The Isais Revelation

《Translated from a German document, presented as is. I have my own thoughts and conclusions which don't fully align with all information presented》

From the light of the moon,

from the darkness of the night,

you come forth,

Sister Isai,

who has always seen us,

who has always thought of us.

After their return from Nineveh, in the years 1226 to 1228 at the Ettenberg, at the foot of the Untersberg (Archive 1, Templar Heritage Community, Spring 2002)

I speak truth—for your ears. I give a vision—for your eyes; I speak knowledge and wisdom, all-encompassing, from the beginning to the end of ends. I do not speak in parables or symbols, nor in roundabout words, I clearly declare what was, what is.

Humankind, bound to the earth, destined to die—and immortal at the same time; children of the stars, heavenly-born, many thousands of times older than this world.

Sons of light and daughters of brilliance, dwellers of the heavens, lost in the darkness, living in light—and yet succumbed to the shadow; eternally—and yet not free from death. Wanderers on the ridges of worlds, newly born into this world—once again destined for the other side. Children of gods, yet not equal to gods. There is still much more to say about humankind; old is their race—young their world. The human being, unborn, has existed since the beginning—and will always be. The beginning was when everything was given from eternity; there was neither space nor time.

All beings slumbered without form, until Allfather took pity on them, creating measurable time, creating spaces to be traversed: heavenly worlds. Into these fell the seeds of the beings; eternity was born from eternity, beginning sprung from the beginning.

Allfather descended to care for the beings. Bestowing life force, kindling souls, awakening spirits. Thus, heaven's life and activity awoke... the beings recognizing themselves according to their kind: there were those who later became human, there were those who became creatures, there were those like plants and those like demon spirits. And yet, nothing was as the earth knows it today, what has fallen from the heavenly worlds. Indeed, what lives in the earthly realm is heaven-born, having once fled Allfather's light, seeking foreign shadows—unaware. For a prince of shadows rose against the vastness of heaven, defying Allfather. A shadow realm the prince of shadows created far from the heavens: the dark hell. An endless void stretches between these worlds; no one to reconcile. In the middle, however, between darkness and light, mighty spirits built Walhall. There, Allfather's bold gods dwell, eternal struggle prevails between them and hell. But many beings fell from the heavenly worlds, unaware, they gazed upon hell. Later, they became humans. All of them sank into powerlessness, forgetting their own names, forgetting all that was.

For these fallen ones, Allfather freshly created a new universe: the earthly realm of this world with the universe of stars, for the rebirth of the lost hosts, a wandering path to earthly death and the gate to heavenly homecoming. The arc of the otherworldly worlds was given by Allfather to the fallen humans; a bridge for their return.

I now name for you all the universes, well created, formed by Allfather: At the top is the heavenly world of eternal light, Allfather's realm, the original home of all beings. Then the all-encompassing Gründland is not a universe, it surrounds all others, on this side and beyond the great mirror. Also in it is hell, the dark, gruesome place; burning with blood, full of endless torment. In the midst of Gründland, Walhall has its place; a strong fortress, a magnificent castle.

The this-worldly universe also floats in the Green Land, with the Earth and the shining stars. Likewise, the many-colored arc of the otherworldly worlds stretches from the heights of heaven down to hell. Numerous are the worlds over there, to be traversed by humans after earthly death. On the edge of Gründland, far away, lies an eerie realm: the gray trench of the demons; often terrifying, but also still. There are more sleep worlds in Gründland and also the silent valley of the sunken ones. The inhabitants of Earth come from there, like seedlings at first, to roam this world, to gain their way back home.

I speak truth, impart knowledge and wisdom, teach you knowledge and the way with clear words. In the heavenly worlds, Allfather dwells with his faithful. In hell resides the dark prince of shadows, the rejected one, the destroyer: his name is Shaddain (Yahweh). In Walhall, the cheerful heroes rule, the gods with their women. Ishtara, Allfather's messenger, has guest rights with them. The Einherjar come and go there, the doubly immortal, my siblings.

In this world, all humans arrive, with them creatures and plants, to wander through earthly existence. The wide arc of the otherworldly worlds offers them a path after earthly death. Each chooses his own way. In the fields of Gründland, all can meet: the good and the evil, every kind. Isais, who instructs you, has her office there. At night, in sleep, your spirit rises from the body, to roam through the dream worlds. Much encounters there, sometimes exchanging places temporarily. Some spirits strive high even in broad daylight. Vibration from the beyond may speak to him, delivering a message. But I warn you: Often, such things are deceit.

