivals, rituals, and ancient religion. sadly, no manuscripts of these books have yet been found. in general, less literature has survived from the first millennium bce than from the middle and new kingdoms. one virtually complete late period story written in hieratic is antiestablishment in tone and features a cowardly and lustful king and greedy and heartless priests. the hero, meryra, enters the underworld in his king s place and is helped by a goddess to avenge himself on those who have betrayed him.91 there are fragments of mythological tales in demotic, including at least one about the crowning of horus and seth.92 some interesting mythological narratives survive from the late and ptolemaic periods inscribed in hieroglyphs on special types of statues and stelae used in healing magi

m and secret knowledge. the seeker hopes to gain some of the very powers mentioned in setna s magic book, such as understanding the speech of birds and animals and seeing ra in his sun boat. the setna story seems to be a warning against trying to use such knowledge to gain earthly power rather than spiritual enlightenment. in the second story in the cycle, setna is allowed to pay a brief visit to the underworld to see osiris judging the dead. such a spirit voyage also forms part of the book of thoth, where it acts as a kind of initiation rite.106 in the demotic story, the scenario of the traditional underworld books is fictionalized into a personal journey. some of the horrors setna sees, such as souls tormented by tasks they can never complete, seem to be based on greek visions of the aft

osiris, which could be restored to life by offerings symbolizing the powerful eye of horus. see a. r. david, a guide to religious ritual at abydos (warminster, england, 1981. 52. the osireion was probably begun under seti i and finished by his grandson merenptah. 53. the hymn is found on the stela of the official amenmose (louvre museum c 286. see in appendix: primary sources. 54. the majority of the underworld books first appear in the late eighteenth and early nineteenth dynasties, perhaps as a counterreaction to akhenaten s efforts to abolish the realm of osiris. for summaries of all the underworld books, see hornung, the ancient egyptian books of the afterlife. introduction 51 55. the egyptians seem to have been the first people to divide the day into twenty-four hours: twelve for the

HEAVEN HELL

ll of material delights; the number of those who were "followers" of osiris was very large under every dynasty in egypt. on the other hand, from the ivth dynasty onwards there was a very large class who had no belief in a purely material heaven, and this being so, it is not surprising that books of the other world containing the expression of their views should be composed. the principal books of the underworld in vogue under the xviiith and xixth dynasties were--1. per-em-hru, or"[the book] of the coming forth by day" 2. shat ent am tuat, or "the book of that which is in the tuat" 3. the composition to which the name "book of gates" has been given. now the first of these, which is commonly known as the "theban recension of the book of the dead" has supplied us with much valuable informati

represent the compromise arrived at under the ivth, vth, and vith dynasties, between the priests of the old and the new religions. this being so, the religious texts of the period represent too much a patch-work belief for purposes of systematic illustration, and in the result, and perhaps also through the funeral customs of the day, the growth in men's minds of the wish for illustrated guides to the underworld was retarded. when the glory of sovereignty departed from the kings who held court at memphis after the end of the rule of the vith dynasty, the system of solar theology, which had been promulgated in lower egypt by the priests of heliopolis, began to make its way into upper egypt, and wherever it came it assumed a p. 5 leading position among the religious systems of the day. the ki

e hieratic character a series of texts which are extracts from the heliopolitan recension of the book of the dead; these are enclosed within a coloured border, formed of rectangles, painted in blue, green, yellow, and red. above the texts are carefully drawn, and painted as nearly as possible in their natural colours, representations of most of the objects which the deceased hoped he would use in the underworld, and these pictures prove that the knowledge of the elaborate funeral rites and ceremonies, which were observed at memphis under the ivth dynasty, had descended in a complete state to the period when amamu's coffin was made and ornamented. in connection with amamu's coffin reference must be made to a large group of coffins which was excavated a few years ago at al-barsha, a place si

above it is quite clear that the practice of illustrating certain sections of books of the dead existed under the xith dynasty, and there is no good reason for doubting that it continued to be observed during the prosperous rule of the kings of the xiith dynasty. under the ivth, vth, and vith dynasties the selections of extracts from books of the dead which were intended to benefit royal souls in the underworld were cut upon the walls of the chambers and corridors of their pyramids, and in the case of private individuals texts intended to produce the same effect were usually cut into the walls of the chambers wherein their stone sarcophagi were placed. the pyramids of the kings of the xith and xiith dynasties, whether in the north or south of egypt, are not, so far as the information at pr

writers to call them, i.e "shepherd's pipes" of the forty-five tombs in this valley (strabo mentions forty only, the oldest royal tomb appears to be that of thothmes i, and the most recent that of rameses xii, of the xxth dynasty. these tombs vary greatly in details, just as they do in size and in the arrangement and number of their chambers, but it seems that each tomb was intended to represent the underworld, and that the ceremonies, p. 22 which were performed in it as. the mummy was taken from the entrance to the last chamber in which it was to rest, were highly symbolical, and that the progress of the body through the tomb was, so far as it was possible, made to resemble that of the sun-god through the hours of the night in the other world. the religious texts with which the walls of

d if its words really express his convictions, he must have been terrified at the idea of his material body falling into dust and decay, and must have hoped for its resurrection through osiris. the chapters which seti i. had cut on his sarcophagus are entitled the "chapter of coming forth by day, and of making a way through ammehet" and the "chapter of causing the soul to be united to its body in the underworld" in the former he declares that p. 24 he knows the names of the gods who preside over the other world, and also the proper words of power, and because he has this knowledge he demands admission into sekhet-aaru, a portion of osiris's kingdom of sekhet-hetepet, and a constant and abundant supply of wheat (for bread, barley (for beer, incense, unguents &c, and the power to assume any

-lion 1 god doeth to every soul, and to every god. the ancestors of sepa shall make him to be delivered [rubric. may be rejoined ancestors, and father, and mother, and foster-parents, and kinsfolk, and young children, and wives, and concubines, and beloved ones (i.e, friends) male and female, and servants (i.e, slaves, and the property of every kind which belongeth to a man, to him in neter-kher (the underworld" the rubric ends with the words "rope of maat, millions of times" which indicate that the whole chapter, probably including the rubric, was to be said by the person who wished to rejoin his friends in the p. 71 [paragraph continues] underworld regularly and unceasingly for millions of times. the phrases shes maat heh en sep occur very often in the theban recension of the book of the

xpected to find another woman in sekhet-hetep whom he might marry. 66:1 see my edition of the chapters of coming forth by day, text, pp. 124, 493. 67:1 see recueil, 1904, pp. 67-72, and la r union de la famille, by m. j. baillet, in journal asiatique, x me s rie, tom. iv, p. 307, where a rendering of the chapter into french will be found. 67:2 they bear the numbers 28083 and 28087. 67:3 a name of the underworld. 67:4 perhaps "his uncles and aunts" or "foster-parents" 67:5 or "connexions" 69:1 or, it is seb who is the funeral chest, or sarcophagus, the allusion being to the fact that it was in the body of seb, i.e, the earth, that the deceased was laid. 69:2 the meaning of this line is not clear to me. the word khet is often applied to wheat or barley, as the "wood" or "plant" of life. by "

object, in the first place, was to impress the followers of amen and others with the idea of the absolute supremacy of that god in the realms of the dead, and to show that all the gods of the dead in every place of departed spirits throughout egypt rendered to him homage in one form or another, and in return received benefits from him. and in the second place, the book, being an actual "guide" to the underworld, with pictures of its various divisions and of the gods and demons of every kind that were to be met with in them, was invaluable for the faithful, who were able to learn from it, whilst they were living upon earth, how to find their way from this world to the next, and how to identify the beings who would attempt to bar their way, and what to say to p. 81 them. the book am-tuat was

this work is, clearly, not older than the xviiith or xixth dynasty, but many parts of it are very much more ancient. as the book am-tuat was composed with the view of asserting the absolute supremacy of amen-ra in the other world, so the book of gates was compiled to prove that, in spite of the pretensions of the priests of amen-ra, osiris, the ancient god of the dead, was still the over-lord of the underworld, and that his kingdom was everlasting. the book am-tuat practically ignores osiris, and is silent even concerning the doctrines of the judgment and sekhet-hetepet, and in fact about all the fundamental principles of the religion of osiris as regards the dead, which had been universally believed throughout egypt for thousands of years. the most complete copy of the book of gates know

HINE PHIL ASPECTS OF EVOCATION

with choronzon as an entity of dispersal, or .negative. chaos. the emerging science of chaos dynamics can perhaps afford us a more positive viewpoint, and the link between mythos entities and the mandelbrot set has already been noted by eod initiates. from the foregoing, i would suggest that yog-sothoth is quite possible a kind of .guide. entity that appears in many cultures as the .guardian. of the underworld entered through ascs, though one which is capable of manifesting as a series, perhaps, of electro- magnetic phenomena. the entity which coheres in the form we understand as yog-sothoth is a .window. into the darkness of the unknown, and perhaps by creating 40 interfaces, or personae through which we may glean information, we can attain further insights into the way we interact with

HP LOVECRAFT A DARK LORE

ts. in a lonely spot near hope valley had occurred one of the frequent sordid waylaying of trucks by "hi-jackers" in quest of liquor shipments, but this time the robbers had been destined to receive the greater shock. for the long cases they seized proved upon opening to contain some exceedingly gruesome things; so gruesome, in fact, that the matter could not be kept quiet amongst the denizens of the underworld. the thieves had hastily buried what they discovered, but when the state police got wind of the matter a careful search was made. a recently arrived vagrant, under promise of immunity from prosecution on any additional charge, at last consented to guide a party of troopers to the spot; and there was found in that hasty cache a very hideous and shameful thing. it would not be well fo

ISIS UNVEILED

the pw- icrmance was "a caricature of the memorablb epoch of the inquiiition" digitizecoy google 80 isis unveiled buddha* au come from the same root. jesus says "upon uus pelra i will build my church, and the gates [or rulers] of hades shall not prevail against it; meaning by petra the rock-temple, and metaphorically, the christian mysteries; the adversaries to which were the old myatery-goda of the underworld, who were worshiped in the rites of lus, adonis, atys, sabazius, dionysus, and the eleusinia. no apoaue peter was ever at rome; but the pope, seizing the scepter of the ponufex maximum, the keys fa janus and cybele, and adorning his christian head with the cap of the magna mater, copied from that of the tiara of brahvmnut, the supreme pontiff of the initiates of old india, became th

occa^ dons her death* is a very plain allegory which was in part explained in the earueat timea. aristaeus is bnial power, pursuing eurydice, the esoteric doctrine, into the woods where the serpent (emblem of every sun-god, and worshiped under ita grosser aspect even by the jews) kills het; i. e, forces truth to become still more esoteric, and seek shelter in digitizecoy google 130 isis dnveiled the underworld, which is not the hell of our theologians. moreover the fate of orpheus, torn to pieces by the bacchantes, is another allegory to show that the gross and popular rites are always more welcome than divine but simple truth, and proves the great difference that must have existed between the esoteric and the popular worship. as the poems of both orpheus and musaeus were said to have bee

JASMUHEEN THE FOOD OF GODS

o the unknowable, to let it flow and to trust a higher flow to bring us what we need. nu kua. dragon goddess and restorer of universal order of the hopei, shansi people of northern china. she assists us in creating order from chaos. valkyrie. ancient bird goddess, giving life, death, regeneration. represents our fearless self and can lead us through darkness so that we grow. hel. norse goddess of the underworld, a place of renewal and the embodiment of divine mystery. teaches us to look behind the masks in life and beyond appearance. eve. mother and nurturer of all life, creator of the world and all living beings. represents rebirth and regeneration, embodies primal female creative energy. gaia. the eternal pre-historic earth mother goddess of the soul who clothes us with the atoms of her

reator of the world and all living beings. represents rebirth and regeneration, embodies primal female creative energy. gaia. the eternal pre-historic earth mother goddess of the soul who clothes us with the atoms of her essence. reminds us to be grounded in the reality of nature and to balance and embrace all aspects of our selves from the heavenly to the earthly. sedna. eskimo goddess who rules the underworld. reminds us of the nourishing gifts that we can find in the darker places that we most fear. pele. hawaiian volcano goddess of creative fire. reminds us that even in the midst of fiery eruption there is creation and new life. regenerates with fire. ix chel. mayan moon goddess married to the sun, is the midwife to creative ideas. goddess of fertility and freedom. patron of childbirth

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

god of heaven enlil marduk (b l) jupiter main god, god of air and earth enki ea god of waters and wisdom nanna sin moon moongod, god of fertility and prosperity utu .ama. sun sungod, god of justice inanna i.tar venus goddess of love and war (ninurta) nabu mercury god of wisdom and writing (savior, redeemer) ninurta ninurta saturn god of war and hunting? nergal mars god of plague, famine, war, and the underworld 15 we bring an excerpt of a list of witnesses from a pact between the same assyrian king and median king ramataia (672 bc, signs denoting the planets are translated as modern planet names: in the presence of the planets, jupiter, venus, saturn, mercury, mars, sirius, and in the presence of assur, anu, enlil, ea, sin, shamash, adad, marduk, nabu, nusku, urash, nergal, ninlil, ishtar

o included some fertility functions, also occurred widely in mythology and absorbed in time many smaller gods. it is interesting that mars is not referred to by nergal fs most widespread designations dgir3.unu.gal and du.gar, although in some later texts we can find dnergal. his name does not seem to be originally sumerian: babylonian theologians constructed a derivation from ne3.eri.gal elord of the underworld f (leick 1991: 127. one of the most popular names of mars is albat nu mul a-al-ba-tanu (g360, but up to the present day its meaning has remained unknown. scholars have explained it as ehe, who keeps the plague lasting f by breaking the name into syllables and interpreting these syllables in sumerian, thus getting the hypothetical akkadian mu.tabarru m t nu (reiner 1995: 7. this is i

but up to the present day its meaning has remained unknown. scholars have explained it as ehe, who keeps the plague lasting f by breaking the name into syllables and interpreting these syllables in sumerian, thus getting the hypothetical akkadian mu.tabarru m t nu (reiner 1995: 7. this is in concordance with a parallel appellation of mars. dnergal (g302. nergal is a god of plague, war, death and the underworld. maybe this could also explain the strange name of mars: mulgig (g85) eblack star f. mars was connected with the akkadian fs hostile neighbours, e.g. it belonged to the gstars of amurru h; thus, it was always the last of the planets. appellations mulnim.maki estar of elam f (g312) and mulman.ma ethe other star f, estrange/foreign star f (akkadian mul.anumma) prove mars to be connect

KETAB E SIYAH

e passed inwards. with no less haste he made a path to the spire of opal and ruby and came before me in great distraction, panting with ardour of his flight. in this way i learnt of what was planned by heaven for the race of man. upon a seat of cedar i sat, draped with silks of purple and cinnabar, and sipped from jewel-starred cup a rich nectar brewed from grapes grown upon the shadowed vines of the underworld, potent with prophecy and sleep. the doors of the chamber now 252 were cast open and inwards flew ashmedai of the shedim and stood before me as i stood to greet my faithful friend who had come to stand beside me at that first rebellion. both bowed to greet the other, making plain the mutual admiration that each for the other held. seeing that he was yet weary, unrestored after that

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

en derived largely from egyptian teaching. we read in egyptian hieroglyphics of gthe one and the four, h referring to horus and his four brothers. of that we also read in the stanzas of dzyan; and another expression common to both is gthe one from the egg h. in egypt the egg was the symbol for the setting sun, which is often seen in that shape when about to touch the horizon. that egg passed into the underworld, and was hatched there, and out of it came the young sun the next morning, rising in his strength, which was called gthe flame born of a flame h. all this bore a deeply mystical significance, which was explained in the mysteries. 23. when osiris died, isis and nepthys- in turn tried to raise him, but it proved a failure; then anubis attempted it and succeeded, and osiris returned to

of a flame h. all this bore a deeply mystical significance, which was explained in the mysteries. 23. when osiris died, isis and nepthys- in turn tried to raise him, but it proved a failure; then anubis attempted it and succeeded, and osiris returned to the world with the secrets of amenti- a significant statement which seems to suggest that the secrets which we possess are closely connected with the underworld and the life after death. 24. these are some of the most striking of the evidences which i have been able to collect; and there are others which may not be written. i feel that many more can probably be found, but even these, when taken together, make any theory of coincidence impossible. there is no doubt that this to which we have the honour to belong today is the same fraternity

tell him of the din and confusion of the lowest sub-plane of the astral world, where are gathered after death those who are in bondage to sensual pleasures, or filled with fear, hatred, malice or revenge. afterwards the w.j.w. explains that this journey is a faint copy of the trials through which the candidate had to go in the ancient mysteries, when he was led through gloomy caverns, symbolizing the underworld, amid tumultuous sounds, in darkness, surrounded by perils which he could pot understand. it is not probable that the average decent person who presents himself for admission to the masonic fraternity will have after death any con-sciousness at all of passing through this lowest region, but if it should happen so, he will be prepared to go through the experience calmly and without f

iend, to whom they will be ever ready to lend their treasures, because they know him as a brother of light who will not keep them for himself, but will use them well and return them in due season. 510. of this journey it is explained by the w.s.w. that in the ancient mysteries, as the candidate left the gloomy caverns behind him, he passed into a quiet region, symbolizing the higher sub-planes of the underworld, whereinto the rougher, harsher sounds did not penetrate, though still there was some disharmony amid the souls. 511. it is not inappropriate that life in the astral plane after death should be thought of as a journey, or a series of journeys. the gdead h person does go through a series of well-marked changes, as his astral body becomes more and more purified by the elimination of i

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

, tore it into fourteen pieces, which he scattered up and down throughout the land. when isis heard of this she made a boat of papyrus, and set out to collect the fragments of the body. osiris returned from the other world and appeared to his son, horus, instructing him to do battle with typhon; this battle lasted many days, and at length horus was victorious. ultimately osiris became the king of the underworld and the judge of the dead. 149. this story, like our own traditional history, has suffered from the materializing tendencies of those who did not understand; for there is no clear mention of a resurrection in the account given by plutarch, but merely a vague return from the dead. this represents, however, a very late version of the tradition, one which is materialized and distorted

tiation according to the egyptian rite were curiously entangled with the christian teachings, and became utterly materialized and distorted in somewhat the same way as the legend of osiris became distorted in egypt itself. the rubric of this part of the initiation was as follows: 196. then shall the candidate be bound upon the wooden cross, he shall die, he shall be buried, and shall descend into the underworld; after the third day he shall be brought back from the dead, and shall be carried up into heaven to be the right hand of him from whom he came, having learnt to guide (or rule) the living and the dead(*the christian creed, by the rt. rev. c. w. leadbeater, p. 98) 197. during the ceremony the candidate laid himself down upon a wooden cross, made hollow to receive and support his body

