Michael Wynn's Occult Reference Library
TYPHON

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3 8 INITIATION CEREMONY

he trumpet represents the influence of the spirit descending from binah, while the banner with the cross refers to the four rivers of paradise and the letters of the holy name. he also is axieros, the first of the samothracian kabiri, as well as zeus and osiris. the left hand figure below, rising from the earth is samael, the ruler of volcanic fire. he is also axiokersos, the 2nd kabir, pluto and typhon. the right hand figure below is anadl, the ruler of the astral light. she is also axiokersa, the third kabir, ceres and proserpina, isis and nephthys. she is therefore represented in a duplicate form and rising from the water. around both these figures dart flashes of lightning. these 3 principal figures form the fire triangle, and further represent fire operating in the other three element

ADEPTUS MINOR INITIATION

sign of apophis" third "sol, osiris, slain and risen (making the sign of osiris, slain and risen" all "isis, apophis, osiris- i.a.o (bringing wands up to touch each other along with cruces) chief "let the divine light descend (all separate wands and cruces, and give the sign of cross) all "the sign of osiris slain" chief "l- the sign of the mourning of isis (tilting head) 8 second "v- the sign of typhon and apophis (head up slightly) third "x- the sign of osiris risen (head bowed) all "l.v.x- lux, the light of the cross (crux ansata) k- white, j- gray, b- black, h- blue, g- red, t- yellow, n- emerald green h- orange, y- purple, m- olive, citrine, black& russet (all give the adept sign to the pastos, quit the tomb and resume previous places) chief "in the name of the lord of the universe, b

"i" chief "y" second "n" third "r" all "y" chief "virgo, isis, mighty mother" second "scorpio, apophis, destroyer" third "sol, osiris, slain and risen" all "isis, apophis, osiris, i.a.o. let the divine light descend (all separate wands and give the sign of osiris slain) all "the sign of osiris slain" chief "l- the sign of the mourning of isis (with tilted head to the side) second "v- the sign of typhon and apophis (head facing upwards, arms stretched) third "x- the sign of osiris risen (arms crossed upon chest) all "l.v.x, lux, the light of the cross (they give the saluting sign with heads bowed. then pause) chief "the mystic number of this grade is 21, the heptad multiplied by the triad; and from it is derived the password of this grade which is hyha, which should be lettered separately

ALEISTER CROWLEY ACROSS THE GULF

that they sent down to the priest of thoth to say that he must at all costs avoid the threatening moment, even if the lives of mother and child should pay for it; and still the watchmen cried the hour. now, now! cried the oldest of the astrologers as the moment grew near- now! below in answer the priest of thoth summoned all his skill. when lo! a rumbling of the abyss. the palace reeled and fell; typhon rose mighty in destruction, striding across the skies. the world rocked with earthquake; every star broke from its fastening and trembled. page 2 gulf.txt and in the midst lo! bes-na-maut my mother; and in her arms myself, laughing in the midst of all that ruin. yet not one living creature took the slightest hurt! but the astrologers rent their robes and beat their faces on the ground; for

me with the royal girdle. on my head he set the holy uraeus serpent for a crown; and then, turning to the people, cried aloud "behold the priest of asar in thebai "he shall proclaim unto ye the worship of asar; see that ye follow him" then, ere one could cry "hold" he had vanished from our sight. i dismissed the people; i was alone with the dead god; with osiris, the lord of amennti, the slain of typhon, the devoured of apophis. yea, verily, i was alone! chapter v now then the great exhaustion took hold upon me, and i fell at the feet of the osiris as one dead. all knowledge of terrestrial things was gone from me; i entered the kingdom of the dead by the gate of the west. for the worship of osiris is to join the earth to the west; it is the cultus of the setting sun. through isis man obtai

years bore twins- there was no disease or sorrow in the city. mighty was the concourse of the citizens on the great day of the consecration. splendid rose the temple, a fortress of black granite. the columns were carved with wonderful images of all the gods adoring osiris; marvels of painting glittered on the walls; they told the story of osiris, of his birth, his life, his death at the hands of typhon, the search after his scattered members, the birth of horus and harpocrates, the vengeance upon typhon seth, the resurrection of osiris. the god himself was seated in a throne set back unto the wall. it was of lapis-lazuli and amber, it was inlaid with emerald and ruby. mirrors of polished gold, of gold burnished with dried poison of asps, so that the slaves who worked upon it might die. fo

ALEISTER CROWLEY LIBER 777

iac (asc. decans. clxviii. egyptian names of asc. decans clxix. as col. clxvii (succedent) clxx. as col. cxviii (succendent. clxxi. as col. cxlvii (cadent) clxxii. as col. cxlviii (cadent) 15 aroueris assicean anubis lencher horus asentacer 16 serapis asicath helitomenos virvaso apophis aharph 17 taautus thesogar cyclops verasua titan tepistosoa 18 apoltun sothis hecate syth mercophta thuismis 19 typhon aphruimis perseus sitlacer nephthe phuonidie 20 isis thumis pi-osiris thoptius panotragus aphut 22 zeuda serucuth omphta aterechinis ophionius arepien 24 arimanius sentacer merota tepiseuth panotragus senciner 25 tolmophta eregbuo tomras sagen zeraph chenen 26 soda themeso riruphta epima monuphta homoth 28 brondeus oroasoer vucula astiro proteus tepisatras 29 rephan archatapias sourut thopi

young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth o

ppears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a monster in greek myth, probably a personification of destructive forces of nature, who was identified with set in late classical times. add selket, whose symbol was the scorpion. i have no idea what khephra is doing here. line 25: add neith (net) who is traditionally depicted with a bow and arrows. line 26: khem is identified by budge (op. cit, i, 97) with the phallic god min or amsu

ALEISTER CROWLEY LIBER CHANOKH

ts t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! the sign of osiris slain! the sign of the mourning of isis! the sign of apophis and typhon! the sign of osiris risen! l.v.x, lux, the light of the cross [give these] in the name of tudw hwla hwhy i declare that the spirits of spirit have been duly invoked [the knock w wwww] liber lxxxiv 21 the first key*3 ol sonuf vaoresaji, gohu iad balata, elanusaha caelazod:4 sobra zod-ol roray i ta nazodapesad, giraa ta maelpereji, das hoel-qo qaa notahoa zodimezod, od comemahe ta nobeloha zo

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e arms, hands, legs and feet are positioned to define a swastika. left foot flat, carrying weight and angled toward the right of the photo. right foot toe down behind the figure to the left in the photo. right upper arm due left in photo and forearm vertical with fingers closed and pointing upward. left arm smoothly canted down to the right of the panel, with fingers closed and pointed down "9. v typhon- the trident" figure frontal and standing on tip toe, toes forward and heels not touching. head back. arms angled in a "v" with the body to the top and outward in the plain of the photo. fingers and thumbs as #7, but continuing the lines of the arms "10. x osiris risen- the pentagram" body and feet as in #7. head directly frontal and level. arms crossed over heart, right over left with hand

ve> they invoke- if widdershins< they banish<forces of the most formidable character may be invoked by circumambulation widdershins when it is executed with intent toward them, and the initiated technique. of such forces typhon is the type, and the war of the titans against the olympians the legend (teitan, titan, has in greek the numerical value of 666) weh addenda: crowley is using the spelling tau-epsilon-iota-tau-alpha-nu in place of the more usual tau-iota-tau-alpha-nu or tau-alpha-iota-tau-alpha-nu to obtain 666 in place of 661 or 662. in the spiral the tread is light and tripping, almost approximating to a

, let him continue to rise until fatigue almost overcomes him. if he should find that he has stopped without willing to do so, and that figures appear, let him at all costs rise above them. yea, though his very life tremble on his lips, let him force his way upward and onward "5. let him continue in this so long as the breath of life is in him. whatever threatens, whatever allures, though it were typhon and all his hosts loosed from the pit and leagued against him, though it were from the very throne of god himself that a voice issues bidding him stay and be content, let him struggle on, ever on "6. at last there must come a moment when his whole being is swallowed up in fatigue, overwhelmed by its own inertia. let him sink (when no longer can he strive, though his tongue be bitten through

ameshet apis :shiva (sacred bull: 17 :various twin dieties, rehkt :various twin and hybrid: merti, etc: deities: 18 :kephra: 19 :ra-hoor-khuit, pasht, sekhet,:vishnu (nara-singh avatar: mau, sekhmet: 20 :isis (as virgin :the gopi girls, the lord of: yoga: 21 :amoun-ra :brahma, indra: 22 :ma :yama :23 :tum athph auramoth (as water):soma (apas: asar (as hanged man: hekar, isis: 24 :merti goddesses, typhon :kundalini: apep, khephra: 25.:vishnu (horse-avatar: 26 :khem (set :lingam, yoni: 27 :horus: 28 :ahephi, aroueris: 29 :khephra (as scarab in tarot :vishnu (matsya avatar: trump: 30 :ra and many others :surya (as sun :31 :thoum-aesh-neith, mau, ka :agni (tejas) yama (as god of: beshunt, horus, tarpesheth: last judgment: 32 :sebek, mako :brahama :32 "bis :satem, ahapshi, nephthys:(prithivi: a

t upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say "the sign of the mourning of isis (see illustration (v. raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon (see illustration (vi. cross the arms on the breast, and bow the head and say "the sign of osiris risen (see illustration. 382 (vii. extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii. with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (hb:aleph-resh-aleph-resh-yod-taw-aleph- this word consists o

, let him continue to rise until fatigue almost overcomes him. if he should find that he has stopped without willing to do so, and that figures appear, let him at all costs rise above them. yea, though his very life tremble on his lips, let him force his way upward and onward! 5. let him continue in this so long as the breath of life is in him. whatever threatens, whatever allures, though it were typhon and all his hosts loosed from the pit and leagued against him, though it were from the very throne of god himself that a voice issues bidding him stay and be content, let him struggle on, ever on. 6. at last there must come a moment when his whole being is swallowed up in fatigue, overwhelmed by its own inertia<
ALEISTER CROWLEY MEDITATION

f her name, b, a, and d, are the three paths which join the three supernals. to what cupboard did she go? even to the most secret caverns of the universe. and who is this dog? is it not the name of god spelt qabalistically backwards? and what is this bone? the bone is the wand, the holy lingam! the complete interpretation of the rune is now open. this rime is the legend of the murder of osiris by typhon. the limbs of osiris were scattered in the nile. isis sought them in every corner of the universe, and she found all except his sacred lingam, which was not found until quite recently (vide fuller, the star in the west. let us take another example from this rich storehouse of magick lore. little bo peep she lost her sheep, and couldn't tell where to find them. leave them alone! and they'll

ALEISTER CROWLEY SEPHER SEPHIROTH

, pt. i. fol. 34. col. 134# ynb) songs twrymz prophets *my)bn 665 the womb mxrh tyb 666 the number of the beast. 1-36. 36 is the sum of the letters aleph to cheth (tyx= 418, hence 666 is an expansion of 418. the number of talents of gold received by solomon in one year (i kings 10:14) aleister crowley (rabbi battiscombe gunn fs transliteration) ylwrq ry+syl) ommo satan: the gevil triad h of satan-typhon, apophras, and besz. lit. gthe dimness of satan h, scil. gveil h) nts wmm( the name jesus hw#hy m# his secret place (ps. 18:11, his covering wrts your god *mkyhl) 667 the oil for lighting rw)ml nm# 668 a female merchant trxs the ears *mynz) to shut up, obstruct *msx builders *mynwb 670 deprecating, entreating rt( kinsmen, nation, populace; with, by, near *m( 671 bearing fruit yrp h#w( the g

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

his burning throne guards me behind: with magian might dread khamael and tzaphkiel war on my left: the avengers own before me flaming out alone the majesty of metatron! for around me in six several ways the fivefold sword-stars beat and blaze; while in the column shines and slays the star that hath eleven rays. abrahadabra! bell. rise and give the threefold sign, remaining in the sign of apophis- typhon to invoke whatever force thou wishest to invoke. bell repeat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of ab

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

star, from the illusion-veils of the khu, so that the two infinities become one, and none; and create, in the manner shortly to be described, a new finite. this finite will evidently be an expression of the particular mood of its father and mother at the moment of its conception. obviously, this "child" cannot add to the universe; it is therefore inevitably twin (horus and harpocrates, osiris and typhon, jesus and barabbas) in nature, formed of equal and opposite elements. when the operation is mystical in character, the "child" does not appear at all in this manifested form as two, but as naught. in the consciousness of the adept, this is called samadhi. he has united himself with, and lost himself in, nuit. when the "child" appears as two, it is magick, as the other is mysticism. this is

ALEISTER CROWLEY THE QABALAH

spread arms as if on a cross, and say: the sign of osiris slain! chief bows his head to the left, raises his right arm, and lowers his left, keeping the elbow and right angles, thus forming the letter (also the swastika. the sign of the mourning of isis. 2nd. with erect head, raises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says: the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the pentagram. the sign of osiris risen. all give the sign of the cross, and say: l. v. x. then the sign of osiris risen, and say: lux, the light of the cross. liber lviii 19 this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analy

and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.55 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmu, ommo satan, the satanic trinity of typhon, apophis and besz;56 also hwchy \c, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to dislike, add up to this number. in reality it is the final extension of the number 6, both because 6 111([la= 111= 1= 6, and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the mystic numbers of the planets. the first is

ALEISTER CROWLEY EQ I 5

spread arms as if on a cross, and say- the sign of osiris slain! 86 chief bows his head to the left, rises his right arm, and lowers his left keeping the elbow at right angles,thus forming the letter l (also the swastika. the sign of the mourning of isis. 2nd. with erect head, rises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says- the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the pentagram. the sign of osiris risen. all give the sign of the cross, and say- l.v.x. then the sign of osiris risen, and say- lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonies, gives an excellent idea of the way in which qabalistic analysis is conducted

st microposopus. see 4= 7 ritual "supra" also, and very specially, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. lilith, the demon-queen of malkuth. 543. ahih ashr ahih "i am that i am" 666. last of the mystic numbers of the sun. svrth, the spirit of sol. also ommv sthh, ommo satan, the satanic trinity of typhon, apophis, and besz; also shm ihshvh, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to dislike, add up the this number. in reality it is the final extension of the number 6, both because 6 x 111 (alph= 111= 1= 6 and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the "mystic numbers" of the planets. the fi

ALEISTER CROWLEY EQ I 5

pleasure, it would be better to say amusement. a voice comes: for he is a jocund and a ruddy god, and his laughter is the vibration of all that exists, and the earthquakes of the soul. one is conscious of the whirring of the wheel thrilling one, like an electric discharge passing through one. 42 now i see the figures on the wheel, which have been interpreted as the sworded sphinx, hermanubis and typhon. and that is wrong. the rim of the wheel is a vivid emerald snake; in the centre of the wheel is a scarlet heart; and, impossible to explain as it is, the scarlet of the heart and the green of the snake are yet more vivid than the blinding white brilliance of the wheel. the figures on the wheel are darker than the wheel itself; in fact, they are stains upon the purity of the wheel, and for

answer: not otherwise could he sun the rose. and the first voice is so faint that i cannot hear it. but the answer is: not otherwise could he pluck the rose. and still i go on, struggling with the blackness. now there is an earthquake. the veil is torn into thousands of pieces that go flying away in a whirling wind. and there is an all-glorious angel before me, standing in the sign of apophis and typhon. on his forehead is a star, but all about him is darkness, and the crying of beasts. and there are lamps moving in the darkness. and the angel says: depart! for thou must invoke me only in the darkness. therein will i appear, and reveal unto thee the mystery of uti. for the mystery thereof is great and terrible. and it shall not be spoken in sight of the sun. therefore i withdraw myself (th

ave ever conceived would be like bright light beside it. his voice comes in a whisper: o thou that art master of the fifty gates of understanding, is not my mother a black woman? o thou that art master of the pentagram, is not the egg of spirit a black egg? here abideth terror, and the blind ache of the soul, and lo! even i, who am the sole light, a spark shut up, stand in the sign of apophis and typhon. i am the snake that devoureth the spirit of man with the lust of light. i am the sightless storm in the night that wrappeth the world about with desolation. chaos is my name, and thick darkness. know thou that the darkness of the earth is ruddy, and the darkness of the air is grey, but the darkness of the soul is utter blackness. the egg of the spirit is a basilisk egg, and the gates of th

ll this while the vision in the shew-stone stays as it was, save that the lightning grows more vehement and clear; 156 and behind the vesica piscis is a black cross extending to the top and to the edges of the stone. and now blackness spreads, and swallows up the images. now there is naught but a vast black triangle having the apex downwards, and in the centre of the black triangle is the face of typhon, the lord of the tempest, and he crieth aloud: despair! despair! for thou mayest deceive the virgin, and thou mayest cajole the mother; but what wilt thou say unto the ancient whore that is throned in eternity? for if she will not, there is neither force nor cunning, nor any wit, that may prevail upon her. thou canst not woo her with love, for she "is" love. and she hath all, and hath no ne

her with wit, for her lord is wit. she hath it all, and hath no need of thee. despair! despair! nor canst thou cling to her knees and ask for pity; nor canst thou cling to her heart and ask for love; nor canst thou put thine arms about her neck, and ask for understanding; for thou hast all these, and they avail thee not. despair! despair! then i took the flaming sword, and i let it loose against typhon, so that his head was cloven asunder, and the black triangle dissolved in lightnings. 157 but as he parted his voice broke out again: nor canst thou win her with the sword, for her eyes are fixed upon the eyes of him in whose hand is the hilt of the sword. despair! despair! and the echo of that cry was his word, which is identical, although it be diverse: nor canst thou win her by the serpe

ALEISTER CROWLEY EQUINOX EQ I 1 2

e case if one vibrates a mantra or magical name in a nerve-centre. at present i cannot do this at all. the prana seems equilibrated in the whole organism: i am very peaceful just as a corpse is. it is terribly annoying, in a sense, because this condition is just the opposite of dharana; yet one knows that it is a stage on the way to samadhi. so i rise and give confidently the sign of apophis and typhon, and will then regard the reflection of the sweet october sun in the kissing waters of the fountain.(p.s. i now remember that i forgot to rise and give the sign. 3.15. in vain do i regard the sun, broken up by the lips of the water into countless glittering stars abounding, revolving, whirling forth, crying aloud for he whom my soul seeketh is not in these. nor is he in the fountain, eter

life seems made up of sleep and love-making. indeed, to-day i have been shockingly under the power of tamas, the dark sphere. but that is clearly a fatigue-effect from having worked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would 29 just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra's mantram till his throne gets red-hot and burns his lotus-buttocks; i want to pinc

9.30. the last 3/4 hour i wasted talking to dr. r- that most interesting man. i don't mean talking; i mean listening. you are a bad, idle good-for-nothing fellow, o.m. why not stick to that mantra? 10.40. have drunk two citrons press s and gone to my room to work a mighty spell of magick art. 11.0. having got rid of maryt (who, by the way, is quite mad) and thereby (one might hope) of apophis and typhon, i perform the great ritual dclxxi with good results magically;"i.e. i formulated things very easily and forcibly; even at one time i got a hint of the glory of adonai. but i made the absurd mistake of going through the ritual as if i was rehearsing it, instead of staying at the reception of the candidate and insisting upon being "really" received. i will therefore now (11.50) sit down agai

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

whereas i ought to be taking new and terrible oaths! yet why should tahuti be so kind to me, and asar un-nefer so unkind? the answer comes direct from tahuti himself: because you have learned to write perfectly, but have not yet taught yourself to suffer. true enough, the last part! asar un-nefer, thou perfected one, teach me thy mysteries! let my members be torn by set and devoured by sebek and typhon! let my blood be poured out upon nile, and my flesh be given to besz to devour! let my phallus be concealed in the maw of mati, and my crown be divided among my brethren! let the jaws of apep grind me into poison! let the sea of poison swallow me wholly up! let asi my mother rend her robes in anguish, and nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall

ALEISTER CROWLEY EQUINOX EQ I 2 2

is the place of yesod, it is termed the place of the evil one, of the slayer of osiris. he is the tempter, accuser and punisher of the brethren. wherefore is he frequently represented in egypt with the head of a water-dragon, the body of a lion or leopard, and hindquarters of a water- horse. he is the administrator of the evil triad, whereof the members are: apophrasz. the stooping dragon. satan-typhon. the slayer of osiris. besz. the brutal power of demoniac force. 247 9 a document which by some of the members of the g. d. was considered to be forged. it purported to be signed by s.d.a. and others, and authorised the founding of the temple "vide" chapter called "the magician" weh note extension: this document is reproduced as plate iv in ellic howe's book "the magicians of the golden daw

cle. 284 in and by this word the hierophant inductor declares the portal of the vault of the adepts duly opened. 25 for these signs "see" liber o, no. ii, vol. i, the equinox. 26 for these signs "see" liber o, no. ii, vol. i, the equinox. illustration on page 282 approximated below. 23th. 26th. 25th. 24th. 21st_ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ pan devil hermetic later older imageof death typhon symbol form form daniel_ 15 key f liber 14th key asedin 13th key_ al. 36_ 4 =7_ associate adept hierophant ind'r. associate adept. c r. u incense e. p) d_ of diagram_ white pillar w of l banner of east a paths a t& grades m e p r_ seraphim seven kerubim_ palaces north etc. air of south briah_ air_ spirit_ dee central earth tablet fire/ water black pillar_ water. banner. of west. associate a

on is the emblem of ruthless destruction, the snake is the mixed and deceptive nature, serving alike for good and evil, and the eagle is the higher and divine nature yet to be found herein, the alchemical eagle of distillation, the renewer of life. as it is said "thy youth shall be renewed like the eagle's" great indeed and many are the mysteries of this terrible key! after explaining a symbol of typhon the associate adept turns to the 15th key of the tarot. the 15th key of the tarot represents a goat-headed satyr-like demon standing upon 286 a cubical altar. in his left hand, which points downwards, he holds a lighted torch, and in his right hand, which is elevated, a horn of water. the cubical altar represents the universe. the whole figure shows the gross generating powers of nature on

ce rolled in a heap of tinselled draperies, in mummy wrappings, outgrown togas and the discarded underwear of 290 olympus and sinai, the result being that unless his understanding is as clear as these rituals are obscure, all he obtains is a theatrical impression of "make-up" and "make- believe" and a general detachment from the realities of consciousness. the words obsess him; he cannot see that typhon is as necessary in the egyptian scheme as osiris; in the christian, that satan is but the twin of christ. they fetter the freedom which they are supposed to unbind, producing not only a duality but a multiplicity of illusions; so that, in the end, the chances are, instead of conversing face to face with adonai, he becomes a prig addressing a mass meeting in the albert hall, rationalising ab

ALEISTER CROWLEY EQUINOX EQ I 2

. the arms, hands, legs and feet are positioned to define a swastika. left foot flat, carrying weight and angled toward the right of the photo. right foot toe down behind the figure to the left in the photo. right upper arm due left in photo and forearm vertical with fingers closed and pointing upward. left arm smoothly canted down to the right of photo, with fingers closed and pointed down "9. v typhon- the trident" figure frontal and standing on tip toe, toes forward and heals not touching. head back. arms angled in a "v" with the body to the top and outward in the plain of the photo. fingers and thumbs as #7, but continuing the lines of the arms "10. x osiris risen- the pentagram" body and feet as in #7. head directly frontal and level. arms crossed over heart, right over left with hand

upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say "the sign of the mourning of isis("see" illustration (v) raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon("see" illustration (vi) cross the arms on the breast, and bow the head and say "the sign of osiris risen("see" illustration (vii) extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii) with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (aleph-resh-aleph-resh-yod-taw-aleph- this word consists of the

, let him continue to rise until fatigue almost overcomes him. if he should find that he has stopped without willing to do so, and that figures appear, let him at all costs rise above them. yea, though his very life tremble on his lips, let him force his way upward and onward! 5. let him continue in this so long as the breath of life is in him. whatever threatens, whatever allures, though it were typhon and all his hosts loosed from the pit and leagued against him, though it were from the very throne of god himself that a voice issues bidding him stay and be content, let him struggle on, ever on. 6. at last there must come a moment when his whole 29 being is swallowed up in fatigue, overwhelmed by its own inertia* let him sink (when no longer can he strive, though his tongue by bitten thro

ALEISTER CROWLEY EQUINOX EQ I 3 2

ote= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* on the instructions laid down in the first of these books_ book hb:yod, p. drew up a ritual "for the evocation unto visible appearance of typhon-seth" in which, by raising the sigil of typhon to the grade of 1= 10, he bewitched a certain refractory brother of the order, known as fra: d.p.a.l, who at this time was worrying fra: d.d.c.f. by legal proceedings. we, however, will omit this evocation, substituting in its place, as an example of such a working, the evocation of the great spirit taphthartharath by frater i.a. the ritual for

ll" yod. hb:yod "chief" virgo, isis, mighty mother "2nd" scorpio, apophis, destroyer "3rd" sol, osiris, slain and risen "all" isis, apophis, osiris. iota alpha omega (all give the sign of the cross "chief, 2nd and 3rd adepts" the sign of osiris slain("chief" l. the sign of the mourning of isis) 17 weh note: this is probable a typo for hb:heh hb:vau hb:shin hb:heh hb:yod("2nd adept" v. the sign of typhon destroyer("3rd adept" x. the sign of osiris risen "all" lvx, lux, the light of the cross. part ii.18 purify talisman with water and fire. the invocation of water is made as in 3= 8 and by the enochian keys 10, 4, 11, 12 in e, w, n, s. respectively invocation scorpio (sigma lambda eta iota).19 "the invocation of the great god toum maal" o thou! majesty of godhead! toum maal! thee, thee i inv

:yod "chief" virgo, isis, mighty mother "second" scorpio, apophis, destroyer "third" sol, osiris, slain and risen "all" isis, apophis, osiris, iao [the wands and crosses are separated, all giving the sign of the cross, and saying] 211 the sign of osiris slain["chief" giving the l sign with bowed head.5] l. the sign of the mourning of isis["second" with head erect, gives the v sign] v, the sign of typhon and apophis["third" with bowed head gives the x sign] x, the sign of osiris risen["all" together with the signs of osiris slain and osiris risen] l v x, lux, the light of the cross["all" quit the vault and return to previous places "chief" in the grand word, yeheshuah hhb:vau hb:shin hb:heh hb:yod, by the key word inri, and through the concealed word lvx, i have opened the vault of the adep

n 231= 0+ 1+ 21= the sum of the numbers of the keys of the tarot. further, amoun_ the winged globe_ is again shown when isis and osiris are united. further, 5+ 9+ 14 (the bands on the wands= 28 power hb:chet hb:koph, for these are the total of the bands thereon. also the globe is light, the phoenix life, the lotus love (symbol of binary, the "prong" see dante. this prong points downwards. arms of typhon in 16th key) they also show the development of creation (lotus wand) operated by rebirth (phoenix wand, presided over by the kerubic working and the everlasting wings (chief adept's wand. 225 we now turn to the important symbolism of the number 120. it is hb:chet hb:mem hb:samekh sic ?hb:koph hb:mem hb:samekh? and the arrow hieroglyph which has been sufficiently explained in z. and the port

vastika (see z in 0= 0 ritual for meaning) also svastika hath 17 squares showing iao synthetical.23 and the svastika includeth the cross "even as a child in the womb of its mother to develop itself anew &c &c (cry of 29th aethyr.)24 the cubical svastika hath 78 faces= tarot and mezla. it is also hb:aleph= air and zero. it shows the initiation of a whirling force. the v sign is that of apophis and typhon. it is the y of pythagoras; it is the arms flung up of the drowning man and therefore= 12th key and hb:mem. it is also the horns of the mediaeval devil. it shows the binding and apparent death of the force, without which it cannot come to any perfection. the x sign is that of the pentagram. it showeth the triumph of the light. it is hb:shin descended, and therefore fire. moreover the pentag