Take heed, human beings, earth-born! And see: The beginning does not lie here. Listen. I speak truth to you and in clear tones, offering you advice. War is in the cycle of time, since Shaddain rose against Allfather. A place is found, space is taken, where the hero's sword is needed, where bold action is required. Know the place—which one is yours. Whoever hesitates, allows hell to prevail. Greet the gentle with kindness, but hurl the battle cry against the wicked. Know love in its place—as well as the hour of the spear. Feel compassion where the claws of distress have inflicted pain. But look sternly into the eyes of the predator. Strike out—do not hesitate where the dark cloud descends. Be a warrior—where the fury of war prevails. Be a lover—at the home hearth.

Earthly wandering is twofold: as the day is holy and the night is dark. Never imagine that only one of them exists. I speak truth, I want to show you more, I want to show you what is: Shaddain plagues the cities and lands of the earthly world, the seas and gorges, the deserts and forests, meadows and mountains, he opens the sources of torment, soaking the peoples in blood, posing as a god. The many-faced grimace of evil gapes everywhere from the cracks of the earth, the many-headed jaws of the devouring beast. No single sword stroke is enough to split them all.

The sea of flames will rage over the lands for many more cycles, before the worm perishes. Cunning feeds the belly of the unbeing, making the shadow caster mighty. Who would stop the horror, as long as the jar of clear water is not opened? Therefore, hold fast! You must stand ready through all times until the hour of the victorious sword is fulfilled. Then the flag will fly high in the storm of the final battle when the water jug's beam wets the Earth. The day is far off, the hour of victory distant.

Clouds heavy with lightning gather, spewing forth. Light realm! O Light realm, the ship's keel breaks, only debris lands on the shore of harm. Gather the pieces, carefully guard them for new work: one day, the ship of victory. When the beam fills the sail from beyond, it comes through Ilu's sun, invisible—then it is time.

Gaze through the starry world, look up to the head of the bull. He brings the lance. Measure the stars' distance: from the head of the bull to the water jug. In the middle, you will find the black-purple stone. Black stone, powerful force. Isais once rescued it from the grim place of the hell pool, outwitting the prince of shadows who had stolen it from Walhall. Isais offered a sacrifice, cutting off an ell's length of her hair and donning a boy's clothing to deceive Shaddain's guards. Thus, Isais penetrated the dark pool of hell to save the black-purple stone: Mighty is its power, it grants the light of the water jug.

Blessings to the wise! Blessings to those who follow what is advised. They will be powerful!

So women's hair binds magical force, capturing vibrations from the beyond in this world. The longer it flows in balance, the more light force it can gain, but not without danger in dark times, for Shaddain longs for it. Flowing spirits, magical vibration force, the maiden's long hair sometimes chooses as its sanctuary. It is mostly good, giving much, granting the power to act through will. Those at court, by the hearth, and in the light, keep it long. But those who openly fight against the darkness may cut a piece, as Isais did on her journey to hell. Powerful is the man in battle with the sword, and magically potent through his will is the woman.

Signs will be given to you in the sky. The chosen one will feel it, the elect will understand it, they will call upon me: "From the light of the moon, from the darkness of the night, you come forth, Sister Isai, who has always seen us, who has always thought of us."

The stone appears black—and yet is light. Primordial matter—unspeakably strong. Masculine force guides it, feminine essence tempers it, making Walhall's army effective, granting victory to its people, ensuring a thousand-year reign. For in Wodin's mountain rests the power. The sound of voices is heard by the chosen tongue, it cannot bear the foreign. It is not conscious and yet equal to deeds; it is black-purple stone—yet holy life force. I, Isais the maiden, who has chosen you, who speaks to you, give it to your tribe.

Whoever kisses Isais' mouth, neck, and hair will be kissed back by Isais' spirit. I hear the true ones, but the false ones will be struck by my claw. As I show myself to you, so that you may form an image, be it of wood, bronze, or stone—enter it, to dwell among the true ones as a sister. But to the false ones, I come as a panther. Thus I am close to you, I am with your tribe in year, hour, and day—until the time is fulfilled.

When Ishtara opens the glass lid of the water jug and the young light already shines effectively, then change approaches. Then Isais' work for the time will be completed; Ishtara will then carry on the office. You shall then kiss her mouth, eyes, and hair, serve the light-powerful one for the purpose, but do not forget Isais.

However, some of the bravest may remain by my side. From the glow of the moonlight, I call them to me. From the light of the moon, so they call me: Such shall be those who fear not the worst and do not shy away from the hardest, who forgo near peace and bliss, for in Gründland the battle is not yet over. I will no longer be merely a sister to them, but a bride and wife.

Only when what Allfather wills is fulfilled, when the golden time dawns over the lands of Earth and in the hearts of all peoples, only then will Allfather's sign alone be valid to humanity. The hour is far, the way is long. For a long time yet, the night of devastation will reign; Shaddain roars unfettered.