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

lve 49 people here new chat is it ok 2 use an online ouija boar clesser absorbing ritual of the pentagram of set by ozzion (xxxivaes) 1) visualize your shadow as it extends out from your feet by the candle source. concentrate and see it as it expands and connects with the surrounding darkness. imagine it seeping into the cracks in the floor and walls, melding down through the floor below. through the underworld to the earth's core. 2) floating above, see a black pulsing sphere. imagine it's eight rays of possibilities shooting out in all directions. connecting with all that surrounds you. point at it with your magickal dagger (or use your index finger) and then bring it down touching it to your psychic eye. fell it ooze into you, saturating your vessel with chaotic ebon. say "i am thee" 3)

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

he name for god invoked by moses to bring down the rain over egypt, as reported by samuel liddell mathers in the greater key of solomon. there is also a reference to abaddon as the sixth of the seven lodges of hell in the work of the cabalist joseph ben abraham gikatilla. in various sources,abaddon is identified as the angel of death and destruction, demon of the abyss, and chief of the demons of the underworld. see also demons;magic and magical groups for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: the free press, 1967. strayer, joseph r. dictionary of the middle ages. vol. 1. new york: charles scribner s sons, 1982. the abbey of thelema the abbey of thelema is an independent initiatory magical group patterned after the argenteum astrum

m the company s line of canned, deviled meats (deviled meat and deviled eggs are so-called because of the hot spices that are sometimes included. this association can also be inverted. in a 1997 radio commercial for cool iced tea, for instance, comedian penn jillette begins by saying, i m in hell, seated next to some former irs auditors. in the background, one hears various sounds associated with the underworld shrieks, flames, and the like. despite the heat, however, jillette stays cool because of the iced tea he is drinking. other product names are more indirect. dirt devil, for example, is the name of a very popular vacuum cleaner. the name is derived from a short-lived circular wind pattern that briefly stirs up dirt like a minicyclone. the quasi-spectral appearance of the cloud of dar

of demigods (the devas. the parallel between south asian asuras and western demons is fairly good. in classical hindu mythology as it is embodied in the puranas, the devas and the asuras are locked in ongoing conflict.while the legions of the judeo-christian satan failed to take over heaven in their original rebellion and were cast into hell, in south asian mythology the asuras often storm out of the underworld, succeed in taking over heaven, and drive the devas out. the devas then appeal to the high god (usually vishnu, though occasionally shiva or the goddess, who comes to their aid, defeats the asuras, drives them back into the hell worlds, and reestablishes the deva/asura balance of power. one of the factors at work in the hindu religious ecology that distinguishes it from western reli

that the rumor was groundless. see also demons;milton, john 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. the beyond a 1981 film about the old theme of the portal to the underworld where the dead go. the belief in a passage from the earth to the underworld goes back at least as far as the ancient greeks, who believed there was a specific place, lake avernus, where the dead passed into hades. in this film, the portal to the underworld is located under an old, run-down southern mansion. when the spirits become disturbed, they terrorize the hotel guests. other mo

ad go. the belief in a passage from the earth to the underworld goes back at least as far as the ancient greeks, who believed there was a specific place, lake avernus, where the dead passed into hades. in this film, the portal to the underworld is located under an old, run-down southern mansion. when the spirits become disturbed, they terrorize the hotel guests. other movies about the entrance to the underworld are: amityville 3d, the amityville horror, highway to hell, the gate, the sentinel, the devil s daughter, and many animated cartoons. alice in wonderland also depicts a portal to an underworld through which alice falls. beyond the door a young woman living in san francisco discovers she is going to bear satan s child. given the headturning and other lame effects, it seems that this

eading: cavendish, richard. the black arts. new york: capricorn books, 1967. guiley, rosemary ellen. the encyclopedia ofwitches and witchcraft. new york: facts on file, 1989. lavey, anton szandor. the satanic bible. new york: avon, 1969. black roses a heavy metal band whose lead singer is satan corrupts a small town in middle america in this 1988 film. the rock band creates a musical passage into the underworld through which the teens fall after listening to the lyrics. they then turn into evil monsters and start killing family members. a na ve english teacher saves teens from their fate. blake, william the work of the english mystical poet and artist william blake (1757 1827) is full of visions of angels, including fallen angels( demons. blake, who is known to many for such poems as tiger

ar institute, 1976. ellis, bill. raising the devil: satanism, new religions, and the media. lexington: university press of kentucky, 2000. kagan, daniel, and ian summers.mute evidence. new york: bantam books, 1984. stewart, james r. cattle mutilations: an episode of collective delusion. the zetetic 1, no. 2 (spring/summer 1977. cerberus in greek mythology, cerberus was the guardian or watchdog of the underworld, hades. the offspring of typhon and echidna (who also parented the hydra and the chimaera, he was described as having three heads (though hesiod attributes him with fifty heads, a snake s tail, and a row of snake s heads sprouting from his neck. he greeted the newly dead with eagerness, but ate anyone who tried to escape. cerberus was said to have been charmed by orpheus, who was th

to enter hades. in another story he was defeated in a struggle with hercules, who forced him to come with him to the surface world (this was the twelfth labor of hercules. it was also said that anyone who chanced to look at cerberus turned to stone, and that, upon falling to the ground, the animal s spittle would give birth to the poisonous aconite plant. both cerberus and charon, the ferryman of the underworld, are threshold guardians, a type of mythological figure that is widespread in world culture. threshold guardians allow only those who are appropriately qualified to pass from one realm to the other. thus cerberus allowed only the dead to pass into hades, and he prevented the departed from returning to the realm of the living. see also hades for further reading: grant,michael, and jo

all ye who enter here, which dante portrayed as inscribed above the gates of hell, begin to haunt him. after the attraction collapses and his wife abandons him, tracy is arrested and held responsible for the disaster and death his attraction caused. dark angel: the ascent a very unusual movie directed by linda hassani about an evil angel who is tired of inflicting punishment to the inhabitants of the underworld. the visual effects for the atmosphere and flavor of the underworld in this 1994 film were created in a romanian castle with torches instead of electrical lighting. the fallen angel veronica is played by angela featherstone, who escapes from hell through a secret passage just before her bloodthirsty father slashes her with his sword. featherstone arrives on the earth through a manho

instead of electrical lighting. the fallen angel veronica is played by angela featherstone, who escapes from hell through a secret passage just before her bloodthirsty father slashes her with his sword. featherstone arrives on the earth through a manhole with her dog. she slays murderers and rapists, sending their souls to hell. in avenging the good, however, she is doing evil and must return to the underworld to be cleansed in the river styx. the love of a good man helps her learn compassion. the dark secret of harvest home in this 1978 film a photographer and his wife move to a quiet new england hamlet from manhattan, and find that things are not as idyllic as they seem. one of the better movies about a couple who stumble onto a secret satanist cult. dee, john astrologer john dee (1527

LIBER HHH

tion practice corresponding to ritual cxx. referred to in liber xiii. unfortunately the published (after a fashion) version of liber 120, the ritual of passing through the tuat, appears to be an early draft differing in a number of respects from the one on which this practice is based. in any case, it is based on egyptian texts describing the nightly journey of the sun through twelve divisions of the underworld. see for example budge, the egyptian heaven and hell. 12 i am not entirely sure what alice is talking about here, but can take a guess. 13 apocalypse xiii. 14. 14 h.b. in an editorial note to the .blue brick. demonstrates that this is one of the .methods of sabhapaty swami. referred to in .liber o. being derived from a r.jayoga practice described in a book by said author; a summary

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

strict chronological consistency is lacking, for the account of the acquisition of the mead of poetry in skaldskaparmal implies the existence of the wall (the gods put the kettles for it in the enclosure, but the incorporation of the asir and vanir, which is the precondition for the mead, occurred in the near past. another story of the early mythological present would be odin fs sending of hel to the underworld and the midgard serpent to the outer waters of the ocean, as well as the binding of the wolf fenrir, when ty lr lost his hand. in the mythological present hel presides over the underworld, thor fishes up the midgard serpent in offshore waters, and ty lr is without his hand, while fenrir awaits the end of the world. odin fs myths tend toward the early part of the mythic present: alre

candinavian mythology as a system, h the journal of structural anthropology 1 (1973: 43.58, and 2 (1974: 57.78, and kirsten hastrup, culture and history in medieval iceland: an anthropological assessment of structure and change (oxford: clarendon, 1985. both these authors sought to distinguish the vertical from the horizontal axes, the first manifesting itself in the world tree linking heaven and the underworld, and the second, in the disk of the earth on which asgard, midgard, and the worlds of the giants are located. meletinskij argued that cosmogony and eschatology were distinguished by the axes and that this distinction had a chronological aspect. hastrup described the difference as one of reversibility: events on the vertical axis were girreversible, h for they were fated; those on th

misfortune among gods and men was done, h says snorri. the gods are stricken, and no vengeance can be taken on the spot because it is a place of sanctuary. frigg asks for a volunteer to go to hel to try to retrieve baldr. hermod, another son (or a servant) of odin volunteers. borrowing sleipnir, he travels nine nights until he comes to the gjallar bridge (gjallarbru, the bridge between earth and the underworld, where he is challenged by the maiden modgud. she tells him that the way to hel is down and north. he rides on, comes to hel, and sees that baldr is in the high seat (the seat of honor) in her hall. hel agrees to release baldr if all things, living and dead, will weep for him. bearing tokens from the underworld, hermod returns to the land of the living. emissaries are sent to reques

erus defeats him. balderus is plagued by dreams of his desired nanna. hotherus is now chosen king of the danes, but in his absence the danes vote again, and this time they choose balderus. in a third battle hotherus is put to flight. in their final battle he wounds balderus. balderus dreams of proserpina (as saxo calls her, using the roman name for the greek persephone, who like hel presided over the underworld, dies, and is buried in a mound. the story now turns to vengeance. a sorcerer advises othinus that he must seduce rinda, the daughter of the king of the rutenians. after three failed attempts, first disguised as a warrior, then as a smith, and then as a knight, othinus returns a fourth time, disguised as a woman, and becomes a serving maid to the princess. when rinda falls sick, oth

on the bridge is also found in grimnismal, stanza 29, which reports that thor crosses the rivers kormt and ormt and two named kerlaug each day when he goes to judge at the ash of yggdrasil, because the as-bru burns all with fire, the holy waters boil. the notion of the bridge between earth and heaven, or earth and the world of the gods, has a parallel in the gjallarbru, a bridge between earth and the underworld, or earth and the world of the dead. see also gjallarbru references and further reading: ake ohlmarks, gstellt die mythische bilrost den regenbogen oder die milchstrasse dar? eine textkritische-religionshistorische untersuchung zur mythographischen arbeitsmethode snorri sturlusons, h meddelanden fran lunds astronomiska observatorium, ser. 2, 110 (1940: 1.40, asks whether bilrost rep

rri. skirnir returns home and tells the news to frey, who does not rejoice; he laments: 42. a night is long, longer are two, how will i endure three? oft to me a month seemed shorter than this half honeymoon. for most of the twentieth century magnus olsen fs nature mythological interpretation of this myth held sway: skirnir is the sun fs ray, sent down from heaven to retrieve gerd( gearth h) from the underworld; the tryst will be at barri( gin the seed h. most serious scholars of norse mythology today would point out that the etymologies required to support this reading are questionable and would not have been at all apparent to a medieval audience. the myth can instead be read as part of the ongoing struggle between the asir and jotnar, in which the asir nearly always succeed in obtaining

ce-name evidence to discuss the dissemination of the njord cult among the nordic peoples, which he thinks originated in southern jutland. edgar polome, ga propos de la deesse nerthus, h latomus 13 (1954: 167.200, sees the nerthus cult as associated with the fertility of the soil, and he thinks agriculture was primarily a female activity at the time that tacitus was writing. nidafjoll mountains in the underworld. stanza 66, the last stanza of voluspa, says the dragon nidhogg, carrying corpses, will come flying down from the nidafjoll. this conception of the place is clearly a negative one, but in gylfaginning snorri says that at ragnarok the hall sindri. a good hall, made of gold, in which good and righteous people shall dwell. will stand upon the nidafjoll. snorri fs source here was volusp

all of the family of sindri on nidavellir, that is, on plains, not mountains. why he would make this change is unclear. the second component of nidafjoll, fjoll, just means gmountains h (compare the english gfell h. the first part, however, could be one of at least two things: the darkness of the waning moon or a dwarf name (nidi. see also nidavellir; nidhogg; sindri nidavellir plains, perhaps in the underworld, site of a splendid hall. we find the nidavellir only in voluspa, stanza 37: there stood to the north, on the nidavellir, a hall of gold, of the family of sindri. snorri conflated these plains with the mountains called nidafjoll and said that it was there the hall sindri was located. presumably plains and mountains 238 norse mythology are related. the first part of each name could b

the god of poetry, and that the most important feature of this poetry fs style is that it has a vast number of nouns and within semantic categories these nouns are interchangeable. 250 norse mythology die for stamping the decorative plaques on seventhcentury swedish helmets (statens historika museum, stockholm) odin presides over the banishing of the midgard serpent and hel to the outer ocean and the underworld, respectively, as well as the binding of fenrir. at ragnarok fenrir will run free and will destroy odin, only to have vengeance taken on him by vidar. the cosmos will reemerge from the fires and chaos of ragnarok, but odin will not be there. see also audhumla; baldr; baldrs draumar; bestla; fenrir; grimnismal; harbardsljod; hel; midgard serpent; vafthrudnismal deities, themes, and c

a tall tree, holy with white mud. thence come the dews, which run into the valley; it stands ever green over the urdarbrunn. snorri thus somewhat extends the unifying principle of the tree by allowing it to tower over earth and sky, and he moves it from the world of humans suggested by the location of the roots in grimnismal (humans, giants, and the dead) to the mythological plane (asir, giants, the underworld. he clarifies the role of the squirrel and eagle, turning the drama that is played out on the tree by these creatures into a duel of words like the ones at which odin so excels, and he explicitly identifies nidhogg as a snake or dragon. unfortunately, he fails to explain the white mud, and that has remained an unsolved mystery. according to havamal, stanza 138, odin hung himself on

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

es, thomas taylor sums up their purpose as follows "the lesser mysteries were designed by the ancient theologists, their founders, to signify occultly the condition of the unpurified soul invested with an earthy body, and enveloped in a material and physical nature" the legend used in the lesser rites is that of the abduction of the goddess persephone, the daughter of ceres, by pluto, the lord of the underworld, or hades. while persephone is picking flowers in a beautiful meadow, the earth suddenly opens and the gloomy lord of death, riding in a magnificent chariot, emerges from its somber depths and, grasping her in his arms, carries the screaming and struggling goddess to his subterranean palace, where he forces her to become his queen. it is doubtful whether many of the initiates themse

t in a somewhat unusual manner. it was believed that at midnight the invisible worlds were closest to the terrestrial sphere and that souls coming into material existence slipped in during the midnight hour. for this reason many of the eleusinian click to enlarge the rape of persephone. from thomassin's recucil des figures, groupes, themes, fontaines, vases et autres ornements. pluto, the lord of the underworld, represents the body intelligence of man; and the rape of persephone is symbolic of the divine nature assaulted and defiled by the animal soul and dragged downward into the somber darkness of hades, which is here used as a synonym for the material, or objective, sphere of consciousness. in his disquisitions upon the painted greek vases, james christie presents meursius' version of t

ontributed to his knowledge of medicine and music. the romance of orpheus and eurydice is one of the tragic episodes of greek mythology and apparently constitutes the outstanding feature p. 32 of the orphic rite. eurydice, in her attempt to escape from a villain seeking to seduce her, died from the venom of a poisonous serpent which stung her in the heel. orpheus, penetrating to the very heart of the underworld, so charmed pluto and persephone with the beauty of his music that they agreed to permit eurydice to return to life if orpheus could lead her back to the sphere of the living without once looking round to see if she were following. so great was his fear, however, that she would stray from him that he turned his head, and eurydice with a heartbroken cry was swept back into the land o

e represented and eventually became the symbol of the greek school of the ancient wisdom. thus orpheus was declared to be the son of apollo, the divine and perfect truth, and calliope, the muse of harmony and rhythm. in other words, orpheus is the secret doctrine (apollo) revealed through music (calliope. eurydice is humanity dead from the sting of the serpent of false knowledge and imprisoned in the underworld of ignorance. in this allegory orpheus signifies theology, which wins her from the king of the dead but fails to accomplish her resurrection because it falsely estimates and mistrusts the innate understanding within the human soul. the ciconian women who tore orpheus limb from limb symbolize the various contending theological factions which destroy the body of truth. they cannot acc

e legends are inscribed makes it impossible to secure more than a fragmentary account of the tammuz rites. being the esoteric god of the sun, tammuz did not occupy a position among the first deities venerated by the babylonians, who for lack of deeper knowledge looked upon him as a god of agriculture or a vegetation spirit. originally he was described as being one of the guardians of the gates of the underworld. like many other savior-gods, he is referred to as a "shepherd" or "the lord of the shepherd seat" tammuz occupies the remarkable position of son and husband of ishtar, the babylonian and assyrian mother-goddess. ishtar--to whom the planer venus was sacred--was the most widely venerated deity of the babylonian and assyrian pantheon. she was probably identical with ashterorh, astarte

is referred to as a "shepherd" or "the lord of the shepherd seat" tammuz occupies the remarkable position of son and husband of ishtar, the babylonian and assyrian mother-goddess. ishtar--to whom the planer venus was sacred--was the most widely venerated deity of the babylonian and assyrian pantheon. she was probably identical with ashterorh, astarte, and aphrodite. the story of her descent into the underworld in search presumably for the sacred elixir which alone could restore tammuz to life is the key to the ritual of her mysteries. tammuz, whose annual festival took place just before the summer solstice, died in midsummer in the ancient month which bore his name, and was mourned with elaborate ceremonies. the manner of his death is unknown, but some of the accusations made against isht

hey do not she will shatter the doorposts and strike the hinges and raise up dead devourers of the living. the guardians of the gates beg her to be patient while they go to the queen of hades from whom they secure permission to admit ishtar, but only in the same manner as all others came to this dreary house. ishtar thereupon descends through the seven gates which lead downward into the depths of the underworld. at the first gate the great crown is removed from her head, at the second gate the earrings from her ears, at the third gate the necklace from her neck, at the fourth gate the ornaments from her breast, at the fifth gate the girdle from her waist, at the sixth gate the bracelets from her hands and feet, and at the seventh gate the covering cloak of her body. ishtar remonstrates as

he sixth gate the bracelets from her hands and feet, and at the seventh gate the covering cloak of her body. ishtar remonstrates as each successive article of apparel is taken from her, bur the guardian tells her that this is the experience of all who enter the somber domain of death. enraged upon beholding ishtar, the mistress of hades inflicts upon her all manner of disease and imprisons her in the underworld. as ishtar represents the spirit of fertility, her loss prevents the ripening of the crops and the maturing of all life upon the earth. in this respect the story parallels the legend of persephone. the gods, realizing that the loss of ishtar is disorganizing all nature, send a messenger to the underworld and demand her release. the mistress of hades is forced to comply, and the wate

the initiate was therefore preserved after death as a species of talisman or material basis for the manifestation of the soul upon earth" during the period of its inception mummification was limited to the pharaoh and such other persons of royal rank as presumably partook of the attributes of the great osiris, the divine, mummified king of the egyptian underworld. click to enlarge osiris, king of the underworld. osiris is often represented with the lower par, of his body enclosed in a mummy case or wrapped about with funeral bandages. man's spirit consists of three distinct parts, only one of which incarnates in physical form. the human body was considered to be a tomb or sepulcher of this incarnating spirit. therefore osiris, a symbol of the incarnating ego, was represented with the lower

lar to yellow light or the musical tone mi. an orange flower will influence in a manner similar to orange light and, being one of the so-called secondary colors, corresponds either to the tone re or to the chord of do and mi. the ancients conceived the spirit of man to correspond with the color blue, the mind with yellow, and the body with red. heaven is therefore blue, earth yellow, and hell--or the underworld--red. the fiery condition of the inferno merely symbolizes the nature of the sphere or plane of force of which it is composed. in the greek mysteries the irrational sphere was always considered as red, for it represented that condition in which the consciousness is enslaved by the lusts and passions of the lower nature. in india certain of the gods--usually attributes of vishnu--are