ALEISTER CROWLEY EQUINOX EQ I 6 2

arche funebre: waddell["silence" aquarius. brother capricornus, what is the hour? capricornus. noon. aquarius. let us depart; it is accomplished["full light [capricornus "stands with drawn sword before the veil; the others escort the people out] 18 the rite of jupiter officers centrum in centri trigono "black robe, swastika" sphinx "green robe, violin and sword" hermanubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at the feet of c.i.c.t. to the west of the wheel is the veil" 21 the rite of jupiter part i c.i.c.t

e rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at the feet of c.i.c.t. to the west of the wheel is the veil" 21 the rite of jupiter part i c.i.c.t. 1-333. sphinx. 22-22. hebe. pisces section from 963 [see equinox, no. iii, special supplement] sphinx. brother hermanubis, summon the guests to the banquet of the father of the gods! hermanubis. 4444, brother typhon, summon the guests to the banquet of the father of the gods [typhon "draws aside veil as" ganymede "begins his dance. lights down] hermanubis. welcome to the banquet of the father of the gods! bear the bowls of libation("done. be silent and secret! for it is by stealth that we are here assembled. know that saturn hath been deceived, having swallowed a black stone, thinking it to be his son

ome to the banquet of the father of the gods! bear the bowls of libation("done. be silent and secret! for it is by stealth that we are here assembled. know that saturn hath been deceived, having swallowed a black stone, thinking it to be his son, the child jupiter. but jupiter is here enthroned, and shall overthrow his father. beware then lest ye break silence- until jupiter be ready to make war! typhon. him that speaketh will i slay forthright["a long pause" 23 part ii centrum in centri trigono 1. sphinx 1. hermanubis 1. typhon 1. typhon. hail unto thee, thou great god hermanubis! art thou not the messenger of jupiter? hermanubis. hail unto thee, thou great god typhon! art thou not the executor of his vengeance? typhon. brother hermanubis, what is the hour? hermanubis. noon. brother typho

eth will i slay forthright["a long pause" 23 part ii centrum in centri trigono 1. sphinx 1. hermanubis 1. typhon 1. typhon. hail unto thee, thou great god hermanubis! art thou not the messenger of jupiter? hermanubis. hail unto thee, thou great god typhon! art thou not the executor of his vengeance? typhon. brother hermanubis, what is the hour? hermanubis. noon. brother typhon, what is the place? typhon. the summit of olympus. brother hermanubis, what is thy position? hermanubis. upon the rim of the wheel. and thine? typhon. upon the rim of the wheel. hermanubis. let us seek the centre of the wheel["they with" sphinx "rise and walk, faster and faster round the rim, returning exhausted to their places] typhon. brother hermanubis, we are no nearer to the centre of the wheel. hermanubis. we a

rmanubis, what is thy position? hermanubis. upon the rim of the wheel. and thine? typhon. upon the rim of the wheel. hermanubis. let us seek the centre of the wheel["they with" sphinx "rise and walk, faster and faster round the rim, returning exhausted to their places] typhon. brother hermanubis, we are no nearer to the centre of the wheel. hermanubis. we are no nearer to the centre of the wheel. typhon. hast thou no message from the gods? hermanubis. none, brother. let us seek an oracle of the gods["they rise an go round the rim, stopping and prostrating themselves before the" sphinx] 24 hermanubis. hail unto thee, that hast the secret of jupiter! declare unto us, we beseech thee, the mystery whereby we may approach the centre of the wheel [sphinx "plays a riddling sarcastic music<
thy position on olympus? sphinx. upon the rim of the wheel. c.i.c.t. feeling, and thought, and ecstasy are but the cerements of me. thrown off like planets from the sun ye are but satellites of the one. but should your revolution stop ye would inevitably drop headlong within the central soul, and all the parts become the whole. sloth and activity and peace, when will ye learn that ye must cease? typhon. how should i cease from lethargy? hermanubis. how should i quench activity? sphinx. how should i give up ecstasy? c.i.c.t. what shines upon your foreheads? s.h.t("together. the eye within the triangle. 25 c.i.c.t. what burns upon your breasts? s.h.t("together. the rosy cross. c.i.c.t. brethren of the rosy cross! aspirants to the silver star! not until these are ended can ye come to the cen

flected spectre; lake, rise up in mist to sun; sun, dissolve in showers of nectar, and the master's work is done. nectar perfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! 26 free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lost["a pause" sphinx 1. hermanubis 1. typhon 1. centrum in centri trigono 1["a pause" 27 part iii typhon. i desire to begin the banquet. hermanubis. brother typhon, i will inquire of the oracle. mother of mystery, i beseech thee to begin the banquet; for it is certainly necessary that this should be done [sphinx "turns, bows, and stretches her hands in mute appeal to "c.i.c.t] c.i.c.t. 1. i heed not the passion, or the reason, or the

in the banquet; for it is certainly necessary that this should be done [sphinx "turns, bows, and stretches her hands in mute appeal to "c.i.c.t] c.i.c.t. 1. i heed not the passion, or the reason, or the soul of man. mother of mystery, declare my will [sphinx "plays the most exalted (passionless because beyond passion) piece that she may<hermanubis. this means nothing to me. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my mind [sphinx "plays a cold, passionless, intellectual piece<hermanubis. ah! ah! this is music; this is the secret of jupiter. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my heart [sphinx "plays an intensely sensual passionate piece<typhon. ah! ah! this is music; this is the sec

er. 28 hermanubis. accursed! accursed! be the soul of impurity, the body of sin! c.i.c.t. 1. irreconcilable, my children, how shall ye partake of the banquet of jupiter, or come to the centre of the wheel? for this is the secret of jupiter, that he who created you is in each of you, yet apart from all; before him ye are equal, revolving in time and in space; but he is unmoved and within["a pause" typhon. 1 [typhon "recites" sweet, sweet are may and june, dear, the loves of lambent spring, our lamp the drooping moon, dear, our roof, the stars that sing; the bed, of moss and roses; the night, as long as death! still, breath! life wakens and reposes, love ever quickeneth! sweet, sweet, when lion and maiden, the motley months of gold, swoop down with sunlight laden, and eyes are bright and bol

eave sirenusa! even greece forget! they are not there! by worship cometh not the peace, the silence not by prayer. leave the illusions, life and time and death, and seek that star sublime, until the lotus and the sea and snake no longer are, and single through eternity exists alone the star, and utter knowledge rise, and cease in that which is beyond the peace [ganymede "dances and falls as dead" typhon. o that the banquet of jupiter might begin! hermanubis. o that the banquet of jupiter might begin! sphinx. o that the banquet of jupiter might begin! c.i.c.t. let the banquet of jupiter begin["all go without veil, except" c.i.c.t "and" sphinx. hermanubis "and" typhon draw and guard the veil" silence] c.i.c.t. 1-333. sphinx. 22-22 [hermanubis "and" typhon "draw veil" sphinx "is standing befo

he banquet of jupiter might begin! c.i.c.t. let the banquet of jupiter begin["all go without veil, except" c.i.c.t "and" sphinx. hermanubis "and" typhon draw and guard the veil" silence] c.i.c.t. 1-333. sphinx. 22-22 [hermanubis "and" typhon "draw veil" sphinx "is standing before altar" c.i.c.t "has disappeared. he has donned a white robe, and panther- skin, and white and gold nemmes" hermanubis, typhon "and others return to their places" hermanubis "and" typhon "come forward and salute" sphinx] typhon. 1. mother of mystery, hast thou the secret of jupiter? 33 hermanubis. 1. mother of mystery, hast thou the secret of jupiter [sphinx "plays a triumphant melody<typhon. brother hermanubis, what is the place? hermanubis. the summit of mount kithairon. typhon. procul, o p

on "come forward and salute" sphinx] typhon. 1. mother of mystery, hast thou the secret of jupiter? 33 hermanubis. 1. mother of mystery, hast thou the secret of jupiter [sphinx "plays a triumphant melody<typhon. brother hermanubis, what is the place? hermanubis. the summit of mount kithairon. typhon. procul, o procul este viri["all male probationers retire to back of stage" typhon. sisters, let us invoke the father to manifest in the son. sphinx. per spiritum sanctum, amen["she also retires to her place on wheel" maenads. evoe! evoe ho! iacche! iacche! typhon. hail, o dionysus! hail! winged son of semele! hail, o hail! the stars are pale; hidden the moonlight in the vale; hidden the sunlight in the sea. blessed is her happy lot who beholdeth god; who moves mighty-sou

earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day's we are wed, we are wild, we are one["the lights go out and the company join in universal dance] hermanubis. silence. typhon. silence. c.i.c.t. 1-333. the secret of the father is in the secret of the son. sphinx. 22-22. and the secret of the son is in the secret of the holy ghost. ganymede. 4444 gloria patri. 42 hebe. et filio. typhon. et spiritui sancto. hermanubis. ut erat in principio. sphinx. et nunc est. c.i.c.t. et erit semper. all. amen. sphinx. fasting. hermanubis. song. typhon. feasting. c.i.c.t. grace

secret of the father is in the secret of the son. sphinx. 22-22. and the secret of the son is in the secret of the holy ghost. ganymede. 4444 gloria patri. 42 hebe. et filio. typhon. et spiritui sancto. hermanubis. ut erat in principio. sphinx. et nunc est. c.i.c.t. et erit semper. all. amen. sphinx. fasting. hermanubis. song. typhon. feasting. c.i.c.t. grace. sphinx. music. hermanubis. dancing. typhon. love. c.i.c.t. the end. typhon "draws the veil" 43 the rite of mars officers brother sol in aries "white robe, white and gold nemmes, sceptre (mars) brother mars "red robe, sword (venus) sister scorpio "green robe, violin, sword (athena) brother aries "violet robe, spear (vulcan) brother capricornus "black robe, tom-tom, sword "a guard of" probationers "armed "mars is throned in the south

t us depart in joy. 61 sor. scorpio. let us depart in love. mars. let us depart in peace["the officers leave the temple" mars "and" scorpio "escorting" sol "in" aries, aries "and" capricornus "following at the head of the guard of" probationers] 62 the rite of sol 63 officers sol "leopard skin. nemyss white-gold over white-sleeved robe. spear" aries "white robe, spear" leo "red robe, spear" satan-typhon "violet robe" scorpio-apophis "green robe" bez "black-robe" four probationers "sol is enthroned in the east; behind him is a black veil which conceals a great scarlet cross. before him is a second veil. he is supported by aries on the right, and leo on the left. the other officers are without the temple, in waiting. in presentation in public, a third veil divides the temple from the congreg

is made so that the wise may break it at their need. leo. brother aries, in my heart is fidelity- fidelity- fidelity. aries. brother leo, a god has whispered in mine ear: it is folly- folly- folly. leo. the sun will be obscured in a moment: and no pilgrims can come to- night. aries. no pilgrims can come to-night. leo. there will be no more sacrifice. aries. there will be no more sacrifice [satan-typhon, scoripo-apophis "and" besz "enter silently in procession. the light grows momentarily dimmer] aries. hail, brethren! ye are come to adore the splendour of the sun? satan-typhon. we are come to sacrifice. aries. what are the offerings? besz. dancing. scorpio-apophis. music. satan-typhon. silence and stillness["he prostrates himself and remains motionless [scorpio-apophis "bows to "sol" and

tarily dimmer] aries. hail, brethren! ye are come to adore the splendour of the sun? satan-typhon. we are come to sacrifice. aries. what are the offerings? besz. dancing. scorpio-apophis. music. satan-typhon. silence and stillness["he prostrates himself and remains motionless [scorpio-apophis "bows to "sol" and plays an adoration<besz "dances in adoration in three-time [satan-typhon "rises and bows" aries. whence come ye, brethren? satan-typhon. from the dwelling-place of the sun. aries. who are ye, brethren? satan-typhon. i am the twin brother of the sun. scorpio-apophis. i am the beloved of the sun. 71 aries["to" besz] but who art thou, brother [besz "begins to stammer" leo. who art thou["they threaten him with their spears" besz "crouches in terror and lurks toward

ANALYSIS OF THE 5 6 INITIATION

. the rose cross is pointed out as a symbol of the completion of the great work, though it may be several years before the aspirant fully understands the mysteries of the sublime and sacred symbol. next, the tomb is discovered. this is the tomb of the initiate. l the sign of "l" is the swastika and hidden within is the cross. it is a symbol of the whirling force of m. v the sign of "v" is that of typhon and apophis. it is horus of the pentagram unveiled. thus, it is evil as nature rules over. it is destruction, the sign of a drowning man. in addition, it is duality of force which results in the death of force. no perfection can come from it. x the sign of "x" is that of the pentagram. the point at which they cross is of which should cover all forms of the elements in man. it is a symbol of

BLAVATSKY H P ANTHROPOGENESIS

part of the stars from heaven and cast them to earth (dupuis, tome iii, p. 255. only dupuis never knew why draco, once the pole-star- the symbol of "guide" guru and director- had been thus degraded by posterity "the gods of our fathers are our devils" says an asiatic proverb. when draco ceased to be the lode-star, the guiding sidereal divinity, it shared the fate of all the fallen gods. seth and typhon was at one time, bunsen tells us "a great god universally adored throughout egypt, who conferred on the sovereigns of the 18th and 19th dynasties the symbols of life and power. but subsequently, in the course of the 20th dynasty, he is suddenly treated as an evil demon, insomuch that his effigies and name are obliterated on all the monuments and inscriptions that could be reached" the real

nesis, the father of enoch (the man) must be considered as originally running parallel with that derived from the elohim, adam's father "according to bunsen, the deity (the god seth) was the primitive god of northern egypt and palestine (staniland wake "the great pyramid. and seth became considered in the later theology of the egyptians as "an evil daemon" says the same bunsen, for he is one with typhon and one with the hindu demons as a logical sequel[[vol. 2, page] 83 "fires "sparks" and "flames" the deva-rishi of occultism par excellence; and that the occultist who does not ponder, analyse, and study narada from his seven esoteric facets, will never be able to fathom certain anthropological, chronological, and even cosmic mysteries. he is one of the fires above-mentioned, and plays a pa

ransformed, in theological dogma, into the infernal regions. ahriman destroys the bull created by ormazd- which is the emblem of terrestrial illusive life, the "germ of sorrow- and, forgetting that the perishing finite seed must die, in order that the plant of immortality, the plant of spiritual, eternal life, should sprout and live, ahriman is proclaimed the enemy, the opposing power, the devil. typhon cuts osiris into fourteen pieces, in order to prevent his peopling the world and thus creating misery; and typhon becomes, in the exoteric, theological teaching, the power of darkness. but all this is the exoteric shell. it is the worshippers of the latter who attribute to disobedience and rebellion the effort and self-sacrifice of those who would help men to their original status of divini

an race "who were neither begotten by the gods nor born of woman; but whose creation was a wonder wrought by the creative powers, and who were made only after "three attempts at manufacturing men had failed" the egyptians had in their theology only "four sons of god" whereas in pymander seven are given- thus avoiding any mention of the evil nature of man; though when seth from a god sank into set-typhon, he began to be called "the seventh son" whence probably arose the belief that "the seventh son of the seventh son" is always a natural-born magician, though, at first, only a sorcerer was meant. apap, the serpent symbolizing evil, is slain by aker, set's serpent* therefore set-typhon could not be that evil. in the "book of the dead" it is commanded (v. 13) that chapter clxiii. should be re

tality, notwithstanding the jealousy of all the gods. the early atlanto-lemurians are charged with taking unto themselves (divine incarnations) wives of a lower race, namely, the race of the hitherto mindless men. every ancient scripture has the same, more or less disfigured legend. primarily, the angelic fall, which has transformed the "first-born" of god into the asuras, or into the ahriman and typhon of the "pagans (i.e, if the accounts given in the book of enoch* and in hermes, in puranas and bible are taken literally, when read esoterically means simply this- sentences such as "in his (satan's) ambition he raises his hand against the sanctuary of the god of heaven" etc, ought to read "prompted by the law of eternal evolution and karma, the angel incarnated on earth in man; and as his

f heaven" he combines and uses the two for purposes of human, instead of super-human, procreation. henceforth "man will beget, not create* but as, by so doing, he has to use[[footnote(s* returning once more to the most important subject in the archaic cosmogony, it may be said that even in the norse legends, in the sacred scrolls of the goddess saga, we find loki, the brother by blood of odin (as typhon, ahriman, and others are brothers of osiris and ormazd, becoming evil only later, when he has mixed too long with humanity. like all other fire or light gods- fire burning and destroying as well as warming and giving life- he ended by being accepted in the destructive sense of "fire" the name loki, we learn("asgard and the gods" p. 250, has been derived from the old word "liechan" to enligh

. vyse's 2nd vol. of the "pyramids of ghizeh" p. 364, ms. 785, uri's cat) agathodaemon is mentioned as a "king of egypt" celepas geraldinus gives curious traditions about henoch. he calls him the "divine giant" in the "book of the various names of the nile" the same author (the historian ahmed-ben-yusouf eltiphas) tells us of the belief among the semitic arabs that seth (become later the egyptian typhon, set, had been one of the seven angels (or patriarchs in the bible: then he became a mortal and adam's son, after which he communicated the gift of prophecy and astronomical science to jared, who passed it to his son henoch. but henoch (idris "the author of thirty books, was sabaean by origin (i.e, belonging to the saba "a host "having established the rites and ceremonies of primitive worsh

have to seek for its western origin. the ophites adopted their rites from hermes trismegistus, and heliolatrous worship crossed over with its sun-gods into the land of the pharaohs from india. in the gods of stonehenge we recognise the divinities of delphi and babylon, and in those of the latter the devas of the vedic nations. bel and the dragon, apollo and python, krishna and kaliya, osiris and typhon are all one under many names- the latest of which are michael and the red dragon, and st. george and his dragon. as michael is "one as god" or his "double" for terrestrial purposes, and is one of the elohim, the fighting angel, he is thus simply a permutation of jehovah. whatever the cosmic or astronomical event that first gave rise to the allegory of the "war of heaven" its earthly origin

" as having happily overcome all the temptations; and a "son of the serpent" and a serpent himself, having cast off his old skin and being born in a new body, becoming a son of wisdom and immortality in eternity (see part ii. on the satanic myth) seth, the reputed forefather of israel, is only a jewish travesty of hermes, the god of wisdom, called also thoth, tat, seth, set, and satan. he is also typhon- the same as apophis, the dragon slain by horus; for typhon was also called set. he is simply the dark side of osiris, his brother, as angra mainyu is the black shadow of ahura-mazda. terrestrially, all these allegories were connected with the trials of adeptship and initiation. astronomically, they referred to the solar and lunar eclipses, the mythical explanations of which we find to this

dragon" he is the angel of death, the talmud saying that "the angel of death and satan are the same" and, killed by michael, he is once more killed by st. george, who also is a dragon slayer; but see the transformations of this. samael is identical with the simoom, the hot wind of the desert, or again with the vedic demon of drought, as vritra "simoom is called atabutos" or- diabolos, the devil. typhon, or the dragon aphophis- the accuser in the "book of the dead- is worsted by horus, who pierces his opponent's head with a spear; and typhon is the all-destroying wind of the desert, the rebellious element that throws everything into confusion. as set- he is the darkness of night, the murderer of osiris, who is the light of day and the sun. archaeology demonstrates that horus is identical w

s was the principle of all things" that developed on the globe later on. and our geologists have ascertained that there was such a terrestrial conflagration in the early geological periods, several hundred millions of years ago* as to the tradition itself, every country and nation had it, each under its respective national form. it is not alone egypt, greece, scandinavia or mexico, that had their typhon, python, loki and its "falling" demon, but china, also. the celestials have a whole literature upon the subject. in king, it is said that in consequence of a rebellion against ti of a proud spirit who said he was ti himself, seven choirs of celestial spirits were exiled upon earth, which "brought a change in all nature, heaven itself bending down and uniting with earth" and in the "y-king"

xix, p. 690; see vendidad, farg. xix, iii) in the vendidad the daevas are called "evil-doing" and shown to rush away "into the depths of the world of hell" or matter (47) this is an allegory showing the devas compelled to incarnate, once that they have separated themselves from their parent essence, or, in other words, after the unit had become a multiple, after differentiation and manifestation. typhon the egyptian, python, the titans, the suras and the asuras, all belong to the same legend of spirits peopling the earth. they are not "demons commissioned to create and organize this visible universe" but fashioners (the "architects) of the worlds, and the progenitors of man. they are the fallen angels, metaphorically "the true mirrors of the eternal wisdom" what is the absolute and complet

the northern quarter that the goddess of the seven stars, called the "mother of the revolutions" gave birth to time in the earliest cycle of the year. the first sign of this primordial circle and cycle made in heaven is the earliest shape of the ankh-cross[[diagram, a mere loop which contains both a circle and the cross in one image. this loop or noose is carried in front of the oldest genitrix, typhon of the great bear, as her ark, the ideograph of a period, an ending, a time, shown to mean one revolution "this then represents the circle made in the northern heaven by the great bear, which constituted the earliest year of time, from which we infer that the loop or ru of the north represents that quarter, the birth-place of time when figured as the ru of the ankh symbol. indeed this can b

. it is a cross in a circle and crux ansata, truly; but it is a cross on which all the human passions have to be crucified before the yogi passes through the "strait gate" the narrow circle that widens into an infinite one, as soon as the inner man has passed the threshold. as to the mysterious constellation of the seven rishis in the great bear, if egypt made them sacred to "the oldest genitrix, typhon- india has connected all these symbols ages ago with time or yuga revolutions, and the saptarishis are intimately connected with our present age- the dark kali yug* the great circle of time, on the face of which fancy in india has represented the tortoise (kurma, or sisumara, one of the avatars of vishnu, has the cross placed on it by nature in its division and localisation of stars, planet

is day to durga kali, who is only the black side of lakshmi (venus, the white side of sakti; and by suggesting what connection these animals may have with capricornus, in which appear twenty-eight stars in the form of a goat, which goat was transformed by the greeks into amalthaea- jupiter's foster-mother. pan, the god of nature, had goat's feet, and changed himself into a goat at the approach of typhon. but this is a mystery which the writer dares not dwell upon at length, not being sure of being understood. thus the mystical side of the interpretation must be left to the intuition of the student. let us note one more thing in relation to the mysterious number five. it symbolizes at one and the same time the spirit of life eternal and the spirit of life and love terrestrial- in the human

e otherwise spiritualistic modern commentator discerns in the cross and swastica, this feature before all others[[footnote(s* so it was, and could not be otherwise. julian (the emperor) was an initiate, and as such knew well the "mysterymeaning" both metaphysical and physical[[vol. 2, page] 588 the secret doctrine "the cross was used in egypt as a protecting talisman and a symbol of saving power. typhon, or satan, is actually found chained and bound to the cross. in the ritual, the osirian cries 'the apophis is overthrown, their cords bind the south, north, east, and west, their cords are on him. har-ru-bah has knotted him* these were the cords of the four quarters, or the cross. thor is said to smite the head of the serpent with his hammer. a form of swastica or four-footed cross. in the

BLAVATSKY H P COSMOGENESIS

t is that of antiquity. even the puranic writers have ingeniously interwoven allegory with cosmic facts and human events. any symbologist may discern the astro-cosmical allusion even though he be unable to grasp the whole meaning. the great "wars in heaven" in the puranas; the wars of the titans, in hesiod and other classical writers; the "struggles" also in the egyptian legend between osiris and typhon, and even those in the scandinavian legends, all refer to the same subject. northern mythology refers to it as the battle of the flames, the sons of muspel who fought on the field of wigred. all these relate to heaven and earth, and have a double and often even a triple meaning, and esoteric application to things above as to things below. they relate severally to astronomical, theogonical a

eturn to the same subject. the symbolism of the lunar and solar deities is so inextricably mixed up, that it is next to impossible to separate such glyphs as the egg, the lotus, and the "sacred" animals from each other. the ibis, for instance, sacred to isis, who is often represented with the head of that bird, sacred also to mercury or thoth, because that god assumed its form while escaping from typhon- the ibis was held in the greatest veneration in egypt. there were two kinds of ibises, herodotus tells us (lib. ii. c. 75 et seq) in that country: one quite black, the other black and white. the former is credited with fighting and exterminating the winged serpents which came every spring from arabia and infested the country. the other was sacred to the moon, because the latter planet is w

seems to follow the lunar phases in its growth and decline, and its orbs shine like two stars in the darkness of night. hence the mythological allegory which shows diana hiding under the shape of a cat in the moon, when, in company with other deities, she was seeking to[[footnote(s* the goddess[[trimorphos] in the statuary of alcamenes[[vol. 1, page] 388 the secret doctrine. escape the pursuit of typhon (vide the metamorphoses of ovid. the moon in egypt was both the "eye of horus" and the "eye of osiris" the sun. the same with the cynocephalus. the dog-headed ape was a glyph to symbolise the sun and moon, in turn, though the cynocephalus is more a hermetic than a religious symbol. for it is the hieroglyph of mercury, the planet, as of the mercury of the alchemical philosophers "as" say the

them "a demiurgical goddess, at once visible and invisible, having her place in heaven, and helping to the generation of species- the moon, in short. her occult aspects and powers are numberless, and, in one of them, the moon becomes with[[footnote(s* his clear realization of it is, that the egyptians prophesied jehovah) and his incarnated redeemer (the good serpent, etc, etc; even to identifying typhon with the wicked dragon of the garden of eden, and this passes as serious and sober science[[vol. 1, page] 400 the secret doctrine. the egyptians hathor, another aspect of isis* and both of these goddesses are shown suckling horus. behold in the egyptian hall of the british museum, hathor worshipped by pharaoh thotmes, who stands between her and the lord of heavens. the monolith was taken fr

ented by four dragons- the "maharajahs" of the stanzas "the seven northern constellations make up the black warrior; the seven eastern (chinese autumn) constitute the white tiger; the seven southern are the vermilion bird; and the seven western (called vernal) are the azure dragon. each of these four spirits presides over its heptanomis during one lunar week. the genetive of the first heptanomis (typhon of the seven stars) now took a lunar character. in this phase we find the goddess sefekh, whose name signifies number 7, is the feminine word, or logos in place of the mother of time, who was the earlier word, as goddess of the seven stars("typology of time" vol. ii. p. 313, nat. gen. the author shows that it was the goddess of the great bear and mother of time who was in egypt from the ear

too-evident injustice, perpetrated by him for whom absolute perfection, mercy, and goodness were claimed. this was the first karmic effect of abandoning a philosophical and logical pantheism, to build, as a prop for lazy man "a merciful father in heaven" whose daily and hourly actions as natura naturans, the "comely mother but stone cold" belie the assumption. this led to the primal twins, osiris-typhon, ormazd-ahriman, and finally cain-abel and the tutti-quanti of contraries. having commenced by being synonymous with nature "god" the creator, ended by being made its author. pascal settles the difficulty very cunningly "nature has perfections, in order to show that she is the image of god: and defects, in order to show that she is only his image" he says. the further back one recedes into