Daughters of the stars and sons of the heavens, Allfather's friends, tormentors of the shadow power: The will rises high as knowledge weaves. The victor has been destined since ancient times. From the head of the bull, help will come to you in distress and need, the weapon of your kind. Children of the bull, Isais' sisters and brothers, the best of the tribes here. Keep yourselves away from foreign blood, let the tribe remain pure, which Isais and Ishtara love, which is destined by Allfather's word.

Heavenly light streams work through this land; called, come, held, bound by the bond of the black stone. At the foot of the mountain here, deeply hidden in the rock, it shall rest until the hour of time, until Wodin takes word and deed. Therefore, you shall pass on Isais' kiss through the generations of the sacred tribe; let nothing sever the bond.

I speak this to you in clear words, not a parable, I say precisely: Always remain faithful to the kinship with Allfather and the sibling bond with me. And heed the brother in the bull. In Gründland's expanses, near Walhall, Malok, the brave, spreads his wings, Isais' loyal warrior; who rushed to my protection on the perilous journey into the fortresses of hell, who saved me from the worst, brought me rescue from Shaddain's henchmen. But I warn you, only to call upon Malok in the utmost need and not otherwise than in my name. For otherwise, he is easily terrifying.

I tell you now, because he resembles the bull's head, the winged warrior, the strong, the brave, the mighty—and yet alone he is his own. No one should erect a statue to Malok without also erecting one to Isais. Otherwise, he may come differently than you wish to call. Restrained, Malok's fury is guided to the right, demanded in my name and image. Malok has many brothers and some sisters. Mighty beings, roaming through the beyond, working magic and influencing the fates of battles. Many peoples call them their gods. But your goddess is named Ishtara, Allfather's radiant messenger, and your secret companion Isais. You will see her when the victory battle is fought, for the celebration with long, flowing hair, before I cut it short again for the next battle. I speak this because you need to know, always recognize my image.

As you think of it—so I recognize myself. For all thoughts are visible in Gründland, a well-understood message and images.

And remember again that Malok can turn into wild violence, should Isais' reins be torn by thoughtless human actions. You should always give honor to him, the lone warrior, he has always been loyal—but know: Malok cannot know human feelings. Therefore, the misguided one incurs the error himself.

I speak to you what you need to know. Mark everything well! Nothing should be overlooked! Let three flames burn at all times, where perhaps a statue of Malok stands next to mine. The high secret of the spear and the mirror has already been given to you by Isais. You walk between Gründland and the earthly world. I weave wide! A bond to your striving. Mostly invisible—and yet strictly firm.

The ancients knew, they inscribed the runes, they kept Allfather's word. Until foreign winds blew poisonous dust into the thoughts of human beings, until the seeds of evil sprouted among all peoples. Awaken memory, what has long lain dormant, a new beam lets the old sun shine, inner sun, inner light.

Ancient tradition, yet eternally young: The towering spirit of noble descent. The ancestors look from beyond. The ancients knew, they inscribed the runes, they announced well, knowledgeably delivering much of what was, what had been long ago.

Three tribes united into one people: Land-born, sea-born, air-born were there. The first sprang from the old soil, the second sailed from afar over the sea, the third came from the sunland, from the high tower near the clouds. All were united in earlier times on Thale, the sacred island. Remembering this, they reunited, led by Allfather. Many forgot it, some did not understand it: It had always been one people.

Since ancient times: fate divided - skillfully reunited. The first dividing fate was raging fire — everywhere. Burning the earth, scorching the grass, evaporating the fresh waters, consuming the marrow of the peoples. The second dividing fate was a falling flood, everywhere overwhelming, whirling, foaming waves, bursting forth from the clouds, raging from rivers and seas. Submerging lands, swallowing peoples.

The third dividing fate came with an icy grip: Grumbling giants without mercy; humans had to flee. Three dividing fates divided one people into three. They went apart—found each other again. Sent to them—on Allfather's command was Ishtara, to unite them again, to newly form the people of midnight, the ancient rulers of the sacred island.

Because the light of the water jug needs supporting strength, so invisibly it pours over the races of humanity. Then the destined ones shall be united again in the golden age—certain to transform the light of the water jug into inner gold for a thousand years. Ishtara and Isais are therefore commanded together from Allfather's word, each in her own way, to serve, leading the hero.

I speak truth, Isais, to quench your thirst for knowledge from the well of insight: Allfather sent wise ones down to humans many times, sent Ishtara also to the realm of the great king, who ruled the Earth from all the winds. Bel was the name of his land. The mighty king had written down what was retold from the mouth of a seeress. High up to Thule, to the holy island, the great king brought the message of the goddess in the times of golden knowledge.

Times thereafter, the curse of darkness approached humanity, as Shaddain chose cruel servants and they took him as their god. Hate clouds darkened the stars, bloodlust awakened, terror gripped the peoples. Time of darkness, deceit of intentions, malice of action: Shaddain’s brood spread far and wide, gaining ground. The furrows of the earth became blood channels; no one loved another anymore.