MASTERING WITCHCRAFT

e truer to say that the witch symbolism of the chalice was rather more akin to that surrounding the elven-folk, the fays, and enchantresses of medieval legend, vivian, brisen, nimue, lady of the lake, morgan le fay, and of course melusine. the may queens and corn maidens of european folklore are all partakers of the same symbolism along with greek persephone and euridice, retracing their steps to the underworld during the cold winter months when the sun has grown dark and the days short; the lord of the dead holds rule over the land for the first three months of the witches' year beginning on the first day of november, the feast of all hallows. the lady of delight is known by many names among witches, some of them classical in inspiration like diana or hecate, or celtic like rhiannon; she

from hand to hand, to and fro, as you do: salt and coriander, i conjure thee by barabbas, by satanas, by the devil cursed be! not as salt and coriand i call thee but the heart of [victim's name! with that, cast the mixture into the thurible fire with your left hand. as it blazes up, continue: as thou burnst, so let the heart of [n] burn; and bring it here to me! conjured by the queen of sard, by the underworld itself, by the sailors on the sea [n] i summon thee by barabbas, by satanas, by the devil conjured be! by the underworld itself, spirit of the sard, enter in [n] and bring him quickly here to me! powers of the abattoir, guide him here to me! powers over cocodover, bring him quickly here to me! with more messages i send to call thee, by the queen of sorcery, by the queen of elvenhome

MEANING OF MASONRY

the" stability" involved in regeneration and requisite to him before passing on to" that last and greatest trial" which awaits him" in strength will i establish my house that it may stand firm" man's perfected organism is what is meant by" my house" it was the same organism and the same stability that the christian master spoke of in saying" upon this rock will i build my church and the gates of the underworld shall not prevail against it" during all the discipline and labour involved in attaining this stability there has shone light on the path from the first moment that his apprentice's vision was opened to larger truth; light from the science and philosophy of the order itself which is proving his" porchway" to the ultimate sanctuary within; light from friendly helpers and instructors;

MICHAEL FORD WITCHMOON

energy. this power would propel her towards the goddess incarnation of the witch cult and many lines of sorcery. the moon is represented as a significant feminine force, based and connected with the element water. hecate is rumored to be of thracian origin although her base was within the roman and greek pantheons. though daughter of two light based deities, perses and asteria, hecate dwelled in the underworld along with hades and persephone. her individual powers were discovered through the shadows deep within her own being. residing with her as well was thanatos (god of death, hypnos (god of sleep) and morpheus (god of dreams. hecate is known as the goddess of witches, being that of sorcery and the cunning craft. the aspects of hecate within roman and greek culture show hecate mostly in

s why i refer to black eagle as a spirit beyond definition as an elemental. i had first approached black eagle as a qliipothic spirit, this was not entirely correct as black eagle was an american indian spirit. american indian sorcerers were actually shamans who practiced a high discipline, entering alternate states of being, the self same states that spare termed as "neither- neither- the abyss. the underworld and the waking world were often explored in depth connections between the spirit and the flesh. many such journeys or explorations were under the web of sleep where dream becomes flesh. shamans are masters of the in between worlds, from whence witchcraft derives- it is a mastery of both flesh and spirit. the adept of such magick and sorcery is bound to the earth, and with numerous s

ed with each element are given below: notes categorized by chapter chapter one 1. lucem fero, the light bringer known as lucifer. christian symbolism has battened a more sinister view upon this figure. a skillful presentation of lucifer is given in aleister crowley s poem, hymn to lucifer and kenneth anger s lucifer rising, a film based upon the torch bearer. 2. hel is the norse- pagan goddess of the underworld. 3. see the book of pleasure by austin osman spare. 4. dracula was a woman by raymond macnalley. 5. lord of the forest is a symbol of the devil, the horned god of beasts. lord of life, fertility and strength, who is often connected to capricornus, or pan. 6. the wolf skin holds reference to shaman cultures of germany and scandinavia. man seeking the spirit of a certain beast would d

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ty of tiahuan-aco and claim that their ancestors traveled for years by this route. the indian chiefsalso assured that the tunnels were..carved out by rays that destroy the living rock. and that their creators were..beings who live near the stars (from uriel s machine by christopher knight and robertlomas) in celtic mythology, the tuatha de danaan, a powerful tribe of druid warriors,descended into the underworld through what are called the sidhes. we could fill vol-umes with the references of alien visitation in connection with the hollow earth.atlantis, alien visitation, and genetic manipulation13 earths first deluge these accounts of the ancients have been dismissed for centuries and often ridiculedand misunderstood. for instance, the visitors are sometimes described to be fantasticin asp

s? are they productive? would theynot be more commensurate with the agenda of those bent on weakening the populations ofthe earth, on embroiling them in futile and destructive wars, on arousing aggressiveinstincts, which cause so much systemic and social despair? from their presence, came the reality of ritual murder and human sacrifice to furtherinstill fear and provide sustenance to the gods of the underworld (sic, night sky).this accounts partly for why once great and benign civilizations, peaceful and respect-ful of nature, suddenly descend into debauchery and civil strife.in the legends of the tahoe (california) indians, for instance, we read of the strife: there was a time when their tribe possessed the whole earth and were strong and numerous,and rich; but a day came when a people r

portant sites on the earth grid, sothat they constitute a ritual slaying (see jack the ripper crimes, as well as the execu-tions of john fitzgerald kennedy and lady diana spencer. lady spencer was murdered in ritual fashion, exactly on the same day that the ripperclaimed his first victim, august 31. this is also the day when the constellation of the vir-gin (virgo) descends below the horizon into the underworld. virgo is connected with illus-trious females and mothers. the ripper murders were committed at the behest of themasonic lodges of england. author stephen knight, who exposed the names behind it, aswell as the reason for the atrocities, died two years after his book, the brotherhood, cameout. his death has never been satisfactorily explained. john f. kennedy was also murdered at the

sed the names behind it, aswell as the reason for the atrocities, died two years after his book, the brotherhood, cameout. his death has never been satisfactorily explained. john f. kennedy was also murdered at the junction of three roads, at the astrological positionknown as the thirteenth sign, ophiuchus, which exists between scorpio and sagittarius. inancient times, the hero who descended into the underworld at this point was known as thetraveler. suggestively, this was the code name for john f. kennedy, as used by his secretservice (the secrets of the president's murder are detailed in called to serve, the biographyof lieutenant colonel james bo gritz. many serial killers murder between seven andthirteen victims before they are suddenly caught.the reader may stand aghast that such nefa

certain bizarre undertakings to counteract this discomfort, butwhich are outside the scope of this book (like physically moving the entire planet to anew location in the solar system).the progeny of the nephilim, like their alien fathers, have been making use of deep under-ground caverns, some of which are hundreds of miles wide. they do not find it suitable on thesurface of the planet and prefer the underworld. this is one reason why their monopolies are soadroit at leveling the forests and polluting the atmosphere. it is the ordinary adamic human thatsuffers, while they remain impervious in their underground cities.the crop-circles are designed by them via satellite for some of the same reasons. theycause changes in the frequency of the earth-grid in favor of the alien presence. andthe h

erature ofover one million degrees absolute. these comets traveled over one million kilometers through the blaz-ing corona of the sun and emerged unscathed and with no change in velocity or direction. if the sun isradiating heat, why were not these comets instantly disintegrated upon entering the tremendous heat ofone million degrees absolute? surely nothing could survive such a treatment (p. 177)the underworldthis is really a reference to the planet mars, which was associated with purgatorial internment andwhich is, from a geocentric point of view, beneath the earth (see p. 40.)dr. l. shklovskya russian scientist dr. l. shklovsky, announced in 1959, that the two moons circling mars are artificialsatellites that were put into orbit by a civilization on the red planet long ago (p. 48)jonath

a patron in freemasonic circles.atlantis, alien visitation, and genetic manipulation217 appendix b: book abstracts cains wifedescribed as the daughter of eve in some texts. but never named in the bible.she was actually the daughter of lilith (and enki, the latter who was according to the talmud, the con-sort of adam even before eve. liliththe granddaughter of enlil, daughter of his son, nergal of the underworld.she was therefore of pure annunaki stock, and refused therefore to be adams permanent mate. in fact,she was the consort of enki, cains father. together they produced cains wife, luluwa (see p. 106).enochwas the son of cain and luluwa, daughter of lilith (see p. 132)advent of jehovahin the new scheme of things, jehovah could not be seen to have a brothernot a brother who sostrongly o

thegreat eye.habsburgswere originally the merovingians, of the grail bloodline.appendix b: book abstracts252atlantis, alien visitation, and genetic manipulation oak islandnear nova scotia, is labyrinthed with tunnels, reputed to hold templar treasure. fdr owned shares in amining company which was working the area. he also visited the island several times in 1909 (see p. 65.)tuatin egyptian means the underworld. interestingly the celtic tribe tuatha de danaan, did retreat into thesidhe, the portals to the underworld.hathorthe cow goddess. the word galaxy meant mothers milk and refers to the milky way in particular.hathor was therefore connected with the milky way.the beehiveoften used as a cryptic representation of the pleiades in the constellation of taurus. in latin, bee isapis, which al

by the priests of ammon, of which abraham was one.scotathe irish have definite records of jeremiah dwelling in their island, of his burial place, and of the twoprincesses, one named scota, who played a large part in the genealogy of the milesian kings of ireland,and who is described as a daughter of a pharaoh, as she was, for he adopted them both (p. 129)the serpents eggcrafted by the god ptah in the underworld. this could be a reference to genetic science (see p. 137.)the pherylltfrom the word for iron, this was a fraternity of powerful druids who knew metallurgy and practiced itdeep underground. from them comes the concept of the cauldron of power. it is thought that these werethe fashioners of the weapons of power and destruction, in the periods before and after the deluge, theones with

avoid being lost, wires arebeing strung from the entrance to all passageways leading directly to large chambers. how far this cav-appendix d: scientific evidence290atlantis, alien visitation, and genetic manipulation ern extends no one can guess, but it is now the belief of many that what has already been explored ismerely the barracks, to use an american term, for the soldiers, and that far into the underworld will befound the main communal dwellings of the families. the perfect ventilation of the cavern, the steadydraught that blows through, indicates that it has another outlet to the surface.mr. kinkaid was the first white child born in idaho and has been an explorer and hunter all his life,thirty years having been in the service of the smithsonian institute. even briefly recounted, his

MICHAEL WYNN THE SOUL TRAVELERS

nto pieces and scattered. i have often wondered what christians mean when they said that jesus died for our sins, and his death represented a great sacrifice that somehow redeemed my soul. listening to christians explain how that actually works is usually amusing, and always results in an comical, unsatisfactory answer. to live in heaven, spend 33 years on earth, be murdered on a cross, 3 days in the underworld, and back up to heaven for all eternity does not constitute saving my soul, nor even a sacrifice. jesus living a long life of pain and toil, instead of a short 33 years, and then going to heaven is more of a sacrifice, but, because he still goes to heaven, i can t envision what those extra decades of his life have to do with my soul. far from blinking out of existence after dying on

o a goddess of love and fertility. aphrodite is also associated with another greek goddess astarte. in mesopotamia, this goddess goes by the names ishtar, ashtoreth, and inanna. ishtar is also a fertility and love goddess who is further associated with the planet venus. the multiple aspects of the goddess inanna, or the concept of multiple aspects, seem to surface in the story of her descent into the underworld. here, inanna descends into the land of the dead, ruled by her dark sister (aspect) ereshkigal. at the end of this story the reader may have the impression that erishkigal, queen of the underworld, absorbed the qualities( or body) of her sister inanna. yet another copy of this goddess is queen semiramis. the average american is more familiar with semiramis than they realize; it is h

t who was true father of cain, rather than adam (the first human. occultists will also freely refer to satan as ahriman (angra mainyu. ahriman is an ancient persian god who, according to legend, is wholly wicked and at war with his righteous brother ahura mazda. this ahriman resides in a gloomy underworld, and leads many demons. and then you have hades, from greek mythology. hades is the ruler of the underworld, and the brother of zeus. after a conflict where hades, poseidon, and zeus team up to defeat the titans (the older gods, these younger gods divided creation into three; zeus would rule heaven, poseidon would rule the sea, and hades would rule the underworld, which was the land of the dead. although the greek traditions do not mention a conflict between the two brothers zeus and hade

l, heaven, the astral, and the material. the cross-sections that occultists have divided the universe differs, but there is general agreement regarding the function, and nature of the separate worlds. the concepts of heaven and hell are usually thought of as exclusively christian, but this is far from the truth. every religion and mythology out there makes reference to the heavens, the earth, and the underworld. in regards to the heavens, it is often described as an extra dimension that does indeed have the semblance of space and time. satan and the angels, for instance, are spoke of as approaching the throne of god, as if there were a way to be in heaven, but not in the presence of the throne. this is important because it describes a lack of unity where, like in our material world, object

e chaos reigns. in the infernal places, the spatial dimensions are not perfectly straight and do not exist as perfect 90-degree angles; here the 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 sai

sed those in hell much spoils after jesus death, but instead jesus released many spirits who were bound in prison. these spirits rejoiced and turned against those who tormented them in hell. satan apparently lost control of entire realms because of this. if you recall, jesus rose from the dead and into heaven 3 days after he was killed. but during those 3 days he was dead, he apparently fell into the underworld and started trouble for satan there too. a vague mention of this event occurs in--michael wynn's "the soul travelers" 76 the bible, peter i 3:18 which states for christ also hath once suffered for sins, the just for the unjust, that he might bring us to god, being put to death in the flesh, but quickened by the spirit: by which also he went and preached unto the spirits in prison; w

some kind of rare astronomical event. after this event in the sky, the wicked god azag-thoth, also called hades and pluto, will free and lead the titans out of their prison. the black magicians also have a long list of titles for lilith, and have much reverence for her because she is among those who give them the dark gift of transformation. among these titles are: queen of the qliphoth, queen of the underworld, queen of the dead, queen of the vampires, queen of the sabbat, queen of hell, queen of the witches, queen of the shells and shades. mother earth, and mother goddess. she is the bride of satan and the mother of all demons, also called lilitu. lilith is often associated with the red sea, which is said to be a place where she spawned and instructed demons. the screech owl and dove are

o equated with lilith, is the greek triple goddess. she is the goddess of the crossroads, who is frequently depicted with three heads; one of a dog, one of a snake, and one of a horse. this goddess is often associated with witchcraft and childbirth, and was accompanied by an owl during her travels. she is known as the virgin goddess, and is also reported to have a following of ghosts and lives in the underworld with hades, lord of the underworld. another goddess related to lilith is the egyptian goddess isis. isis was the wife of osiris, and was responsible for osiris first resurrection. isis is skilled at magic, and especially intelligent. isis, like hecate, is a goddess of childbirth. it appears isis, the widow of noble osiris, is now the harlot, bride of set (satan. sekhmet, an egyptian

, a home wrecker, and a powerful sorceress. this personage is associated with the dove and, proper to the virgin, was credited with the invention of the chastity belt. semiramis became the--michael wynn's "the soul travelers" 79 patroness of babylon when she restored the city to its ancient glory. i can t believe it s not fiction: tiamat queen of the damned (2002) hades [5.5] hades is the lord of the underworld. although greek mythology does not depict hades as a villain, modern satanists( and a little common sense) have confirmed to me that 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, c

haracter 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 regarded as a devouring demon who seeks to steal the life-force and sanity from all who cross his path. this entity s reputation for inducing insanity is legendary, for he is truly the embodiment of dispersion and chaos. his gre

MICHAEL W FORD NOX UMBRA

d i taste the heartblood of man and woman, i am awakened in my self and by the shadow tongue- hekas, noastra, zarru! zazas zazas nasatanada zazas! focus upon the arcane of self and the temple of which you create. banish and close the ritual. a ritual of necromancy purpose- to align oneself with the death energy or "emerald flame" of azrail/azrael, the angel of death and hecate- the witch queen of the underworld/dead/crossroads. this ritual was designed as a means of silent communication with the ancestral dead and the shades of the fields of necromance. undertaken- october 28th, 2002 12pm& noon. coven members involved -akhtya seker arimanius, davcina and adrian dagon. weather- cloudy, stormy, very damp and gray. algol temple or chamber is decorated in the necromantic and vampyric elements

MOTTA MARCELO THE COMMENTARIES OF AL

on between the qabalistic values of no and on, for which see liber xv and others "no" can, of course, be written nv, 56, nuit; but is also 50+70=120, the mystical age of the adept minor. the adept minor has crossed that veil on one side of which is written "no separate existence; and on the other "no existence. there is, of course, one god who lives in a dog the god anubis, who guides the soul in the underworld. this is a hint for members of a certain grade. it must also be remarked that "the dog" was one of the names ascribed to the "devil" in the middle ages. the verse has, therefore, several subtle technical meanings which will depend for usefulness on the grade of the reader which, by the way, is the case with any verse of liber al. the general meaning, however, is that ascribed by a