BLUE EQUINOX

ellarius 65 liber lxv liber cordis cincti serpente sub figur ynda i 1. i am the heart; and the snake is entwined about the invisible core of the mind. rise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the ons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy

the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. 29. yet all the whie thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o thou who transcendest the forces in their concourse and cohesion, in their death and their disruption. thou art python, the terrible serpent about the end of all things! 31. i turned about me thrice in every way; and always i came at the last unto thee. 32. many things i beheld mediate and immediate; but, beholding them no more, i beheld thee. 33. come thou, o

DIABOLUS

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 section of the tuat called reenqerrtaptkhatu, set is in the form of a serpent and called set-heh meaning the eternal set. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him -the egyptian book of the dead, e.a. wallis budge set is primarily regarded the same as the greek typhon, a serpent like daemon-god who is a patron spirit of sorcery and magick. plutarch explained that in egyptian astronomy seth or typhon was connected to the solar world, while osiris was associated with the

n spirit of sorcery and magick. plutarch explained that in egyptian astronomy seth or typhon was connected to the solar world, while osiris was associated with the moon. the sun was considered very hostile as it dried up and made lands inhabitable, while the moon nourished and brought moisture. plutarch writes the seth means compelling and overmastering, being a powerful force of chaos and order. typhon was collectively later known and associated to the earth s shadow, which they bring into the lunar cycle and the eclipse. in such an aspect, seth is highly significant to the balance of chaos and order, as he creates situations for both to occur. 5 set and horus indeed have a close connection as not only brothers but also deific opposites. it is suggested by e.a. wallis budge that horus mea

figures to obtain the love of a woman8 and was done through incantations of the infernal spirits. as witchcraft survived in medieval times it was said that through the divell the witches were able to effectuate by the power of their master 9. i invoke thee who art in the void air, terrible, invisible, almight god of gods, dealing destruction and making desolate, o thou that hatest i invoke thee, typhon-set, i perform the ceremonies of divination, for i invoke thee by the powerful name in which thou canst not refuse to hear: io erbeth, io pakerbeth, io bolkhoseth, io pathathnax, io soro, io neboutosoualeth, aktiophi, ereskhigal, neboposaleth, abermenthoou, lerthexanax, aemina. the leyden papyrus, editied by f. griffith& herb thompson as set was considered to be friendly unto the shades of

DION FORTUNE PSYCHIC SELF DEFENSE

be adequately dealt with, we must have an understanding of a subject upon which very little has been written- the nature of the forces of intelligent and organised evil. the great faiths of the ancient world all had their evil gods as well as their beneficent deities, and they did not call these evil gods devils. in hinduism we have shiva and kali; in the egyptian system we have set and besz and typhon; in the grecian pantheon there are pluto and hecate. all the other faiths, also, have their angelic choirs, their archons, or builders, and all the hierarchy of heaven. protestant christianity alone has forgotten its angiology, the creator has to be both architect of the universe and bricklayer, forming man from the dust of the ground without assistance. if we refer to paradise lost, howeve

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

m that the lord of creation was born. in course of time he became king of egypt, and devoted himself to civilizing his subjects and to teaching them the craft of the husbandman; he established a code of laws and bade men worship the gods. having made egypt peaceful and flourishing, he set out to instruct the other nations of the world. during his absence his wife isis so well ruled the state that typhon [set, the evil one, could do no harm to the realm of osiris. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him; and secretly got the measure of the body of osiris, and made ready a fair chest, which was brought into his banqueting hall when osiris was present together with other guests. by a ruse osiris was induced to lie down

the realm of osiris. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him; and secretly got the measure of the body of osiris, and made ready a fair chest, which was brought into his banqueting hall when osiris was present together with other guests. by a ruse osiris was induced to lie down in the chest, which was immediately closed by typhon and his fellow conspirators, who conveyed it to the tanaitic mouth of the nile.[4] these things happened on the seventeenth day of [1. for the text see de iside et osiride, ed. didot (scripta moralia, t. iii, pp. 429-69, xii. ff. 2. the days are called in hieroglyphics "the five additional days of the year" e?pago'menai!hme'rai pe'nte; see brugsch, thesaurus inscriptionum aegytiacarum, abt

rt of drapery belonged to the ashera is clear from 2 kings xxiii, 7. see also tylor, primitive culture, vol. ii, p. 150; and fraser, golden bough, vol. i, p. 304 ff] p. li plutarch's version. chest by ship to egypt, where she opened it and embraced the body of her husband, weeping bitterly. then she sought her son horus in buto, in lower egypt, first having hidden the chest in a secret place. but typhon, one night hunting by the light of the moon, found the chest, and, recognizing the body, tore it into fourteen pieces, which he scattered up and down throughout the land. when isis heard of this she took a boat made of papyrus[1--a plant abhorred by crocodiles--and sailing about she gathered the fragments of osiris's body.[2] wherever she found one, there she built a tomb. but now horus had

hich he scattered up and down throughout the land. when isis heard of this she took a boat made of papyrus[1--a plant abhorred by crocodiles--and sailing about she gathered the fragments of osiris's body.[2] wherever she found one, there she built a tomb. but now horus had grown up, and being encouraged to the use of arms by osiris, who returned from the other world, he went out to do battle with typhon, the murderer of his father. the fight lasted many days, and typhon was made captive. but isis, to whom the care of the prisoner was given, so far from aiding her son horus, set typhon at liberty. horus in his rage tore from her head the royal diadem; but thoth gave her a helmet in the shape of a cow's head. in two other battles fought between horus and typhon, horus was the victor.[3] iden

as goddess of the underworld. she is depicted in the form of a woman, having a disk and horns upon her head.[3] serq or selk is a form of the goddess isis. she is usually depicted in the form of a woman, with a scorpion upon her head; occasionally she appears as a scorpion with a woman's head surmounted by disk and horns.[4] ta-urt, the thoueris of the greeks, was identified as the wife of set or typhon; she is also known under the names apt and sheput. her common titles are "mistress of the gods and "bearer of the gods. she is depicted in the form of a hippopotamus standing on her hind legs, with distended paunch and hanging the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (11 of 19 [8/10/2001 11:23:59 am] breasts, and one of her forefeet rests upon; someti

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

research, which began publication in 1968. it features information on activities of the society and features nontechnical rewrites of articles from the society s journal. the society is at 5 w. 73rd st. new york, ny 10023. the newsletter is also available online at http//www.aspr.com. ass many superstitions concern this familiar animal. the egyptians traced his image on the cakes they offered to typhon, god of evil. the romans regarded the meeting of an ass as an evil omen, but the animal was honored in arabia and judea, and it was in arabia that the ass of silenus spoke to his master. other talking asses were balaam s ass (numbers 22, which mahomet placed in his paradise with alborack; the ass of aasis, queen of sheba; and the ass on which jesus christ rode into jerusalem. some people ha

it is said that the cacodaemons were the rebellious angels who were expelled from heaven for their crimes. they tried in vain to obtain settlement in various parts of the universe, with their final abode believed to be all the space between earth and the stars. there they abide, hated by all the elements and finding their pleasure in revenge and injury. their king was called hades by the greeks, typhon by the egyptians, and ahrimanes by the persians and chaldeans. sources: kendrick, tertius t. c. the kako-daemon or the cavern of anti-paros. london, 1825. cactomite a marvelous stone believed by ancient peoples to possess occult properties. anyone wearing it was supposed to be assured of victory in battle. caddy, eileen (1917) and peter caddy (1917.1994) peter and eileen caddy, cofounders o

through the new equinox: british journal of thelema, which lees and carol smith assumed editorship of for ray sherwin in 1980, and other publications. over the years, the qblh has continued to work with the english qabala. it has subsequently been adopted for use by other thelemic groups and has been the catalyst for the formation of completely new groups, such as the gnostic alchemical church of typhon-christ. sources: cherubim, david (frater aurora aureae. the new qabalah and the tree of life. http//members.aol.com/csahk/ qabalah.html. may 20, 2000. the english qabala. http//www.geocities.com/ hollywood/1800/alav.htm. may 20, 2000. qblh, frater d. t. the new aeon english qabala: a brief introduction. http//www.thelema.net/textonly/naeq/ naeq.html. may 20, 2000. enlightenment enlightenmen

. april 19, 2000. gnostica bimonthly journal that appeared through the 1970s and covered all aspects of the contemporary occult scene. it was edited by carl l. weschcke and was published by llewellyn publications, 213 4th st, st. paul, minnesota 55101. during a brief time in the 1980s gnostica was superseded by llewellyn s new times, which has also ceased publication. gnostic alchemical church of typhon. christ the gnostic alchemical church of typhon.christ is a thelemic magick group that came into existence in the 1990s as a result of the publication of the english qabala. the english qabala is a system of numerical correspondences developed in the 1970s by british thelemite jim lees and a small group of associates with whom he shared his original findings. the english qabala begins with

private) designed to be used at moments of major astrological conjunctions. in astrological thought, the close proximity of two planets allows the energies of the two planets to join. for members of the gnostic alchemical church, rituals are particularly effective during the conjunctions of the sun and venus, the sun encyclopedia of occultism& parapsychology. 5th ed. gnostic alchemical church of typhon.christ 645 and mercury, and the sun in jupiter. these rituals lead the individual to what is termed ordeal x, a high magical initiation. the gnostic alchemical church of typhon-christ has branches in france, england, canada, and the united states. it supports an internet site at http//www.geocities.com/area51/ stargate/7770, and it may be contacted through the site. sources: gnostic alchemi

645 and mercury, and the sun in jupiter. these rituals lead the individual to what is termed ordeal x, a high magical initiation. the gnostic alchemical church of typhon-christ has branches in france, england, canada, and the united states. it supports an internet site at http//www.geocities.com/area51/ stargate/7770, and it may be contacted through the site. sources: gnostic alchemical church of typhon-christ. http/ www.geocities.com/area51/stargate/7770. may 20, 2000. gnostic association of cultural and anthropological studies the gnostic association of cultural and anthropological studies was one of the largest occult groups to operate among spanish-speaking people. it was founded in 1952 by samuel aun weor (d. 1977, a native of colombia. weor studied with german esotericist arnold krum

FRATER ELIJAH ANGELS OF CHAOS

d call [2) it is like the uniting of worlds, touching of heaven and hell. i went out later that night. today is 11/5/98 some observations of [1] whose number is 76 and is related to the phoenix. according to grant. k. nightside of eden p.62(abbreviated kg:noe:p "the final head is named the 'messenger of the fatal wind' and it is identified with the breath of fire, with serk, scorpio, sirocco, and typhon, the typhoon. in the egyptian list this head is described as 'hissing to come forth and turn back; seeing by night and bringing by day, a perfect description of bennu or phoenix type of returner" kg:noe:p70-71"she is the whore babalon, the scarlet woman of the cult of the beast. in egyptian her name means the number seven (sefekh, she was the primordial goddess of the seven stars. 393 is th

f a phoenix, coatyl, firesnakes moving forward([1. the explosion of the bird (it's death and it's life for [2. the serpent with it's tail coiled up([3. the formula of liber al vs. iii:76 is in the pursuit of ones hga. grant uses the word ipsos as it's word. i need to find this beings name. as of now it seems like a dark phoenix (x-men) today is 11/21/98. as i read through more material concerning typhon-set (ophidian pathways) i become more convinced that this contact was genuine, as i have had little to no fore knowledge about this area. today is 11/22/98. extreme emotionality last night (due to lack of sleep and life stuff. this emotional unction led me to offer another prayer to my hga, my self, my god in the future. i felt the presence moving around me, as if someone was in the room wi

ts. by the gateway of 156, she has split us into the phantasm of separateness, whose dissolution promises ecstasy. it was, being a past reference. we have: 3675 3576 the 67 between the 3 and 5 (which is 8) moves to the last position and is reversed to 76. the number of the sigil of the phoenix. the sum of these numbers sums to 21(t6, which is also the mystic number of tiphareth and a reference to typhon. the sigil of typhon/ chrnzn. i/7a: the first part of this page is a dictate by chrnzn to distribute this book on a larger scale, to poke fun. an enigmatic reference to isobel. i know not what this is, possibly a face of our lady. the last comment is my ego talking to itself, on being questioned by various individuals as per my techniques and ways. the picture is a representation of the fla

FREEMASONS SATANISM AND SYMBOLISM

nights of the east and west; emphasis was in the original. helena petrovna blavatsky was founder of the house of theosophy. her books were all written by her demonic guiding spirits in a form that is called automatic writing. these writings tie thoth together nicely. hermes, the god of wisdom, called also thoth, tat, set, and sat-an; and that he was, furthermore, when viewed under his bad aspect, typhon, the egyptian satan, who was also set [helena petrovna blavatsky, isis unveiled, vol. i: science, new york, trow's printing and bookbinding company, 1877, p. 554, xxxiii. colored emphasis added] blavatsky like anton lavey in the satanic bible, had no trouble tying the infernal name, thoth, with satan, and especially the egyptian satan. this subject does go back a long way. remember pike's w

of practice in their art of deceit. from the table of coincidence page in the masonic rituals section you were made aware that individuals within the u.s government and nasa have been staging major worldly events which coincide with 19.5/33 degrees from the perspective of that particular event. this again is taceable back to ancient egypt. since blavatsky mentioned another of the infernal names, typhon, and has identified him as the egyptian satan, let us review albert pike once again, as we discover that freemasonry reveres typhon as well. typhon "osiris was the son of helios (phra) the 'divine offspring congenerate with the dawn' and at the same time an incarnation of kneph or agathodaemon, the good spirit, including all his possible manifestations, either physical or moral. he represen

with the dawn' and at the same time an incarnation of kneph or agathodaemon, the good spirit, including all his possible manifestations, either physical or moral. he represented in a familiar form the beneficent aspect of all higher emanations and in him was developed the conception of a being purely good, so that it became necessary to set up another power as his adversary, called seth, baby, or typhon to account for the injurious influences of nature [pike, op. cit, p. 588, teachings of the 28th degree, knight of the sun, or prince adept. once again, we can see the occult, satanic doctrine that all of nature is composed of good and evil, black and white, opposites that are equal but opposite. folks, this is pure satanism, and albert pike has just espoused it, explaining that nature could

hese symbols, the left-hand pentagram surrounded by the magic circle is lucifer- the good god- with the one point upward and two down; the right-hand pentagram, again surrounded by the magic circle, is satan- the evil god- with the two points up and the one down. these symbols depict exactly what albert pike is talking about in the paragraph above. he says that the evil god, whom he calls seth or typhon [typhon is listed in the satanic bible as infernal names for satan] is the adversary of the good god, osiris; therefore, pike is saying osiris is lucifer, a finding consistent with the rest of the occult realm [above symbols taken from: arthur edward waite, the mysteries of ma, gic: a digest of the writings of eliphas levi, chicagodelaurence, scott, and company, inc, 1966 edition, 1909, p

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

e, which was esteemed an epitome of the world, and from which was born that deity who is also literally said to have been set afloat in an ark. sometimes the order of production was inverted; and, instead of the egg being produced by night or venus, venus herself was fabled to have been produced from the egg. there is a remarkable legend of this sort which ascribes venus and her egg to the age of typhon and osiris, in other words, to the age in which noah was compelled by the deluge to enter into the ark"[46 [46] origin of pagan idolatry, book i, ch. iv. the preserver of the persians, who is seated on a rainbow in front of their rock temples, is mithras, who is identical with noah. sometimes this ancient mariner is represented as riding on the back of a fish, and again as floating in a boa

cedent to the eleusinian mysteries, were enacted by them the ceremonies connected with the worship of the great mother.[86 [86] hippolytus, refutation of all heresies, book v, ch. 15. we have observed that through some process not thoroughly understood at the present time, the adherents of the older faith had succeeded in reinstating their deity. the powers of nature had come to be represented by typhon seth. it was the god of death and of life, of destruction and regeneration. the simoom of the desert and the cold of winter were seth, as were also the genial powers of spring. we are informed by various writers that typhon seth was feminine. she was the early god of the jews. in other words, the jews were formerly worshippers of a female deity. jehovah, iav, was originally female. although

e resided somewhere in the heavens and created from afar, while the earth (female) furnished only the body or material substance. in the history of the god seth is to be found a clue to the way in which the sublime and philosophical doctrines of the ancients, after their true meaning was forgotten, were finally changed so as to conform to the enforced humiliation and degradation of women. seth or typhon was for ages worshipped throughout egypt, and as she comprehended the powers of nature, or the creative energy residing in the sun and earth, little is heard of any other god. strange it is, however, that seth is worshipped more in her capacity as destroyer than as regenerator. so soon as we understand the origin and character of the devil, and so soon as we divest ourselves of the false id

, whether in its physical or its moral aspect"[89] the same writer observes further that maat "is called mistress of heaven, ruler of earth, and president of the nether world" and in a further description of the conception embodied in this deity, refers to the fact that while she is the mother of the sun she is also the first emanation from god [89] the religion of ancient egypt, p. 126. although typhon seth was long worshipped as the sole deity in egypt, in later ages the god-idea came to be represented by seth and osiris. toward the close of typhon seth's reign, horus, the child, the young sun, was represented "as rising from his hiding-place, attracting beneficent vapors to return them back as dews, which the egyptians called the tears of isis" seth and osiris represent a division of th

be represented by seth and osiris. toward the close of typhon seth's reign, horus, the child, the young sun, was represented "as rising from his hiding-place, attracting beneficent vapors to return them back as dews, which the egyptians called the tears of isis" seth and osiris represent a division of the deity. osiris, as the sun, represents heat; as man, or as god, he stands for desire. seth or typhon stands for the cold of winter, the simoom of the desert, or the "wind that blasts" seth, osiris, and horus constitute a trinity of which muth is the great mother. finally, with the gradual ascendancy of male influence and power, it is observed that seth appears as the brother of osiris. it is the opinion of bunsen that the fundamental idea of osiris and set was "not merely the glorification

eproductive power in human beings were blended and together worshipped as the deity; while through the history of these gods are to be traced some of the processes by which the idea of the creator was changed from female to male. in all countries, at a certain stage in the history of religion, the transference of female deified power to mortal man may be observed. in the attempt to change seth or typhon into a male god may be noted perhaps the first effort in egypt to dethrone, or lessen the female power in the god-idea. the fact seems plain that the great typhon seth, or set, who conferred on the sovereigns of the eighteenth and nineteenth dynasties of egypt "the symbols of life and power" was none other than the primitive regenerator or destroyer, who was for ages worshipped as the god o

tells us that schelling, who has made a study of egyptian mythology, although totally ignorant of the later historical facts which by means of hieroglyphical monuments have been obtained, had arrived at the conclusion that seth had occupied an important position in the deity down to the fourteenth century b.c "schelling had on mere speculative grounds been brought to lay down as a postulate that typhon, at some early period, had been considered by the egyptians as a beneficent and powerful god" wilkinson says that the character given to seth, who was called baal-seth and the god of the gentiles "is explained by his being the cause of evil" we are assured that formerly "sin the great serpent, or apophis the giant, was distinct from seth who was a deity and a part of the divine system. but

ape, it would have been singular, indeed, if there had not arisen one who, by his peculiar temperament and natural disposition, was exactly suited to the task of elaborating this doctrine in all its grim seriousness. that such an one did arise in the person of laotse is evident from what is known regarding his history and teachings. the growth of religious faith had long tended in this direction. typhon "the wind that blasts "darkness" and the "cold of winter" constituted the foundation of a belief in a personal devil; and, when the time was ripe for the appearance of his satanic majesty, it required only a hypochondriac- a disordered mental organization--to formulate and project this gloomy and unwholesome doctrine. there is little known of the life and character of laotse except that he

date, fire was a conspicuous element at the festival of the winter solstice. as the yule-log blazed upon the hearth, our ancestors set up huge stones and danced round them, thus worshipping the god of fertility. on the 20th and 21st of march the sun illumines exactly half the earth. at this time the day has conquered the night. light has dethroned darkness, a complete victory has been gained over typhon and the new god comes forth "with healing in his wings" on lady's day, the 25th of march, the virgin conceives. in phoenicia numerous fetes were instituted to rejoice with astarte in her conception. during the months preceding the birth of the young sun-god the queen of heaven receives marked homage. in a former portion of this work we have observed that the festival which celebrated the re

iquity no less than the christian, and it would require as thorough a knowledge of their tenets as of our own to explain satisfactorily its influence in regulating the practice of art"[162 [162] symbolism, p. 10. chapter xvii. sacrifices. although the sun was formerly worshipped as the source of all good, at a certain stage in the human career it came to be regarded as the cause of all evil. when typhon seth comprehended the powers of nature, as the destroyer and regenerator she was the author of all good; but later, after the truths underlying nature worship were lost, typhon, the hot wind of the desert, was feared rather than worshipped. in the history of an earlier age of existence, there is not to be found the slightest trace of human sacrifice to atone for the sins of the people, or t

GILBERT THE MAGICAL MASON

memphis, and the spirit god kneph, were also deities 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 w

egyptian mysteries was at memphis, the ancient capital of lower egypt. the lesser mysteries were those of isis, and were held at the vernal equinox; those of serapis at the summer solstice; and the great mysteries of osiris at the autumnal equinox. in this latter ceremonial the drama of the murder of osiris was performed, the reconstruc255 tion of his body by isis his queen, and the punishment of typhon or set the murderer, the wicked brother of osiris. from this ceremonial some students have derived the tradition of the masonic third degree, alleging that the reference to hiram of tyre was of secondary introduction. astothe requirements needed to obtain reception into the greater mysteries of egypt, we have no definite information,butit has been suggested that the candidate must have show

GILBERT THE SORCERER AND HIS APPRENTICE

's heels, so that his rider shall fall backward. i have waited for thy salvation, 0lord.'moses says 'dan is a lion's whelp, he shall leap from bashan' the armorial bearings of dan are green, an eagle. these things fit with the martial and fierce nature of this sign, in which (r3)principally bears sway. to the sign (tt\)thetwelve signs and twelve tribes 45egyptians attributed the serpent, and also typhon, the slayer of osiris, and on this account they called it the 'accursed sign. in good symbolism it is generally represented by the eagle.thehorse's heels which the serpent bites are found in the centaur figure of (t )which follows (m )in the zodiac. of benjamin (t )jacob says 'benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil' mo

er is black and menacing, the otheriswhite and calm. on the square which forms the front of the chariot we see the indian lingam surmounted by the flying globe of the egyptians.10. the wheeloffortune.a wheel of seven spokes, the cosmogonical wheel of ezekiel, with a dog-headed figure ascending on one side (anubis, the egyptian mercury; and a demon descending on the other (the egyptian evil deity, typhon; the former of these bears a caduceus, the latter a trident; both figures are bound to the wheel. above them is a sphinx at the balance-point of the wheel, holding a drawn sword between its lion's claws.12. the devil.throned on a cube above the universe is a goat-headed, satyr-like figure, bearing on its brow the pentagram, apex upward, so as to make it a symbol of light. with one hand it p

f the rules of life and death can be constructed.[willhere allude to one phase only of witchcraft, that to which themindmost readily recurs in considering the question, namely the formulae of cursing, often thought to be the sole manifestation. of the evil powers of witches and wizards, and which is the dark reverse of the powers of healing and blessing .inegyptian mythology the great bad god was typhon apophis. he it was who obstructed and destroyed the benefits bestowed on manbyrathe sun.therationale, therefore, of the rituals.for.banishing evil things was. to devote them to typhon apophis, from whom they came, and then to expel and banishhimand them bag and baggage, in order that the power of ra to bless the earth and the dwellers thereon might be re-established, and this power belonged

ce, and one thinks perhaps the hierophant's conception of evil might sometimes have been merely that which was personally annoying to himself. after all, this is but human nature, and we can. readily imagine that if a farmer on old nile should withold his temple dues, and attempt to cheat the priests, as without doubt they occasionally did, it might be a short and simple solution to devote him to typhon apophis, even as we may bid a man who has defrauded us go to the devil. only in ancient egypt we are told they did it with effect. an instance of the survivalofthis old idea was told me by a london doctor. a man came to see him from the basque, reputed to be a great magus and healer, a man of strange knowledges, desirous to learn something of bacteriology. among other things he was shown un

o them.theytrusted implicitly to the basque 'wise.man'vhe:placed onehandon the patient's head;with. the otherdrewfromhis pocket his claymodel, chanting under his breath some strangeformula.thenhe threw the modelontheground,andina seeming access of fury stampeduponit,breaking-itto pieces, reviledit,spatuponit,.and curseditvolubly1in a quaint mixture of french and basque. finally he said,'nowi know typhon. he is gone. he will not come back' my friend, the doctor, naturallyinsistedon proper notification of the case, andthetakingofthe. usual prescribed measures.butbefore any steps could be taken, the fever wasabating, andtheman on the road to recovery. being a scientific sceptic 1 he ascribed the recovery to the excellent nursingofhis wife, and to a vigorous constitution.butinany case it was c

friend, the doctor, naturallyinsistedon proper notification of the case, andthetakingofthe. usual prescribed measures.butbefore any steps could be taken, the fever wasabating, andtheman on the road to recovery. being a scientific sceptic 1 he ascribed the recovery to the excellent nursingofhis wife, and to a vigorous constitution.butinany case it was curious to find. the old egyptian banishing of typhon apophis practisedbyabasqueinlcndon.fnthe twentieth century.thiswas a work of healing, and one fancies wasmuchon the lines of'the work of the old priest- initiates. but it is easy also to imaginethatinstead of a sick manitmight be some one who had offendedtheexorciser; such a one would of-course, in hisopiniori,beinspired or possessed by evilspirits;would. be a servant or an instrument of ty

nsecrating the wax. other materials, however, were sometimes used. the details of the making of isabel goudie's moon-paste i have recorded inthe devil's mistress,the lacunae in the scottish accounts being supplied from morocco, the processes being obviously identical. in the trial of lady monro of fowlis, june 22, 1590, the material was clay. whereof also the basque before noted made his image of typhon. in this case the indictment bears:'inthe fyrst, thow art accusit of making twa picturis of clay, in companie with christiane roiss and marjorie neyne mcallister, alias loskie loncart, in the said christiane roissis westir chalmer in canorth, the ane made for the destructioune and consumptiouneofthe young laird of fowlis, and the uthir for the young ladie balnagown, to the effect that the a