Even Allfather’s living messenger was slaughtered by the servants of the dark horror. For Allfather himself was the Allkrist. The hatred of darkness against him turned to fury. Light power tortured, truth trampled, liberators bound—terrible times.

Isais kept watch, from Gründland, for brave heroes, unbowed. Testing, she saw the chosen tribe, to whose best she commits herself. They are few, looking at the whole, and even among them, small in number. I recognized, through Gründland’s mirror: the holy host, my heart is with them. It is spoken to you. Hold high the choice, do not disregard the selection. No other race can perform your service. Wisdom is gained by the eagle soaring alone above the cloud heights. Silently observing, quietly understanding, knowing the way forward: Thus acts the wise. Questions of the day find their answers at night when laid down ancestors calmly rise to the spirit.

The man’s sword, raised in battle, is of two kinds: outside the metal and inside the will. The chosen one, the wise, the mature, never hesitates to glimpse the path of destiny from afar. Whoever knows himself recognizes the course of destiny, his calling. The unknowing stumbles easily. Working is the act of higher meaning, whether small or large. Seeing the work prosper, you recognize yourselves in it, drawing joy and ever new strength.

Take heed! I do not say much to you from myself alone; I stand in Allfather’s duty—his word above all. Then only my own endeavors. It is indicated that you should also listen to Ishtara. She is a messenger to him. Therefore, give her honor, image, and place. On the day before the time, she may still speak to you, if Allfather wills. Therefore, keep space free. The Ishtara creates a holy pillar, raised high towards the sky, when the time of the water jug approaches. Then the bond passes from me to her, then kiss Ishtara's eyes, lips, and crown. So Ishtara’s light shines for the coming peace as before Isais’ fire for battle.

What is said to you from Isais’ mouth: It is for you. Not for all people, not for all nations. Weigh what should be known to all: Allfather’s oversight of the events of the universe, Allfather’s care, Allfather’s essence working in everything.

Ishtara and Isais: They are particularly important to you. Not everyone can grasp what is demanded here. Do not let the weak grasp at it. The inhabitants of the earth are different, varying in what benefits them, in their duties, in the way of their work. Help each one recognize and find his own; for each has his place according to his kind.

Shaddain’s blood-steaming claw wants to confuse. Deceit is inherent in him, he teaches envy, stirs jealousy from one to another. Listen to all voices, pay attention to every sign. Shaddain’s servants throw falsehood into the world. Be cautious. Do not forget: The multitude of humans here is impure, they all fell from Allfather’s home. Great is the evil before the beam of the water jug clarifies; manifold treachery, frequent betrayal, cunning dwells in this world. Only the animals of the earth are innocent, the fish of the water, the birds of the air, and all that crawls, jumps, and runs. Innocent, too, are the green plants. These and all are therefore sanctified.

To Isais, the feline species, large and small, is close. Such once stood by me in battle against the forces of evil on Gründland’s shores. In the feline race, you also honor Isais’ kind, the vibrations of both spirits are related.

Who is the strongest? Who the bravest hero? He is the one who walks through the beyond and through Gründland’s fields in Allfather’s strength, through faithful belief, the inner gaze directed toward the heavenly realm. Eternal life is promised there, irrevocably given. Remember: There is no death! Dying means a beginning, renewed wandering through other world structures. Let nothing scare you, let nothing cause you fear. The light shines eternally—living light, a part of it firmly embedded in you all. What is human on earth, creatures, and green plants: they live forevermore. Preserve this blessed knowledge.

High princes will find themselves holy on the mountain of assembly under the protection of the gods, wisely to rule. Under the secret protection of the world mountain, invisible to human eyes, unassailable it stands, tangible stone, ready for humans. From there rises the top of the world tree: No one sees it with earthly eyes and yet it is there.

Holy places, holy groves, temples without walls: Allfather’s breath there touches the visitor. There, the seeker will find, fathom the breath of heaven.

This is the end—when this world passes away. Heaven and hell pool remain. And no one changes place anymore.

This is the end: When everything returns home to the beginning. This is the end: When all wanderers have traversed the gate, when every work is accomplished. All will rejoice in blessed peace, far from all suffering, escaped from every torment: Reclaimed by Allfather’s bosom.

This is the end. Eternal beginning anew. Light from the light shines the fulfillment of all beings of all ways. The time is still distant. This was spoken to you by Isais, I, the maiden of Gründland.

The chosen ones are able to grasp it.

Hubertus must have been very impressed by this apparition, as he describes Isais—in an almost erotic manner, though likely unconsciously. This first appearance of Isais to Hubertus among the Assyrian ruins, as well as the fact that even the most likely authentic parts of the Isais Revelation unmistakably contain some Assyro-Babylonian elements, allows the inference of a Mesopotamian origin of this being, which would perhaps best be described as a demigoddess.