PATH OF INITIATION

a period of learning involved in becoming a traditional witch or mystery initiate. there are vouches, initiations. but they do not come only from groups. to understand how we all partake of these things, we have to understand the deeper pattern. the period of learning can occur totally between a person and the land itself; the group you join are the pale people, or hidden people, the dwellers in the underworld; you are vouched for by your own devotion to the unseen and by your own heart s weight, and the heart of authentic initiation occurs totally within the underworld, which is simultaneously inside the individual. some organizations try to take control of this process, act as "guardians" of it, teachers of it, but i believe that this is haphazard at best; it leads often to a certain ab

eceived all back in return, not because they jealously desire to secret up power in some vault. they know the disastrous consequences of egocentrism- they know how the egocentered, power hungry human destroys the land and abuses power and other people; this is why the path is kept shaded with secrecy, and for no other reason. when those of pure heart, ready to cast away all for the wisdom born of the underworld and ready to sacrifice for love of the land show themselves, they are taken into the group and introduced to its mysteries. there is no other qualification. it is a strange love, a strange desire that the old ones use to lure people to the ways of the hidden craft. human witches cannot and should not stand in the way of this, for in so doing, they fail in their true role as guardian

rther transformations, and which grows on its own into new, long term understandings. this represents the first "intrusion" or "appearance" of the outside forces that were called to the initiate in stage one. their very appearance turns all things "upside down, and destroys and transforms all things. nothing can ever be the same again after this initial contact with trans-personal forces. this is the underworld initiation in which old patterns of thinking and living are destroyed and newer, better patterns are regenerated and the personality of the initiate is altered forever, and made better, wiser, capable of experiencing life in a new way. this is the descent into the dark waters below. 4. the meeting of the devil or the otherworldly guardian and the trial, followed by the bestowal of a

f the common person, moving slowly through fated time, onto the crooked path, or the third hidden road, which is the attainment of a "second destiny" of types. it's very subtle, and does not happen overnight. this pattern is embedded in the workings of the cosmos itself; we can see it in ourselves and in nature- the acorn, pulled by the draw of fate and nature away from the origin tree falls into the underworld, where after a time, and when outer forces reach it (light, and water from above) it sprouts and grows into a new being- the fertilization in the seed occurring within, but spurred on by outside forces. in reality, even the "outside" forces are part of a whole reality, of which the seed may ignorantly think of itself as "apart" from- but the truth is found in holism. did the acorn g

PHILIP NEIL MYTHS LEGENDS EXPLAINED

tic hero king arthur (see pp. 80 81, 84 85) is the center of similar legends, in which celtic myth and the aspirations of medieval christendom meet. taoist myths of the eight immortals (see pp. 118 19) show how human beings can aspire to the divine. in their search for perfection, the immortals earn not long life on earth, in linear time, but everlasting life in heaven, in eternal time. death and the underworld for most of humanity, the moment when linear time stops is at death. all mythologies hold out the hope that was so dear to the initiates of eleusis, that there may be a new life beyond this one. the egyptians hoped to be reborn to live a new life in the field of reeds, which was a perfected version of the egypt they knew. they were sustained triptolemus, culture hero triptolemus, wh

lympus to live with the gods. introduction 11 in this belief by the daily rebirth of re, the sun. the vikings believed that warriors who died in battle would feast in the goldenroofed hall of valhalla among the gods, before fighting for odin, the lord of hosts, in the final battle of ragnarok. the roman poet virgil tells us how the hero aeneas found his father anchises in the fields of elysium in the underworld (see p. 67. but when he tried to embrace him, he was as insubstantial as air. when he then saw souls flocking to drink the water of oblivion to forget their former lives, and be born again, he asked anchises what was happening. anchises explained that in the beginning the world was pure spirit, but we become bound to life by love and fear. only a few are able to rest quiet in the af

we seal a contract to hold for all time? do brothers divide an inheritance to keep for ever, does the flood-time of rivers endure? it is only the nymph of the dragonfly who sheds her larva and sees the sun in his glory. from the days of old there is no permanence. utnapishtim s lesson is repeated in a haunting little aztec poem, addressed perhaps to the lord of life quetzalcoatl, who descended to the underworld to restore humanity to life (see pp. 98 99: can it be true that one lives on earth? not forever on earth; only a little while here. be it jade, it shatters. be it gold, it breaks. be it a quetzal feather, it tears apart. not forever on earth; only a little while here. in a world where the only certainty is uncertainty, the great myths offer us wisdom and comfort to prepare us for ou

ot forever on earth; only a little while here. be it jade, it shatters. be it gold, it breaks. be it a quetzal feather, it tears apart. not forever on earth; only a little while here. in a world where the only certainty is uncertainty, the great myths offer us wisdom and comfort to prepare us for our own journey to the grandfather, into the hands of the unknown god. neil philip hermod descends to the underworld this 18th-century manuscript illustration shows hermod, the son of odin, descending to the underworld on odin s eight-legged steed sleipnir to try to rescue his brother balder, who had been slain through the treachery of the god loki. hel agreed to let balder go if all the world wept for him; but loki refused. as a result, the gods hunted loki down and tied him up in torment but at

ed by an invisible divinity, amun, the hidden one, who as amun-re was worshiped as the king of gods. scarab beetle the scarabeus, or dungbeetle, is the symbol of re in his role as khepri, the rising sun. rolling along a ball of dung, the scarab beetle is a symbol of the sun itself. it was also a symbol of self-generation and rebirth, because of the way the young appear from the ball of dung. into the underworld here, the sky goddess nut raises osiris, the son of geb and nut and ruler of the underworld, to receive the sun disc before it goes on its terrifying night journey. in the deepest night, osiris and re become one, and are described both as re who rests in osiris and osiris who rests in re. disc of the sun as re, the sun god was represented by the disc of the sun itself. the egyptian

this papyrus is part of a book of the dead written for anhay, a priestess of amun-re, king of the gods. nun, the god of the primeval waters (see p. 12, holds up the barque of sun, upon which the scarab beetle, another symbol of the sun, is shown pushing the sun disc, as a scarab rolls a dung ball. the egyptians believed that a dead person, armed with the right spells, could counter the terrors of the underworld, duat, and live a new life in the field of reeds. all the elements that made up the living person had to be preserved and resurrected not just the physical body and the two parts of the soul, the ka (life force) and the ba (personality, or genius, but also the individual s name and shadow. these five elements made the complete being. re s secret name re called the world into being w

us 16 like the greek demeter during her search for persephone (see p. 29, isis, in her search for osiris, becomes a nursemaid to a prince; both goddesses try to give the boys immortality by burning away their mortal parts, but they are interrupted. isis uttered so terrible a cry on seeing osiris corpse that it killed the baby prince she was caring for. osiris, isis, and horus osiris, the ruler of the underworld, was originally a king in the upper world where he taught the egyptians (and later, the rest of the world) how to live, worship, and grow grain (they had previously been cannibals) he earned the name wennefer, meaning eternally good. he was murdered by his jealous brother seth, who tricked him into a wooden chest, which he sealed up and sent down the nile. osiris wife isis rescued t

d the name wennefer, meaning eternally good. he was murdered by his jealous brother seth, who tricked him into a wooden chest, which he sealed up and sent down the nile. osiris wife isis rescued the corpse, but when seth found it, he cut it up and scattered the pieces all over egypt. sorrowfully, isis and her sister nepthys collected every piece and, with the help of anubis, the guide of souls to the underworld, and thoth, the gods scribe, they pieced osiris back together as the first mummy. isis transformed herself into a kite and, hovering over the body, she fanned life into it with her wings; it was at this moment that she conceived a son, horus, who would avenge his father. the revived osiris went down to the dark and desolate underworld to be the lord and judge of the dead. falcon s h

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 to his son horus. but his evil brother seth, the god of chaos and confusion, laid claim to the throne. only after 80 years did re judge horus the winner, award him the kingdom, and banish seth to the desert. horus first performed the key mummification rite of opening the mouth on his father osiris. with other rites, i

bi, the ferryman of the gods. distraught at enkidu s death, he was advised by siduri, the goddess of wine and wisdom, to seek out the ferryman and cross the bitter waters of death in his search for utnapishtim. after the death of enkidu, gilgamesh set out to solve the mystery of death. he marched to the top of the twin peaks of mashu, guardians of the rising and setting sun, and demanded entry to the underworld from the dreadful scorpion guardians at the gate, who were half-man and half-dragon. inside he journeyed for 12 leagues (30 miles) in utter darkness, before coming to the garden of the gods where he met the goddess siduri, who advised him to seek out the ferryman urshanabi (see below. when gilgamesh reached the far shore, he met utnapishtim and told him of his despair at enkidu s de

PROMETHEUS

a cubit high, were of the colour of korykian saffron, while the root looked like flesh that has just been cut, and the juice like the dark sap of a mountain oak. to make the ointment, medea, clothed in black, in the gloom of night, had drawn off this juice in a caspian shell after bathing in seven perennial streams and calling seven times on brimo [hekate, nurse of youth, brimo, night-wanderer of the underworld, queen of the dead. the dark earth shook and rumbled underneath the titan root when it was cut, and prometheus himself groaned in the anguish of his soul. argonautica 3.844f it [akhaia in greece] is a land ringed by lofty mountains, rich in sheep and pasture, and the birthplace of prometheus son, the good deukalion, who was the first man to found cities, build temples to the gods an

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

owns of the kings of this earth. hands phil. tau portal. the letter tau leads from the airy quarter of malkuth into yesod. air is uppermost in the symbol as in the planet earth where the atmosphere is furthest from the core. moreover, the letter tau signifieth the cross, the impact of spirit upon matter. my larnen is given you as your badge, for i am the ruler in malkuth, and the guardian against the underworld. i am also lord of the path tau, the link between the first and second degrees, and also between the outer and the inner. this path of tau, dark and full of mystery, under the presidency of saturn and the tarot key of the universe <177> leads, as you have learned in the= grade, through the astral plane. therefore, in the ritual of the 32nd path, you were passed by the four kerubic s

were the four genii of the under-world, or the lesser gods of the dead. these vital organs then, being taken out and separately embalmed, were placed in egg-shaped receptacles, symbolic of akasa, under the care of canopus, the pilot of menelaus, and the god of the waters of creation, the eternal source of being, whose symbol was a jar; and under the especial protection of that one of the genii of the underworld or vice-gerents of the elements to whom that particular organ was dedicated. hence each eggshaped package was enclosed in a jar whose lid was shaped like the head of that especial god. now arneshet was also termed "the carpenter" for he it is who by the medium of his organ, the stomach, frames the rough materials and builds up the structure of the body; to him the stomach and upper

it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of the negative existence, passing from the kether of assiah to the malkuth of yetzirah. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their stations are invisible, so shall their symbols be astral and not material. thus shall perfect health of body be preser

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

, the wind hath carried it in the belly thereof. it ascendeth from earth to heaven, and again it descendeth from heaven to earth. i exorcise thee, creature of water, that thou mayest become unto men a mirror of the living god in his works, a fount of life and ablution of sins. prayer of the undines dread king of the sea, who hast the keys of the floodgates of heaven and dost confine the waters of the underworld in the caverns of earth; king of the deluge and the floods of the springtime; thou who dost unseal the sources of rivers and fountains; thou who dost ordain moisture, which is like the blood of earth, to become the sap of plants: thee we adore and thee the invoke! speak unto us, thine inconstant and unstable creatures, in the great tumults of the sea, and we shall tremble before the

ROBERT KIRK WALKER BETWEEN WORLDS

(page 21) where he describes the ancient practice of introduction 8 referring to that which is powerful and potentially dangerous by kindly names. not only did the gaels do this, as they still do to this day in isolated regions of scotland and ireland, but it was common in the classical world. the term good goddess used by the romans, for example, was often descriptive of the terrifying queen of the underworld, hecate, ruler of necromancy, death, poisons, cursing, and similar forces and activities. if we read kirk's material carefully, and try to avoid imposing any modern retrospective attitudes upon it (a difficult but not impossible task, he presents a clear and well-defined purpose to the reader. we may begin to assess this purpose by disposing of a few of the retrospective interpretat

rld, and to receive communications from them. 4. the subterranean people are able through signs and mimicry or dramatic actions to show seers what will come to pass in the human world. it is up to the seer to develop means of interpretation. 5. humans can and do physically transfer to the fairy or underworld. 6. the subterranean people are linked to the land, each region having its counterpart in the underworld. thus they are, in one respect, the genii loci of the ancient world. 7. the spirits of the dead and of ancestors are also found in this underworld, though they are often distinct from the fairy race themselves. 8. both the subterranean people and the seers who perceive them retain fragments of ancient religious and philosophical tradition, often at variance with the religious and sc

s were part of the celtic legendary tradition, and both the subterranean and marine otherworlds were places of beauty, timelessness, light, and power. to the commentary 85 modern imagination, a realm beneath the earth suggests cold rock, damp, darkness, fear, and perhaps burning fire and punishment, deriving from the long centuries of religious propaganda concerning hell. but in earlier tradition the underworld was said to be a place filled with light, with many realms or great dimensional realms and spaces. it is in this kind of location that the fairy houses in kirk's text are located. http//www.dreampower.com/kirk_wbw/pg_82.htm (3 of 10 [10/9/2001 12:36:03 am] robert kirk- walker between worlds(pages 82-91) we find a detailed psychopompic or initiatory journey through the underworld in

tp//www.dreampower.com/kirk_wbw/pg_82.htm (3 of 10 [10/9/2001 12:36:03 am] robert kirk- walker between worlds(pages 82-91) we find a detailed psychopompic or initiatory journey through the underworld in the ballad and the romance poem of thomas rhymer, deriving from a thirteenth-century historical poet, who uttered many local prophecies, some of which seem to have come true.17 in thomas's vision, the underworld or elfland contains rivers of blood and water, vast plains, a magical tree of life, and beautiful halls. it is lit not by the sun or moon, but by a supernatural light, or in some versions by the light of the stars shining within the earth (b) perpetual fires or lamps, a subject which kirk returns to later (page 37, and from which he derives the term lychnobious people to describe th

something to which he returns on several occasions, and extends this concept to evil spirits or devils, stating that both they and the fairies can talk in the speech of the region in which they are contacted. these passages are rooted in the extremely ancient pagan religion of the celts, in which the land and the spirits of the land, including but not limited to ancestral spirits, are unified in the underworld. page 26 they live much longer than we [do, yet die at last, or at least vanish. for it is one of their tenets that nothing perishes, but, as the sun and [the] year, everything goes [around] in a circle, lesser or commentary 88 greater, and is renewed, and refreshed in its revolutions. as it is another [tenet] that every body in the creation moves, which [movement] is a sort of life

rom the gaelic traditions of seership, we must beware of taking them as mere examples of the fanatical religion of the time. the first quotation, from philipians 2:10, is a good example of the many levels of meaning found in the biblical citations that kirk lists. the verse refers to the 'harrowing of hell, the christian variant of a widespread myth in which the savior or sacred one descends into the underworld to liberate the spirits entrapped there. the difference between the pagan traditions and the christian one is a difference of http//www.dreampower.com/kirk_wbw/pg_82.htm (7 of 10 [10/9/2001 12:36:03 am] robert kirk- walker between worlds(pages 82-91) degree rather than actual content: the descent of jesus into the underworld (later dogmatised as the 'harrowing of hell) was a univers

twentieth century. while it does play some part in fairy tradition, it stems from poetic interpretation of christian dogma. the concept that the fairies are the spirits of the dead in a temporary or even permanent condition of subterranean life is widespread, and in tradition itself we find the ancestors, the recently dead, the fairies, and the gods, goddesses and elemental beings, all inhabiting the underworld together, sometimes jointly and sometimes in separate realms, dimen-sions, or states within the underworld. the tradition of a spiritual body being built by generosity or alms-deeds is found in various forms worldwide, and is by no means limited to gaelic or pagan-christian celtic belief. in the lyke wake dirge, an english song of reputedly ancient origin, various post-mortem states

ansportation or translation witnessed by others, unlike that of the nurse described earlier (page 25: the typical pattern is that someone vanishes physically for a short period of time, reappearing at some distance from his or her original location. kirk cites several other instances of this, and is himself connected with a local tradition in aberfoyle that he did not die, but was translated into the underworld or fairy realm. commentary 96 page 30 as birds and beasts. foresee storms, so those invisible people. understand, by [using] the book of nature, things [yet] to come. the theory of fairy beings, with subtle bodies, is further developed by analogy to the natural abilities of certain birds and animals. the analogy and educational use of bird and animal examples is often found in livin

ural locations, or ancient ritual or burial structures. on occasions we find the two functions combined. a proportion of this belief, that the ancestors dwell in the fairy hills, stems from prehistoric cultures, first because the ancestors' bodies are literally in the fairy mounds, but second, and on a deeper level of belief, because the forces of life, death and regeneration were inherent within the underworld. celtic, pagan religion was a complex fusion of ancestral and nature lore, with very fluid images of gods and goddesses connected, like the ancestors, to a sacred land. much of this was preserved in folk tradition, becoming modified by christianity until beliefs such as that concerning the church-yard mound, such as kirk reports, were developed. in some cases, of course, the church

is thesis, kirk returns to further examples or developments of his early examples as he progresses: in this case the stolen woman was blinded in one eye by the fairies for using a magical ointment which enabled her to see them. page 37 [but before they blinded her] she found the place full of light without any. lamp. kirk returns again to the theme of the perpetual lamps or magical light found in the underworld or in fairy dwellings. the substitution of a false body for the missing human, which dies and is buried accordingly, is often thought to be a rationalization of wasting illnesses, such as tuberculosis which was endemic in the highlands of scotland. yet we have this peculiar tale of a wife that returned after her wasting-double has been buried: kirk offers no further explanation for