, spite, jealousy, or the like, often developing into the pure delight in doing. harm for the pleasure of cruelty. in. the accurate and scientific system of ancient egypt we may find thedueto much that is puzzling in the magic, white and black, of more modern times. we haveburto suppose such a reversal of ideals as has produced thesatanists of our own day, and assume such a reversal as should set typhon apophis in the place of ra, or shouldputpure and undiluted selfishness in the place of altruism. hate sits on the throne of love, and black and white magic are traced back to the same original.egyptian ritualandmodernwitchcraft.139[reprintedfromthe occult review, vol xxvi,no.2(august1917),pp.75-84.j15. witchcraftfamiliarly as we speak of witches and witchcraft, few perhaps realize that the

GOETIA LUCIFERIAN

my spirit with thy twelve wings, serpent skin covered from the shedding of the dragon, bring now forth the serpent essence of my soul! melek tau us, beautiful spirit of fire, i summon thee forth! photeth north- set-an, isolator and strengthening force of storms, that chaos which i have tempered in thy elegance of darkness. i go forth and become as the eye of algol, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, athe

GOLDEN DAWN RITUALS K

pt "virgo, isis, mighty mother" second adept "scorpio, apophis, destroyer" third adept "sol, osiris, slain and risen" all "isis, apophis, osiris, iao (all then simultaneously separate wands and cruces, and say) all "the sign of osiris slain (gives it) chief adept (giving the l sign with a bowed head "the sign of the mourning of isis" second adept (giving the v sign with the head back "the sign of typhon and apophis" third adept (with bowed head gives the x sign "the sign of osiris risen (all together with the saluting sign and bowed head) all "lvx, lux, the light of the cross" 10 (all quit the vault and return to previous places) chief adept "in the grand word yehashuah, by the keyword i.n.r.i, and through the concealed word lvx, i have opened the vault of the adepti (all give lvx signs) s

GOLDEN DAWN RITUALS U3

ippoth as it is said "wither shall i go from thy spirit, or wither from thy presence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps.cxxxix" therefore even the evil persona is not so evil when it fulfilleth its work, for it is the beginning of a dim reflection of the light unto the qlippoth, and this is what is hidden in the saying that "typhon is the brother of osiris" hear thou, then, a mystery of the knowledge of evil. the 5=6 ritual of the adeptus minor saith that even the "evil helpeth forward the good" when the evil sephiroth are expelled from the nephesch into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered as a great and strong, yet trained, animal whereupon the man rideth, an

GOLDEN DAWN RITUALS Z1

blue hair denoting youth that comes round his face on the right side. he wears the double crown of red and white. his collar is yellow and blue. his waist cloth is yellow and blue with a mauve girdle, whence depends a lion s tail. his lotus has leaves alternately in blue and yellow, and rests on a pavement of mauve and orange. he has no insignia. his left forefinger is on his lips. ommoo-szathan typhon, apophis, set: the evil persona is a composite figure of the powers arising from the tplq. it rises from the base of the altar standing east of the altar facing west, in the sign of typhon. he is black, and has an animal, somewhat lizard-like, head, a black body, a tail, and he stands on black. his nemyss is of olive green decorated with russet; his collar of russet and citrine. he has a wh

GOLDEN DAWN RITUALS ZAM1

ight arm straight up with your palm facing to the left, keeping your left arm straight out with your palm facing forward. tilt your head slightly to the left. you are forming the letter "l, and saying with meaning "l. the sign of the mourning of isis" step 18 raise both arms to form the letter "v, with your palms facing each other, tilt your head slightly back and say with meaning "v. the sign of typhon and apophis" step 19 bring arms down crossing your chest to form an "x" with your palms touching your chest. bow your head and say with meaning "x. the sign of osiris risen" step 20 now form each letter as you say the letter "l.v.x" from the "x" position slowly open up your arms into the form of a cross while saying: lux (looox) step 21 now say with meaning "the light of the cross" step 22

GOLDEN DAWN RITUALS ZAM13

es the 'l' sign "virgo, isis, mighty mother" second adept (makes the 'v' sign "scorpio, apophis, destroyer" 5 third adept (makes the 'x' sign "sol, osiris, slain and risen" all "isis, apophis, osiris, iao. let the divine light descend" all (makes the 'x' sign "the sign of osiris slain" chief adept (makes the 'l' sign "the sign of the mourning of isis" second adept (makes the 'v' sign "the sign of typhon and apophis" third adept (makes the 'x' sign "the sign of osiris risen" all "lvx, lux, the light of the cross (all quit the tomb) chief adept "in the grand word, yehashuah, and by the keyword i.n.r.i. and through the concealed word, lvx, i have opened the tomb of the adepti (the bell rings twenty-one times) chief adept "fraters and sorors of the rosea rubea et aurea crucis, it is to the end

GOLDEN DAWN RITUALS ZAM2

on, it is the sun at its apex. the bottom twelve is midnight, the time of greatest darkness. observe that these are the physical signs of light, lvx, to be performed with the deepest reverence during the "analysis of the keyword" sign of osiris slain at the equinox of a and g. light and darkness are equal. sign of the mourning of isis; the symbol of the goddess and spiritual fruitation. 5 sign of typhon/apophis; death, darkness, destruction. sign of osiris risen; the illumination of light overcoming death. examine the gematria in regard to the word lvx. l=50, v=5, x=10, for a total of 65. this is the number of yanda which translates into "my lord" lvx= 65= my lord and divinity follow closely the steps, and let the adept commit to memory the analysis of the keyword. it is of equal importanc

ht arm straight up with your palm facing to the left, keeping your left arm straight out with your palm facing forward. tilt your head slightly to the left. you are forming the letter "l, and saying with meaning "l. the sign of the mourning of isis" step 7 raise both arms to form the letter "v" with your palms facing each other and tilt your head slightly back and say with meaning "v. the sign of typhon and apophis" 7 step 8 bring your arms down across your chest to form an "x" make certain that your palms are touching your chest. bow your head, and say with meaning "x. the sign of osiris risen" step 9 now form each letter as you say each letter "l.v.x" from the "x" position, slowly open up your arms into the form of a cross while saying "lux (looox" step 10 now say with meaning "the light

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

and segelweter. the fruit ful breeze that whispers in the corn was due to fro and his boar, pp. 213-4. an on. name of osinn was viftrir, the weatherer( at]?eir sog^u han veisrum raisa/ he governs weathers (fornm. sog. 10, 171. such a god was pogodato the slavs, and the pol. pogoda, boh. pohoda, still signifies good growing or ripening weather [russ. god= time, year; pogoda= weather, good or bad. typhon in egyptian legend meant the south wind, hes. theog. 301. 862. the lettons believed in a god of winds and storms okkupeernis, and thought that from his forehead they came down the sky to the earth. 1 in an on. saga (fornald. sog. 3, 122) appears giant grimnir, whose father and brother are named grimolfr and grimarr, a sort of polyphemus, who can excite storm or good wind: here again it is o

HANDBOOK OF EGYPTIAN MYTHOLOGY

t hold of the gold and the grain that egypt produced. the greek writer diodorus siculus (of sicily) visited northern egypt in the mid first century bce. in his description of the country he picked out elements introduction 39 of egyptian religion that he found bizarre, such as the reverential treatment of sacred animals. diodorus summarized the myth of osiris, including his murder by his brother, typhon (seth. he explained the symbolic tombs of osiris found in temples all over egypt by a myth in which isis deceives the priests in each temple into thinking that they have the true body of the god. this literalminded interpretation points up the differences between greek and egyptian thought. soon after diodorus s visit, rome was interfering in egyptian affairs. the roman general julius caesa

the death of osiris, but it is the loneliness and despair of osiris that is the most memorable element in this dialogue. early allusions to the death of osiris all imply that it took place in a remote spot with no witnesses. classical writers change this into a public assassination. diodorus siculus (whose visit to egypt is described in introduction) says that osiris was butchered by his brother typhon (seth. typhon divided the body into twenty-six pieces and gave one piece to each of his followers to keep. plutarch relates that in the twenty-eighth year of osiris s reign, typhon (seth) and his followers plotted against him. typhon secretly obtained the exact measurements of his brother s body and had a beautiful chest made to fit it.34 typhon displayed the chest at a feast and promised t

for the body and followed sightings of the chest all the way to byblos in the lebanon.35 there the chest had grown into a marvelous tree that the king of byblos had felled and made into a pillar in his palace. isis stayed in the palace for a while in disguise before declaring herself and demanding the pillar containing her husband s coffin. she brought the coffin back to the delta, but one night typhon found it. he tore the body into fourteen parts and scattered them throughout egypt. isis searched for the parts and buried each in the place where she found it. the penis of osiris had been eaten by fish, so she had to replace this with a model.36 some parts of plutarch s narrative have few parallels in egyptian sources, but from the pyramid texts onward, isis is presented as a grieving wif

d thoth. at edfu the priesthood of horus celebrated a day of castrating seth and reducing him to pieces in retaliation for seth s mutilation of the body of osiris and the eye of horus. the actual ritual involved the sacrifice and dismemberment of a wild ass in front of a cult state of osiris. by the greco-roman period, seth was vilified in most temples. the greeks identified seth with the monster typhon, who rebelled against the gods and had deities, themes, and concepts 193 to be destroyed by zeus. seth-typhon was invoked in spells to kill the magician s enemies as he had killed his own brother, osiris, or to separate lovers as he had separated osiris and isis. see also anat; anubis; anti; apophis; astarte; cattle; eyes of horus; hippopotamus goddesses; horus; isis; moon; nephthys; osiris

egral part of these works are illustrated in the plates volume. plutarch. de iside et osiride. translated and with an introduction and commentary by j. gwyn griffiths. swansea: university of wales press, 1970. after 2,000 years, this is still one of the most interesting books on mythology ever written. plutarch recorded many mythical narratives while exploring the true nature of isis, osiris, and typhon (seth. he believed that the study of mythology was important because the longing for truth, particularly for truth about the gods, is a yearning after divinity. a selection of literature influenced by egyptian myth lucius apuleius. the golden ass. translated by robert graves. 1950. the golden ass, also known as metamorphoses, was written in the second century ce and is the only complete lat

HELENA BLAVATSKY THE KEY TO THEOSOPHY

of the brahmins, buddhists, zoroastrians, mohammedans, jews, and the rest, made their hells hot and dark, though many were more attractive than frightful. the idea of a hot hell is an afterthought, the distortion of an astronomical allegory. with the egyptians page 154 the key to theosophy- hp blavatsky.txt hell became a place of punishment by fire not earlier than the 17th or 18th dynasty, when typhon was transformed from a god into a devil. but at whatever time they implanted this dread superstition in the minds of the poor ignorant masses, the scheme of a burning hell and souls tormented therein is purely egyptian. ra (the sun) became the lord of the furnace, in karr, the hell of the pharaohs, and the sinner was threatened with misery "in the heat of infernal fires "a lion was there" s

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

amp is the camp of the scholar who values precision and research, but fears to actually put into practice the methods they discover. my meeting with edred thorsson/stephen flowers convinced me that a practical synthesis of the two camps could be achieved, as well as providing a practical methodology for such a synthesis. with the best scholarly sources i could find, i began a study of the god set-typhon, one of the most frequently appearing figures in the magical papyri of thebes and whose name is found in curse tablets around the mediterranean. set-typhon drew my attention for several reasons. the egyptian god set, who represented a fierce separateness- an individual drive for power and knowledge, was largely a suppressed "forbidden" deity of the egyptians. he had been a patron of the pha

e antiquity came to this particular synthesis? it seemed at best unlikely. as i began to answer these questions, i discovered deeper cultural and historical realities ranging from hitherto unexplored aspects of the survival of egyptian practices, to the discovery of attitudes toward magic and philosophy that impacted my own becoming. i would like to share the beginnings of my understanding of set-typhon in the hermetic tradition, so that others may make use of tools i've found and of the method of discovery. the majority of operant texts available to us come from the third to fifth centuries of the common era. most were found in thebes, a collection whose history, whose magical and cultural significance has generally been overlooked. this key collection, which escaped the roman persecution

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

, near pendennis, cornwall. it is 11 feet long, 4 feet deep, and 6 feet wide. from this the following derivatives may be safely made: men-amber, mon-amber, mon-ambra, mon- amrha, mon-amra (m om-ra, om-ra, red stone, or magic, or angelic, or sacred stone. this red colour is male it signifies the salvator. the following is the recognitory mark or talisman of the ophidi: f. the scarabaeus, bee, ass, typhon, basilisk, saint-basil, the town of basle (basil, or bale, in switzerland (of this place it may be remarked, that the appropriate cognisance is a basilisk, or a snake, the mythic horse, or hippocampus, of neptune, the lion, winged (or natural, the pegasus, or winged horse, the python, the hydra, the bull (osiris, the cow (or io, are mythological ideas which have each a family connection. al

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

to civilize the people and redeem them from their former states of barbarism. he taught them the cultivation of the earth, gave them a body of laws, and instructed them in the worship of the gods. having made his own land prosperous, he set out in like manner to teach the other nations of the world. during his absence the land of egypt was so well ruled by his wife, isis, that his jealous brother typhon (set, the personification of evil, as osiris was the personification of good, could do no harm to his kingdom; but on the return of osiris to egypt typhon made a conspiracy against him, persuading seventy-two other persons to join him, together with a certain queen of ethiopia named aso, who chanced to be in egypt at that time. he secretly measured the body of osiris, and caused a beautiful

he queen happened to see her child in flames and cried out in fear, thereby depriving him of the immortality which would otherwise have been conferred upon him. the goddess revealed herself and begged for the pillar which supported the roof. this was granted to her, and she took the chest containing the body of osiris back to egypt, hiding it in a secret place while she sought her son, horus. but typhon, by an unlucky chance, found the chest while hunting in the light of the moon, and recognizing the body as that of osiris, 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 t

ucky chance, found the chest while hunting in the light of the moon, and recognizing the body as that of osiris, 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

e other sun-gods (among whom some writers include even christ himself, is simply an apotheosis of the processes of nature familiar to an agricultural people. thus plutarch says that osiris was also regarded as nilus, the river nile, and isis as the land of egypt, periodically fertilized by his overflow(*plutarch. moralia; de iside et osiride) astronomically, osiris was the sun, isis the moon, and typhon darkness and winter, who in his triumph destroyed the fertilizing powers of the sun, preventing him from giving his life to the world. it is the universal story of the sun-god 153. who, after a struggle for existence and the development of his power in the early part of the year, at last rises in triumph into the midheaven of his glory, and bestows his life upon all creatures, ripening the

life upon all creatures, ripening the corn and the grape, only to yield once more to the advance of winter. 154. the sun in the heavens, as the great life of the world, pursues this cycle of death and resurrection; and the smaller life in the seed follows a similar process- it sprouts and comes to fruit, which is garnered and sacrificed for the nourishment of man and other creatures; but just as typhon did not utterly destroy osiris, but left the fragments of his body through which his life was afterwards renewed, so does man not eat all the corn, but keeps some portion to be sown in the ground so that the processes of life may recur. man in his turn grows through the same cycle of changes, through childhood, manhood and old age; and for him also there is no escape from the sacrifice that

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

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 the only mortal he willingly allowed to en

LIBER HAD

hend hadit as the magician or maker of illusion, and the exorcist or destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of taro (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe on the lotus. note that the "ibis position" formulates this conception most exactly. ed "this is the fourth practice of intelligence("ccxx. ii" 7. 7. let the aspirant apply himself to comprehend hadit as the perfect, that is not, and solve the mystery of the numbers of hadit and his components by his right ingenium "this is the fifth practice of intelligence("ccxx. ii" 15, 16

LIBER O

t upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say "the sign of the mourning of isis (see illustration (v. raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon (see illustration (vi. cross the arms on the breast, and bow the head and say "the sign of osiris risen (see illustration (vii. extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii. with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (atyrara- this word consists of the initials of a# sentence which

let him continue to rise until fatigue almost overcomes him. if he should find that he has stopped without willing to do so, and that figures appear, let him at all costs rise above them. yea, thought his very life tremble on his lips, let him force his way upward and onward! 5. let him continue in this so long as the breath of life is in him. whatever threatens, whatever allures, though it were typhon and all his hosts loosed from the pit and leagued against him, though it were from the very throne of god himself that a voice issues bidding him stay and be content, let him struggle on, ever on. 6. at last there must come a moment when his whole being is swallowed up in fatigue, overwhelmed by its own inertia. note 1 let him sink (when no longer can he strive, though his tongue by bitten

LIBER 777

u isis 16 asar, ameshet, apis osiris ba-neb-tattu the shoulders 17 various twin deities, rekht, merti &c[[heru-ra-ha] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the right eye 31 thoum-aesh-neith, mau, kabeshunt, horus, tarpesheth. mau [serqet the teeth] as 6. 32 sebe

iac (asc. decans. clxviii. egyptian names of asc. decans clxix. as col. clxvii (succedent) clxx. as col. cxviii (succendent. clxxi. as col. cxlvii (cadent) clxxii. as col. cxlviii (cadent) 15 aroueris assicean anubis lencher horus asentacer 16 serapis asicath helitomenos virvaso apophis aharph 17 taautus thesogar cyclops verasua titan tepistosoa 18 apoltun sothis hecate syth mercophta thuismis 19 typhon aphruimis perseus sitlacer nephthe phuonidie 20 isis thumis pi-osiris thoptius panotragus aphut 22 zeuda serucuth omphta aterechinis ophionius arepien 24 arimanius sentacer merota tepiseuth panotragus senciner 25 tolmophta eregbuo tomras sagen zeraph chenen 26 soda themeso riruphta epima monuphta homoth 28 brondeus oroasoer vucula astiro proteus tepisatras 29 rephan archatapias sourut thopi

young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth o

ppears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a titan in greek myth (son of tartaros and gaia, probably a personification of destructive forces of nature, who was identified with set in late classical times. add selket, whose symbol was the scorpion. the attribution of khephra is explained by crowley s remarks on this line in the animals column. line 25: add neith (net) who is traditionally depicted with a bow and arrows. line 26:

LIBER ARCANORUM

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

LIBER CHANOKH

roketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! liber lxxxiv 21 the sign of osiris slain! the sign of the mourning of isis! the sign of apophis and typhon! the sign of osiris risen! l.v.x, lux, the light of the cross [give these] in the name of todw hwla hwhy i declare that the spirits of spirit have been duly invoked [the knock w.wwww] the first key*4 ol sonuf vaoresaji, gohu iad balata, elanusaha caelazod:5 sobra zod-ol roray i ta nazodapesad, giraa ta maelpereji, das hoel-qo qaa notahoa zodimezod, od comemahe ta nobeloha zodien; soba tahil

LIBER CORDIS CINCTI SERPENTE

i n c t i serpente svb figvra ynda v a a publication in class a 1 i 1. i am the heart; and the snake is entwined about the invisible core of the mind. rise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the aons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy

the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente svb figvra ynda 13 29. yet all the while thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o thou who transcendest the forces in their concourse and cohesion, in their death and their disruption. thou art python, the terrible serpent about the end of all things! 31. i turned about me thrice in every way; and always i came at the last unto thee. 32. many things i beheld mediate and immediate; but, beholding them no more, i beheld thee. 33. come thou, o

LIBER DCCCLX JOHN ST

e case if one vibrates a mantra or magical name in a nerve-centre. at present i cannot do this at all. the prana seems equilibrated in the whole organism: i am very peaceful. just as a corpse is. it is terribly annoying, in a sense, because this condition is just the opposite of dh.rana; yet one knows that it is a stage on the way to sam.dhi. so i rise and give confidently the sign of apophis and typhon, and will then regard the reflection of the sweet october sun in the kissing waters of the fountain (p.s..i now remember that i forgot to rise and give the sign) 3.15. in vain do i regard the sun, broken up by the lips of the water into countless glittering stars.abounding, revolving, whirling forth, crying aloud1.for he whom my soul seeketh is not in these. nor is he in the fountain, etern

his life seems made up of sleep and love-making. indeed, to-day i have been shockingly under the power of tamas, the dark sphere. but that is clearly a fatigue-effect from having worked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra.s mantra till his throne gets red-hot and burns his lotus-buttocks; i want to pinch

30. the last.-hour i wasted talking to dr. roland, that most interesting man. i don.t mean talking; i mean listening. you are a bad, idle good-for-nothing fellow, o.m! why not stick to that mantra? 10.40. have drunk two citrons presses and gone to my room to work a mighty spell of magick art. 11.0. having got rid of maryt (who, by the way, is quite mad, and thereby (one might hope) of apophis and typhon, i perform the great ritual 671 with good results magically; i.e, i formulated things very easily and forcibly; even at one time i got a hint of the glory of adonai. but i made the absurd mistake of going through the ritual as if i was rehearsing it, instead of staying at the reception of the candidate and insisting upon being really received. i will therefore now (11.50) sit down again and

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

to me, and asar un-nefer so unkind? the answer comes direct from tahuti himself: because 1 [see .the symbolic representation of the universe. in equinox i (8] liber dccclx 74 you have learned to write perfectly, but have not yet taught yourself to suffer. true enough, the last part! asar un-nefer, thou perfected one, teach me thy mysteries! let my members be torn by set and devoured by sebek and typhon! let my blood be poured out upon nile, and my flesh be given to besz to devour! let my phallus be concealed in the maw of mati, and my crown be divided among my brethren! let the jaws of apep grind me into poison! let the sea of poison swallow me wholly up! let asi my mother rend her robes in anguish, and nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall

LIBER DCLXXI VEL PYRAMIDOS

amid duly builded. 4 1. initiation the first pylon i know not who i am; i know not whence i came; i know not whither i go; i seek.but what, i do not know! i am blind and bound; but i have heard one cry ring through eternity; arise and follow me! the candidate still, bound and hoodwinked: asar un-nefer! i invoke the fourfold horror of the smoke. unloose the pit! by the dread word of power.that set-typhon hath heard. sazaz sazaz adnatsan sazaz1 the fear of darkness and of death. the fear of water and of fire the fear o. the chasm and the chain the fear of hell and the dead breath. the fear of him, the demon dire that on the threshold of the inane stands with his dragon fear to slay 1 (pronounce this backwards. but it is very dangerous. it opens the gates of hell) liber dclxxi vel pyramidos 5

LIBER HAD

end hadit as the magician or maker of illusion, and the exorcist of destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of tarot (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe in the lotus. note that the .ibis position. formulates this conception most exactly. ed) this is the fourth practice of intelligence (ccxx. ii. 7. 7. let the aspirant apply himself to comprehend hadit as the perfect, that is not, and solve the mystery of the numbers of hadit and his components by his right ingenium. this is the fifth practice of intelligence (ccxx. ii. 15, 16

LIBER LIBERI VEL LAPIDIS LAZULI

black specks of nothing. 25. i based all on one, one on naught. 26. afloat in the athyr, o my god, my god! 27. o thou great hooded sun of glory, cut off these eyelids! 28. nature shall die out; she hideth me, closing mine eyelids with fear, she hideth me from my destruction, o thou open eye. 29. o ever-weeping one! 30. not isis my mother, nor osiris my self; but the incestuous horus given over to typhon, so may i be! 31. there thought; and thought is evil. 32. pan! pan! io pan! it is enough. 4 liber liberi vel lapidis lazuli 33. fall not into death, o my soul! think that death is the bed into which you are falling! 34. o how i love thee, o my god! especially is there a vehement parallel light from infinity, vilely diffracted in the haze of this mind. 35. i love thee. i love thee. i love th

LIBER LVII

pread arms as if on a cross, and say. the sign of osiris slain! chief bows his head to the left, raises his right arm, and lowers his left, keeping the elbow and right angles, thus forming the letter l (also the swastika. the sign of the mourning of isis. 2nd. with erect head, raises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says. the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the pentagram. on the qabalah 21 the sign of osiris risen. all give the sign of the cross, and say. l. v. x. then the sign of osiris risen, and say. lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic an

and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.57 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmo, ommo satan, the satanic trinity of typhon, apophis and besz;58 also hwchy \c, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to dislike, add up to this number. in reality it is the final extension of the number 6, both because 6 111([la= 111= 1= 6, and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the .mystic numbers. of the planets. the first i

LIBER O

t upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say .the sign of the mourning of isis (see illustration (v) raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say .the sign of apophis and typhon (see illustration (vi) cross the arms on the breast, and bow the head, and say .the sign of osiris risen (see illustration (vii) extend the arms again as in (iii) and cross them again as in (vi, saying .l.v.x, lux, the light of the cross (viii) with the magical weapon trace the hexagram of fire in the east, saying .ararita (atyrara) which word consists of the initials of a sentence which me

e to rise until fatigue almost overcomes him. if he should find that he has stopped without willing to do so, and that figure appear, let him at all costs rise above them. yea, though his very life tremble on his lips, let him force his way upward and onward! svb figvra vi. 15 5. let him continue in this so long as the breath of life is in him. whatever threatens, whatever allures, though it were typhon and all his hosts loosed from the pit and leagued against him, though it were from the very throne of god himself that a voice issues bidding him stay and be content, let him struggle on, ever on. 6. at last there must come a moment when his whole being is swallowed up in fatigue, overwhelmed by its own inertia* let him sink (when no longer can he strive, though his tongue be bitten through

.the herb dangerous. part ii, equinox vol. i, no 2, pp. 31-89. liber o vel manvs et sagitta 16 the signs of the grades 1. earth: the god set fighting 2. air: the god shu supporting the sky. 3. water: the goddess auramoth 4. fire: the goddess thoum-aesh- neith 5, 6. spirit: the rending and closing of the veil 7-10. the l.v.x. signs. 7+ osiris slain.the cross. 8. l isis mourning.the svastika. 9. v typhon.the trident. 10. x osiris risen.the pentagram. svb figvra vi. 17 transcriber.s notes. this is based mostly on the edition of .liber o. published in equinox i (2. references to other works published in the equinox have thus been changed from relative to absolute. footnotes are from the equinox publication, with the exception of those in square brackets which give translations, and two notes