It should be noted here that the goddess generally identified as Ishtar, with "brown hair reaching down to the ground," who gave the "First Templar Revelation" to the knights Roderich and Emmerant in 1235/36, introduced herself as "Isai," thus using the original Akkadian (Assyrian/Babylonian) form of the name Isais. A possible identity with Isais might, however, remain open.

Based on this first appearance of Isais, Hubertus, who came from the Linz area in Upper Austria, took the most direct route home; first to Alexandria, from there by ship to Pisa, and then on horseback to the German Alps. The "Mountain of the Old God" was evidently immediately recognized by Hubertus as the Untersberg near Salzburg, respectively Berchtesgaden. The myth of this secret seat of Wotan was probably still generally present in popular belief.

In the spring of 1226, if not earlier, Hubertus and a small group of loyal followers reached the Untersberg and established a modest quarter at its foot, the Ettenberg. Likely in early summer of the same year, Isais appeared for the first time to Hubertus and his knights at this location. It was during the hour of the sunset. Isais wore white women’s clothes and a long braid over her left shoulder. Thus, she gave her first instructions, which she repeated several times until the fall of 1226. During this time, the first parts of the "Isais Revelation" were written. In addition, the "Commandery" was expanded.

In the fall of 1226, Isais appeared one evening dressed as a squire, her now loose hair showing a fresh cut approximately at hip length (this corresponds to the representation as FR that is preserved). Thus, Isais gave the knights their gifts: the Mirror of Ishtara (Ishtar/Freyja/Venus), with which one can see into all lands and times; the reworked tip of Wodin’s spear (Wotan/Odin/Marduk), with which one can penetrate the boundary between this world and the beyond; and the octahedral magical black-purple stone (or crystal), the "Hua," wrapped in a piece of her hair.

She also gave the following instructions: The magical stone, the most valuable and important of her gifts, must absolutely remain wrapped in the piece of her hair. It should be hidden in a safe place in the holy mountain. She would reveal to the knights later what this meant. The dagger and the mirror should have their own hiding place, so that these items could be easily accessible if needed.

The next morning, Isais appeared again—now back in women’s clothing—and dictated to the knights the further parts of the "Isais Revelation" (the final editing of which as a continuous text probably did not occur until 1238 on the orders of the Grand Commander Hugo in Vienna). From then on, the small group of knights around Hubertus called themselves: "The Lords of the Black Stone." This designation was probably not an official one but likely used in relevant circles.

In the following years, Isais appeared irregularly, mostly in women’s clothing, but until 1228 sometimes again in squire’s attire, with the difference in hair length being noticeable each time. During the years of the "High Instruction," from 1229 to 1236, however, she appeared only "in the most magnificent women’s garments, her hair flowing freely, and adorned with various precious jewelry."

In the autumn of 1236, these appearances of Isais ended—once again at dawn, as in the very first time at the ruins of Nineveh. The phenomenon of Isais’ hair color changing continuously throughout the day, from light blonde to red, brown, and finally to black, has been described multiple times. However, this reportedly only occurred outdoors, while in enclosed spaces, the copper color remained constant (this peculiarity is also found in reports of alleged Isais appearances in modern times).

During the approximately ten-year phase of these Isais appearances at the Untersberg, respectively Ettenberg, the commandery was expanded, and soon there were also women there in addition to the knights.

Probably still in 1226, but no later than early 1227, Hubertus sought out the Templar Grand Commander of the Commanderies of Southern Germany and Northern Italy in Vienna, Count Hugo von Weitenegg, who was also the head of the "secret scientific section" of the order, about whose ideas not everything is known. At his instigation, the "Great Figure" was also created. It can be assumed that this contact was made on Isais’ instructions.

In any case, "the Lords of the Black Stone" integrated themselves into the secret scientific section of the order. The most important content of the "High Instructions" is summarized in the order book "LN," which, however, has been lost. What can be said with some certainty about it is as follows: The magical "Black Stone" of Isais is charged with special female vibrations, which, according to the principle of affinity of vibrations, attract the "Ilu Ray" (Alpha Ray) of the "New Era of the Goddess," which comes from the magical, invisible sun "Ilum" (the so-called "Black Sun"), when the time is ripe.

Because the divine power wants the New Aeon to rise from a specific point and the "New Empire" to be established by the people living there, the magical stone in the Untersberg ensures that this happens due to its intercosmic attraction forces. Here, complementary aspects come into play, some of which are also connected with the already mentioned "First Templar Revelation."