RUBY TABLET OF SET

le through reason or logic, but 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. th

t per em kerh. it is an evident contrast to the name of the book of coming forth by day, the osirian funerary text that is popularly known as the egyptian book of the dead. the osirian cult in particular glorified life-after-death above lifebefore- death. the book of coming forth by day is essentially a selection of spells and incantations designed to aid a newly-dead person through the perils of the underworld. this preoccupation with death is conspicuously absent from the book of coming forth by night, which is ultimately an appeal and a challenge for the enhancement of conscious life. north solstice the book of coming forth by night was written during the night of the north solstice (june 21-22) 1975 (the year x of the age of satan, according to the church of satan. here the year is giv

deeper meaning "the words of my own wisdom" would seem to point to the fact that it is not the stele (the word of set) that is now being referred to, but rather astaroth's own words. gbut even as astaroth comes forth, so shall the god of the ninth hour conduct them onward to the pylons of the new temple. h the "god of the ninth hour" would appear to be a reference to the book of that which is in the underworld or the book of the pylons, although i found nothing in the relevant sections of either of those texts to be immediately helpful. the description of the ninth hour in the book of the pylons is of greater interest in this connection, but exploring that text seems to me to be straying too far afield for my immediate purposes. while there may very well be something of significance in on

set. magistra margaret wendall, the book of knowing the way (the sapphire tablet of set, 4/12/xiv. magistra wendall's commentary on this work is not currently in print. perseverance and preservation of the temple of set and its initiates invocation to set in the most sacred name of the most revered set, creator and master of the universe, without a master; formidable prince of darkness, prince of the underworld, master of demons, i, jinni bast, magistra templi in the temple of set, command every force of darkness to instill my being with their infernal powers. hail set, fount and provider of all magical power! i come forth by night and stretch forth my will through the darkness of the angles to seek out and unite with the will of set, with friend-ship and joy! hail set, prince of darkness

unto myself a being, through the fulfillment of my will and the will of set. hail set, might of hell unleashed, i seek to find and reach my destiny, which is xem! oh mighty, great gods and goddesses of the infernal pit, i do conjure you, i command, demand these things i request shall come to pass. oh! hear your names! loki -teutonic devil t'an-mo -devil of covetousness, desire hecate -goddess of the underworld and witchcraft mormo -consort of hecate emma-o -ruler of hell melek-taus -devil asmodeus -devil of sensuality and luxury bast -goddess of pleasure mammon -god of wealth and profit saitan# balaam -devil of avarice and greed damballa -serpent god tunrida -female devil beelzebub -lord of flies midgard -serpent- son of loki hail set! insistent summons oh great lurkers in the darkness, o

tes 1 priest ronald k. barrett 2 priestess linda thomas rite of the nine sorcerors the portal between the two universes shall be created and guarded by the words of the nine sorcerors. after hearing these words, each initiate shall choose, approach, and confront one of the sorcerors, guided by instinct alone. the initiate shall state that it is his will to cross through the portal to the gates of the underworld where, in ancient khem, one's heart was weighed upon the scales of ma'at. if the initiate is found to be acceptable, the sorceror then instructs him to proceed to the gates which are guarded by xa anubis and oomam anubis who are each holding a vessel of life and death. one is filled with poison, the other with sacred elixir. each initiate chooses one classification: v2- b2r.1- 1 aut

ordered mass; i ride in nimble victory upon the back of an untamed beast! i, chaos, am in truth the reckless bearer of an ordered creation which only the enlightened may enjoy! come drink with me, o searcher! come taste the fruit of order without law! wisdom [spoken by magister robertt neilly] wisdom is the evolving product of the many volatile journeys the initiate successfully completes through the underworld. by each successive journey does the initiate gain in the suffering of yet further mysteries of wisdom. come forth and seek wisdom. though faceless, nameless, and without form, wisdom is within you. now go forth and seek the ordeals of wisdom. love [spoken by magister robert moffatt] love: throw away all previous concepts. wipe the slate clean and start again. love for another is no

imself and an individual may walk even as i have walked. who then will dare to tread the lonely path of the self [note: if the role of the priest is assumed by a setian i or adept ii, the words "black flame" should be replaced by "power [the priest now casts his gaze on those in the circle, and whosoever chooses may respond as appropriate to the element in question. example] i am grond, hammer of the underworld, an individual apart and unique. i would strike the bell of separation, that each may recognize his individuality and separation from the morass of mankind [priest] are you not then an individual and a setian? have you not heard the words? thelema- indulgence- xeper- in your own unique way [the priest now steps back to the circle, and the setian who has spoken steps forward to the a

use it is the will of set that a setian remanifest his/her higher self, his presence can be said to be implied rather than directly experienced. this transcript is thus analogous to a mirror image of the will of set (see plato's allegory of the cave. sokaris is the egyptian lord of death "the hidden one" or "he who is shut in- osiris as the black sun enclosed in the earth's womb, at the bottom of the underworld, in a secret pyramid filled with "blackest darkness" sokaris was a title of the phallus at the point of "dying" sending forth seed into the dark. the arabic word for "penis" zekkar, came from the god's name. the same lord of death was a tutelary deity of the necropolis at saqqara, another variation of his name. he also appeared in babylon as zaqar, a messenger from the moon- that is

arper and row, 1971. this knum i've become though it is difficult to explain both the knum and uriaz within me without going into a long and detailed "epic, i shall attempt nevertheless to cut the dramatics of which i am guilty all to often! knum was a god of creation, a ram-headed god of the first cataract of the nile on the island of elephantine. he was said to be the maker of earth, water, and the underworld, and creator of gods and men from clay on a potter's wheel. knum represented earth and divinity, and was self-created. let me explain this duality within me as i see it and feel it. first of all, knum is a very real existence to me, and even though "old khem" exists no more, the ka (spirit) of knum has adopted this human "i-am. you may ask, in the face of my apparent absolutism "how

SATANGEL

he is the angel of the last judgement and weigher of souls. in the middle ages he was considered the psychopomp, conducting souls to the other world. such a pedigree dates from when the tribes of israel were in captivity in egypt. thus he may be equated here with anubis, the dog star, whose name in persian is tistar, chief, and in akkadian kasista, prince. the equation of micha-el and the god of the underworld also continues after the arrival of roman catholicism. the church, anxious to attract and convert the pagans of roman gaul, endowed micha-el with many of the attributes of the god mercury, and thus also of the greek hermes. chapels dedicated to micha-el thus sprang up throughout europe and britain over earlier temples which had been built on hills and mounds, michael s mounts. these

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 st. peter; uri-el, the ang

his second in command. tempts men into envy and pride. patron devil of heresy. originally a canaanite deity, whose name may also mean lord of the house. as lord of the flies, his role was perhaps originally that of psychopomp to the dead souls. no less than three of the apostles identify him as incarnate evil and lord of chaos. johann weyer in pseudographica demonica makes him supreme overlord of the underworld and founder of the great order of the fly. the grand grimoire and grimorium verum have him as the prince of hell. corresponds to chokmah. behemoth (hebrew behema, meaning animal. apocalyptic beast of jewish eschatology. identified in the middle ages with satan. a designation of the hippopotamus (job 40. may also appear as an elephant, crocodile or whale, and was created with leviath

burns the enemies of the summoner. tells of the creation of the world, and how he and the fallen came to be. his name probably derives from the egyptian horus. hecate (greek. triple headed queen of sorcery, who dwells where the roads meet. known also as enodia, trioditus, and antaia, she who encounters you. identified in some witch traditions as the mother of lucifer. hel (old norse. the queen of the underworld, and the name of the realm itself. the daughter of loki and the giantess angrboda, sister of fenrir and the midgard serpent. even the gods must tread the way of hel. helel ben shachar (hebrew, morning star, shining one. the phrase as it appears in the original hebrew, isaiah 14:12. thus taken to be a name of lucifer. heramael (grimorium verum. a subordinate spirit of satanachia. tea

rty. the personification of riches and unjust profit (luke 16:9-13. the prince of tempters, the devil of avarice and greed. identified as a devil in the works of aggrippa and nettesheim. patron devil of avarice, and ambassador to england. who is so stooped from the impact from the fall that he must spend his days staring at the ground. possibly a form of mammitu, the akkadian goat headed queen of the underworld, goddess of oaths and pacts, spouse of nergal. marax, morax (goetia, 21st spirit. earl and president commanding 30 legions. appears as a bull with a human face. teaches astronomy, gives wise familiars who know the virtues of herbs and stones. marbas (goetia, 5th spirit. president commanding 36 legions. appears as a great lion. gives true answers on secret matters, causes and cures d

ssibly from the ancient babylonian god of writing, logic, and history nabium, who is mentioned in the old testament as nabu. naphula, vapula (goetia, 60th spirit. duke commanding 36 legions. appears as a winged lion. teaches handicrafts, philosophy, and other sciences. ningiszida (sumerian, lord of the tree. horned serpent who, according to akkadian incantations, watches over the demons exiled to the underworld. olam ha-qlippoth (aramaic, world of shells. the other side of the qabballa. olivier. once an archangel, who now tempts mortals to be cruel to the poor. oriax, orias (goetia, 59th spirit. marquis commanding 30 legions. appears as a man with serpent tail, holding two hissing serpents in his right hand, and riding a huge horse. teaches the virtues of the stars and planets, transforms

and goblins. phenex, pheynix, phoenix (goetia, 37th spirit. marquis commanding 20 legions. appears as a phoenix with the voice of a child. speaks of all sciences, and writes poetry. told solomon he hoped to return to the 7th throne. phosphoros (greek, the morning star. a naked and winged youth, child of eos and helios. in latin he is lucifer. picullus (old prussian pickuls, meaning devil. god of the underworld, later a prince of hell. proserpine originally the greek queen of the underworld, in christianised diabolist tradition she is queen of she demons. puck, pukje, pukis (english, norwegian, baltic. a kind of goblin or evil spirit. purson (goetia, 29th spirit. formerly of the order of thrones. king commanding 22 legions. appears as a comely man with a lion face, riding a bear and carryi

SATANIC BIBLE

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

istopheles (greek) he who shuns the light, q. v. faust metztli- aztec goddess of the night mictian- aztec god of death midgard- son of loki, depicted as a serpent milcom- ammonite devil moloch- phoenician and canaanite devil mormo (greek) king of the ghouls, consort of hecate naamah- hebrew female devil of seduction nergal- babylonian god of hades nihasa- american indian devil nija- polish god of the underworld o-yama- japanese name for satan pan- greek god of lust, later relegated to devildom pluto- greek god of the underworld proserpine- greek queen of the underworld pwcca- welsh name for satan rimmon- syrian devil worshipped at damascus sabazios- phrygian origin, identified with dionysos, snake worship saitan- enochian equivalent of satan sammael (hebrew "venom of god" samnu- central as

pwcca- welsh name for satan rimmon- syrian devil worshipped at damascus sabazios- phrygian origin, identified with dionysos, snake worship saitan- enochian equivalent of satan sammael (hebrew "venom of god" samnu- central asian devil sedit- american indian devil sekhmet- egyptian goddess of vengeance set- egyptian devil shaitan- arabic name for satan shiva (hindu) the destroyer supay- inca god of the underworld t'an-mo- chinese counterpart to the devil, covetousness, desire tchort- russian name for satan "black god" tezcatlipoca- aztec god of hell thamuz- sumerian god who later was relegated to devildom thoth- egyptian god of magic tunrida- scandanavian female devil typhon- greek personification of satan yaotzin- aztec god of hell yen-lo-wang- chinese ruler of hell the devils of past relig

ver 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 of eternal punishment; however, the catholics also believe there is a "purgatory" where all souls go for a time, a

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

on more individual power. the priestly class also grew much larger. though the sun god ra was the official national god and was worshipped at heliopolis, the cult of osiris became stronger as the central government went into decline. osiris was an early fertility god who, when killed by his brother set and cut into pieces, was put back together again by his wife sister isis. he then became god of the underworld. osiris became identified with the dead pharaoh. his son, horus, became associated with the living pharaoh. osiris eventually became a symbol of immortality and resurrection, or returning to life after death, and, as such, symbolized the annual renewal of fertility to the soil by the flooding of the nile. a lengthy annual festival was held for him to celebrate this rebirth. the midd

d into heaven (an) and earth (ki. the earth was flat and floated in a freshwater sea, the abzu. by serving the gods and by living a moral (good and honest) life, humankind would be rewarded with long life and many offspring. as for the afterlife, it was believed that a kind of ghost or double survived physical death. when a person died and his or her body was buried, his or her ghost descended to the underworld to join those already departed. the underworld was ruled by the god ereshkigal. later babylonian religion also assumed that resurrection, or physical life after death, was possible. babylonians believed in the waters of life and called their chief deity, marduk, the one who brings the dead to life. mostly, however, it appears that mesopotamians believed that earthly life was all the

ntered on ensuring an afterlife, which contained all of the joys and pleasures of the living world. egyptians believed in at least three different kinds of souls. when a person died one soul, the ba, left the body permanently, while a different kind of soul, the akh, remained with the body. the ka, a third type of soul, was a spiritual duplicate of the dead person, and left its body to journey to the underworld for judgment. the ka had to return to its body periodically during the time it was undergoing judgment. if the body was damaged or decayed during this period, the ka might lose its way and be lost, a kind of eternal damnation. world religions: almanac 47 ancient religions of egypt and mesopotamia mummification solved the problem of the ka by preserving the body after death, giving t

a scale against the feather of truth, a symbol of the goddess maat. if the heart was lighter than the feather, the deceased was admitted into the afterlife. if the feather was lighter than the heart, however, the goddess ammut, devourer of the dead, consumed the deceased, destroying the soul forever. if the deceased passed the judgment he or she was led off by horus to meet with osiris and enter the underworld. sacred writings the primary sacred text for the mesopotamian religion was the long epic poem dealing with creation, the enuma elish. the most complete copy that has survived dates from the end of the second millennium bce and is fertility myths throughout the ancient near east there were common myths of fertility, or tales of death and rebirth that can be read as a metaphor (or sym

second millennium bce and is fertility myths throughout the ancient near east there were common myths of fertility, or tales of death and rebirth that can be read as a metaphor (or symbol) of the death and rebirth of vegetation during the seasons of the year. in mesopotamian religion there is the story of ishtar s hunt for her husband, tammuz, the god of the seasons and fertility. she descends to the underworld in search of him and returns with him triumphantly to earth. tammuz, however, can only spend spring and summer on earth; the rest of the year he must remain in the underworld. in some traditions, tammuz is ishtar s son; in others, he is her lover rather than her husband. a similar regeneration myth lies at the heart of egyptian popular religion. ancient egyptians believed that osiri

ever, can only spend spring and summer on earth; the rest of the year he must remain in the underworld. in some traditions, tammuz is ishtar s son; in others, he is her lover rather than her husband. a similar regeneration myth lies at the heart of egyptian popular religion. ancient egyptians believed that osiris was god of the nile river and of resurrection and vegetation before he became god of the underworld. killed by his evil brother set, god of chaos, his body was chopped into pieces and scattered. his loyal wife, the sky goddess isis, found the pieces and put his body back together. she made herself pregnant from osiris s body, and their son horus revenged osiris s murder, defeating his uncle set in epic combat. horus became the god of a unified egypt, identified throughout egyptian

e bore a name, and no destinies [were ordained; then were created the gods in the midst of [heaven. other texts important to this early religion include the epic of gilgamesh. this text tells of the mythical exploits of gilgamesh, a king of uruk, from about 2700 bce and deals with the behavior of the gods towards him. also important are myths such as the one told in the story descent of ishtar to the underworld. in it, ishtar, the goddess of war, travels down through the seven gates of the underworld to find tammuz, the god of the seasons and fertility. ancient egypt s main religious text seems to have been the book of the dead. the book of the dead is often referred to as the papyrus of ani, after the collection of documents in which it was found. papyrus is an early form of paper made fr

erlife. the earliest book of the dead ever recovered dates from the midfifteenth century bce. the book was meant to ensure a happy afterlife. the spells included were meant to make the deceased pass various tests to prove his or her innocence of earthly sins, thus avoiding punishment by the gods and gaining access to a happy afterlife. it also included guidelines on how to navigate the dangers of the underworld, such as being devoured by world religions: almanac 49 ancient religions of egypt and mesopotamia an angry god, to reach the afterlife. one of the most important of these trials occurred at the start of the judgment of the dead. in the declaration of innocence prior to the weighing of the heart on the scales of truth the deceased declares that he or she has lived a good life without

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

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

SETH IN THE MAGICKAL TEXTS

aberamentho.25 this name also appears as a name of jesus in a formula-like phrase repeated three times in the untitled treatise (book iv) at the end of codex askewianus "jesus who is aberamentho (chs. 136, 139, 141).26 noting that aberamentho is a name of seth-typhon in a spell in the demotic leiden papyrus, and that the same spell also calls him by the name of ereshkigal, the sumerian goddess of the underworld,27 f.c. burkitt proposed that jesus' title, aberamentho, identified him as rhadamanthus, because nradamanyu! in aeolic is spelled as bradamanyu "if the medial d between the two a's was dropped or misread, something very much like aberamentho is the result (church and gnosis [cambridge 1932] 83. but this explanation is not sustainable. it may be said that "rhadamanthus in classical t

sustainable. it may be said that "rhadamanthus in classical tradition was just and kindly, as is the aberamentho of pistis sophia" however, in later tradition, forthcoming.for instance.in virgil, rhadamanthus is a terrifying "judge in the land of fear c, examining, punishing and forcing [people] to confess (aen. vi.566-67. moreover, jesus in the untitled work in the askew codex is not a judge in the underworld, but a saviour and a revealer. the judging and punishing functions are ascribed to other beings (ch. 140. one of these beings actually is typhon. thus, seth-typhon is clearly distinguishable from jesus in codex askewianus. the latter's name, aberamentho, therefore cannot identify him as the former. d.g. martinez recently attributed jesus' name, aberamentho, to "the syncretism of bot