LIBER SAMEKH

power in egypt) oddly, in some of the graco-egyptian magical papyri, bes is identified with the headless one. 3 the goetia version has giapos h( fiapoj. apophrasz (apovrac) is a coptic spelling of apep (hellenised as apophis, the monster-serpent of egyptian myth; in the g.d. z documents, another element of the evil persona, dubbed the gstooping dragon h (the third part of the evil person was set-typhon; while not explicitly cited, the opening of section c is almost identically worded in the original greek to the opening of an invocation of set-typhon in the demotic and greek magical papyrus of london and leiden. 4 the goetia version has gmosheh h (mousej in the original greek. gankh-f-n-khonsu h was a theban priest of the 25th dynasty whom crowley claimed as a previous incarnation after d

hey banish. h one possible explanation lies in the footnote to that passage: gsuch, at least is the traditional interpretation. but there is a deeper design which may be expressed through the direction of rotation. certain forces of the most formidable character may be invoked by circumambulation widdershins when it is executed with intent towards them, and the initiated technique. of such forces typhon is the type and the war of the titans against the olympians the legend (teitan, titan, has in greek the numerical value of 666. h (for example, if invoking the powers of the constellation of the bear, associated with typhon-set in graco-egyptian magick, one might used widdershins motions, from the apparent motion of the stars about the pole star. as noted, while in section a. the entity inv

lue of 666. h (for example, if invoking the powers of the constellation of the bear, associated with typhon-set in graco-egyptian magick, one might used widdershins motions, from the apparent motion of the stars about the pole star. as noted, while in section a. the entity invoked is hailed as gasar-un-nefer h, the opening of section c. is strikingly close to the beginning of an invocation of set-typhon in the leiden papyrus (the greek text of which was also, as it happens, printed by crowley in his edition of the goetia, as a curse against mathers. if on the other hand we do not want to admit that kenneth grant (see for example the notes to the edition of magick he co-edited with john symonds) was right about this ritual after all, we might consider the possibility that samekh is, in fact

LIBER XXXVI THE STAR SAPPHIRE

f the book of lies. it appeared in appendix vi of magick in theory and practice with no substantial changes (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. this e-text last revised 02.07.2004] 8 [the sign of set triumphant is nowhere clearly identified by crowley. it has various been suggested to be the n.o.x. sign mater triumphans, the l.v.x. sign of apophis and typhon (v) or the earth sign of set fighting. the sign of baphomet is probably the n.o.x. sign mulier, on the basis that in .liber v vel reguli. the latter sign is identified with the .attitude of baphomet. t.s] 9 [lat .all in two; two in one; one in none; these are neither all nor two nor one nor none. glory to the father and to the mother and to the son and to the daughter and to the holy spirit

LUCIFERIAN SORCERY

n of the gateway- thoth, lamp and wisdom of the moon, guardian of the arte magickal come forth and guard the southern quarter open thy scrolls of sorcerous knowledge i seek the gateway of lunar awakening! azothoz thoth likalia northern quarter guardian of the gateway- set-an ziorzo, bringer of the black flame guardian of the northern quarter, i summon thee forth to protect and fortify this circle typhon sothis, do come forth! lord of darkness, night and storms of chaos! i summon thee forth to guard and protect this rite! ad alantra sorio sabriao atumaza seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh eternal life itself, immortal eye! by ka spirit of the eternal self, in awakened union! by djed the four pillars of the world

dangerous and produce phenomena or hauntings in some places where it is performed. the bornless one (or headless one) is a ritual of great potency used as a preliminary rite before many rituals, as it causes an intense concentration of force. the original ritual was written in greek, and in the text the title akephelos which means headless is found. the ritual is to some extent considered setian-typhon in the act of invocation, as the similar ritual was an invocation to typhon- seth. the ritual itself included the use of the head of an ass, blood and the vibration of the names of power. the history of this important ritual is found within the headless one article by jake stratton-kent and is highly suggested to anyone interested in magick and witchcraft. use the headless one ritual before

y spirit with thy twelve wings, serpent skin covered from the shedding of the dragon, bring now forth the serpent essence of my soul! melek tau us, beautiful spirit of fire, i summon thee forth! photeth north- set-heh, isolator and strengthening force of storms, that chaos which i have tempered in thy elegance of darkness. i go forth and become as the eye of algol, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, athe

LUCIFERIAN SORCERY AND SET TYPHON

iced originally or defined by the egyptian platonists which commune with beneficial spirits is sought. this is a part of the great work of communion with the holy guardian angel, and greater servitor or familiar. vampirism a secret art of predatory spiritualism, which involves astral projection and aspects of lycanthropy, communion with the dead and necromantic workin tluciferian sorcery and set- typhon by michael w. ford first written in 2003 and updated january 2006 suti (set) and the devil-forms of ancient egypt i am the crocodile-god (sebak) who dwelleth amid his terrors. i am the crocodile-god and i seize (my prey) like a ravening beast transformation into the crocodile-god from the egyptian book of the dead set is considered in the developing luciferian gnosis as the adversary, an ea

st of the gods embodied many different aspects and forms in egyptian mythology. seker seems to also be a god associated with the early manifestation of set, in the tuat, one of the tunnels which were under the control of seker were guarded by a serpent with four legs, scorpions, vipers and other winged demons. the arabic word tawfan according to e.a. wallis budge may hold a connection to the name typhon, considering the arabic means storm. apep was known universally as the serpent-devil which held power over storms, darkness and night. set made his forms in darkness as well, yet as sutekh his adversarial nature was that he existed both in the tuat or underworld in the seeming form of apep (once he mastered this chaotic aspect) and man-god on earth. at kom ombo as well as other places set w

of apep (once he mastered this chaotic aspect) and man-god on earth. at kom ombo as well as other places set was called nubti and sutekh, although later identified with the god baal, whom the hyskos held as their highest god. set is called a mighty warrior who had his kingdom in the north, specifically in the northern sky where he dwelled in a star of the constellation of khepesh or the thigh. as typhon has long been associated with set the common traits of his nature are clear. consider the nature of typho as the greeks called him, his nature was of the beast and he corrupted the natural order, the course of nature. set was of this nature as well, an anti-nature in that his spirit was against the natural laws and went forth upon its own course. in the luciferian path, the common element o

aent- seba, khak-ab, khan-ru,uai sau, beteshu, kharubu the four times wicked the smaiu and mesu betshet were the children of rebellion, those who were shape shifters and cult members who venerated the serpent as their god. as it was written in genesis the serpent was subtle than any beast and refers to the cunning and mindful approach it had towards anything done. the material associated with set-typhon is iron, called often the bone of typho. it was by this strength in which set held dominion over all at some point in time, his forms many and his will and hunger to exist was greater than the efforts of his enemies to destroy him. set is called the personification of the dark waters and the desert, his two-fold essence of being is central to his role as the tester and sorcerous initiator

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ain could be seen pulsating and radiant. as the candidate watched, the heart changed into an ibis, and the brain into a flashing emerald. in its hand this mysterious being bore a winged rod, entwined with serpents. the aged initiator, raising his wand, cried out in a loud voice "all hail thee, thoth hermes, thrice greatest; all hail thee, prince of men; all hail thee who standeth upon the head of typhon" at the same instant a lurid writhing dragon appeared--a hideous monster, part serpent, part crocodile, and part hog. from its mouth and nostrils poured sheets of flame and horrible sounds echoed through the vaulted chambers. suddenly hermes struck the advancing reptile with the serpent-wound staff and with snarling cry the dragon fell over upon its side, while the flames about it slowly di

ideous monster, part serpent, part crocodile, and part hog. from its mouth and nostrils poured sheets of flame and horrible sounds echoed through the vaulted chambers. suddenly hermes struck the advancing reptile with the serpent-wound staff and with snarling cry the dragon fell over upon its side, while the flames about it slowly died away. hermes placed his foot upon the skull of the vanquished typhon. the next instant, with a blaze of unbearable glory that sent the neophyte staggering backward against a pillar, the immortal hermes, followed by streamers of greenish mist, passed through the chamber and faded into nothingness. suppositions concerning the identity of hermes iamblichus averred that hermes was the author of twenty thousand books; manetho increased the number to more than thi

rection of the pyramid. to the egyptians, the sphinx was the symbol of strength and intelligence. it was portrayed as androgynous to signify that they recognized the initiates and gods as partaking of both the positive and negative creative powers. gerald massey writes "this is the secret of the sphinx. the orthodox sphinx of egypt is masculine in front and feminine behind. so is the image of sut-typhon, a type of horn and tail, male in front and female behind. the pharaohs, who wore the tail of the lioness or cow behind them, were male in front and female behind. like the gods they included the dual totality of being in one person, born of the mother, but of both sexes as the child (see the natural genesis) most investigators have ridiculed the sphinx and, without even deigning to investi

lic world virgin; and the fact that she appears among so many different races and peoples discredits the theory that she was a historical individual. according to sextus empyricus, the trojan war was fought over a statue of the moon goddess. for this lunar helena, and not for a woman, the greeks and trojans struggled at the gates of troy. several authors have attempted to prove that isis, osiris, typhon, nephthys, and aroueris (thoth, or mercury) were grandchildren of the great jewish patriarch noah by his son ham. but as the story of noah and his ark is a cosmic allegory concerning the repopulation of planets at the beginning of each world period, this only makes it less likely that they were historical personages. according to robert fludd, the sun has three properties--life, light, and

n the ancient world the year had 360 days. the five extra days were gathered together by the god of cosmic intelligence to serve as the birthdays of the five gods and goddesses who are called the sons and daughters of ham. upon the first of these special days osiris was born and upon the fourth of them isis (the number four shows the relation that this goddess bears to the earth and its elements) typhon, the egyptian demon or spirit of the adversary, was born upon the third day. typhon is often symbolized by a crocodile; sometimes his body is a combination of crocodile and hog. isis stands for knowledge and wisdom, and according to plutarch the word typhon means insolence and pride. egotism, selfcenteredness, and pride are the deadly enemies of understanding and truth. this part of the all

of egypt and had given to his people the full advantage of his intellectual light, he continued his path through the heavens, visiting the peoples of other nations and converting all with whom he came in contact. plutarch further asserts that the greeks recognized in osiris the same person whom they revered under the names of dionysos and bacchus. while he was away from his country, his brother, typhon, the evil one, like the loki of scandinavia, plotted against the sun god to destroy him. gathering seventy-two persons as fellow conspirators, he attained his nefarious end in a most subtle manner. he had a wonderful ornamented box made just the size of the body of osiris. this he brought into a banquet hall where the gods and goddesses were feasting together. all admired the beautiful ches

the evil one, like the loki of scandinavia, plotted against the sun god to destroy him. gathering seventy-two persons as fellow conspirators, he attained his nefarious end in a most subtle manner. he had a wonderful ornamented box made just the size of the body of osiris. this he brought into a banquet hall where the gods and goddesses were feasting together. all admired the beautiful chest, and typhon promised to give it to the one whose body fitted it most perfectly. one after another lay down in the box, but in disappointment click to enlarge isis, queen of heaven. from mosaize historie der hebreeuwse kerke. diodorus writes of a famous inscription carved on a column at nysa, in arabia, wherein isis described herself as follows "i am isis, queen of this country. i was instructed by merc

the eldest daughter of saturn, most ancient of the gods. i am the wife and sister of osiris the king. i first made known to mortals the use of wheat. i am the mother of orus the king. in my honor was the city of bubaste built. rejoice, o egypt, rejoice, land that gave me birth (see "morals and dogma" by albert pike) p. 46 rose again, until at last osiris also tried. the moment he was in the chest typhon and his accomplices nailed the cover down and sealed the cracks with molten lead. they then cast the box into the nile, down which it floated to the sea. plutarch states that the date upon which this occurred was the seventeenth day of the month athyr, when the sun was in the constellation of scorpio. this is most significant, for the scorpion is the symbol of treachery. the time when osiri

iscovered that the chest had floated to the coast of byblos. there it had lodged in the branches of a tree, which in a short time miraculously grew up around the box. this so amazed the king of that country that he ordered the tree to be cut down and a pillar made from its trunk to support the roof of his palace. isis, visiting byblos, recovered the body of her husband, but it was again stolen by typhon, who cut it into fourteen parts, which he scattered all over the earth. isis, in despair, began gathering up the severed remains of her husband, but found only thirteen pieces. the fourteenth part (the phallus) she reproduced in gold, for the original had fallen into the river nile and had been swallowed by a fish. typhon was later slain in battle by the son of osiris. some of the egyptians

nly thirteen pieces. the fourteenth part (the phallus) she reproduced in gold, for the original had fallen into the river nile and had been swallowed by a fish. typhon was later slain in battle by the son of osiris. some of the egyptians believed that the souls of the gods were taken to heaven, where they shone forth as stars. it was supposed that the soul of isis gleamed from the dog star, while typhon became the constellation of the bear. it is doubtful, however, whether this idea was ever generally accepted. among the egyptians, isis is often represented with a headdress consisting of the empty throne chair of her murdered husband, and this peculiar structure was accepted during certain dynasties as her hieroglyphic. the headdresses of the egyptians have great symbolic and emblematic im

also descends a thread, to the end of which is fastened a pair of scales, to denote the exactitude of nature in her weights and measures. isis is often represented as the symbol of justice, because nature is eternally consistent. click to enlarge thoth, the dog-headed. from lenoir's la franche-maconnerie. aroueris, or thoth, one of the five immortals, protected the infant horus from the wrath of typhon after the murder of osiris. he also revised the ancient egyptian calendar by increasing the year from 360 days to 365. thoth hermes was called "the dog-headed" because of his faithfulness and integrity. he is shown crowned with a solar nimbus, carrying in one hand the crux ansata, the symbol of eternal life, and in the other a serpent-wound staff symbolic of his dignity as counselor of the

with the lunar orb, ornamented with the horns of rams or bulls. orus, or horus as he is more generally known, was the son of isis and osiris. he was the god of time, hours, days, and this narrow span of life recognized as mortal existence. in all probability, the four sons of horus represent the four kingdoms of nature. it was horus who finally avenged the murder of his father, osiris, by slaying typhon, the spirit of evil. p. 48 the world virgin is sometimes shown standing between two great pillars--the jachin and boaz of freemasonry--symbolizing the fact that nature attains productivity by means of polarity. as wisdom personified, isis stands between the pillars of opposites, demonstrating that understanding is always found at the point of equilibrium and that truth is often crucified be

d vulcan partook of either the visible or invisible attributes of the sun. the norwegians regarded balder the beautiful as a solar deity, and odin is often connected with the celestial orb, especially because of his one eye. among the egyptians, osiris, ra, anubis, hermes, and even the mysterious ammon himself had points of resemblance with the solar disc. isis was the mother of the sun, and even typhon, the destroyer, was supposed to be a form of solar energy. the egyptian sun myth finally centered around the person of a mysterious deity called serapis. the two central american deities, tezcatlipoca and quetzalcoatl, while often associated with the winds, were also undoubtedly solar gods. in masonry the sun has many symbols. one expression of the solar energy is solomon, whose name sol-om

he practices of black magic were confined to the nocturnal hours; and those who served the spirit of evil were called black magicians, while those who served the spirit of good were called white magicians. black and white were associated respectively with night and day, and the endless conflict of light and shadow is alluded to many times in the mythologies of various peoples. the egyptian demon, typhon, was symbolized as part crocodile and part: hog because these animals are gross and earthy in both appearance and temperament. since the world began, living things have feared the darkness; those few creatures who use it as a shield for their maneuvers were usually connected with the spirit of evil. consequently cats, bats, toads, and owls are associated with witchcraft. in certain parts of

s interpretation of the tablet as follows "the diagram of levi, by which he explains the mystery of the tablet, shows the upper region divided into the four seasons of the year, each with three signs of the zodiac, and he has added the four-lettered sacred name, the tetragrammaton, assigning jod to aquarius, that is canopus, he to taurus, that is apis, vau to leo, that is momphta, and he final to typhon. note the cherubic parallel--man, bull, lion and eagle. the fourth form is found either as scorpion or eagle depending upon the occult good or evil intention: in the demotic zodiac, the snake replaces the scorpion "the lower region he ascribes to the twelve simple hebrew letters, associating them with the four quarters of the horizon. compare the sepher yerzirah, cap. v, sec. 1 "the central

lemn oath they can take, and called kosmos (isis and osiris) earlier in the same work, plutarch also notes "for as the power of the triangle is expressive of the nature of pluto, bacchus, and mars; and the properties of the square of rhea, venus, ceres, vesta, and juno; of the dodecahedron of jupiter; so, as we are informed by eudoxus, is the figure of fifty-six angles expressive of the nature of typhon" plutarch did not pretend to explain the inner significance of the symbols, but believed that the relationship which pythagoras established between the geometrical solids and the gods was the result of images the great sage had seen in the egyptian temples. albert pike, the great masonic symbolist, admitted that there were many points concerning which he could secure no reliable information

of the winter signs, capricornus, aquarius, and pisces, who assailed him at the three gates of heaven and slew him at the winter solstice. hence the search for him by the nine fellow-crafts, the other nine signs, his finding, burial, and resurrection (see morals and dogma) other authors consider libra, scorpio, and sagittarius as the three murderers of the sun, inasmuch as osiris was murdered by typhon, to whom were assigned the thirty degrees of the constellation of scorpio. in the christian mysteries also judas signifies the scorpion, and the thirty pieces of silver for which he betrayed his lord represent the number of degrees in that sign. having been struck by libra (the state, scorpio (the church, and sagittarius (the mob, the sun (chiram) is secretly home through the darkness by th

MEANING OF MASONRY

already trodden the same path and emerged triumphant therefrom. it matters nothing whether the prototype be one whose historic actuality and identity can be demonstrated, or whether he can be regarded only as legendary or mythical; the point being not to teach a merely historical fact, but to enforce a spiritual principle. in egypt the prototype was osiris, who was slain by his malignant brother typhon, but whose mangled limbs were collected in a coffer from which he emerged reintegrated and divinized. in greece the prototype was bacchus, wh o was torn to pieces by the titans. baldur in scandinavia and mithra in greco-roman europe were similar prototypes. in masonry the prototype is hiram abiff, who met his death as the result of a conspiracy by a crowd of workmen of whom there were three

MICHAEL FORD A RITE OF THE WEREWOLF

of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast11, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set

uses this model for self-control and a becoming through the left hand path approach of the adversary, the antichrist which awakens the pscyhe in both light and darkness. set is noted for being a god which was different from all other egyptian gods. he was the neter over storms, chaos and the darkness. set, being a god of the north, was a sender of nightmares who was identical to the greek daemon typhon. set was viewed as a god of such dangerous and desolate places of the earth, but at the same time was a friend to the dead. the form of set was that of a man with the head of an ass, or an elongated snout with red hair. red 17 in widdershins, counter-clockwise movement 18 the black book, the mes haf, a holy book of the yezidi. 19 called also seth or set-an. 20 force of nature or that of a g

set was that of a man with the head of an ass, or an elongated snout with red hair. red 17 in widdershins, counter-clockwise movement 18 the black book, the mes haf, a holy book of the yezidi. 19 called also seth or set-an. 20 force of nature or that of a god, indicating by definition a separate or antinomian force. 11 was traditionally the color of set, lucy lamie21 held the connection that set- typhon was a god form which burns and consumes, he is a lord of the desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming22. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. s

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

all of which imageryappendix b: book abstracts258atlantis, alien visitation, and genetic manipulation pointed to the comet, a fearful god who rained down rocks and stones, and hence the myth of thedragons bones sown by cadmus (p. 63)mizpahcentral emblem of israel, as the place of the sacred stones, can surely be identified as the same stonedragon as the theban round temple, or as manethos serpent typhon (p. 64)lambs skinwas originally worn 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

MICHAEL W FORD THE VAMPIRE GATE

h this fact in mind, luciferian witchcraft gathers together in one huge compendium many of the shocking rituals and bizarre initiation rites of black magick that have established ford as the most cutting-edge exponent of the left hand path tradition in america today. the book begins with a lengthy and highly scholarly exposition of the place of the draconic adversary within historical magick. set typhon, the egyptian god of darkness, ahriman, the persian devil and his whore of darkness, the adversary and the bride of the devil, cain the son, the gnostic yaldabaoth "child of chaos, the path of the crooked serpent- leviathan and beelzebub and tiamat, pazuzu, and moloch are only some of the topics and figures covered. the second part of the book,the grimoires of luciferian witchcraft, include

MICHAEL WYNN THE SOUL TRAVELERS

xagram: virgo, isis, mighty mother. scorpio, apophis, the destroyer. sol [sun, osiris, slain and risen! ee-ahh-ohh! ee-ahh-ohh. do sign of osiris slain and say the sign of osiris slain. do sign of the mourning of isis (right arm at 12 o clock, left arm at 8 o clock) and say the sign of the mourning of isis. do sign of apophis (arms at 10 and 2 o clock. forming a v) and say the sign of apophis and typhon. do sign of osiris risen and say the sign of osiris risen. repeat the sign of isis, apophis, and osiris risin while saying l v x. do the sign of osiris slain and say lux! light! the light of the cross! let the divine light descend! excerpt from closing ritual: do sign of osiris slain and say in the great name of strength through sacrifice! yeh-heh-shu-wah! yeh-heh-wah-sha! i now release any

oned by this ceremony. depart in peace unto your habitations, and peace be between us now, and in a time to come this represents only a small taste of the many references members of lodges based on the golden dawn make regarding this jesus-like osiris. although it s worth noting that the real egyptian god osiris died not by sacrifice, but was instead murdered by the conspiracy of his brother set (typhon. further, the real osiris was no more associated with the cross than any other egyptian god. more still, it s worth noting that yeh-heh-shu-wah and yeh-heh-wah-sha are references to yahweh [god; the former, yeh-heh-shu-wah refers to his heavenly manifestation, while the latter, yeh-heh-wah-sha, represents god in his fleshly manifestation. it s pretty clear who they had in mind--michael wynn

MICHAEL W FORD NOX UMBRA

f the gatewav- thoth, lamp and wisdom of the moon, guardian of the arte magickal come forth and guard the southern quarter open thy scrolls ofsorcerous knowledge i seek the gateway of lunar awakening! azothoz- thoth- likalia northern quarter guardian of the catewav- set-hen ziorzo, bringer of the black flame guardian of the northern quarter, 1 summon thee forth to protect and fortify this circle- typhon sothis, do come forth! lord of darkness, night and storms of chaos! i summon thee forth to guard and protect this rite! ad alantra- sorio sabriao- atumaza- seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh- eternal life itself, immortal eye! by ka- spirit of the eternal self, in awakened union! by djed- the four pillars of the w

MORALS AND DOGMA

the stirring sense of honor, the measureless solemn sacrifice of devotedness, and the incense of success. even in the flame and smoke of battle, the mason discovers his brother, and fulfills the sacred obligations of fraternity. two, or the duad, is the symbol of antagonism; of good and evil, light and darkness. it is cain and abel, eve and lilith, jachin and boaz, ormuzd and ahriman, osiris and typhon. three, or the triad, is most significantly expressed by the equilateral and the right-angled triangles. there are _three_ principal colors or rays in the rainbow, which by intermixture make _seven. the three are the _blue, the _yellow, and the _red. the trinity of the deity, in one mode or other, has been an article in all creeds. he creates, preserves, and destroys. he is the generative

same with enoch, had written on the mysteries of divine science, in the sacred characters, being unknown to those who lived after the flood, god sent to man osiris and isis, accompanied by thoth, the incarnation or terrestrial repetition of the first hermes; who taught men the arts, science, and the ceremonies of religion; and then ascended to heaven or the moon. osiris was the principle of good. typhon, like ahriman, was the principle and source of all that is evil in the moral and physical order. like the satan of gnosticism, he was confounded with matter. from egypt or persia the new platonists borrowed the idea, and the gnostics received it from them, that man, in his terrestrial career, is successively under the influence of the moon, of mercury, of venus, of the sun, of mars, of jupi

e with hands" in the open air, under the overarching mysterious sky, in the great world-temple, they uttered their vows and thanksgivings, and adored the god of light; of that light that was to them the type of good, as darkness was the type of evil. all antiquity solved the enigma of the existence of evil, by supposing the existence of a principle of evil, of demons, fallen angels, an ahriman, a typhon, a siva, a lok, or a satan, that, first falling themselves, and plunged in misery and darkness, tempted man to his fall, and brought sin into the world. all believed in a future life, to be attained by purification and trials; in a state or successive states of reward and punishment; and in a mediator or redeemer, by whom the evil principle was to be overcome, and the supreme deity reconcil

him: and all other gods are but his manifestations. from him, by the utterance of a word, emanated _neith, the divine mother of all things, the primitive thought, the force that puts everything in movement, the spirit everywhere extended, the _deity of light and mother of the sun. of this supreme being _osiris_ was the image, source of all good in the moral and physical world, and constant foe of typhon, the genius of evil, the satan of gnosticism, brute matter, deemed to be always at feud with the spirit that flowed from the deity; and over whom har-oeri, the redeemer, son of isis and osiris, is finally to prevail. in the zend-avesta of the persians the supreme being is _time without limit, zeruane akherene--no origin could be assigned to him; for he was enveloped in his own glory, and hi

ished; and where he who with many years' cheating and grinding the faces of the poor grows rich, receives office and honor in life, and after death brave funeral and a splendid mausoleum--this world, where, since its making, war has never ceased, nor man paused in the sad task of torturing and murdering his brother; and of which ambition, avarice, envy, hatred, lust, and the rest of ahriman's and typhon's army make a pandemonium: this world, sunk in sin, reeking with baseness, clamorous with sorrow and misery. if any see in it also a type of the sorrow of the craft for the death of hiram, the grief of the jews at the fall of jerusalem, the misery of the templars at the ruin of their order and the death of de molay, or the world's agony and pangs of woe at the death of the redeemer, it is t

pt originated the legend, or borrowed it from india or chald a, it is now impossible to know. but the hebrews received the mysteries from the egyptians; and of course were familiar with _their legend--known as it was to those egyptian initiates, joseph and moses. it was the fable (or rather the _truth_ clothed in allegory and figures) of osiris, the sun, source of light and principle of good, and typhon, the principle of darkness and evil. in all the histories of the gods and heroes lay couched and hidden astronomical details and the history of the operations of visible nature; and those in their turn were also symbols of higher and profounder truths. none but rude uncultivated intellects could long consider the sun and stars and the powers of nature as divine, or as fit objects of human w

rief summary of the egyptian legend will serve to show the leading idea on which the mysteries among the hebrews were based. osiris, said to have been an ancient king of egypt, was the sun; and isis, his wife, the moon: and his history recounts, in poetical and figurative style, the annual journey of the great luminary of heaven through the different signs of the zodiac. in the absence of osiris, typhon, his brother, filled with envy and malice, sought to usurp his throne; but his plans were frustrated by isis. then he resolved to kill osiris. this he did, by persuading him to enter a coffin or sarcophagus, which he then flung into the nile. after a long search, isis found the body, and concealed it in the depths of a forest; but typhon, finding it there, cut it into fourteen pieces, and s

forest; but typhon, finding it there, cut it into fourteen pieces, and scattered them hither and thither. after tedious search, isis found thirteen pieces, the fishes having eaten the other (the privates, which she replaced of wood, and buried the body at phil; where a temple of surpassing magnificence was erected in honor of osiris. isis, aided by her son orus, horus or har-oeri, warred against typhon, slew him, reigned gloriously, and at her death was reunited to her husband, in the same tomb. typhon was represented as born of the earth; the upper part of his body covered with feathers, in stature reaching the clouds, his arms and legs covered with scales, serpents darting from him on every side, and fire flashing from his mouth. horus, who aided in slaying him, became the god of the su