The actual basis of the Isais myth is indeed Christian—Christian in the sense of Marcion. In the fragments of the Gospel of Christ, which according to Marcion is the true gospel, the following passage in Matthew 21:43-44 in the New Testament is only partially correctly reproduced and incomplete: Christ says there: "Therefore I say to you (Jews), the kingdom of God will be taken from you and given to a people who will produce its fruit. Whoever falls on this stone will be broken to pieces, but on whomever it falls, it will crush him." According to Marcionite tradition, Christ then turned to a group of Germans in Roman service who had been listening to his speech and said: "These are the people of whom I spoke."

On this occasion: Whether Adolf Hitler took his private residence "Berghof" on the Obersalzberg to be able to look out of the window of his study at the Untersberg, as some believe, remains an almost unanswerable question and also seems unimportant.

At the beginning of the 13th century, the outlined early Christian motif merged with the idea of a Roman-Germanic IMPERIUM NOVUM at the Grand Commander Weitenegg in Vienna, as later pursued by the Venetian Order of Bucintoro in the 16th century. ISAI (Italian ISARIA) was certainly not at the center of things there, although important. In the 1920s to 1940s, groups in Germany, Austria, Hungary, and Italy picked up these thoughts again. The formation of the "Berlin-Rome Axis" must have soon appeared to the followers of all these ideas as the prelude to the fulfillment of the IMPERIUM NOVUM.

In doing so, it was overlooked that, according to the Isais traditions, the time for this could not yet be ripe. It is only in the rise of the 21st century that we approach the prophesied time, without any calculation by year or even decade being possible. For Weitenegg's SIGNUM SECRETUM TEMPLI, the deep violet ("black") stone (Indigo/Pralada) of Isais gained an additional significance. This stone (or crystal), charged with female vibrations, was considered the complementary counterpart to the "Garil," charged with male vibrations, which had been acquired from the "Sheikh of the Mountain" from the old legacy of the Babylonian King Nebuchadnezzar I (the "Grail," written in Arabic by Hasan ibn Sabbah as g`r`l). The contemplated union of these vibrational forces in the "Great Figure" would, however, constitute its own topic.

If we attempt to define a "character" of Isais, we encounter very different qualities in this being. Her appearance is distinctly feminine but often more girlish than womanly. However, transformations apparently occur again and again in and around this being, sometimes even in rapid succession. The lovable woman can take on a combative aspect or, as is particularly common, present herself as an almost overly erotic woman. The strong erotic component repeatedly shines through in the script fragments.

Is it possible that Isais is still a "demoness"? The letters suggest as much since she herself calls herself "daughter of Kuthagracht"—that is, from the demon realm. However, we cannot make it that simple for ourselves, as the translated term "demon" means something entirely different in the relevant source texts than what is commonly understood by it today; it has nothing to do with dark or evil but rather means something like "independent of the gods"—and also independent of the devils! The "demons" are the most active opponents of the devil.

Moreover, it is said that Isais was summoned by the gods themselves and specifically chosen for her mission. So, Isais is certainly not a dark being. Her standards are just different from those widely propagated today by the Bible, especially the so-called Old Testament (and by the Koran or by Buddhist teachings). Isais fits into the image of ancient worlds of gods as portrayed in the Epic of Gilgamesh, Homer, Virgil, or the Edda—and she probably has her origin in this intellectual world. The blending with Christian motifs does not disrupt this, as we must always consider that what is being referred to here is a Marcionite Christianity, far removed from what the churches teach.

What remains is that Isais does not exclusively display "nice" traits. Her actions—according to the gods' commission—are consistently directed towards achieving the goal. And that means, from such an understanding, that in the meantime, while darkness prevails on earth, if necessary, all registers must be drawn to accelerate the victory of the light aeon. In this respect, Isais is not easy to handle, because in the intercosmic struggle between light and darkness, success cannot be achieved with mere "niceness" (the ladies of the "All-German Society for Metaphysics" probably knew this quite well, as will be further discussed).

But first, a glance into the immediate present. In recent decades, the Isais theme has again aroused some interest—not least in the "esoteric corner," which wants as little effort as possible. Mistakes and false representations have not been absent, as can still be found in various places in the trade today. This concerns not only writings but also misleading pictorial representations: An "Isais" with short hair, which, although not necessarily masculine, is depicted with a prominent side parting and a noticeable curl on the forehead.

Similar representations were indeed common in a late Gnostic sect around Isiae/Isaith, which, however, cannot be identified or equated with ISAIS. The source of this inaccuracy lies in the 1920s, a reason for which will be discussed later.

Now a significant reference point should be mentioned, which has already been hinted at. In 1903, the Isais myth was quasi-rediscovered by the then "Pan-Babylonian Society" in Vienna. From this association, the "All-German Society for Metaphysics" with headquarters in Munich emerged in 1919 on the periphery of the "Thule Society" under the leadership of the young Viennese Maria Orschitsch (Orsic).

Soon, this society was also called the "Vril Society" (Vril—godlike). The young ladies of this community had good connections to the "Templar Heirs Association" in Vienna, through whom they were given access to original documents, particularly from the archive administration DHvSS ("The Lords of the Black Stone" in Salzburg, which no longer exists).