SIR WALLIS BUDGE EGYPTIAN MAGIC

ir devotion to religious magic, gained for them among the nations with whom they came in contact the reputation of being at once the most religious and the most superstitious of men. that this reputation was, on the whole, well deserved, is the object of this little book to shew. egyptian magic dates from the time when the predynastic and prehistoric dwellers in egypt believed that the earth, and the underworld, and the air, and the sky were peopled with countless beings, visible and invisible, which were held to be friendly or unfriendly to man according as the operations of nature, which they were supposed to direct, were favourable or unfavourable to him. in -nature and attributes these beings were thought by primitive man to closely resemble himself and to possess all human passions, a

mate figures and pictures became living beings and things which hastened to perform his behests. the powers of nature acknowledged his might, and wind and rain, p. xi storm and tempest, river and sea, and disease and death worked evil and ruin upon his foes, and upon the enemies of those who were provided with the knowledge of the words which he had wrested from the gods of heaven, and earth, and the underworld. inanimate nature likewise obeyed such words of power, and even the world itself came into existence through the utterance of a word by thoth; by their means the earth could be rent asunder, and the waters forsaking their nature could be piled up in a heap, and even the sun's course in the heavens could be stayed by a word. no god, or spirit, or devil, or fiend, could resist words o

tones at her. when she had denied the accusation, and had called upon the gods to be witnesses of her innocence, the old man cried out "let, then, divine providence decide the truth, in answer to her denial. behold, the famous prophet zaclas the egyptian, dwelleth among us, and he hath promised me that for much money he will make the soul of the dead man to return from the place of death p. 14 in the underworld, and to make it to dwell in his body again for a short time" with these words, he led forward a man dressed in linen, and wearing palm-leaf sandals, who, like all the egyptian priests, had his head shaved, and having kissed his hands and embraced his legs he implored him by the stars, and by the gods of the underworld, and by the island of the nile, and by the inundation, etc, to re

metals gold and silver from the native ore. from these processes there resulted a "black" powder or substance which was supposed to possess the most marvellous powers, and to contain in it the individualities of the various metals; and in it their actual substances were incorporated. in a mystical manner this "black" powder was identified with the body which the god osiris was known to possess in the underworld, and to both were attributed magical qualities, and both were thought to be sources of life and power. thus, side by side with the growth of skill in performing the ordinary, processes of metal-working, in egypt, there grew up in that country the belief that magical powers existed in fluxes and alloys; and the art of manipulating the metals, and the knowledge of the chemistry of the

e me to rise so that i may ascend into heaven, and may that which i command in the house of the ka of ptah be done. i shall understand with my heart, i shall gain the mastery over my heart, i shall gain the mastery over my two hands, i shall gain the mastery over my legs, i shall have the power to do whatsoever my ka (i.e, double) pleaseth. my soul shall not be fettered to my body at the gates of the underworld, but i shall enter in and come forth in peace" when the deceased had uttered these words, it was believed that he would at once obtain the powers which he wished to possess in the next world; and when he had gained the mastery over his heart, the heart, the double, and the soul had the power to go where they wished and to do what they pleased. the mention of the god ptah and of his

e the gods: he hath gained power over it, and he hath not been judged according to what he hath done. he hath gotten power over his own members. his heart obeyeth him, he is the lord thereof, it is in his body, and it shall never fall away therefrom. i, osiris, victorious in peace, and triumphant in the beautiful amenta and on the mountain of eternity, bid thee [o heart] to be obedient unto me in the underworld" another chapter (xxixb) was connected with a heart amulet made of carnelian, of which so many examples may be found in large museums; the text p. 33 reads "i am the bennu, 1 the soul of ra, and the guide of the gods who are in the underworld. their divine souls came forth upon earth to do the will of their doubles, let therefore the soul of the osiris come forth to do the will of h

he amulet brought to the deceased the protection of the blood of isis, and of her words of power. it will be remembered that she raised the dead body of osiris by means of her words of power, and there is a legend to the effect that she smote the sun-god ra with severe sickness by the magical power which she possessed. another object of the buckle was to give the deceased access to every place in the underworld, and to enable him to have "one hand towards heaven, and one hand towards earth" 4. the amulet of the tet. this amulet probably represents the tree trunk in which the goddess isis concealed the dead body of her husband, and the four cross-bars indicate the four cardinal points; it became a symbol of the highest religious importance to the egyptians, and the setting up of the tet at

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 become a perfect khu (i.e, spirit) in the underworld. on coffins the right hand of the deceased grasps the buckle, and the left the tet; both are made of wood, notwithstanding the fact that the rubric to the chapter of the te orders the tet to be made of gold. 5. the amulet of the pillow, this amulet is a model of the pillow which is found placed under the neck of the mummy in the coffin, and its object is to "lift up" and to protect

hou god pehrer, who dwellest in thy hall! grant thou that my soul may come unto me from wheresoever it may be. if it would tarry, then let my soul be brought unto me from wheresoever it may be. let me have possession of my soul and of my spirit, and let me be true of voice with them wheresoever they may be. hail, ye gods, who tow along the boat of the lord of millions of years, who bring it above the underworld, and who make it to travel over nut, who make souls to enter into their spiritual bodies. grant that the soul of the osiris 1 p. 51 "may come forth before the gods, and that it may be true of voice with you in the east of the sky, and follow unto the place where it was yesterday, and enjoy twofold peace in amentet. may it look upon its natural body, may it rest upon its spiritual bo

pendant of a necklace. 14. the amulet nefer, this amulet signifies "happiness, good luck" etc, and represents a musical instrument; it was made of carnelian, red stone, red porcelain, and the like, and was a very favourite form for the pendants of necklaces and strings of beads. 15. the amulet of the serpent's head, this amulet was placed on the dead body to keep it from being bitten by snakes in the underworld or tomb. it is made of red stone, red jasper, red paste, and carnelian. as the goddess isis is often typified by a serpent, and red is a colour peculiar to her, it seems as if the idea underlying the use of this amulet was to vanquish the snakes in the tomb by means of the power of the great snake-goddess isis. this power had been transferred to it by means of the words of the xxxiv

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

revious values have deserted that individual, but no new ones have arisen. for such a one the universe and fellow human beings have ceased to exist. this is in fact not merely a possibility, but a stage that every seeker for higher knowledge must experience. one comes to a point in understanding where the spirit reveals all of life to be death. one is then no longer in the world, but under it, in the underworld. one has descended into hades.5 it will be well for such a person not to go under, and if a new world comes into being either the seeker vanishes from sight, or emerges once more, transfigured, and looks out upon a new sun and a new earth. out of the fire of the spirit the universe has been reborn. birth and rebirth in testimony of what happened to them in the mysteries we have the

cognition. it does indeed feel as though everything solidly material and perceptible has dissolved into water. the ground is taken from beneath us. everything that seemed to be living before has been put to death. the spirit has cut through the life of the senses like a sword through the living flesh; we have seen the blood of sensuality flow. but life springs up anew. the initiate reascends from the underworld. the ancient orator aristides asserts: i thought i could touch the god, and feel his very presence. i was then in a condition between sleeping and waking. my spirit was so light that no one except an initiate could comprehend or speak of it.7 this new existence is no longer subjected to the laws of lower life. it is untouched by growth and decay. discussions about the eternal are en

to the mire, and only those who have passed through the mysteries enter into eternity.8 that is the meaning too of sophocles fragment: thrice blessed when they come to the realm of shades who have seen these rites! they alone have life, for the rest there is only pain and toil.9 that is why to speak of the mysteries is at the same time to tell of dangers. for is not to lead someone to the door of the underworld to rob that person of happiness, of the very meaning of life? a terrible responsibility is incurred by such an act. and yet the initiates had to consider whether they could shirk that responsibility. for they considered that their knowledge was related to the ordinary soul-life of the people as light to darkness. an innocent happiness is contained in that darkness, with the mysterie

n follow a thread through the multiplicity of the greek myths. to begin with we may consider the saga of heracles. a new light is thrown upon the twelve labors imposed on the hero, deepening their significance, when we notice that before the culminating, most difficult labor he has himself initiated in the mysteries of eleusis. in the service of eurystheus, king of mycenae, he has to descend into the underworld and bring back with him the hell-hound cerberus. to enable him to descend into hell, heracles has to be initiated; the role of the mysteries was to lead a person through the death of the perishable nature, that is, into the underworld. and through initiation, his eternal part was redeemed from the power of death. thus it was that the mystes overcame death, and it is as an initiate t

the hell-hound cerberus. to enable him to descend into hell, heracles has to be initiated; the role of the mysteries was to lead a person through the death of the perishable nature, that is, into the underworld. and through initiation, his eternal part was redeemed from the power of death. thus it was that the mystes overcame death, and it is as an initiate that heracles overcomes the dangers of the underworld.81 the voyage of the argonauts can be similarly interpreted. phrixus and his sister helle, children of a boeotian king, suffered badly at the hands of their stepmother. the gods sent them a ram with a golden fleece, which carried them away through the air. as they flew over the strait between europe and asia, helle fell in and was drowned which gives the strait its name, hellespont

the oldest generation of the gods, uranus (heaven) and gaia (earth. kronos, the youngest of the titans, usurped his father s throne and seized the rulership of the world. he was overthrown in his turn by his son, zeus, along with the other titans; zeus then became the supreme among the gods. in the titanomachy, prometheus sided with zeus, and it was on his advice that zeus banished the titans to the underworld. nevertheless the titan disposition still lived on in prometheus he was only half a friend to zeus. when zeus was about to destroy humankind on account of their hubris, prometheus took up their cause and taught them numbers, writing, and that other prerequisite of culture, the use of fire.82 this provoked zeus rage against prometheus. hephaestus, a son of myth and mysteriosophy 77 z

may one day be born. the thread that runs through the sagas of the argonauts, heracles, and prometheus can also be traced through homer s odyssey. the use of such a method of interpretation may seem forced, but on closer consideration of all that has been said, even the strongest doubts must be dispelled. in the first place, it is a surprise to hear it said of odysseus that he made a descent into the underworld (nekyia, book xi. whatever theories we may hold about the author of the odyssey, it is impossible to accept that he portrayed the descent of a mortal into the underworld without thereby relating him to the meaning of the descent in greek thought namely the conquest of transitoriness and the awakening of the eternal in the soul. odysseus feat must be presumed to achieve this, and his

he island of the enchantress circe, who transforms some of his companions into grunting swine, but he manages to subdue her. she is a spiritual power, but of a lower kind, still directed toward the transitory world. spiritual power misused can have the effect of degrading human beings still deeper into animality. odysseus has to master it. he is then able to myth and mysteriosophy 81 descend into the underworld, becoming a mystes. the dangers to which he is subsequently exposed are those that beset initiates in their progress from the lower to the higher stages; he passes the sirens, who lure travelers to their death by means of the magic sweetness of their songs; they are images of the lower imagination, the first objects of pursuit by those who have freed themselves from the limits of th

ion into the mysteries took place in connection with these festivals. the climax of the initiatory proceedings was a symbolic enactment of the human and cosmic drama on the site. the temples at eleusis were dedicated to the goddess demeter. she is a daughter of kronos, and before his marriage to hera, zeus had by her a daughter, persephone. once while persephone was out playing, pluto, the god of the underworld, carried her off. demeter went wandering through the world lamenting and seeking for her. at eleusis she sat down on a stone, and there she was found by the daughters of celeus, a governor of eleusis. in the form of an old woman, she was taken into the service of the family of celeus, as nurse to the queen s son. she wished to endow the son with immortality, and to this end she hid

r left the house. it was then that celeus built the temple. the grief of demeter for persephone was boundless, and spread sterility over the earth. to avert total disaster, the gods had to find a way of appeasing her, so zeus induced pluto to let persephone return to the upper world. however, before he let her go he gave her a pomegranate to eat, and because of this she was compelled to return to the underworld ever after at regular intervals; for a third of the year she dwelled in the underworld, and for two thirds in the upper world. comforted, demeter returned to olympus. but at eleusis, where she had undergone her grief, demeter founded the cult-festivals in which her fate was ever afterward commemorated. the mythology of demeter and persephone is not hard to interpret. it is the soul

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

onquerors. a single hand raised with palm outward represents a hand to heaven acknowledging the gifts or help received from extraterrestrial sources. it can also mean invocation, the calling down of powers or energy from the heavens or from ethereal sources (hell. yet another meaning is that the hand with all five fingers showing, palm outward, indicates that one is giving honor and admiration to the underworld deity. its essential meaning "thank you o subterranean lord for your deceptive wisdom and for your cunning aid in our struggle to overcome our enemies and to effect the great work" pharaoh ramses paying homage to the god horus, son of osiris, the sun god deity symbolized as the allseeing eye in the capstone on the u.s.a.'s dollar bill. quite possibly, the masons' sign of admiration

uding this one, a depiction of the combined gods of egypt, horns and set. two entities represented by one body. once again, we discover the principle of integration, or synthesis. horns is the son of the sun god and is said to be one with his father, osiris. the god set is the dialectical opposite, or mirror of horns and osiris, but rather than the sun and its light, he represents the darkness of the underworld. set is god of the dead, horus-osiris, god of the living. that ravenous dark bird 259 this cover of a book by w. bruce lincoln about russia's czars, the romanov dynasty, pictures the dynasty's fascinating symbol, the double-headed phoenix serpent. eyeopening is the crowned victorious hero figure with a cape, carrying a lance, riding a white horse found within the "heart" of the doub

ery teaching, he wrote of the "mystery of iniquity" and said of the ancient religionists, that they "knew god, but glorified him not as god" and changed the glory of god "into the likeness of creeping things" that is, serpents (romans 1:23. the devourer of self barbara walker, researcher of occultism and paganism, writes: as lord of death, osiris was sometimes identified with the great serpent of the underworld, and sometimes was painted in the same serpentine form, bent around so his toes touched his head.8 the serpent, or satan, as we know from the scriptures, is god of the dead. indeed, god says "all they that hate me love death (proverbs 8:36. he is lord alright, but only of death, of the underworld, and of planet earth for a season (ii thessalonians 2. he is graphically pictured in th

resent jesus christ, but point to the cosmic christ, who came in many names in the past and shall come again with a new name (from the book, the sword and the grail, by andrew sinclair, new york: crown publishers, 1992) a masonic tracing board with an image of a coffin, decorated with the "tools' of the craft. the v or square at the bottom of the coffin is pointed downward to hell and the lord of the underworld. the skull and bones, or death's head, is thought to guard the doorway to the mysteries of initiation. there are three number fives arranged in a triangle pattern, thus 555, the triple nickel, symbolizing death and resurrection. not coincidentally, the washington monument, in our nation's capital, is exactly sss feet high. it was designed by masonic overlords and architecturally is

un, and remphan. the prophet amos castigated the jewish idolaters for this unholy sacrilege: but ye have borne the tabernacle of your moloch and chiun your images, the star of your god, which ye made to yourselves (amos 5:20) a magical charm and talisman to illuminists everywhere, the pantacle star, or pentagram, is considered a powerful charm, a talisman, and an emblem of favor with the deity of the underworld. oh, how the communists, founded by karl marx, a high priest of satan, cherished their red stars! in degree rituals of freemasonry, an appropriate "jewel" is awarded the rising initiate. it is believed that this jewel holds magical powers. it can be used to invoke, or invite, spirits and to work spells. albert pike thus advised: another jewel is necessary for you, and in certain und

THAGIRION

nes on the ordinary world. the black sun is the god set in the typhonian alchemy, while the ordinary sun is sets twin horus. in old norse mythology balder corresponds with the ordinary sun and his blind brother h der or loke with the black sun. h der is similar with odin and also odin corresponds with the black sun. thagirion is the sun of the shadow side, which can be interpretated as the sun in the underworld balder in hel, ra in amenti etc. the sun is the symbol of the unity of the whole self that can be aware of itself only when it is in the underworld.this is illustrated by chepera, the principal of existence and the principal of becoming, that carries the sun down in the underworld and is reborn and creates himself there. in another interpretation the black sun/ the thagirion princip

THE CANOPIC GODS SYMBOLISM

ned, so in death they were dedicated each to one of the gods of the dead. these vital organs then, being taken out and separately embalmed, were placed in egg-shaped receptacles, symbolic of akasa, under the care of canous, the pilot of menelaus, and the god of the waters of creation, the eternal source of being, whose symbol was a jar; and under the special protection of that one of the genii of the underworld or vice-gerents of the elements to whom that particular organ was dedicated. hence each egg-shaped package was enclosed in a jar whose lid was 4 shaped like the head of that special god. now, ameshett was also termed carpenter for it is he who by the medium of his organ, the stomach, frames the rough materials and builds up the structure of the body; and to him the stomach and upper

e is then, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of negative existence, passing from the rtk of hycu to the twklm of hryxy. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their stations are invisible, so shall their symbols be astral and not material. thus shall perfect health of the body be pr

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e of the pyramid texts, during which he was a peaceful political power, an administrator of a higher culture, the unifying factor in bringing the delta and northern upper egypt into one realm, the ideal husband and father, and after his death, the god of resurrection. the second period extended from the time of the pyramid texts to the common era, when he was primarily god of the dead and king of the underworld. when an ancient egyptian died, the deceased expected to appear before osiris, who would be sitting upon his throne, waiting to pass judgment on him or her. the deceased would be led in by the jackal-headed god anubis, followed by the goddess isis, the divine enchantress, representing life, and the goddess of the underworld, nephthys, representing death. there were 42 divine judges

ife was a certainty. m delving deeper ferm, vergilious, ed. ancient religions. new york: the philosophical library, 1950. gaster, theodor h, ed. the new golden bough. new york: criterion books, 1959. larousse dictionary of beliefs and religions. new york: larousse, 1994. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 19 osiris, god of the underworld (ap/wide world photos pyramid texts the pyramid texts recorded some of humankind s earliest written insights concerning its concepts about the soul and the afterlife. the texts were inscribed on the stone walls of five pyramids at saccara during the later part of the old kingdom, 2400 2240 b.c.e, and were compiled by priestly scholars from a variety of sources, some dating earlier t

a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 31 ate, to close the eyes and the lips and to keep secret the rites of the cult. all of the early mysteries and mystical traditions appear to center around a kind of mystery play or ritual reenactment of the life of such gods as osiris, dionysus, and demeter, divinities most often associated with the underworld, the realm of the dead, the powers of darkness, and the process of rebirth. because of the importance of the regenerative process, the rites of the mysteries were usually built around a divine female as the agent of transformation and regeneration. while the initiates of the mystery cult enacted the life cycle of the gods who triumphed over death and who were reborn, they also asser

publishing, 1994. walker, barbara g. the woman s encyclopedia of myths and secrets. san francisco, harper& row, 1983. dionysian mysteries next to the eleusinian mysteries in importance and popularity were the dionysian, which were centered around dionysus (bacchus, a god of life, vegetation, and the vine who, because all things growing and green must one day decay and die, was also a divinity of the underworld. those initiates who entered into communion with dionysus drank large amounts of wine and celebrated with feasts that encouraged them to dress themselves in leaves and flowers and even to take on the character of the god himself, in an attempt to achieve his power. once the god had entered into union with the initiates, they would experience a new spiritual rebirth. this divine unio

ery was meant to symbolize the incarnation, death, and resurrection of the divinity. although the cult was not looked upon with high regard by the sages and philosophers of the day, amulets and tablets with fragments of dionysian hymns upon them have been found dating back to the third century b.c.e. these magical symbols were buried with the dead and meant to protect the soul from the dangers of the underworld. m delving deeper brandon, s. g. f. religion in ancient history. new york: charles scribner s sons, 1969. ferm, vergilious ed. ancient religions. new york: philosophical library, 1950. eleusinian mysteries the sacred eleusinian mysteries of the greeks date back to the fifth century b.c.e. and were the most popular and influential of the cults. the rites took place in the city of ele