d at her death was reunited to her husband, in the same tomb. typhon was represented as born of the earth; the upper part of his body covered with feathers, in stature reaching the clouds, his arms and legs covered with scales, serpents darting from him on every side, and fire flashing from his mouth. horus, who aided in slaying him, became the god of the sun, answering to the grecian apollo; and typhon is but the anagram of python, the great serpent slain by apollo. the word typhon, like eve, signifies _a serpent, and _life.[2] by its form the serpent symbolizes life, which circulates through all nature. when, toward the end of autumn, the woman (virgo, in the constellations seems (upon the chald an sphere) to crush with her heel the head of the serpent, this figure foretells the coming o

ent, and _life.[2] by its form the serpent symbolizes life, which circulates through all nature. when, toward the end of autumn, the woman (virgo, in the constellations seems (upon the chald an sphere) to crush with her heel the head of the serpent, this figure foretells the coming of winter, during which life seems to retire from all beings, and no longer to circulate through nature. this is why typhon signifies also a serpent, the symbol of winter, which, in the catholic temples, is represented surrounding the terrestrial globe, which surmounts the heavenly cross, emblem of redemption. if the word typhon is derived from _tupoul, it signifies a tree which produces apples(_mala, evils, the jewish origin of the fall of man. typhon means also one who supplants, and signifies the human passio

which surmounts the heavenly cross, emblem of redemption. if the word typhon is derived from _tupoul, it signifies a tree which produces apples(_mala, evils, the jewish origin of the fall of man. typhon means also one who supplants, and signifies the human passions, which expel from our hearts the lessons of wisdom. in the egyptian fable, isis wrote the sacred word for the instruction of men, and typhon effaced it as fast as she wrote it. in morals, his name signifies _pride _ignorance, and _falsehood [footnote 2 [hebrew] tsapanai, in hebrew, means a serpent] when isis first found the body, where it had floated ashore near byblos, a shrub of _erica_ or tamarisk near it had, by the virtue of the body, shot up into a tree around it, and protected it; and hence our sprig of acacia. isis was a

ed laws. he built temples to the gods, and established their worship. both were the patrons of artists and their useful inventions; and introduced the use of iron for defensive weapons and implements of agriculture, and of gold to adorn the temples of the gods. he went forth with an army to conquer men to civilization, teaching the people whom he overcame to plant the vine and sow grain for food. typhon, his brother, slew him when the sun was in the sign of the scorpion, that is to say, at the autumnal equinox. they had been rival claimants, says synesius, for the throne of egypt, as light and darkness contend ever for the empire of the world. plutarch adds, that at the time when osiris was slain, the moon was at its full; and therefore it was in the sign opposite the scorpion, that is, th

arkness to that of light. after having set his feet on the threshold of the palace of pluto he ascended to the empyrean, to the bosom of the eternal principle of light of the universe, from which all souls and intelligences emanate. plutarch admits that this theory of two principles was the basis of all the mysteries, and consecrated in the religious ceremonies and mysteries of greece. osiris and typhon, ormuzd and ahriman, bacchus and the titans and giants, all represented these principles. phanes, the luminous god that issued from the sacred egg, and night, bore the sceptres in the mysteries of the new bacchus. night and day were two of the eight gods adored in the mysteries of osiris. the sojourn of proserpine and also of adonis, during six months of each year in the upper world, abode

were great obelisks of stone[_phalli, and a circular lake paved with stones and revetted with a parapet. it seemed to me as large as that at delos [where the mysteries of apollo were celebrated "in this lake the egyptians celebrate, during the night, what they style the mysteries, in which are represented the sufferings of the god of whom i have spoken above" this god was osiris, put to death by typhon, and who descended to the shades and was restored to life; of which he had spoken before. we are reminded, by this passage, of the tomb of khir-om, his death, and his rising from the grave, symbolical of restoration of life; and also of the brazen sea in the temple at jerusalem. herodotus adds "i impose upon myself a profound silence in regard to these mysteries, with most of which i am acq

assed to a state of immortality. it is, however, not difficult, combining the different rays of light that emanate from the different sanctuaries, to learn the genius and the object of these secret ceremonies. we have hints, and not details. we know that the egyptians worshipped the sun, under the name of osiris. the misfortunes and tragical death of this god were an allegory relating to the sun. typhon, like ahriman, represented darkness. the sufferings and death of osiris in the mysteries of the night were a mystic image of the phenomena of nature, and the conflict of the two great principles which share the empire of nature, and most influenced our souls. the sun is neither born, dies, nor is raised to life: and the recital of these events was but an allegory, veiling a higher truth. ho

symbols of the purification of souls by air and water; and the third purification, by earth, was represented by an image of the animal that cultivates it, the cow or ox, borne by another officer. then followed a chest or ark, magnificently ornamented, containing an image of the organs of generation of osiris, or perhaps of both sexes; emblems of the original generating and producing powers. when typhon, said the egyptian fable, cut up the body of osiris into pieces, he flung his genitals into the nile, where a fish devoured them. atys mutilated himself, as his priests afterward did in imitation of him; and adonis was in that part of his body wounded by the boar: all of which represented the loss by the sun of his vivifying and generative power, when he reached the autumnal equinox (the sc

t, and to distribute punishment and blessing. thus not the deity, but his ministers, or a principle and power of evil, were deemed the authors of vice and sin and suffering: and thus the genii or angels differed in character like men, some being good and some evil; some celestial gods, archangels, angels, and some infernal gods, demons and fallen angels. at the head of the latter was their chief, typhon, ahriman, or shaitan, the evil principle; who, having wrought disorder in nature, brought troubles on men by land and sea, and caused the greatest ills, is at last punished for his crimes. it was these events and incidents, says plutarch, which isis desired to represent in the ceremonial of the mysteries, established by her in memory of her sorrows and wanderings, whereof she exhibited an i

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

d this tedious war (which was called the gigantomachia) at last came to page 21 an end. among the most daring of these earth-born giants were enceladus, rhoetus, and the valiant mimas, who, with youthful fire and energy, hurled against heaven great masses of rock and burning oak-trees, and defied the lightnings of zeus. one of the most powerful monsters who opposed zeus in this [21]war was called typhon or typhoeus. he was the youngest son of tartarus and gaa, and had a hundred heads, with eyes which struck terror to the beholders, and awe-inspiring voices frightful to hear. this dreadful monster resolved to conquer both gods and men, but his plans were at length defeated by zeus, who, after a violent encounter, succeeded in destroying him with a thunderbolt, but not before he had so terri

, and falls down on either side of the face. transplanted into greece, this sublime and mysterious egyptian deity degenerates into an insignificant, and yet malignant power, page 163 and though she also deals in mysteries, they are, as we shall see, of a totally different character, and altogether inimical to human life. the sphinx is represented, according to greek genealogy, as the offspring of typhon and echidna.[48] hera, being upon one occasion displeased with the thebans, sent them this awful monster, as a punishment for their offences. taking her seat on a rocky eminence near the city of thebes, commanding a pass which the thebans were compelled to traverse in their usual way of business, she propounded to all comers a riddle, and if they failed to solve it, she tore them in pieces

n, and a new helmet of the head of the animal. thus attired, he so alarmed eurystheus by appearing suddenly before him, that the king concealed himself in his palace, and henceforth forbade heracles to enter his presence, but commanded him to receive his behests, for the future, through his messenger copreus. 2. the hydra..his second task was to slay the hydra, a monster serpent (the offspring of typhon and echidna, bristling with nine heads, one of which was immortal. this monster infested the neighbourhood of lerna, where she committed great depredations among the herds. page 269 heracles, accompanied by his nephew iolaus, set out in a chariot for the marsh of lerna, in the slimy waters of which he found her. he commenced the attack by assailing her with his fierce arrows, in order to fo

giant geryon or geryones, who dwelt on the island of erythia in the bay of gadria (cadiz. this giant, who was the son of chrysaor, had three bodies with three heads, six hands, and six feet. he possessed a herd of splendid cattle, which were famous for their size, beauty, and rich red colour. they were guarded by another giant named eurytion, and a two-headed dog called orthrus, the offspring of typhon and echidna. in choosing for him a task so replete with danger, eurystheus was in hopes that he might rid himself for ever of his hated cousin. but the indomitable courage of the hero rose with the prospect of this difficult and dangerous undertaking. after a long and wearisome journey he at last arrived at the western coast of africa, where, as a monument of his perilous expedition, he ere

PATRON OF SORCERY

searched with you the whole world and found great osiris, whom i brought you chained. i'm he who joined you in war with the gods! i'm he who closed heav'ns double gates and put to sleep the serpent who must not be seen" later in the same text the magician addresses the rising sun..you who are fearful, awesome, threatening, you who're obscure and irresistable, and hater of the wicked, you i call, typhon, in hours unlawful and unmeasured" as mentioned elsewhere, the rising sun was one of the symbols of xepera, the ancient egyptian concept of self-creation. fragments of egyptian are found everywhere in these greek spells. the 'true names "erbeth "pakerbeth" and "bolchoseth" appear repeatedly in invocations of set. they may be corrupted praise names. the words are seen in binding and restrain

nce for survivals of the ancient cult of set. the magical papyri presented by betz are thought to have come from a private library in thebes and date from the 2nd century bce through the 5th century ce. we can't be sure if this collection of surviving scrolls is representative, or if it reflects a cult of set in graeco-roman egypt. but they do show that some literate egyptians not only identified typhon with set but invoked the powers of set-typhon, hailed set-typhon as a divine power, and so forth. strange though the magical papyri seem to us today, they document a flow of "operative" temple knowlege from egypt into the mediterranean world. this naturally invites speculation as to what theoretical or abstract knowlege might also have passed by way of the egyptians who wrote these papyri i

mparisons of the papyri and tablets are found in john g. gager's curse tablets and binding spells from the ancient world (new york: oxford university press, 1992. more generally, the practice of the "spell-book" of european tradition found its prototype in the "magical cookbook" approach exemplified by the theban papyri. thus the written magical tradition of europe began under the auspices of set-typhon, and provided the matrix for the remanifestation of setian thought hundreds of years later. that the papyri themselves survived roman suppression, a ferocious campaign of destruction of magical books under christianity (acts 19:19, and the rise of islam, may itself be reckoned to border on magic. what the papyri may yet reveal of the original cult of set- and of such survivals as have found

PHILIP NEIL MYTHS LEGENDS EXPLAINED

n, at 18, he killed a huge lion that was decimating the flocks and soon afterward set out upon the adventurous life of a hero. hercules serpent serpent the labors of hercules 51 guardian serpent ladon, the terrifying serpent that guarded the apples, had 100 heads (although they are not shown here) each of which spoke a different language. like the sphinx (see p. 48, he was a child of the monsters typhon and echidna. when he was killed, the grief-stricken hera set him in the sky as the constellation draco. sleeping hesperides sources vary as to whether there were three or four hesperides. those shown on the left are aigle, erytheia, and hesperia. so peaceful here, the theft of the apples caused them unspeakable sorrow. in one story, nereus (or prometheus) advised hercules to trick atlas, wh

death with an iron club, thus earning himself the nickname of club-man. theseus killed periphetes, and carried his club ever after, finding it an infallible weapon. the crommyon wild sow theseus traveled to crommyon, where he performed his third daring deed by killing phaea, a ferocious wild sow that had been ravaging the countryside. phaea was said by some to be one of the monstrous children of typhon and echidna (see p. 48. sinis, the pine-bender theseus second dangerous encounter was with sinis, a man so strong he could bend the tops of pine trees until they touched the earth, hence his nickname, the pine-bender. he would ask passers-by to help him hold the trees down, then let go, catapulting the unwary stranger into the air; or he would tie his quarry to two bent trees, and then rele

PROMETHEUS

hereupon proposed herakles to zeus, to become immortal in place of kheiron: and so kheiron died -apollodorus 2.83-87 "then after proceeding through libya to the sea beyond, he appropriated the goblet from helios [for the trip from libya to the kaukasos mountains. when he [herakles] reached the mainland on the other side he killed with an arrow the eagle on the kaukasos, the product of ekhidna and typhon that had been eating the liver of prometheus. then he selected for himself a restraining bond of olive, and released prometheos; and he offered zeus kheiron, who was willing to die in herakles place. prometheus advised herakles not to go after the apples himself, but rather to relive atlas of the celestial sphere and dispatch him. so when herakles reached atlas among the hyperboreans, he re

aistos, and endowed with all kinds of gifts by the will of the gods. for this reason she was called pandora. but prometheus he bound with an iron chain to a mountain in scythia named caucasus for thirty thousand years, as aeschylus, writer of tragedies, says. then, too, he sent an eagle to him to eat out his liver which was constantly renewed at night. some have said that this eagle was born from typhon and echidna, other from terra [gaia] and tartarus, but many point out it was made by the hands of vulcanus and given life by jove. the following reason for the release of prometheus has been handed down. when jupiter [zeus, moved by the beauty of thetis, sought her in marriage, he couldn t win the consent of the timid maiden, but none the less kept planning to bring it about. at that time t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

owed in order to synthesize all these variegated ideas and gestures, and to add one more mime to replace the second 'i' that was eliminated for being repetitious. as the 'l' sign is being made, the adept says "the sign of the mourning of isis" this expresses the sorrow of isis on learning that osiris had been slain by set or apophis. as the y' sign is made, the adept says "the sign of apophis and typhon" these are other names for set, the brother and murderer of osiris, whose body was so mutilated that only the phallus could be found by isis who had searched all over creation for him. as the adept spreads his arms outward from the shoulders forming actively the 14 the golden dawn cross, he says "the sign of osiris slain" then crossing one arm over the other on the chest, he adds "and risen

upiter acting through jupiter direct upon venus. 11. justice=the severity of beauty and sovereignty. mars acting through libra upon sol. fourth knowledge lecture 73 12. the hanged man=the severity of splendour. execution of judgment. mars acting through water upon mercury. 13. death=the sovereigntyand result of victory. solacting through scorpio u on venus, or osiris under the destroying power of typhon afkcting isis <143> 14. temperance=the beauty of a firm basis. the sovereignty of fundamental power. sol acting through sagittarius upon luna. 15. the devil=the sovereignty and beauty of material (and therefore false) splendour. sol acting through capricorn upon mercury. 16. the tower=the victory over splendour. venus acting through mars upon mercury. avenging force. 17. star=the victory of

s it is said "whither shall i go from thy spirit, or whither from thy presence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps. cxxxix) therefore even the evil persona is not so evil when it fulfileth <218> its work. for it is the beginning of a dim reflection of the light unto the qlippoth, and this is what is hidden in the saying that "typhon is the brother of osiris" hear thou, then, a mystery of the knowledge of evil. the= ritual of the adeptus minor saith that even the "evil helpeth forward the good" when the evil sephiroth are expelled from the nephesch into the evil persona, they are, in a sense, equilibriated therein. the evil persona can be rendered as a great and strong, yet trained, animal whereupon the man rideth, and

e very significant as representing the balance of opposing forces in the hall of two truths. the invisible station corresponding to the yesod, the 9th sephirah on the tree of life, immediately east of the altar which is in the upper region of malkuth in the= el temple, is the abode of a set-like god-form associated with the evil triad and at the same time with a dark reptilian god associated with typhon (see description of three in one, in "z. 3" he is the accusor, the evil genius, who would bind the candidate's soul in darkness with forces of the qlippoth. in the neophyte initiation the accusor rises from the base of the altar at the time of the soul's greatest danger. during this vulnerable time, four invisible stations attributed to the sons of horus3 protect the vital organs, symbolic

l work performed by the officers during the ceremony are given in documents z.1 and 2.3. these latter will be found in volume 111 of this work. i. r) the neopirye signr sign of iiaiipocratps sign of horus 0 signs of eiementni cradcs slcn of theoricus slgn of zllator slgn of practicvs slcn of philosophus the l.y. x. signz l slgn of mourning tlie sign of oslrls slain of isis- v. sign of apophis and typhon x. slgn of oslrls risen elemenfa1 grade ceremonies 135 introduction to the elemental grade ceremonies the initiation ceremonies of the zelator, theoricus, practicus and philosophus grades are each referred to one of the four elements of tetragrammaton- yhvh-beginning with the last, earth, air, water and fire respectively. as a whole these grades represent the fundamental work of the outer o

trumpet represents the influence of the spirit descending from binah, while the banner with the cross refers to the four rivers of paradise and the letters of the holy name. he is also axieros, the first of the samothracian kabiri, as well as zeus and osiris. the left hand figure below, rising from the earth is samael, the ruler of volcanic fire. he is also axiokersos, the second kabir, pluto and typhon. the right hand figure below is anael, the ruler of astral light. she is also axiokersa, the third kabir, ceres and persephone, isis and nephthys. she is, therefore, represented in duplicate form, and rising from the waters. around both these figures dart flashes of lightning <105> these three principle figures form the fire triangle, and further rep resent fire operating in the other three

. the portal of kaph is barred, yet it is well to aspire, though it may be folly to attempt. this path is governed by the wheel of life and death, and hard it is to be freed from that wheel. phil (prompted by heg) let me seek then the path of nun. 2nd ad. it is open to you, unto the limit of your strength. heg. returns to altar. 2nd ad. guides phil. to w. hiereus bars way. hiereus in the power of typhon the destroyer, and of death the transformer, stand (knocks) 2nd ad thus far and no farther is it permitted to penetrate into the path of nun. the mysteries may now be partially be revealed unto you. 2nd ad. takes phil. to tarot key of death 'note: the outer order of the elemental grades could be likened to the bur elemental quadangles of john dee's great table of the watchtowers. the pentag

he field, so he flourisheth" the top of the scythe forms the tau cross of life, showing that what destroys also renews. the whole is a representation of the eternal transmutation of the life of nature, which reforms all things into fresh images and similitudes. this symbol represents the corrosive and destructive action of the infernalfire as opposedto the celestial- the dragon of the waters, the typhon of the egyptians, the slayer of osiris- which later yet rises again in horus. the scorpio, serpent of evil, delineated before <180> the figure of death in the more ancient form of the key, refers to the mixed and transforming, therefore deceptive, nature of this emblem. behind him, is the symbol of the nameless one, representing the seed and its germ, not yet differentiated into life, there

lem of ruthless destruction; the snake is the mixed and deceptive nature, serving alike for good and evil; the eagle is the higher and divine nature, yet to be found herein, the alchemical eagle of distillation, the renewer of life. as it is said-"thy youth shall be renewed like the eagles" great indeed, and many are the mysteries of this terrible key. 2nd ad. and hiereus show phil. fhe figure of typhon. hiereus this drawing represents the symbolic figure of typhon, the destroyer. the eleven circles represent the eleven averse sephiroth. he stands upon earth and ocean, his head lost in the clouds, a colossal image of evil and destruction. the brow denotes the confusion of opposing elemental forces in the higher regions of the air, and confusion of mind and madness in man. the eyes are the

analyse the key word. i. second n. third r. all i. chief yod. second nun. third resh. all yod. chief virgo, isis, mighty mother second scorpio, apophis, destroyer. third sol, osiris, slain and risen. all isis, apophis, osiris-i. a. 0. a11 separate wands and cruces, and give sign of cross. all the sign of osiris slain. chief l-the sign of the mourning of isis (with bowed head) second v-the sign of typhon and apophis (with head erect <205> third x-the sign of osiris risen (with head bowed) all l v x, the light of the cross (saluting sign and head bowed) all quit tomb and return to previous places. chief in the grand word yeheshua, by the key-word, i. n. r. i, and through the concealed word lvx, i have opened the tomb of the adepti. all present give lvx signs. first point the tomb is prepared

the officer. chief i. second n. third r. all i. chief yod. second nun. third resh. all yod. chief virgo, isis, mighty mother. second scorpio, apophis, destroyer. third sol, osiris, slain and risen. all isis, apophis, osiris, i. a. 0. a11 separate wands and give the sign of osiris slain. all the sign of osiris slain. chief l the sign of the mourning of isis (with bowed head) second v. the sign of typhon and apophis (head erect) all x. isis, apophis, osiris, i.a.o. they give the saluting sign with heads bowed. a pause. chief the mystic number of this grade is 21, the heptad multiplied by the triad; and from it is derived the password of this grade which is eheieh, which should be lettered separately when given thus, aleph <234> aspirant heh. chief yod. aspirant heh. chief the keyword is i

second nun. third resh. a11 yod. chief virgo. isis. mighty mother. second scorpio, apophis, destroyer. third sol, osiris, slain and risen. all isis, apophis, osiris, iao. all then simultaneously separate wands and cruces, and say: all the sign of osiris slain (gives it) chief (giving l sign with bowed head) l the sign of the mourning of isis. second (giving v sign wifh head erect) v. the sign of typhon and apophis. third (with bowed head gives x sign) x. the sign of osiris risen. all together with the saluting sign and bowed head. a1 l v x, lux, the light of the cross. a11 quit the vault and return to prmious places. chief in the grand word yeheshuah, by the key-word i n r i, and through the concealed word lvx, i have opened the vault of the adepts. all give lvx signs. second let the cros

analysis of the key-word given as follows: 308 the golden dawn: volume iii book four 1. stand with arms outstretched in the form of a cross. face east. 2. vibrate these words: i. n. r. i. yod nun resh yod the sign of osiris slain. 3. right arm up, left arm extended outfrom shoulder, head bowed toward left hand. l- the sign of the mourning of isis <49> 4. both arms up in a v shape. v.-the sign of typhon and apophis. 5. arms crossed on breast, head bowed. x- the sign of osiris risen. 6. make the signs again as you repeat l.v.x. l.v.x. lux. 7. arms folded on breast, head bowed. the light of the cross. 8. then arms extended in sign of osiris slain (see 1. virgo isis mighty mother scorpio apophis destroyer sol osiris slain and risen 9. gradually raise arms. isis apophis osiris 10. arms above h

a curl of blue hair, denoting youth, comes round his face on the right side. he wears the double crown, red and white. his collar is yellow and blue; his waist cloth is yellow and blue with a mauve girdle, whence depends a lion's tail. his lotus has leaves alternately blue and yellowland rests on a pavement of mauve and orange. he has no insignia. his left forefinger is on his lips. omoo-sathan. typhon, apophis, set. the evil persona is a composite figure of the powers arising from the qlippoth. it rises from the base of the altar standing east of the altar facing west, in the sign of typhon. he is black, and has an animal, somewhat lizard-like, head, a black body, and tail, and he stands on black. his nemyss is of olive green decorated with russet, his collar of russet and citrine. he ha

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

e number fifteen, symbolized in the tarot by a monster throned upon an altar, mitred and horned, having a woman's breasts and the generative organs of a man. a chimera, a malformed sphinx, a synthesis of deformities. below this figure we read a frank and simple inscription. the devil. yes, we confront here that phantom of all terrors, the dragon of all theogonies, the ahriman of the persians, the typhon of the egyptians, the python of the greeks, the old serpent of the hebrews, the fantastic monster, the nightmare, the croquemitaine, the gargoyle, the great beast of the middle ages, and. worse than all these. the baphomet of the templars, the bearded idol of the alchemist, the obscene deity of mendes, the goat of the sabbath. the frontispiece to this gritual h reproduces the exact figure o

g life for children born on it. 12. the victim, or hanged man. birth of samuel. prophetic and kabalistic day, favourable to the fulfilment of the great work. 13. death. birthday of canaan, the accursed son of chain. baleful day and fatal number. 14. the angel of temperance. blessing of noah on the fourteenth day of the moon. this day is governed by the angel cassiel of the hierarchy of uriel. 15. typhon, or the devil. birth of ishmael. day of reprobation and exile. 16. the blasted tower. birthday of jacob and esau; the day also of jacob's predestination, to esau's ruin. 17. the glittering star. fire from heaven burns sodom and gomorrah. day of salvation for the good and ruin for the wicked: dangerous on a saturday. it is under the dominion of the scorpion. 18. the moon. birth of isaac. wif

f the hood of his oriental cloak. his true name, however, is prudence, and he thus completes the four cardinal virtues which seemed imperfect to court de gebelin and etteilla. y principle, manifestation, praise, manly honour, phallus, virile fecundity, paternal sceptre. hieroglyph, the wheel of fortune, that is to say, the cosmogonical wheel of ezekiel, with a hermanubis ascending on the right, a typhon descending on the left and a sphinx in equilibrium above, holding a sword between his lion's claws. an admirable symbol, disfigured by etteilla, who replaced typhon by a wolf, hermanubis by a mouse, and the sphinx by an ape, an allegory characteristic of etteilla's kabalah. 136 the ritual of transcendental magic k the hand in the act of grasping and holding. hieroglyph, strength, a woman cr

RUBY TABLET OF SET

farthest reaches of the universe. we are balance and self-unity. we are that from which our true wills spring! h the consecration of the lights each participant now brings his or her candle to the altar and consecrates it according to his or her ingenium, dedicating it to aid them in discovering their true will. the celebrant does this last of all, then faces the altar in the sign of apophis and typhon, proclaiming: gcandle light, candle glow, inner sight, will to know. thus shall these lamps of knowledge light our way on the quest for truth. may we always be aware of the flame of will that burns within us, and may we always act according to our true wills, born of spirit. h the 18th part of the word of set is now read, in enochian and english. celebrant: gand so it is done! h participant

kher! all hail the prince of darkness! beloved of ra, stand at thy place among your elect, for we are your nobles and none other. open, therefore, the gates of the underworld. let the light depart, and bring unto us the darkness. ego sum qui copulave pugno meo, libidinem sentini in umbra mea, semen cecidit e meo ipsius ore. we invoke thee, anubis, opener of the way, who dwells in the void. hail, typhon! terrible ancient god of death and destruction, who maketh desolate the souls of the undeserving: guide our path through the angles. hail, set! typhon set! hail, anubis! we invoke thee by thy powerful names! in witness to your bond, we proclaim your words: xeper! xem! xeper! xem! xeper! xem! 11. the celebrant turns to the assembly and presents the body of the ritual, introducing the four sh

ow thee, one whose numbers are measured from infinity, whose words cast their shadows upon the absolute. ah, but i do not know the others! nor do i care to gaze upon their withered limbs. they are gathered behind me in supplication for my protective word. as children they gather; as children, mindless and reckless, i see them. count yourselves not among the children! can the sparrow withstand the typhon's power? who among you can absorb the quintessence of neters who dwell within? i stand in solitude- you see me thus- and yet am surrounded on four sides by proportion's remainder. my name is known to you and my essence, long dormant, seeks to destroy that which held it so. curiosities! blindness! do not trifle with me or my intent; in anger i shall seek you out with purpose and direction; t

ion with the three figures riding th wheel, that incalculable brings to the front a component of initiatory progress and will which we tend at times to overlook. a brief study of the three central figures of the trump would be in order before looking at the influence of tje incalculable. the book of thoth explains them this way: on this wheel are three figures, the sworded sphinx, hermanubis, and typhon; they symbolize the three forms of energy which govern the movement of phenomena. a symbol is a representation, an attempt to make concrete the abstract in order that the mind may more easily grasp and use the intangible. magus lewis casteth a wary eye about when he hears or reads of symbolism for, like huston smith [professor of philosophy, m.i.t. and author of the religions of man, he has