The "All-German Society for Metaphysics" henceforth engaged, among other things, in the revival and continuation of the ancient myths around Isais and the magical "Black Stone," as well as the idea of the IMPERIUM NOVUM in the New Era.

In 1938 or 1939, this society also established connections with the archive holders of the old Venetian Bucintoro Order. The Isais aspect was considered by the "All-German Society for Metaphysics" as an important component of a larger structure, which also included, notably, the myth of the "Great Figure" and the coming rule of the goddess Ishtar (Venus) in the new aeon.

In this circle, by the way, the magical "black" sun also appears; however, in a Babylonian form, which, although similar to the one on the Wewelsburg, does not match it in detail. From this point, we also arrive at the "Isais symbol," which is interesting to examine more closely and certainly belongs to the topic.

In the historical Isais context of the Middle Ages, this symbol is definitely recorded only twice: on the carved Isais figure and on a seal—in both cases small, by no means dominant. This lightning-shaped symbol represents the lightning of the divine light Ilu. It is already found on a spearhead of the Assyrian King Sargon II, who was particularly devoted to the goddess Ishtar and felt guided by her, but also worshiped a female genius "Isai."

In medieval Germany, the same symbol is found, as mentioned, only very sporadically among the "Lords of the Black Stone," but was nevertheless probably understood as a symbol of Isais.

The "All-German Society for Metaphysics" (the "Vril Society," as it was formally never called) used this symbol as its most important emblem. The probably designed in 1941 "Vril standard" shows it in white on black and violet, with white representing silver. The color combination—black-silver-violet, the colors of Isais—probably has its origin in Assyria or Babylon, although there is no definite meaning for it from that time.

The "Vril Society" adopted the symbol and colors and assigned the following meanings to them: The violet color stands for the divine light (Ilu/Pralada) of the New Era. The black signifies the current era of darkness. The silver (white) lightning means the power that clears the way for the divine light of the new aeon through the darkness into the earthly present.

This is the modern interpretation. Between 1922 and 1945, this lightning was called the "Saetta Ilua" in "Vril" circles—the Ilu lightning (Saetta is the Italian word for lightning; Italian terms were very popular in Germany, especially after the formation of the Berlin-Rome Axis). When the spiritual community was converted into the company "Antriebstechnische Werkstätten o.H.G." in 1934, the "Saetta Ilua" also became the company logo (incidentally, the unconventional aircraft of the "RFZ" and "Vril" series are said to have emerged from the work of this company, as well as the foundations for the "Haunebu"/"Do-Stra" devices).

When the Nazis banned all esoteric societies in 1941, this did not affect the "Vril Society" in any way. In the 1920s, a particularly current concern of this ladies' community was the cultural struggle against the degradation of women through short hairstyles, which also contained quasi-magical aspects.

Thus, after a vote in 1922, the obligation to wear long hair was established for all female members of the community. On the fringe of the society, a small group split off, which nevertheless wanted to submit to the prevailing fashion. Through this group, fragments of the documents from the Salzburg archive fell into the hands of a business-minded occultist group, which took money from unsuspecting people through hocus-pocus.

This group then presented a "modernized Isais" with short hair. At the end of 1923, after the Templar Heirs Association had placed all original representations, seals, etc., under legal protection using trademark law, the false representations were withdrawn from circulation, but they reappeared sporadically in the occult trade in 1926.

After World War II, these false representations re-entered the market. The reason for the "modernization" of the "Isais" image is certainly easy to explain: To commercially exploit an "Isais image" that as many women of the present time as possible can identify with is the best way. At the same time, a de-eroticization was probably also intended.

The correct Isais depiction is that of Isais with long hair, where the form before the "journey to hell" with floor-length hair exists, the form in women’s clothing with hair reaching almost to the back of the knees, and the form in squire’s attire with hair approximately hip-length. Any representations of an "Isais" with short hair are therefore either falsifications or mistakes.

A few original depictions of Isais from the Ettenberg period are still in good condition today. A wooden figure (circa 1235), from which Dr. H. Reiterich made an exact drawing in 1916, an even older drawing on wood (circa 1230), and various seals. The Isais amulet and the Malok seal were probably reconstructed, but this happened relatively early. In modern times, there are several 'mediumistically' made drawings, which at least can be called astonishing, although such mediumistic drawings, of course, cannot provide certainty.

It remains uncertain whether the female image in a seal of the Ordo Bucintoro (Venice around 1520) depicts Isais. However, the resemblance to some of the 'mediumistic drawings' is noteworthy, as the persons from whom these sketches were made could not possibly have known the aforementioned Bucintoro seal.