e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 33 the eleusinian rites were held at a fixed time in the early fall after the seeds had been entrusted to the fields, and were conducted by a hereditary priesthood called the eumolpedie. the eleusinian drama reenacted the myth of the rape, abduction, and marriage of kore (persephone) by hades, god of the underworld, and her separation from her mother, demeter, the goddess of grain and vegetation. when, in her despair, demeter refuses to allow the earth to bear fruit and brings about a time of blight and starvation that threatens to extinguish both humans and the gods, zeus recalls persephone from hades. filled with joy at the reunion with her daughter, demeter once again allows the earth to be

en, in her despair, demeter refuses to allow the earth to bear fruit and brings about a time of blight and starvation that threatens to extinguish both humans and the gods, zeus recalls persephone from hades. filled with joy at the reunion with her daughter, demeter once again allows the earth to bear fruit. persephone, however, will now divide the days of each year between her husband, hades, in the underworld, and her mother, ensuring a bountiful harvest. essentially, the rites imitated the agricultural cycles of planting the seed, nurturing its growth, and harvesting the grain, which, on the symbolical level, represented the birth of the soul, its journey through life, and its death. as the seed of the harvest is planted again and the agricultural cycle is perpetuated, so is the soul ha

god to guard against evil spirits and misfortune chons: god of the moon dua: protector of the stomach of the dead geb: god of the earth hathor: cow goddess isis: mother goddess ka: god for the vital force of life maat: goddess of truth and justice min: egyptian fertility god mut: wife of amen, mother of khons nephthys: goddess of the dead nut: goddess of the sky and of the heavens osiris: god of the underworld and of vegetation qetesh: goddess of love and beauty ra: god of the sun selket: goddess of childbirth set: god of chaos shu: god of the air sobek: crocodile god taweret: hippopotamus goddess and protective deity of childbirth wepwawet: god of war and of funerals source: social science data lab: egyptian gods theme. http//sobek.colorado.edu/lab/gods/ index.html. 12 november 2002. an

yramid texts (c. 3000 b.c.e. he was known as a peaceful political power, an administrator of a higher culture, the unifying factor in bringing the delta and northern upper egypt into one realm, the ideal husband and father, and after his death, the god of resurrection. the second period extended from the time of the pyramid texts to the common era when he was primarily god of the dead and king of the underworld. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mystery religions and cults 263 osiris, god of the underworld, is considered to be a symbol of resurrection (archive photos, inc) osiris became known as the lord of the death or lord of the west, referring to his mastery over all those who had traveled west into the sunset of death. according

e egyptians] believed that they would inherit eternal life, just as he had done. when an ancient egyptian died, the deceased expected to appear before osiris, who would be sitting upon his throne, waiting to pass judgment on him or her. the deceased would be led into a room by the jackal-headed god anubis, followed by the goddess isis, the divine enchantress, representing life, and the goddess of the underworld nephthys, representing death. there were 42 divine judges to assess the life of the one who stood before them, and the deceased would be allowed to deny 42 misdeeds. once the deceased had presented his or her case, osiris indicated a large pair of balances with the heart of the deceased and the feather of truth, one in each of the pans. the god thoth read and recorded the decision

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state that in the beginning of things, humans were as animals and animals as humans. stories of women who gave birth to werecreatures are common among the north american tribal myths. early cultures throughout the americas, europe, asia, and africa formed totem clans and often worshipped minor deities that were half-human, half-animal. norse legends tell about hairy, humanlike beings that live in the underworld caves and come out at night to feast on the flesh of unfortunate surface dwellers. to the people of the middle ages, there was little question that such creatures as werewolves truly existed, and the inquisition was certain to include these demonic entities in their arrests. switzerland can lay claim to the first official execution of werewolves, when in 1407, t h e g a l e e n c y

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he legendary emerald tablet, which is itself a description of the seven stages of gold-making. hermes, who is called trismegistus, gthree times the greatest, h was a deity of a group of greeks who once founded a colony in egypt. this transplanted god drew his name from hermes (mercury to the romans, the messenger of the greek hierarchy of deities and the god who conducted the souls of the dead to the underworld kingdom of hades. the egyptians identified hermes trismegistus with thoth, who, in their pantheon of gods, was the divine inventor of writing and the spoken word. these same greek colonists developed an interest in the old egyptian religion, then went on to combine elements of their hellenistic beliefs, add fragments of judaism and other eastern belief constructs, and set about crea

ile secretly directing their true devotion to the goddess. gchristianization forced the old religionists underground in the twelfth century, but the sculptors paid tribute to their goddesses demeter and persephone by creating the madonna and female jesus. in ancient times people worshipped at the temple of demeter in enna, sicily, where they celebrated her daughter persephone fs resurrection from the underworld to become goddess of souls and immortality. to this day the sicilians worship the female deity more than the male, and every city has its sainted patroness. h sources: grimassi, raven. encyclopedia of wicca& witchcraft. st. paul, minn: llewellyn publications, 2000. machia, arawn. gways of the strega: an introduction. h [online] http//www.monmouth.com/ equinoxbook/strega.html. steige

john leslie (1766. 1832, a scotsman. euler abandoned halley fs concentric spheres idea. he postulated that a glowing core some six hundred miles wide warmed and illuminated the inner earth, where an advanced population thrived. leslie, on the other hand, believed there were two concentric spheres within the earth each with their own sun, which he named pluto and proserpine after the greek god of the underworld and his mate. perhaps the most enthusiastic proponent of the hollow earth idea was john cleves symmes, who was born in 1780 in new jersey. he was named after an uncle who fought in the american revolutionary war. symmes fought in the war of 1812, after which he moved to st. louis, missouri, and established a trading post. he immersed himself in reading books in the natural sciences

THE GOLDEN ESSENCE

he people who defer their spiritual initiative, and wait through their whole lives, will find a lot of time to continue to wait in death, because now is the only time there is, or will ever be, and now will retain its basic character (which for most people is a series of precarious and strange journeys through many life-conditions, alternating with dark periods of rest, fear, and forgetfulness in the underworld) until awareness and realizations of truth transform it. the gnostic teacher in the gospel of thomas states the reality of the issue best when he says, the kingdom of heaven has already come, spread out upon the earth, only men do not see it you see, the entire universal process is not happening on a linear timeline. the cunning fire, and all the forms and events it flows through, f

en the dark reality of the dame s being, and the physical body of nature that expresses her potentials. she is seen in many mythologies as darkness, the darkness of old night (and dame dark, or night are also names for her) and in this capacity, she is the figure old fate, the ultimate, supreme, and first being, from whom all things come. she was an underworld goddess, the dark and first queen of the underworld, because the darkness of the underworld, which is also the darkness of fate s womb, is the same primal darkness that existed at the beginning, and from which the cunning fire and light flowed. but as she is the origin and source of all, she is the end of all, that to which all returns, before regeneration. the nine worlds of indo-european mythology were all born from her womb, and a

as a kind of final and necessary factor in the regeneration and realization of the cunning people, just as the ancient gnostics saw sophia as being the source of the wisdom that liberated the soul. we will discuss more of her liberating wisdom function later on. she is of a power and a time older than gods. she was the first being. she is the mirror in which all things are seen; she is the pit of the underworld in which the living die and the dead live. she is the true source of the craft. she is the true queen of life and of the land. and she is secret, for many men and women have forgotten her, because her name was veiled in shadow and infamy by dark forces many years ago. but the world remembers her in the deepest places. she still holds court and greets those who have the desire and th

e mother is central to this discussion. the mother s daughter is called by the clan of orvendale tara de rosilea, but the concept of the goddess of all having a daughter is as old as the hills- demeter s daughter kore or persephone springs to mind here, and this example is particularly apt in this case, because persephone was seen, in the classical world, as the queen of the dead, or the queen of the underworld- the queen of elfhame. before we continue this short discussion on the daughter, something has to be clarified: the title queen of elfhame can be confusing, as it is given to the mother and her daughter- but do not be disarranged by this. to begin with, there is a deeper relationship between the mother and her daughter than is readily apparent- while they are not the same being, the

presence, just like human children bear their parents essence and blood. there is a mystery here, in the relationship between the witch gods, and their godly children, just as there is a similar mystery between the relationship of the witch gods and their human children. all of the wise must strive to understand this relationship. the dame s daughter went on to become the queen of elfhame, or of the underworld; she gained that crown through her journey and deeds. the mythology will demonstrate this. it was the dark one, her mother, that was the original queen of elfhame, but in a strictly non- linear sense of reality (and in the sense that the mother and daughter can be seen as one figure) there was no passing of the torch. it is important to realize that the daughter overlaps so much wit

t and all families and covens of the hidden craft. her cats are forever present. when she rode up above, on the serpent-tracks, her name was lady tara de rosilea. she was the queen of the heath, and the spirits of the land (the wanes) and the hidden folk within and below it. her primary attributes are fire, cunning, and sexuality. she is the dame venus of legends and lore, as well as the queen of the underworld, or the kore. dr. peter kingsley has recently proven the connection in the classical world between venus and the queen of the underworld. as one of the daughter s signs is the rose, she is also connected to the rose queen of the afterlife. it is very, very important to realize that this daughter is a mythological re-emergence of her mother into a very active hypostasis. tara de rosi

a being who represented, mediated, and controlled the forces of sexuality; he was eros or love s channel into biology, which led to involvement in life s many changes, and death, and what lay beyond death- in his brighter forms, he was the puck of the forest green, ravishing and rutting; the sheer physical and instinctive joy of life and sexuality; in his darker form, the dark god of the dead in the underworld, the necessary other face of ever-changing life. his son, the master- the lightbringer, the true god of craft, was responsible for endowing awareness of the divine fire onto a certain group of animals who were children of the all father and mother- those animals called humans. what we were after the endowment of the fire was not what we were before, as the presence of this fire, or

of the mortal world, or into us. his fall into involvement with matter would culminate, after the eons, with his second birth as the child, the perfection or distillation of the divine essence that became part of the mortal world. if you consider it for a moment, the lightbringer s mythology is the entire underworld experience as seen from a divine perspective; while humans must journey down into the underworld, to undergo its tests and initiations, resulting in a transformed or perfected psychic being, so the lightbringer, from a higher sphere, likewise journeyed down to the same experience here, in our world. the transformed and perfected being of pure light that is born from the soul of man, and simultaneously from the soul of the world, is the lightbringer come again- after his many in

nine power. the kore or persephone of hellenic paganism likewise was a symbol of the human soul- this was part of the key to understanding the hallowed eleusinian mysteries. a myth-pattern for the daughter goes like this: the father, in his rather sky based form of worldly fertility mates with the mother, and the daughter is born. the daughter is then abducted or otherwise seduced/taken down into the underworld by a darker brother of her father (who can esoterically be seen as the darker face of her father, the king of the underworld and death) where she passes through the various terrors of the underworld (and her own fear of being taken from the world above) before she bears a divine child, who is later responsible for lifting her (and through her, all of the souls of the underworld and

mos or dionysos-iakkos, the glorious child that kore bore to hades, and who was part of the revelations of the mysteries of eleusis. this pattern is deep and important- it can be stated in more succinct terms: the soul or being is born of the great mother and father, and due to the attracting and fated power of love and desire, falls into the great entrapment of life and death- and has to go into the underworld of mortal existence, fear, cyclic change, and limitation, until the penultimate result of that marriage, the marriage of the soul to the cycles of life and death, is shown- the blessed child. the blessed child is then taken by the forces of death and chaos, before arising again, and being sheltered to where he can grow up, and then, returning triumphantly to his source, he brings ab

THE MAGICIAN S KABBALAH

he occult initiatory system, for example "the world changed into purity around me, and my heart felt as if i had entered a new world. the teachings of the merkabah mystics became part of the "heikhalot" school, whose name means "palace, referring to the spiritual planes through which the mystics ascended. the description of these journeys seems to bear similarities to the journey of the soul into the underworld depicted in the egyptian book of coming forth by day, with magical words or appropriate names of the gods to be spoken before each door is passed and each palace entered. three classical texts formulate the basic structure of traditional kabbalah, being; the sefer-ha-zohar; book of splendour- first printed 1558-60 and 1559-60 the sefer yetzirah; book of formation- first printed in m

THE MIDDLE PILLAR

lated the cerebellum, the hind section of the brain, and it is intimately connected with the glandular and sympathetic nervous systems. as such it is that part of our being which regulates the circulation of the blood, the pulsation of the heart, our digestion and respiration. all the promptings of desire and the urges of passion that spring unbidden within us, have their seat in nephesh. this is the underworld of the psyche through which we get comparatively close to nature, to the elemental side of life. it is the undermind in which function the primary instincts of selfpreservation and reproduction. it is the seat of the sex instinct itself. the jungian concept of the unconscious might be the appropriate term for this side of life, as is held by the freudian school, whereas the much abu

rom the consecration of talismans to healing. concentration on a visualized image or symbol is the key to this type of working. in healing, the source of the infection or injury is often visualized as being dissolved, or the sick individual is "imaged as being free from the disease. the exploration of the unconscious realms usually begins with the "image" of descending into a basement, a cave, or the underworld. superconscious levels are often contacted by visualizing the climbing of a steep mountain-or climbing the branches of a mystical tree. properly used, the imaginative fadties of the transconscious self can be used to activate the latent faculties of the psyche and bring renewed health and well-being to the entire mind/ body system. the tree of life the qabalah is the mystical system

ive deity for hod would be coyote, known to many tribes, yanauluha, the great medicine man of the zuni tribe, and waukheon, the "thunderbird" known to many tribes as a rain and messenger god) 26. an alternative deity for yesod would be igaluk, the eskimo moon god. 27. alternative deities for malkuth include: onatha, iroquois goddess of harvest and iyatiku; pueblo goddess of corn, agriculture, and the underworld; tekkeitsertok, eskimo god of the earth and the hunt; and yolkai estasan, the navajo "white shell womano-an earth goddess who rules the land and the seasons. 28. daath's king scale color is lavender; its queen scale color is gray-white. 29. see our book, experiencing the kabbalah, for more on color magic. 30. regardie, the golden dawn, 91. 31. this method of healing, using the red r

THE NECRONOMICON SIMON VERSION

d supposed enemy of mankind and the intelligent race. cthulhu is accompanied by an assortment of other grotesqueries, such as azathot and shub niggurath. it is of extreme importance to occult scholars that many of these deities had actual counterparts, at least in name, to deities of the sumerian tradition, that same tradition that the magus aleister crowley deemed it so necessary to "rediscover. the underworld in ancient sumer was known by many names, among them absu or "abyss, sometimes as nar mattaru, the great underworld ocean, and also as cutha or kutu as it is called in the enuma elish (the creation epic of the sumerians. the phonetic similarity between cutha and kutu and chthonic, as well as cthulhu, is striking. judging by a sumerian grammar at hand, the word kutulu or cuthalu (lov

ss, sometimes as nar mattaru, the great underworld ocean, and also as cutha or kutu as it is called in the enuma elish (the creation epic of the sumerians. the phonetic similarity between cutha and kutu and chthonic, as well as cthulhu, is striking. judging by a sumerian grammar at hand, the word kutulu or cuthalu (lovecraft's's cthulhu sumerianised) would mean "the man of kutu (cutha; the man of the underworld; satan or shaitan, as he is known to the yezidis (whom crowley considered to be the remnants of the sumerian tradition. the list of similarities, both between lovecraft's creations and the sumerian gods, as well as between lovecraft's mythos and crowley's magick, can go on nearly indefinitely, and in depth, for which there is no space here at present. an exhaustive examination of cr

dragon and the red dragon of the alchemists are thus identified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of h

etely: for the originals in their entirety were evidently not known to the author of the necronomicon, nor are they to present scholarship; the various tablets upon which they were written being cracked and effaced in many places, rendering translation impossible. the magan text, which comprises the creation epic of the sumerians (with much later glosses) and the account of inanna's "descent into the underworld, along with more extraneous matter, is presented. the unique "book of the entrance" has no counterpart in occult literature, and the drawings of magickal seals and symbols are wholly new to anything that has yet appeared on the contemporary occult scene- although bearing some resemblances to various diagrams found in the ancient arabic texts of the last millennium. although some of

r. for a time, it seems the name magan was synonymous with the place of death- as the sun 'died' in the west. hence, it is a bit confusing as to what magan is really supposed to mean in this text, but in context the "place of death" explanation seems quite valid. the magan text is nothing more than an incomplete and free-form version of the creation epic of sumer, along with inanna's descent into the underworld, and many glosses. we are told how marduk slays tiamat- after much the same fashion that the chief of police of amity slays the great white shark in benchley's novel jaws, blowing an evil wind (the oxygen tank) into her mouth and sending in an arrow (bullet) in after it to explode her. surely, the two or three most box-office successful films of the past few years, jaws, the exorics

avens, it is as two offering-cups split freely in the heavens, to rain the sweet wine of the gods upon the earth. and then there is great happiness and rejoicing. she sometimes appears in armour, and is thereby a most excellent guardian against the machinations of her sister, the dread queen ereshkigal of kur. with the name and number of inanna, no priest need fear to walk into the very depths of the underworld; for being armed, in her armour, he is similar to the goddess. it was thus that i descended into the foul pits that lie gaping beneath the crust of the earth, and commanded demons. she is similarly the goddess of love, and bestows a favourable bride upon any man who desires it, and who makes the proper sacrifice. but know that inanna takes her own for her own, and that once chosen b

wilt fall to the earth immediately. when the first gate has been entered and the name received, thou wilt fall back to earth amid thine temple. that which has been moving about thy gate on the ground will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the fire. thou mayest not call upon nanna till thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. similarly for the rest of the gates. when thou hast ascended to the limit of the ladder of lights, thou wilt have knowledge and

ar away, and it was to the priests of the flame that covenant was given to seal the gates between this world and the other, and to keep watch thereby, through this night of time, and the circle of magick is the barrier, the temple, and the gate between the worlds. know, fourthly, that it is become the obligation of the priests of the flame and the sword, and of all magick, to bring their power to the underworld and keep it chained thereby, for the underworld is surely the gate forgotten, by which the ancient ones ever seek entrance to the land of the living, and the ministers of absu are clearly walking the earth, riding on the air, and upon the earth, and sailing silently through the water, and roaring in the fire, and all these spirits must be brought to subjection to the person of the p

ones ever seek entrance to the land of the living, and the ministers of absu are clearly walking the earth, riding on the air, and upon the earth, and sailing silently through the water, and roaring in the fire, and all these spirits must be brought to subjection to the person of the priest of magick, before any else. or the priest becomes prey to the eye of death of the seven annunnaki, lord of the underworld, ministers of the queen of hell. know, fifthly, that the worshippers of tiamat are abroad in the world, and will give fight to the magician. lo, they have worshipped the serpent from ancient times, and have always been with us. and they are to be known by their seeming human appearance which has the mark of the beast upon them, as they change easily into the shapes of animals and ha

ger of inanna of calling. or embroidered in the most precious silk, or expensive cloth. and the colours thereof shall be only black and white, and no other. and the frontlet of calling, and the standards of calling, shall all be of fine cloth, and in the colours of ninib and inanna, that is, of black and white, for ninib knows the outer regions and the ways of the ancient ones, and inanna subdued the underworld and vanquished the queen thereof and the crown of calling shall bear the eight-rayed star of the elder gods, and may be of beaten copper, set in with precious stones. and thou shalt bear with thee a rod of lapis lazuli, the five-rayed star about thy neck, the frontlet, the girdle, the amulet of ur about thine arm, and a pure and unspotted robe. and these things shall be worn for the