SATANGEL

reek god hermes. hornblas. patron devil of musical discord. his trumpet gathers the ministry of hell. huictiigara (grimorium verum. a subordinate spirit of lucifer. occassions sleep and waking in some, and afflicts others with insomia. iblis (arabic form of greek diabolos. islamic devil, identified as asasel or lucifer after the descent. ijanki (hittite. snake demon, associated with leviathan and typhon. incubus (latin, he who lies on top. the devil as paramour, an erotic dream or nightmare. the name is roman, meaning a spirit summoned through dream incubation. ipos (goetia, 22nd spirit. earl and prince commanding 36 legions. appears as a lion headed angel, with gooses feet and a hare s tail. tells fortunes, makes men witty and bold. isheth zenunim (hebrew. demon of prostitution. one of sa

gins, when the occasion is favourable. seth (hebrew, transgression. the third child of adam and eve, after the desasterous relationship of cain and abel. a curious parallel exists between the tale of the two brothers in genesis, and the mystery of set and osiris. seth, set, setech, sutech (egypt. who murders his brother osiris, lord of the desert, whose priests were all had red hair. equated with typhon by the greeks. a god of dark sorcery and homosexual mysteries, equated with satan. shax, shan, shaz, shass (goetia, 44th spirit. marquis commanding 30 legions. appears as a stock dove with a hoarse but subtle voice. causes blindness and deafness. fetches horses or anything else, steals riches from kings, discovers things not hidden by evil spirits, sometimes gives good familiars. shedim (ar

rdinate spirit of satanachia. teaches magickal art. he gives good familiars and furnishes mandragores. sut one of the sons of iblis, a demon of the order of flies. tehom hebrew form of the babylonian tiamat, queen of the waters of the deep. the abyss itself (gen 1:2. tiamat (babylon. primordial mother dragon of chaos, defeated by marduk and torn apart to become the earth and the sky. equated with typhon and leviathan. trimasel (grimorium verum. a subordinate spirit of satanachia. teaches chemistry, alchemy, and all sleight of hand. tubal-cain son of lamech and zillah, master of metal working. the first blacksmith, whose forge is the fires of hell, and whose name is the watchword. tunnels of set the 22 qlippothic paths of the dark side of the tree of life, elaborated by crowley and later by

SATANIC BIBLE

ptian 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 religions have always, at least in part, had animal characteristics, evidence of man's constant need to deny that he too is an animal, for to do so would serve a mighty blow to his impoverished ego. the pig was despised by the jews and the egyptians. it symbolized the gods frey

n ishtar rimmon asmodeus kali sabazios astaroth lilith sammael azazel loki samnu baalberith mammon sedit balaam mania sekhmet baphomet mantus set bast marduk shaitan beelzebub mastema shamad behemoth melek taus shiva beherit mephistopheles supay bil metztli t'an-mo chemosh mictian tchort cimeries midgard tezcatlipoca coyote milcom thamuz dagon moloch thoth damballa mormo tunrida demogorgon naamah typhon diabolus nergal yaotzin dracula nihasa yen-lo-wang emma-o nija invocation employed towards the conjuration of lust come forth, oh great spawn of the abyss and make thy presence manifest. i have set my thoughts upon the blazing pinnacle which glows with the chosen lust of the moments of increase and grows fervent in the turgid swell. send forth that messenger of voluptuous delights, and let

SATANIC RITUALS

ny is begun according to the standard sequence. the lictor stands in front and to the left of the altar, the gong-striker in front and to the right. the illuminator is behind the priest, who stands inside the diamond, thus formed while he performs the opening rubrics. the second enochian key is employed. the chalice is not completely drained. names are called which have animal counterparts: bast, typhon, fenriz, midgard, behemoth, pan, etc. when the priest concludes the preliminary invocation, he retires to the periphery of the clearing and the invocator enters. after gazing around the clearing, he stands in the centre and motions to the illuminator, who steps forward with his light he is about to summon the beasts. they will enter single file if the rite is performed within a chamber, or

deathless ones, and say with me the call to the eternal serpent who sleeps that we may live. all: ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn. principal participant: i'a k'nark cthulhu kyr'w qu'ra cylth drehm'n el-ak. u'gnyal kraayn (hail, great cthulhu, who art known to all races of the deep ones who walk upon and beneath the earth. hear thy honored names) all: kraken- poseiden- sabazios- typhon- dagon- setheh- neptune- leviathan- midgard- cthulhu! ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn. i'a cthulhu [the figure of cthulhu appears] celebrant: ph'reng-na y'gth el-aka gryenn'h w'yal'h-ji kyr dy-tral's k'heh. participants: from yuggoth i am come to the world of horrors, here to abide and to rule for all eternity. celebrant: v'kresn vuy-kn grany'h arksh ty'h nzal's naaghs wh

SATANICON

ium: the infernal hierarchy princes: lucifer: morning star and light-bringer; satan: adversary of god; belial: a vicious and wicked beast; beelzebub: lord of the flies; leviathan: prince of heresies and serpent of the infernal seas. the first legion: set, tiamat, eblis, mephistopheles, ahriman, fenris, pan, abaddon, apollyon the second legion: asmodeus, adramaleck, astaroth, kali, nergal, lilith, typhon, moloch, midgard, diabolus the third legion: caop, amon, skoll, hati, azazel, marchocias, serapis, bali, orias, maskim, mastema, nebrios, emma, furfur, pazuzu the fourth legion: pursan, nabarus, alastor, silcharde, incubus, succubus, hekate, asag, mara, euronome, forneus, xaphan, ukoback, belphegor, kobal, lerva, necrofiend, basilisk* magickal laws regarding successful evocation of devils a

SETH IN THE MAGICKAL TEXTS

iginally "good" god osiris, of whom seth was the enemy, became identified with sacla- ialdabaoth the wicked demiurge (p. 104, n. 93. by implication doresse appears to say that the egyptian seth now was seen as a positive figure. the author indeed wonders "whether, 1 the rediscovery of gnosticism, 2 vols, ed. b. layton, studies in the history of religion 41 (leiden 1980/81) 2.500. 2 w. fauth "seth-typhon, onoel und der eselkopfige gott, oriens christianus 57 (1973) 92. 3 b.a. pearson "egyptian seth and gnostic seth, society of biblical literature seminar papers 22 (missoula 1977) 33. cf. pearson "seth, 501. 4 "the egyptian background of gnosticism" in le origini dello gnosticismo, ed. u. bianchi, studies in the history of religion 12 (leiden 1967) 236. seth in the magical texts 87 perchance

chi, studies in the history of religion 12 (leiden 1967) 236. seth in the magical texts 87 perchance, some of these [gnostic] myths did not bring him into such contact with his homonym, seth the son of adam, as to create some confusion between them."5 thinking that such a "confusion" was "not impossible, doresse goes on to assert that there can be found "some curious traces of a cult of this seth-typhon presiding over judeo-gnostic rituals in which adam plays the leading part" he then says "that this cult came to be actually codified is attested by the existence of egyptian figurines of the god seth c" after having given a short description of these figurines, doresse concludes "there is no doubt about the identification of the god worshipped in this guise, as one of the great figures of g

ephalos, is said to be osiris- onnophris, i.e "osiris the beautiful being. among his names, doresse counts "arbathiao, seth, iao, sabaoth and abrasax (p. 105. let us consider doresse's evidence and arguments. to begin with, it must be pointed out that there is no evidence to the effect that the egyptian god seth was seen as a positive figure in gnosticism. fauth has shown that the ass-headed seth-typhon is always a negative archon in the gnostic texts("seth-typhon [above, n. 2] 106-120. moreover, as has been stated above, seth-typhon is never welded with seth, the son of adam, in gnostic literature. can there be found "traces of a cult of seth-typhon presiding over judeo-gnostic rituals in which adam plays the leading part? if the answer proves to be affirmatory, we should inquire whether

to be restored to the original state from which he has fallen. e. peterson, to whom we are indebted for a penetrating analysis of the two prayers, connected the strange name of one of the prayers =u!tika (i.196, with the fifth hour of the day: in pgm iv.9, the time of the =u!tika is the fifth hour. according to iv.174ff, this is the hour when the sun is in zenith and the magician turns to his god typhon.6 the puzzling portrayal of seth-typhon as a sun god in greco-roman times remains to be fully accounted for,7 but that religio-historical problem lies outside the scope of this paper. 5 secret books 104f. already r. wunsch, sethianische verfluchungstafeln aus rom (leipzig 1898) 108- 113, 116, et passim, argued for an amalgamation of seth-typhon and seth-christ. he was effectively refuted by

ough seth in ancient egypt could be reconciled with horus and seen as the defender of the solar bark, his cult seems to have disappeared after the assyrian period and the god himself began to be turned into a demon; see h. te velde, seth, god of confusion, probleme der agyptologie 6 (leiden 1967) 139-151. 88 jarl fossum and brian glazer two points only need to be made in this connection. firstly, typhon in the spell contained in pgm iv.154-285 is not equated with seth, adam's son; in fact, the name of seth does not occur in the spell. secondly, the two prayers "in which adam plays the leading part" mention neither egyptian seth nor jewish seth.8 the "existence of egyptian figurines of the god seth" carrying the name of aberamentho, a name which also is given to jesus in one gnostic work, d

rting that such a welding was made on egyptian soil, fauth simply relied on bleeker and bohlig. the latter has been proven wrong that the gospel of the egyptians shows an amalgamation of egyptian seth and jewish seth. bleeker only referred to doresse in substantiation of his statement that such an identification could be found. there is no evidence for doresse's theory that the gnostics took seth-typhon to be a beneficial deity and merged him with jewish seth. furthermore, when seth-typhon appears as the sun god in the magical papyri, there is no trace of a welding with the jewish figure of seth. ii in his article "egyptian seth and gnostic seth (above, n. 3, b.a. pearson says that, to his knowledge, the jewish figure of seth does not occur in the greek magical papyri (p. 28. he goes on "t

. vi p. 216 and 229 (nre ibet "eastern rhe [k. schmidt; reg. xii p. 244 and 247; cf. the preface to the 3rd volume in a. henrichs' edition of 1974, p. xvi; see also delatte (above, n. 10. for rhe, the sun god, and seth, see abrasax ii (above, n. 9) p. 25 (on line 514. seth in the magical texts 89 later, in a series of magic names 'iao iao seth seth (ii.1) may reflect the identification, iao= seth-typhon."12 whereas pearson is somewhat cautious, w. vycichl is not. in the article "magic, in the recently published coptic encyclopedia, the latter says" c there can be no doubt that the egyptian god is meant."13 since vycichl does not support his statement in any way whatsoever (he does not even refer to pearson in his bibliography, we must turn back to pearson. his argument is as follows. since

ewhat cautious, w. vycichl is not. in the article "magic, in the recently published coptic encyclopedia, the latter says" c there can be no doubt that the egyptian god is meant."13 since vycichl does not support his statement in any way whatsoever (he does not even refer to pearson in his bibliography, we must turn back to pearson. his argument is as follows. since iao can be identified with seth-typhon in the greek magical texts, the phrase "seth seth the living christ, as well as "iao iao seth seth, within one and the same magical text may be taken to mean that seth in the former as well as the latter phrase indicates the egyptian deity. it is true that the name of iao can be counted as one of the titles of seth-typhon: pearson sees evidence for this in four texts from the greek magical

he egyptian deity. it is true that the name of iao can be counted as one of the titles of seth-typhon: pearson sees evidence for this in four texts from the greek magical papyri.14 already a. procope- walter, in an article which pearson does not appear to know, argued that three of these texts show only a collocation of iao-names and seth-names, and that no explicit identification of iao and seth-typhon is implied.15 on the other hand, procope-walter knew that iao and seth- typhon could be identified as well as associated: the focal point of his article is papyrus osloensis i (pgm xxxvi, where two iao-pictures are identified as representations of seth- typhon.16 the question for us, however, is whether the coptic magical text cited above witnesses to a welding of seth-typhon and christ. ia

s to be right, but we should note that it is found in a non-magical and non-gnostic text known as the martyrdom of chamoul: here seth is said to be the one "to whom god showed the mysteries of life."24 thus, in different branches of coptic christianity, the jewish figure of seth was seen as a recipient of divine mysteries. in this capacity, however, he was never equated with the egyptian god seth-typhon. 19 between these two phrases, we find another iao formula which begins "the great power (dynamis) of heaven, iao iao machael (col. i, 15-16. the name, machael, apparently is to be understood as michael. in an alleged quotation from the gospel according to the hebrews preserved in a coptic translation of a homily attributed to cyril of jerusalem, the angel michael is called a "great power (

1.267-268, discusses a couple of gems where the name of iao as well as the name of ichthys denotes the good shepherd surrounded by the twelve apostles. cf. also his discussion on p. 270-272. 21 see worrell "a coptic wizard's hoard, american journal of semitic languages and literatures 46 (1930) 239-262. standing in the tradition inaugurated by wunsch (see n. 5, worrell says that the god is "set- typhon-seth.the good, the evil, the powerful god, the storm demon, the hebrew patriarch, the gnostic christ, the ass-headed on the crucifix (255. as for the theory that the famous palatine graffito is a christian gnostic work showing an identification of christ and the egyptian seth, see already the refutation in procope- walter "iao und set (above n. 15) 50-51. 22 see mirecki "the coptic 'wizard'

deal figures lists in the true prophet christology of the pseudo-clementine literature, journal for the study of the pseudepigrapha, forthcoming. 24 w.c. crum, catalogue of the coptic manuscripts in the british museum (london 1905) 147. seth in the magical texts 91 we have still to discuss doresse's reference to the existence of certain egyptian figurines of seth as evidence for a welding of seth-typhon and christ. doresse in actual fact cited only one bronze statue bearing the inscription, 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 pap

dition, 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 both yahweh and jesus with typhon-seth (p. mich. xvi [above n. 14] 33. he referred to r. w. daniel (zpe 50 [1983] 151f) as well as r. wunsch (p. 46f [see ab

r. wunsch (p. 46f [see above, n. 5, obviously without knowing the refutation of the latter. daniel does not contribute anything to the discussion. in substantiation of his statement that egyptian seth was welded with yahweh, he merely referred to the article by procope-walter published in 1933 (above, n. 15. now it cannot be denied that the name of aberamentho could be used with reference to seth-typhon. one of the iao-seth representations in pap. osl. i stands on a base which carries the inscription, aberamentho.28 procope-walter pointed out that this title also occurs as a designation of seth in the paris magical papyrus (pgm iv.3272).29 as a matter of fact, the name of aberamentho (including cognates like ameramenthoouth, aberannemane thouth, and amekranebecheo thouth) occurs frequently

occasion of his 65th birthday, ed. r. van den broek and m.j. vermaseren, etudes preliminaires aux religions orientales dans l'empire romain 91 (leiden 1981) 92 jarl fossum and brian glazer that the three gems with the inscription, aberamentho, discussed by c. bonner more than forty years ago cannot be identified as seth representations.31 thus, aberamentho was obviously no inherent title of seth-typhon. as shown by m. tardieu (above, n. 30, aberamentho or, actually, aberamentho[o]uth, derives from the hebrew phrase, ym ryba "power of waters, and the greek version of the name of the egyptian god thoth.32 from the xxvith dynasty onwards, thot was seen as the god bringing forth and exercising power over the waters of the nile. in greco-roman times, thoth was also identified with hermes, the

and the powers and the angels and the archangels, and all powers and all works of the invisible god c (ibid. jesus' disciples are now given a revelation of all the cosmic secrets. it is thus clear that jesus aberamentho in the unnamed tractate in codex askewianus is assimilated to thoth-hermes: he is the lord of the waters and the formulas controlling the cosmic powers.35 the fact that also seth-typhon could be given the name of aberamentho throws no light on the phrase "jesus who is aberamentho" the net conclusion of the present article is that neither seth, the son of adam, nor christ is ever welded with the egyptian god seth-typhon. ann arbor jarl fossum brian glazer 412-418. for the palindrome beginning with this name, see now also p. mich. xvi.757 j 1 (suppl. mag. ii.48) and suppl. m

SPENSER THE CULT OF THE ALL SEEING EYE 1960

accusers and punishers of crime "guilty souls were handed over to them by osiris, but to be 'tortured' only, not destroyed."56 during osiris' great expedition beyond the borders of egypt "he left his kingdom to the care of his wife isis, and her faithful minister hermes or mercury" who was anubis (brother to osiris, represented with a caduceus. when osiris returned he found that his brother set (typhon) had aroused his subjects against him (set's name was expressed by a hieroglyphic containing the black half-sphere seen in the meditation room murai) set murdered his brother and cut his body into fourteen pieces. isis recovered all the mangled pieces, with the exception of the privities of her husband, which had been thrown into the sea. horus defeated set and osiris was proclaimed to he a

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

tic who proposes to force each one of them into a plausible shape with the aid of a sort of rough ingenuity will need a great deal of leisure. so i let these things alone and acquiesce in the popular attitude toward them; as i ve already said, i make myself, rather than them, the object of my investigations, and i try to discover whether i am a more complicated and puffed-up sort of creature than typhon, or whether i am a more gentle and simpler creature, endowed by heaven with a nature altogether less typhonic.75 thus we see that plato is no enthusiast for the intellectual and rationalistic interpretation of myth, and this must be taken into account when we examine his own use of myths to express his own views. plato has recourse to myth when he comes to speak of the life of the soul. at

r reality of human existence.76 in the light of this principle it is worth considering the egyptian mystery of osiris. in osiris we have a figure who gradually became one of the most important gods of the country. a significant 70 christianity as mystical fact cycle of myths grew up concerning osiris and his consort isis. according to the story, osiris was the son of the sungod; he had a brother, typhon (set, and a sister, isis. osiris married his sister and with her reigned over egypt. but his wicked brother typhon plotted to overthrow osiris and prepared a chest that was exactly the length of osiris body. the chest was presented as a gift at a banquet to whatever person it fitted exactly; this turned out to be none other than osiris, who lay down in the chest. immediately typhon and his

th of osiris body. the chest was presented as a gift at a banquet to whatever person it fitted exactly; this turned out to be none other than osiris, who lay down in the chest. immediately typhon and his confederates seized upon osiris, closed the chest, and threw it into the river. when isis heard the terrible news, she wandered in despair searching for her husband s body. but when she found it, typhon again managed to take possession of it; he tore it into fourteen pieces, which were dispersed in different locations; several tombs of osiris were shown in egypt. the limbs of the god were thus to be found scattered here and there in widely separated places. osiris himself, however, came forth from the netherworld and vanquished typhon. a ray from him fell upon isis, who in consequence bore

f sense experience. they are ideas that the mystai found in their myth of osiris: the god, the creative power is poured out into the world. this appears in empedocles four elements. god osiris is slain. human beings, with their knowledge (which is divine in nature) will restore him to life. we are to rediscover him in the form of horus (son of god, logos, wisdom) in the opposition between strife (typhon) and love (isis. in a greek way, empedocles expresses his basic ideas in terms that still have a mythical ring; his love is the goddess aphrodite, his strife is neikos, divine beings who bind and loose the elements. myths of initiation the style in which the content of myth has been described here should not be equated with a symbolic or allegorical approach to myth. nothing of that kind is

siris that is possible under transitory conditions. human perfection means living like an osiris it means undergoing all that osiris underwent.89 it is in this way that the osiris myth takes on its deeper dimensions of meaning, becoming the paradigm of life for someone who wants to awaken eternal being within the egyptian and other eastern mysteries 89 him- or herself. osiris is torn to pieces by typhon; he is killed. the members of his body are cherished and cared for by his consort isis. after his death, he caused a ray of light to fall upon her and she bore his son horus, who then takes over the earthly tasks of osiris; he is the second, still immature osiris, but he is in process of becoming an osiris in the full sense. this true osiris is to be found in the human soul. for although th

, who then takes over the earthly tasks of osiris; he is the second, still immature osiris, but he is in process of becoming an osiris in the full sense. this true osiris is to be found in the human soul. for although the soul is to begin with connected to the transitory realm, it is destined to give birth to the eternal. humanity may therefore be termed the tomb of osiris; it is our lower nature typhon, or set that has killed him. the love that is present in his soul isis must cherish and care for the members of his corpse, and then the higher nature or eternal soul horus can be born, and in due course rise to the state of being an osiris. this then is the initiation practiced in egypt. it taught that whoever aspires to the highest stage of being must recapitulate, inwardly microcosmicall

god in heaven was opened, and the ark of his covenant became visible there. 148 666: the beast and the abyss the initiate s experience brings back in a new form the primaeval struggle between the higher and lower natures. the apocalypse of john 137 on the christian path, everything that the initiates in the older mysteries had to undergo must be recapitulated. as osiris was threatened by the evil typhon, so now there is the great dragon, the ancient snake to be defeated. from far back the wisdom of the mystai had used the snake as its symbol of knowledge. the snake knowledge may be a seductive force, however, unless human beings bring to life within themselves the son of god. he it is who crushes the serpent s head: the great dragon was hurled down that ancient snake who is called the devi

TECHNICIANS GUIDE TO THE LEFT HAND PATH

eave you at once. this is largely an invocation to anubis, opener of the way, to cause power to flow forth under the control of the children of set (so named. north solstice, 1975, michael a. aquino invoked set and receives the book of coming forth by night. empowered by this gnosis, aquino becomes a magus and founds the temple of set, which has a similar appeal to post modern magicians that set- typhon did in late antiquity. once again set, whose name means initiation, is highly honored upon this earth. september 9, 1995 under the guidance of the researchers of the orderof setne khamuast (osk, the temple of set has a heb-sed festival at the oasis of las vegas. end quote. a few comments- the probable initial manifestation of xeper was during the first intermediate period of ancient egypt

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

ed. it must be regulated by intellect" 238 codex magica 80 morals and dogma. hour; and hence, in several african dialects, as names of the sun, airo, ayero, eer, uiro, ghurrah, and the like. the royal name rendered pharaoh, was phra, that is, pai-ra, the sun. the legend of the contest between hor-ra and set, or set-nu-bi, the same as bar or bal, is older than that of the strife between osiris and typhon; as old, at least, as the nineteenth dynasty. it is called in the book of the dead "the day of the battle between horus and set" the later myth connects itself with phoenicia and syria. the body of osiris went ashore at gebal or byblos, sixty miles above tsur. you will not fail to notice that in the name of each murderer of khurum, that of the evil god bal is found* har-oeri was the god of

THE KEY TO THE MYSTERIES

ingly kept them, and took them to that professor of high 134 magic whose approach had been so much dreaded by the medium. we have seen them, and here is a minute description of them. they were traced forcibly, and the pencil had almost cut the paper. they had been dashed on to the paper without order or alignment. the first was the symbol which the egyptian initiates usually placed in the hand of typhon. a tau with upright double lines opened in the form of a compass; an ankh (or crux ansata) having at the top a circular ring; below the ring, a double horizontal line; beneath the double horizontal line, two oblique lines, like a v upside down. the second character represented a grand hierophant's cross, with the three hierarchical cross-bars. this symbol, which dates from the remotest anti

er not to weary our readers in having the air of speaking of 135 ourself- the professor, then, master eliphas levi, gave the persons assembled in mme. de b-'s drawing-room the scientific explanation of the three signatures, and this is what he said "these three signs belong to the series of sacred and primitive hieroglyphs, known only to initiates of the first order. the first is the signature of typhon. it expresses the blasphemy of the evil spirit by establishing dualism in the creative principle. for the crux ansata of osiris is a lingam upside down, and represents the paternal and active force of god (the vertical line extending from the circle) fertilizing passive nature (the horizontal line. to double the vertical line is to affirm that nature has two fathers; it is to put adultery i

ed in the form of a wheel, for the use of aspirants to initiation. now, the word tarot, in which one finds "rota" and "tora" itself expresses, as william postel has demonstrated, this primitive disposition in the form of a wheel. the hieroglyphs of the game of goose are simpler than those of the tarot, but one finds the same symbols in it: the juggler, the king, the queen, the tower, the devil or typhon, death, and so on. the diceindicated chances of the game represent those of life, and conceal a highly philosophical sense sufficiently profound to make sages meditate, and simple enough to be understood by children. the allegorical personage palamedes, is, however, identical with enoch, hermes, and cadmus, to whom various mythologies have attributed the invention of letters. but, in the co

, either by the knowledge of the great magical agent, or by the rational and ontological notion of the absolute. the universal agent is a force tractable and subordinate to intelligence. abandoned to itself, it, like moloch, devours rapidly all that to which it gives birth, and changes the superabundance of life into immense destruction. it is, then, the infernal serpent of the ancient myths, the typhon of the egyptians, and the moloch of phoenicia; but if wisdom, mother of the elohim, puts her foot upon his head, she outwears 202 all the flames which he belches forth, and pours with full hands upon the earth a vivifying light. thus also it is said in the zohar that at the beginning of our earthly period, when the elements disputed among themselves the surface of the earth, that fire, like

according to their works. our works make us so much what we are, that our body itself, as we have said, receives the modification, and sometimes the complete change, of its form from our habits. a form conquered, or submitted to, becomes a providence, or a fatality, for all one's existence. those strange figures which the egyptians gave to the human symbols of divinity represent the fatal forms. typhon has a crocodile's head. he is condemned to eat ceaselessly in order to fill his hippopotamus belly. thus he is devoted, by his greed and his ugliness, to eternal destruction. man can kill or vivify his faculties by negligence or by abuse. he can create for himself new faculties by the good use of those which he has received from nature. people often say that the affections will not be comma

ianira. it is to devote one's self to the promptest and most terrible of all deaths. woe to him who wishes to know too much! for if excessive and rash knowledge does not kill him it will make him mad. 286 to eat the fruit of the tree of knowledge of good and evil, is to associate evil with good, and assimilate the one to the other. it is to cover the radiant countenance of osiris with the mask of typhon. it is to raise the sacred veil of isis; it is to profane the sanctuary. illustration on page 287 described: this is in shape exactly the same as the illustration on page 282, save that there are words in the five wedge rays and there is no triangle in the center. instead, the sides of the pentagram are extended as dotted lines to form an inverse pentagon. the white disks have the following

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast3, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set

uses this model for self-control and a becoming through the left hand path approach of the adversary, the antichrist which awakens the pscyhe in both light and darkness. set is noted for being a god which was different from all other egyptian gods. he was the neter over storms, chaos and the darkness. set, being a god of the north, was a sender of nightmares who was identical to the greek daemon typhon. set was viewed as a god of such dangerous and desolate places of the earth, but at the same time was a friend to the dead. the form of set was that of a man with the head of an ass, or an elongated snout with red hair. red was traditionally the color of set, lucy lamie13 held the connection that set- typhon was a god form which burns and consumes, he is a lord of the 9 in widdershins, coun