THE TAROT OF C C ZAIN

s the solar plexus. the two men with goat heads chained by the neck at the monster's feet represent the certain fate that awaits all who use magical powers to attain selfish or purely material ends. sooner or later they become slaves of the very forces they have used, and are finally completely destroyed in body and mind; and even after passing to the next life, are chained by their evil deeds in the underworld. all such evil entities, of this plane and the next, survive by preying on the ignorance and credulity of others, as shown by the sign of sorcery they make with their hands. they are racketeers and gangsters of both planes; and the ensemble, taken as a whole, indicates both the bondage and the fate of those who follow the inversive path and become dominated by the spirit of selfishn

THE ABYSS AND TABAET

of idolatrous nations, which if you relate the context of the early rabbinical writings on cain, his founding of a city is related to founding a belief system. as belial appeared in the old testament, his name has been explained by numerous etymological studies as meaning wicked but also one who is the opposer of established authorities. belial was suggested as meaning in samuel as the rivers of the underworld, then as a force than a specific person. the orthography of the luciferian path as defined in michael w. ford s luciferian witchcraft and liber hvhi is based inpart on the trans-cultural manifestation of the adversary throughout time. belial is held in hasidic traditions as being identified as a manifestation of satan, specifically in the ascension of isaiah belial is called beliar

THE BOOK OF GATES

be used for any non-commercial purpose, provided this notice of attribution is left intact. next: note sacred texts egypt ehh index vol. i vol. ii vol. iii the book of gates by e. a. wallis budge [1905 (original title) the short form of the book of am-tuat and the book of gates the book of gates is an ancient egyptian cosmological treatise describing the architecture and inhabitants of the tuat, the underworld which the boat of the sun god, ra, traverses during the night hours. this is the second volume of the three volume budge series which deals with the books of the underworld, the egyptian heaven and hell. it also includes a short summary of the book of am-tuat, the longer version of which comprises the first volume. title page note contents the short form of the book of am-tuat the f

of gates, with translations and reproductions of all the illustrations. a series of chapters dealing with the origin and contents of books of the other world, with prefatory remarks, and a full index to the whole work, will be found in the third volume. next: contents sacred texts egypt ehh index index previous next p. 1 the short form of the book of am-tuat the summary of the book of what is in the underworld. the beginning of the horn of amentet [which is] the uttermost point of the deepest darkness. the first hour. this god entereth into the earth through the hall of the horizon of amentet. there are one hundred and twenty atru to journey over in this hall before a man arriveth at the gods of the tuat. the name of the first field of the tuat is net-ra. he (i.e, ra) allotteth fields to

bles (kau, o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, before the beautiful god, the lord of ta-tchesert" ix. saith osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, the lord of diadems, seti mer-en-ptah, 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

TYSON DONALD NEW MILLENNIUM MAGIC

ney in search of fulfillment. a auest. the seeking of enlightenment. a test of courage and will. magically, this rune is used to seek into the unknown. it opens the way to the astral world in scrying. cast, it can be used to initiate a major change in life. it may be used as a charm to protect travelers and bring about a safe journey. also, a charm of protection for the dead in their journey into the underworld. 6. kenaz (ken( h) sound: k [c] english: k, c, q literally "torch-a flame that guides. thus stability, comfort, direction, aid. it lights the way out of difficulty. the guiding light of the soul in trying or testing cir- cumstances. the light that shines through the storm and leads the traveler home. magically, it is used for guidance in times of confusion and moral or ethical turmo

t, it brings events full circle and can change luck. 13. eihwaz (eoh) sound: ei [eo] english: y literally "yew"-source of strength. yew wood was used magically for the making of wands and militarily for the making of weapons. by association it stands for ser- vice, dependability, honest virtue. that which is to be relied on in times of need. yew trees are also associated with graveyards, and thus the underworld. magically, it lends strength to an operation. it provides a firm foundation. cast, it calms hysterics and can make a careless person more serious. can be used to open a doorway to the land of the dead. 14. perth (peord: k (k) sound: p [p] english: p literal meaning unknown-but perhaps originally "apple tree" with its many mythic associations. cornucopia. abundance, luxury, opulence

overcomes obstacles. the impetus to solve a problem. cast, it can be used to exalt the intellect or to dominate the mind of another. it is the spirit of the trickster, blind nature (polyphemus) defeated by human guile (odysseus. 21. laguz (lagu: f (f) sound: 1 [l] english: l literally "water"-the rune is in the shape of a bent reed. can mean water as a source of generation, or the dark waters of the underworld and the ocean of dreams. akin to the symbol of the cup or grail. thus spiritual love, friendship, kindness, sharing, yield- ing. life-giving power. but also secrets, mysteries, and the uncertainty of life. magically, a force that cleanses, revives, and refreshes. adaptability. accep- tance. love can be drawn from or sent through this sign. cast, it gives spiritual love and peace of

TYSON DONALD SOUL FLIGHT

tion of shamans among the sibo (related to the tungus) includes, as we have seen, the presence chapter one: shamanic soul flight 7 of a tree with steps; another, smaller tree notched with nine tapty is kept in his yurt by the shaman. it is one more indication of his ability to journey ecstatically through the celestial regiom3 the tree represents the living axis of the world that has its roots in the underworld and its branches in the heavens. it is found in norse legends in the form of yggdrasill, the world ash, the roots of which run so deep not even the wise god of the shamans, odin, knows their endings. one of the many names of odin is yggr-he was named aft'er the shamanic tree. in the religion of voudoun, transplanted from africa to the new world by black slaves, it appears in the for

ascent described in detail by mircea eliade, when the sha.man reaches the sixth notch in the tree, he salutes the moon. when he ascends to the seventh, he salutes the sun. having attained the "head" of the tree, he collapses to the floor of the ritual enclosure in a trance, and his soul leaves his body to soar through the heavenly regions he accessed in a symbolic way during his climb. descent to the underworld descent into the underworld of the dead was achieved by passing through an opening in the ground, reached by means of a soul flight across the astral plane. shamans descended to ihe underworld either to escort there the soul of a member of the tribe who had died, or sometimes to retrieve a soul in order to bring the newly dead back to life. such descents were considered dangerous by

. 5, pp. 73-4. 46. virgil, works of virgil, 172. chapter three: the land of fairy 37 under the hill there seem to be two predominant descriptions of the land of fairy. one, as suggested by king james i with his reference to virgil's elysium, is a bright and sunny meadow, often the slope of a large and gently rounded hill, where fairies are observed to dance and play. the other is sometimes called the underworld, and is described as brightly illuminated and lavishly appointed caverns beneath the surface of the earth, in which are set: fine houses and dining halls. the two come together in the descriptions of the portals to fairyland, which often open into the sides of low and grass-covered hills. such hills are co.mmon in southern england, rising from the flat plains. they are not natural

to roll up and cut off his shadow, at least, that is how the process has been interpreted by those who have witnessed it. the shadow represents, in a symbolic way, the soul. by rolling it up and cutting it off at the feet, the fairies are able to steal away the essence of personality. perhaps the result would be coma or death. or perhaps the man or woman whose shadow was stolen and carried off to the underworld would slowly waste away, a fate that sometimes befalls those who displease the fairies. 44 soul flight quarters of the year abductions are more common on the solstices and equinoxes that fall on the quarters of the year. these are the days when the fairies leave their land and move abroad on the roads used by mankind. it is very unlucky to travel at these times. they remove to other

e lies in a state of trance, motionless and insensible. drumming, chanting, dancing, and the piping of flutes or whistling sounds made with the lips may also be a part of the separation ritual. once the soul flight begins, the ritual has served its primary purpose. it is a way of opening the astral gateway leading either upward to the heavens inhabited by gods and spirits, or down into the maw of the underworld where primitive peoples believed monsters, demons, and the souls of the dead to dwell. the shaman's use of ritualistic climbing is significant as a technique for separating the astral body. both sylvan muldoon and oliver fox recommended that those attempting to project their astral bodies should imagine that they were climbing or ascending. aieister crowley advised that those seekin

lanes, was not invented by theosophists, but is an essential part of the objective reality of the astral world. when a siberian shaman of the altaic people wished to visit the land of the dead, he first journeyed across the base astral plane, traversing barren steppes and high mountain ranges, to reach the gaping black pit known as the yer mesi (jaws of the earth) into which he descended to reach the underworld. sometimes, access was by direct descent through seven lower levels, illustrating that these two types of movement through the astral world are independent of each other.ls0 each location on the earth has its astral correspondences. the level of the astral nearest the physical world is virtually identical in appearance to the physical world. it is possible for an astral traveler to

soul flight the roman naturalist pliny the elder repeated the popular view when he wrote "that it is a kind of ice is certain."1ss referring to the persian magician osthanes, pliny observed "as osthanes said, there are several forms of magic; he professes to divine from water, globes, air, stars, lamps, basins, and axes, and by many other methods, and besides to converse with ghosts and those in the underworld."189 divination by "globes" is very likely a form of crystal gazing. the conversation with "ghosts and those in the underworld" may have been effected by means of astral projection, and travel to the land of the dead. science is at a loss to explain what power natural crystals may have to induce an altered state of consciousness that facilitates soul flight. it is sometimes suggeste

nights he hung on the tree without food or drink. the loss of blood and pain from his wounds and his bindings, coupled with his hunger and thirst, at last induced his astral double to leave his body and fly downward to the roots of the tree. there are several significant details we may deduce from this important poem. the runes were an infernal device. they were not of the heavenly realms, but of the underworld, the dark realm of hel, goddess of the dead, the hidden shadow world of monsters and devils, of necromantic sorceries and blood magic. woden did not look upward when suspended from the tree; he gazed downward at the very roots of the tree, the depths of which no man has knowledge. the runes were carved into the roots of the tree. we know this because runes are not tangible things, b

es, the underlying forces that sustain existence were twenty-four in number, and expressed in their shapes the twenty-four essential qualities of being. the runes would have remained asleep and invisible at the roots of yggdrasil, but the blood released by the spear of woden, falling fiom his suspended body into the ground, fed the runes and made them active, causing them to glow in the depths of the underworld with chapter fourteen: runes 243 lines of red fire, the color of embers. it was this glow that enabled the projected astral form of the god to see the runes and fly toward them. the runes called out to him mutely with his own life force. because they lay buried at the very root of the tree, the primal beginning of existence, the astral body of woden could only sustain the depths for

WICCA EIGHT SABBATS OF WITCHCRAFT

h their family, tribe, or clan. and so the great burial eight sabbats of witchcraft get any book for free on: www.abika.com 4 mounds of ireland (sidh mounds) were opened up, with lighted torches lining the walls, so the dead could find their way. extra places were set at the table and food set out for any who had died that year. and there are many stories that tell of irish heroes making raids on the underworld while the gates of faery stood open, though all must return to their appointed places by cock-crow. as a feast of divination, this was the night par excellence for peering into the future. the reason for this has to do with the celtic view of time. in a culture that uses a linear concept of time, like our modern one, new year's eve is simply a milestone on a very long road that stre

riated for it, completing a chain-reaction of displacement. needless to say, the old and accepted folk name for the vernal equinox is 'lady day. christians sometimes insist that the title is in honor of mary and her annunciation, but pagans will smile knowingly. another mythological motif which must surely arrest our attention at this time of year is that of the descent of the god or goddess into the underworld. perhaps we see this most clearly in the christian tradition. beginning with his death on the cross on good friday, it is said that jesus 'descended into hell' for the three days that his body lay entombed. but on the third day (that is, easter sunday, his body and soul rejoined, he arose from the dead and ascended into heaven. by a strange 'coincidence, most ancient pagan religions

st clearly in the christian tradition. beginning with his death on the cross on good friday, it is said that jesus 'descended into hell' for the three days that his body lay entombed. but on the third day (that is, easter sunday, his body and soul rejoined, he arose from the dead and ascended into heaven. by a strange 'coincidence, most ancient pagan religions speak of the goddess descending into the underworld, also for a period of three days. why three days? if we remember that we are here dealing with the lunar aspect of the goddess, the reason should be obvious. as the text of one book of shadows gives it..as the moon waxes and wanes, and walks three nights in darkness, so the goddess once spent three nights in the kingdom of death' in our modern world, alienated as it is from nature

days. is it any wonder then, that we celebrate the next full moon (the eostara) as the return of the goddess from chthonic regions? naturally, this is the season to celebrate the victory of life over death, as any nature-lover will affirm. and the christian religion was not misguided by celebrating christ's victory over death at this same season. nor is christ the only solar hero to journey into the underworld. king arthur, for example, does the same thing when he sets sail in his magical ship, prydwen, to bring back precious gifts (i.e. the gifts of life) from the land of the dead, as we are told in the 'mabinogi. welsh triads allude to gwydion and amaethon doing much the same thing. in fact, this theme is so universal that mythologists refer to it by a common phrase 'the harrowing of he

. welsh triads allude to gwydion and amaethon doing much the same thing. in fact, this theme is so universal that mythologists refer to it by a common phrase 'the harrowing of hell. however, one might conjecture that the descent into hell, or the land of the dead, was originally accomplished, not by a solar male deity, but by a lunar female deity. it is nature herself who, in spring, returns from the underworld with her gift of abundant life. eight sabbats of witchcraft get any book for free on: www.abika.com 16 solar heroes may have laid claim to this theme much later. the very fact that we are dealing with a three-day period of absence should tell us we are dealing with a lunar, not solar, theme (although one must make exception for those occasional male lunar deities, such as the assyri

'dies' as a human, it takes a while before gwydion discovers him in his eagle form. how long? we may speculate 13 weeks, when the sun reaches the midpoint of the sign (or form) of the eagle, scorpio- on halloween. and if this is true, it may be that llew, the sun god, finally 'dies' to the upper world on halloween, and now passes through the gates of death, where he is immediately crowned king of the underworld, the lord of misrule (in medieval tradition, the person proclaimed as 'lord of misrule' reigned from halloween to old christmas- or, before the calender changes, until the winter solstice) meanwhile, goronwy (with blodeuwedd at his side) is crowned king in the upper world, and occupies llew's old throne, beginning on halloween. thus, by winter solstice, goronwy has reached his posit

ore the calender changes, until the winter solstice) meanwhile, goronwy (with blodeuwedd at his side) is crowned king in the upper world, and occupies llew's old throne, beginning on halloween. thus, by winter solstice, goronwy has reached his position of greatest strength in our world, at the same moment that llew, now sitting on goronwy's old throne, reaches his position of greatest strength in the underworld. however, at the moment of the winter solstice, llew is born again, as a babe (and as his own son) into our world. and as llew later reaches manhood and dispatches goronwy eight sabbats of witchcraft get any book for free on: www.abika.com 34 at the vernal equinox, goronwy will then ascend the underworld throne at beltane, but will be reborn into our world at midsummer, as a babe, l

WICCA WITCHCRAFT TODAY

ddess. it is very easy to say this is only the story of istar descending into hell, but the point of the story is different. again you can say it is simply siva, the god of death and resurrection; but here again the story is different. it is quite possible that the stories of istar and siva have influenced the myth, but i think that its origin is most likely celtic. in celtic legends the lords of the underworld did prepare you for rebirth, and many living people are said to have entered their regions, formed alliances with them and returned safely, but it needed great courage; only a hero or a demigod dared to risk it. celtic mysteries assuredly contained rituals of death and resurrection, and possibly visits to the underworld with a safe return. i think st. patrick's purgatory in lough de

s coined from the first letters of the following sentence written backwards: templi omnium hominum pacis abbas: the father of the temple of universal peace among men. now could this word have been coined to represent the consoler, the the comforter, the giver of peace, death and what lies beyond? many writers say that the journey to the grail castle really depicted the journey of the soul through the underworld to reach paradise, and that this is made very clear by various exhibitions which are given to the hero whenever he cannot understand certain incidents (see the high history of the holy grail; also j.s.m. ward, the hung society, for full details) now this secret castle was said to be in a far land and to belong to the templars. to reach it you had to undergo trials or to ask certain

t purpose involved working in a circle. it may be noted the grand master of the templars always carried a wand of office, crowned with an octagon. i have never heard any suggestion as to its meaning. i suggest that the rites performed may at times have included circumvallation round a central point or altar, that it included a dramatic form of death and resurrection or regeneration, or a visit to the underworld, and a pact or alliance with the god of death and what lies beyond, and the point within the centre of the circle may have had a great meaning for them. also that the number eight had some significance. it is said that this is simply because the templar cross had eight points; but could it not be that they revered the number eight and therefore gave their cross its eight points? ano

questions are thought to refer to the secret initiation ceremonies of astarte-tammuz. question 9 is peculiar, and clearly refers to things used for ritual or magic. sheba 'which are the three that neither die, nor do they have bread put into them, yet they save lives from death' solomon 'the staff, the cord, and the ring' the staff is the 'wand' of the conductor of souls who conducts one through the underworld. the cord is the 'cable tow' with which the candidate is bound, a willing victim properly prepared for sacrifice. the 'ring' symbolises the 'vesica piscis' of rebirth. witches believe that much of their knowledge came from the east and they think there are witch practices described in the kabbala, notably verses 964-969 of the greater holy assembly of the book of zohar and elsewhere

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

d ad "it is the loosening of the corruptible body of osiris, victorious before all the gods: all his faults are driven out; it is the purification of osiris on the day of his birth" ch.ad "i pass over the way; i know the head of the pool of truth, even the pool of silence which is the pool of healing" 3rd ad "what then is this" he points to the door of the vault. ch.ad 'it is the northern gate of the underworld, even the door of the tomb, whereon thou mayest behold the sun in his nadir, crucified between the pillars of the tree of life" all face east ch.ad "homage unto thee, 0 thou lord of light and truth, 0 sovereign prince who doest away with sin; destroy thou the faults that are within me, that with a dean heart i may approach when thou dost say 'come therefore hither" a pause. ch.ad. t

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