THE MAGICIAN S KABBALAH

s. it is therefore appropriate that the letter attributed to this path is that of qoph, meaning "back of the head, where the more primitive parts of the brain reside, regulating these energies. netzach is spelt in hebrew, ntzch, nun-tzaddi-cheth. the tarot attributions of these cards is that of death, the star, and the chariot. the egyptian deities of this sequence are revealing of netzach, being typhon, nuit and hormakhu; typhon (or seth) is the serpent deity connected with storms, a natural phenomena appropriate to netzach, and was the pilot of the solar boat (tiphareth) who speared apophis, symbolic of the death atu connecting netzach to tiphareth. nuit resided in the "lower mansion of heliopolis, which is the house of the sun, and again refers to netzach's relationship to tiphareth, to

THE SIGIL OF ADVERSARY

the object of your desire chant a mantra form of erbeth while doing so while facing a mirror. the sixth is the god of the night sun, seker (he who is shut in, a god of darkness who has a close connection to set in his beginning. use this sigil to invoke the power of death and to isolate the psyche, emerge and begin transforming in the midnight sun of the adversary. the fifth is lerthex, a name of typhon the serpent. this is the body and mind of the magician as he spirals his or her spells as a dragon. use lerthex to visualize a goal and then recite the name as a mantra to manifest the desire. may be used for protection, by imagining a great typhonic dragon to encircle your dwelling. the fourth is saatet-ta, the darkener of the earth. this is the ensorcelled daemon or daeva which the magici

l the ladder of darkness led up towards the light. this sigil represents the continuation of life in a cycle of rebirth and manifestation, the mind strengthened and free. invocation of set-an the adversary (at noon or midnight) before working with the sigils- i conjure thee, bringer of storms and chaos! i summon thee, isolator and winter bringer! lord of deserts and barren places of devils mighty typhon arise to encircle me i speak the words of seth which manifest my possibilities! i shall become! abraoth, athorebalo, kolchoi tontonon, beteshu, sekhem-hra, becobe star in the west a critical essay upon the works of aleister crowley by j.f.c. fuller this ebook was prepared by hka june, 2004 art provided by frater t.s./celephais press cover art was reconstructed from the original edition. thi

THE TAROT OF C C ZAIN

t efforts to triumph over difficulties, this knowledge becomes his staff of prudence supporting him in all his endeavors. the wheel- arcanum x. in divination, arcanum x may be read as change of fortune. arcanum x is figured by a wheel of eight spokes suspended by its axis upon a dual column. at the right hernanubis, genius of good, strives to mount to the summit of the circumference. at the left, typhon, genius of evil, is precipitated. on a circular platform in equilibrium on the wheel, is poised a sphinx, holding in its claws a javelin. at the foot of the dual column two serpents raise their heads. this is the wheel of destiny. the circular platform upon which the sphinx stands represents the zodiac; and the sphinx, as a composite of the four constellations marking the zodiacal quadrants

the perpetual fecundation of matter, as symbolized by the cloak, by spirit. this ensemble pictures the combination and interchange of masculine and feminine forces throughout nature, working ceaselessly in all kingdoms, as the instigators and cause of all movements and life. the black magician- arcanum xv. in divination, arcanum xv may be read as fatality or black magic. arcanum xv is figured by typhon, genius of evil, standing triumphantly over the ruins of a temple. in his right hand he holds a scepter surmounted by a circle resting between two divergent bars. these spreading bars signify the inversive forces that hem in and hamper the influence of spirit, represented by the circle. it is the emblem of hatred and division. in the other hand this creature holds the torch of destruction

THE ABYSS AND TABAET

h this fact in mind, luciferian witchcraft gathers together in one huge compendium many of the shocking rituals and bizarre initiation rites of black magick that have established ford as the most cutting-edge exponent of the left hand path tradition in america today. the book begins with a lengthy and highly scholarly exposition of the place of the draconic adversary within historical magick. set typhon, the egyptian god of darkness, ahriman, the persian devil and his whore of darkness, the adversary and the bride of the devil, cain the son, the gnostic yaldabaoth "child of chaos, the path of the crooked serpent- leviathan and beelzebub and tiamat, pazuzu, and moloch are only some of the topics and figures covered. the second part of the book, the grimoires of luciferian witchcraft, includ

, it is the willingness and creativity of ford to look beyond worn-out christian- and hebrew-based demonology in search of black magick inspiration that marks his work as unique. here, forbidden heresies of millenia-old zoroastrian thought reveal their diabolic secrets to the sorceror. finally, the last part of the tome has chapters on sethanic and angelic magick, in which the primal force of set typhon and the infamous watchers of the book of enoch are invoked for cosmic diabolism, and several new and strange sex magick rites of the left hand path are revealed. this totally unique, enormous tome, available now! liber hvhi magick of the adversary michael w. ford isbn: 1411660862 order from: http//www.lulu.com/content/188673 http//www.amazon.com http//www.borders.com liber hvhi, the awaited

THE GOD SET

he twenty sixth dynasty it was a common practice to disfigure any representations of set. he became--for all practical purposes the christian devil. some scholars have even derived the name satan from set-hen, a cult title meaning the majesty of set, but i am dubious of this particular derivation. however set was not down for the count. during the ptolemaic period set, merged with the greek titan typhon, became the figure for the goes or sorcerer to use. after hermes the most often invoked god in the magical papyri is set-typhon. this entity was used to bring spirit helpers( bird would fly down and announce that the magician was now under the protection of a god- a popular typhonic practice outside of egypt as well se morton smith's jesus the magician. set was also the god to invoke to sen

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ty have been pronounced heathenish and prophane. as the obelisc was the symbol of light, so was the pyramid of fire, deemed to be essentially the same. the egyptians, among whom these forms are the most frequent, held that there were two opposite powers in the world, perpetually acting contrary to each other, the one creating, and the other destroying the former they called osiris, and the latter typhon.1 by the contention of these two, that mixture of good and evil, which, according to some verses of euripides quoted by plutarch,2 constituted the harmony of the world, was supposed to be produced. this opinion of the necessary mixture of good and evil was, according to plutarch, of immemorial antiquity, derived from the oldest theologists and legislators, not only in traditions and reports

ure of good and evil was, according to plutarch, of immemorial antiquity, derived from the oldest theologists and legislators, not only in traditions and reports, but in mysteries and sacrifices, both greek and barbarian.3 fire was the efficient principle of both, and, according to some of the egyptians, that therial fire which concentred in the sun. this opinion plutarch controverts, saying that typhon, the evil or destroying power, was a terrestrial or material fire, essentially different from the therial. but plutarch here argues from his own prejudices, rather than from the evidence of the case; for he believed in an original evil principle coeternal with the good, and acting in perpetual opposition to it; an error into which men have been led by forming false notions of good and evil

by the same author,5 the name of pluto, aidhj, is used as a title of the same deity; who appears therefore to have presided over the dead as well as over the living, and to have been the lord of destruction as well as creation and preservation. we accordingly find that in one of the orphic litanies now extant, he is expressly called the giver of life, and the destroyer.6 the egyptians represented typhon, the destroying power, under the figure of the hippopotamus or river-horse, the most fierce and destructive animal they knew;7 and the chorus in the bacchae of euripides invoke their inspirer bacchus to appear under the form of a bull, a many-headed serpent, or flaming lion;8 which shows that the most bloody and destructive, as well as the most 1 il, w, v. 527. 2 damm. lex. etymol. 3 hymn

TYSON DONALD THE MAGICAL WORKBOOK

golden dawn ritual postures are employed in the exercise. when the practitioner stands with arms extended out to the sides like the arms of a great cross, palms forward, his body forms the posture known as the sign of osiris slain. when his arms are raised at a sharp angle, though not quite straight overhead, with the palms turned up and in, the pose is a modified form of the sign of apophis and typhon (in this sign the palms are more usually turned outward. the posture with the right leg extended in a step and the arms held outward in front of the chest is a version of the sign of the enterer, also called the sign of horus, the projecting sign charging an object 101 and the attacking sign. when the forearms are crossed over the heart-center to form an x, the posture is very similar to th

l part way to the side and raise your left arm, keeping both straight, so that your arms form a v-shape. hold both hands flat with your palms ritual of the rose cross 177 turned outward to the sides. straighten your head, and tilt it back slightly to gaze upward. take another breath and hold it four slow beats while charging your heart-center. vibrate the following letter and words: v-the sign of typhon and apophis. your aura sends these vibrations outward to fill the universe "vee-the sign of ty-phon and ah-po-phis" cross your forearms on your chest to form an x-shape that has its intersection over your heart-center. keep your hands flat so that your fingertips rest on the fronts of your shoulders. bow your head forward. take another breath and hold it four beats while charging your heart

y raising your right arm straight overhead and extending your left arm horizontally to your left side, while bowing your head to the left. take another breath, hold it to charge your heart-center, and with the first portion of the breath vibrate the letter l: straighten your neck, raise your left arm, and lower your right arm to equal angles above your head to once again form the v-shaped sign of typhon and apophis. tilt your head back slightly to gaze upward. with the second part of the retained breath vibrate the letter v: cross your forearms on your chest with your hands flat and bow your head to once more form the sign of osiris risen. with the third part of the breath vibrate the letter x: 178 moving exercises keep your head bowed, and with the last part of the breath vibrate the lati

he cross on the ceiling and twice for the cross on the floor in order to balance the four vibrations at the corners of the room. the hebrew names yeheshuah (i, h= 7, sh= w, v= 1, h= 7) and yehovashah (i, h= 7, v= 1, sh= d, h= 7) are associated in the christian kabbalism of the renaissance with jesus christ-they are two magic forms of the name jesus. osiris, isis, and apophis are egyptian deities. typhon is the greek name for apophis. isis ritual of the rose cross 181 is the giver of life who resurrects osiris, apophis is the giver of death who kills osiris, and osiris is the god of rebirth, having died and been restored to life. lux is a latin word meaning light; iao is a gnostic name of god that is probably related to yahweh. the latin letters i. n. r i. refer to the crucifurion of christ

your right arm straight overhead and bow your head slightly to the left in the sign of the mourning of isis. draw another deep breath and hold it four beats to charge your heart-center, then vibrate the following words "i come in the power of the light" lower your right arm slightly and raise your left arm so that your arms form a vshape above your head. straighten your neck. stand in the sign of typhon and apophis while continuing to gaze at the flame of the candle. draw a deep breath and hold it four beats to energize your heart-center. vibrate the following words "i come in the light of wisdom" 202 moving exercises cross your forearms upon your chest in the sign of osiris risen, with your hands flat and your fingertips at the fronts of your shoulders. continue to regard the candle. draw

r left arm out to the side, and bow your head slightly to the left so that your body forms the sign of the mourning of isis. draw another deep breath and hold it four beats to charge your heart-center, then vibrate the following words "i come in the power of the light" lower your right arm slightly and raise your left arm so that your arms form a vshape. straighten your neck. stand in the sign of typhon and apophis while continuing to gaze at the flame of the candle. draw a deep breath and hold it four beats to energize your heart-center. vibrate the following words "i come in the light of wisdom" cross your forearms upon your chest in the sign of osiris risen, with your hands flat and your fingertips at the fronts of your shoulders. continue to regard the candle. draw a deep breath and ho

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

any external purifications or mere service of the temple can be. but more especially must such a disposition of mind be highly acceptable to that goddess to whose service you are dedicated, for her especial characteristics are wisdom and foresight, and her very name seems to express the peculiar relation which she bears to knowledge. for "isis"[fn#260] is a greek word, and means "knowledge" and "typhon"[fn#261] the name of her professed adversary, is also a greek word, and means "pride and insolence" this latter name is well adapted to one who, full of ignorance and error, tears in pieces and conceals that holy doctrine which the goddess collects, compiles, and delivers to those who aspire after the most perfect participation in the divine nature. this doctrine inculcates a steady perseve

ts, indeed, entirely abstain from all sorts in general.[fn#277] therefore, upon the ninth day of the first month, when all the rest of the egyptians are obliged by their religion to eat a fried fish before the door of their houses, they only burn them, not tasting them at all. for this custom they give two reasons: the first and most curious, as falling in with the sacred philosophy of osiris and typhon, will be more properly explained in another place. the second, that which is most obvious and manifest, is that fish is neither a dainty nor even a necessary kind of food, a fact which seems to be abundantly confirmed by the writings of homer, who never makes either the delicate pheacians or the ithacans (though both peoples were islanders) to feed upon fish, nor even the companions of ulys

much the same reason they likewise look upon the pig as an impure animal, and to be avoided, observing it to be most apt to engender upon the decrease of the moon, and they think that those who drink its milk are more subject to leprosy and such-like cutaneous diseases than others. the custom of abstaining from the flesh of the pig[fn#279] is not always observed, for those who sacrifice a sow to typhon once a year, at the full moon, afterwards eat its flesh. the reason they give for this practice is this: typhon being in pursuit of this animal at that season of the moon, accidentally found the wooden chest wherein was deposited the body of osiris, which he immediately pulled to pieces. this story, however, is not generally admitted, there being some who look upon it, as they do many other

ugal diet, and induced him to curse the memory of meinis, and with the permission of the priests he made these curses public by cutting them upon a pillar.[fn#281 [fn#278] bunches of onions were offered to the dead at all periods of egyptian history, and they were regarded as typical of the "white teeth" of horus. the onion was largely used in medicine [fn#279] the pig was associated with set, or typhon, and the black variety was specially abominated because it was a black pig which struck horus in the eye, and damaged it severely. see book of the dead, chap. cxii [fn#280] in egyptian, tafnekht, the first king of the xxivth dynasty [fn#281] an unlikely story, for tafnekht had no authority at thebes. ix. now, the kings of egypt were always chosen either out of the soldiery or priesthood, th

loud that the good and great king osiris was then born, and that for this reason kronos committed the education of the child to him, and that in memory of this event the pamylia were afterwards instituted, which closely resemble the phallephoria or priapeia of the greeks. upon the second of these days was born aroueris,[fn#300] whom some call apollo, and others the elder horus. upon the third day typhon was born, who came into the world neither at the proper time nor by the right way, but he forced a passage through a wound which he made in his mother's side. upon the fourth day isis was born, in the marshes of egypt,[fn#301] and upon the fifth day nephthys, whom some call teleute, or aphrodite, or nike, was born. as regards the fathers of these children, the first two are said to have bee

either at the proper time nor by the right way, but he forced a passage through a wound which he made in his mother's side. upon the fourth day isis was born, in the marshes of egypt,[fn#301] and upon the fifth day nephthys, whom some call teleute, or aphrodite, or nike, was born. as regards the fathers of these children, the first two are said to have been begotten by helios, isis by hermes, and typhon and nephthys by kronos. therefore, since the third of the superadded days was the birthday of typhon, the kings considered it to be unlucky,[fn#302] and in consequence they neither transacted any business in it, nor even suffered themselves to take any refreshment until the evening. they further add that typhon married nephthys,[fn#303] and that isis and osiris, having a mutual affection, e

le everywhere to submit to his discipline, not indeed compelling them by force of arms, but persuading them to yield to the strength of his reasons, which were conveyed to them in the most agreeable manner, in hymns and songs, accompanied with instruments of music. from this last circumstance the greeks identified him with their dionysos, or bacchus. during the absence of osiris from his kingdom, typhon had no opportunity of making any innovations in the state, isis being extremely vigilant in the government, and always upon her guard. after his return, however, having first persuaded seventytwo other people to join with him in the conspiracy, together with a certain queen of ethiopia called aso, who chanced to be in egypt at that time, he formed a crafty plot against him. for having privi

r with a certain queen of ethiopia called aso, who chanced to be in egypt at that time, he formed a crafty plot against him. for having privily taken the measure of the body of osiris, he caused a chest to be made of exactly the same size, and it was very beautiful and highly decorated. this chest he brought into a certain banqueting room, where it was greatly admired by all who were present, and typhon, as if in jest, promised to give it to that man whose body when tried would be found to fit it. thereupon the whole company, one after the other, went into it, but it did not fit any of them; last of all osiris himself lay down in it. thereupon all the conspirators ran to the chest, and clapped the cover upon it, and then they fastened it down with nails on the outside, and poured melted le

" or the "city of mourning" though some are of opinion that this word rather signifies "deprivation" after this she wandered round about through the country, being full of disquietude and perplexity, searching for the chest, and she inquired of every person she met, including some children whom she saw, whether they knew what was become of it. now, it so happened that these children had seen what typhon's accomplices had done with the body, and they accordingly told her by what mouth of the nile it had been conveyed to the sea. for this reason the egyptians look upon children as endued with a kind of faculty of divining, and in consequence of this notion are very curious in observing the accidental prattle which they have with one another whilst they are at play, especially if it be in a s

ing omens and presages from it. isis meanwhile having been informed that osiris, deceived by her sister nephthys, who was in love with him, had unwittingly enjoyed her instead of herself, as she concluded from the melilot-garland which he had left with her, made it her business likewise to search out the child, the fruit of this unlawful commerce (for her sister, dreading the anger of her husband typhon, had exposed it as soon as it was born. accordingly, after much pains and difficulty, by means of some dogs that conducted her to the place where it was, she found it and bred it up; and in process of time it became her constant guard and attendant, and obtained the name of anubis, and it is thought that it watches and guards the gods as dogs do men [fn#304] in egyptian, khebt, in the viiit

e use of and to enjoy the good things which are set before them, seeing that they must quickly become such as they there saw. this is the true reason for introducing the skeleton at their banquets. but to proceed with the narrative. xviii. when isis had come to her son horus, who was being reared at buto,[fn#305] she deposited the chest in a remote and unfrequented place. one night, however, when typhon was hunting by the light of the moon, he came upon it by chance, and recognizing the body which was enclosed in it, he tore it into several pieces, fourteen[fn#306] in all, and scattered them in different places up and down the country. when isis knew what had been done, she set out in search of the scattered portions of her husband's body; and in order to pass more easily through the lower

of her husband's body, there she buried it. others, however, contradict this story, and tell us that the variety of sepulchres of osiris was due rather to the policy of the queen, who, instead of the real body, as she pretended, presented to these cities only an image of her husband. this she did in order to increase the honours which would by these means be paid to his memory, and also to defeat typhon, who, if he were victorious in his fight against horus in which he was about to engage, would search for the body of osiris, and being distracted by the number of sepulchres would despair of ever being able to find the true one. we are told, moreover, that notwithstanding all her efforts, isis was never able to discover the phallus of osiris, which, having been thrown into the nile immediat

, and horus replied "though the lion is the more serviceable creature to one who stands in need of help, yet is the horse more useful in overtaking and cutting off a flying enemy"[fn#310] these replies caused osiris to rejoice greatly, for they showed him that his son was sufficiently prepared for his enemy. we are, moreover, told that amongst the great numbers who were continually deserting from typhon's party was his concubine thoueris,[fn#311] and that a serpent which pursued her as she was coming over to horus was slain by his soldiers. the memory of this action is, they say, still preserved in that cord which is thrown into the midst of their assemblies, and then chopped in pieces. afterwards a battle took place between horus and typhon, which lasted many days, but horus was at length

s his concubine thoueris,[fn#311] and that a serpent which pursued her as she was coming over to horus was slain by his soldiers. the memory of this action is, they say, still preserved in that cord which is thrown into the midst of their assemblies, and then chopped in pieces. afterwards a battle took place between horus and typhon, which lasted many days, but horus was at length victorious, and typhon was taken prisoner. he was delivered over into the custody of isis, who, instead of putting him to death, loosed his fetters and set him free. this action of his mother incensed horus to such a degree that he seized her, and pulled the royal crown off her head; but hermes came forward, and set upon her head the head of an ox instead of a helmet.[fn#312] after this typhon accused horus of il

orus to such a degree that he seized her, and pulled the royal crown off her head; but hermes came forward, and set upon her head the head of an ox instead of a helmet.[fn#312] after this typhon accused horus of illegitimacy, but, by the assistance of hermes, his legitimacy was fully established by a decree of the gods themselves.[fn#313] after this two other battles were fought between horus and typhon, and in both typhon was defeated. moreover, isis is said to have had union with osiris after his death,[fn#314] and she brought forth harpokrates,[fn#315] who came into the world before his time, and was lame in his lower limbs [fn#309] the texts give as a very common title of horus "horus, the avenger of his father [fn#310] there is no evidence that the egyptians employed the horse in war

method of eluding such difficulties as may arise about this subject, and ingeniously enough to transfer the most shocking parts of it from the divine to the human nature. moreover, it must be admitted that such a solution is not entirely destitute of any appearance of historical evidence for its support. for when the egyptians themselves tell us that hermes had one hand shorter than another, that typhon was of red complexion, horus fair, and osiris black, does not this show that they were of the human species, and subject to the same accidents as all other men?[fn#323] nay, they go farther, and even declare the particular work in which each was engaged whilst alive. thus they say that osiris was a general, that canopus, from whom the star took its name, was a pilot, and that the ship which

ans cyrus, and the macedonians alexander, yet these heroes are not regarded as gods by their peoples. the kings who have accepted the title of gods have afterwards had to suffer the reproach of vanity and presumption, and impiety and injustice [second explanation of the story] xxv. there is another and a better method which some employ in explaining this story. they assert that what is related of typhon, osiris, and isis is not to be regarded as the afflictions of gods, or of mere mortals, but rather as the adventures of certain great daemons. these beings, they say, are supposed by some of the wisest of the greek philosophers, that is to say, plato, pythagoras, xenocrates, and chrysippus, in accordance with what they had learned from ancient theologians, to be stronger and more powerful t

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

e attacked by millions of black magicians in the astral plane; those tenebreious magicians will attempt to move the disciple away from the luminous path. arcanum 14 the two urns divine magnetism and human magnetism. the superior waters of heaven. during this time the disciple learns to be pure and chaste, because he understands the value of his seminal fluid. arcanum 15 (the electrical hurricane) typhon baphomet. the sixth hour of apollonius. here it is necessary to stay quiet, still, because of fear (this signifies the terrible trial of the guardian of the threshold, before which much valor is necessary in order to [conquer] defeat it. arcanum 16 the fulminated tower. seventh hour of apollonius. the fire comforts the animated beings and if any priest, purified enough, steals it and then h

humilde para alcanzar la sabidur a y despu s de lograrlo debe ser todav a m s humilde que nadie, mejor es callar y morir. muriendo el adam de pecado nace el adam cristo. 70 arcanum 10 in this lecture we are going to study the arcanum 10 of the tarot. it is necessary to analyze the cosmogonic wheel of ezekiel. in this wheel, we find the battle of antitheses. hermanubis rises through the right and typhon descends through the left of the fatal wheel. this is the wheel of the centuries, the wheel of reincarnations and of karma. upon the wheel appears the mystery of the sphinx grasping the flaming sword between its lion s paws. this is the wheel of antithesis. the serpent of brass that healed the israelites in the wilderness and the terrible tempting serpent of eden are mutually combating each

de la sangre contenida en el c liz, jes s tambi n bebi. la santa uni n gn stica est unida a la ultima cena por el pacto de sangre. cuando los tomos cr sticos descienden al pan y al vino, ste se convierte de hecho en la carne y la sangre del cristo. esta es la transubstanciaci n. 98 arcanum 15 let us go now to study the fifteenth arcanum of the tarot. we are going to study the male goat of mendes, typhon baphomet, the devil. the alchemist must steal the fire from the devil. when we work with the arcanum a.z.f. we steal the fire from the devil; this is how we transform ourselves into gods. the esoteric pentagram shines upon the forehead of the male goat [see image on next page. the caduceus of mercury replaces the sexual organs. in synthesis, we can state that the caduceus of mercury represe

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

the mystic name aheie asher aheie, i am that i am (ahih ashr ahih. 550. shmir, the shamir, the magical insect which cut the stones for solomon s temple. 608. 608 is a very notable number, representing the sun. martianus capella, of the 5th century, says: the sun is called in italy, the god sol; at the nile, serapis; at memphis, osiris; he is also attis; adonis at byblos; and ammon in libya; also typhon, mithras and pluto; his numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott holy name is of 3 letters, which number 608. in chaldee and hebrew 608 is cham, or ham (chm, which also means, heat. in greek y.h.s. from u.h.s =400+8+200=608. tyre, trch, is also an example of 608. 120. 612. zeus. 613. the words of moses our rabbi, mshh rbinu; and lord god of israel, ihvh alh

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

y spirit with thy twelve wings, serpent skin covered from the shedding of the dragon, bring now forth the serpent essence of my soul! melek tau'us, beautiful spirit of fire, i summon thee forth! photeth north- set-heh, isolator and strengthening force of storms, that chaos which i have tempered in thy elegance of darkness. i go forth and become as the eye of algol, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, athe

WORKING CEPHALOEDIUM VERSION 1

the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by rep roduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double se xual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse th at gives a basis for the voice of the messenger, the menstruum of the holy ghos t, the swing of the motion of love, the house of the sun in may, when he impreg nates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah the all-mother. ayin is moreover the devil of lust, the goat of mendes, pan, baphomet; a

WORKING CEPHALOEDIUM VERSION 2

as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by reproduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double sexual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse that gives a basis for the voice of the messenger, the menstruum of the holy ghost, the swing of the motion of love, the house of the sun in may, when he impregnates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah the all-mother. ayin is moreover the devil of lust, the goat of mendes, pan, baphomet; and

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

hat biteth the horse's heels, so that his rider shall fall backward. i have waited for thy salvation, 0 lord' moses says 'dan is a lion's whelp: he shall leap from bashan' the armorial bearings of dan are green, and an eagle. these things 38 fit with the martial and fierce nature of this sign, in which mars principally bears sway. to the sign scorpio the egyptians attributed the serpent, and also typhon, the slayer of osiris, and on this account they called it the 'accursed sign' in good symbolism it is generally represented by the eagle. the horse's heels which the serpent bites are found in the centaur figure of sagittarius, which follows scorpio in the zodiac" holy name arsl tribe benjamin sign sagittarius angelic name zarzilg "of benjamin (sagittarius, jacob says 'benjamin shall ravin

d the introduction of the air element, which in itself represents spirit or unification with the part of the kabbalistic soul called the ruach or "breath" the sign of orisis slain! this represents the forces of the equinox. l the sign of the mourning of isis! 183 the hands here are in a semi-arc position which shows the sun at summer solstice and links with the life force of osiris. v the sign of typhon and apophis! the hands show a further movement of the arc, which represents the sun at winter solstice, thus representing the forces of darkness. x. the sign of osiris risen! this shows the combination effect of the energy from both the equinox and solstice forces. the energy here is then brought down in an even flow, thus cementing itself into the aura. the entire concept of doing these si

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