Regarding the Isais writings, the following can be considered authentic or at least true to the original and transferred into contemporary German: The "Isais Revelation" (the beginning is certain, later parts are partly uncertain) and the short text "Hope." The extensive poem "Isais's Journey to the Underworld" (not to be confused with the falsification that comprises only a few pages!) can be considered at least as meaningful. Some other text fragments still await their precise verification.

Well-translated into contemporary German is the hymn known as the "Hymnus": "From the light of the moon, from the darkness of the night, you come forth, Sister Isai', you who have always seen us, who have always thought of us." So far, these are some facts and data about the Isais aspect that can be reliably grasped.

From the light of the moon ... We have already discussed the most important historical backgrounds regarding Isais as far as they are discernible. That was, so to speak, the compilation of more or less measurable facts. Now, aspects that cannot be rationally grasped should be addressed—those related to the possible objective effects of Isais and her undeniable subjective influence, whereby one can at least partly derive from the other.

The language used here already indicates that it will now be assumed that Isais exists as a real being; as a quasi-this-worldly being from the otherworld, not merely as a reflective metabeing. Reflective metabeings were numerous "gods" of antiquity (not all, but most were nothing else—just as many "saints" of the Catholic faith were).

Their often similarly looking statues had the purpose of creating a replica of the respective "deity" on the meta-level, which then served as a power reflector, thanks to the worship (adoration) by as many people as possible. In antiquity, this was the actual function of "idol images," and such metareflectors were quite effective. The common people may have had little notion of this, but it was well known to rulers and the high priesthood.

For this reason, for example, the ancient Israelites destroyed the images of the gods of the peoples they subjugated in Palestine; and others, like the Babylonians, Assyrians, or Persians, stored captured god statues in their own temples. It was always about neutralizing, if not destroying, the opposing power reflectors. The Church followed this example for the same reason.

The principle of metareflectors continued to be significant in modified forms later and retains its importance even in the present time. Isais definitely does not come into question as a "meta-goddess." Even the most intense thought forces of the few people who turned to her—who even knew of her—would have been unable to produce a sufficiently strong metabeing, for this requires the concentration of at least several thousand thought projectors (worshipers). Also, the entire conception of Isais differs fundamentally from that of metabeings.

The belief foundation associated with Isais is laid down in the first part of the Isais Revelation. The para-/cosmological basis almost corresponds to that of Ilu Ischtar and the Carthaginian Book, or also the Jovian Revelation (part of the original Apocalypse of John). Since the Isais Revelation has already been fully reproduced, it suffices here to briefly mention again that the basis of the Isais myth is the belief in a comprehensive otherworldly hypercosmos, from which beings of the otherworld—like Isais—can act in the here and now and indeed do so; and that there is also a permanent struggle between the forces of light and the forces of darkness, which extends to a battle for dominance on Earth.

The opposing forces are, on one side, Hell, the power of darkness. Their lord is El Shaddai-Yahweh of the so-called Old Testament of the Bible—this one is therefore not a god but on the contrary, the supreme devil (see also NT, the trace in John 8:44).

On the other side are the divine forces of light, whose highest manifestation on Earth is seen in the incarnation of Christ. But many benevolent beings of various kinds also belong to the forces of light. Even deceased humans participate, as now otherworldly beings, in this fight. Thus, there is no "reincarnation."

After earthly death, life continues in the otherworld without any loss of personal self-awareness. According to the relevant systems, Isais is an otherworldly being that plays an outstanding role in the described battle on the side of the forces of light. This struggle, as mentioned before, does not only take place on Earth and is not just about this. Therefore, beings like Isais are not constantly "in action" here.

However, Earth is a particular bone of contention in so far as the devil (the Schaddain) claims to possess our world to turn it into an image of his Hell. Moreover, he needs blood and fire sacrifices of humans and animals to increase his power. This reaches into the history of animal sacrifices and ritual murders, which are almost as old as humanity. Even the crucifixion of Christ belongs to this category; that is why Christ was nailed to the cross, contrary to the usual practice with crucifixions—because blood had to flow in a human sacrifice ritual!

Blood and fire sacrifices of humans and animals, like women's hair sacrifices, are the power sources of hellish darkness. The ritual of blood sacrifice is also the basis of the kosher slaughter of animals, not only in Judaism but also in Islam (halal slaughter). And further nowadays: butcheries through every kind of weapon in countless wars, attacks with or without suicide—this all strengthens the dark power. Murders are already rampant in the "modern Western society" anyway—more and more often also of children, mostly girls, which perhaps is no coincidence.

From the perspective of Isais and her followers, we are already living in the vestibule of Hell. As corresponds to the prophecy, for only when Satan has nearly completely seized all power on Earth, because depraved people of dark spirit serve him for this purpose, only then will it suddenly end—with him and all his servants of darkness. So it is written in old texts, quite similar still in the Apocalypse of John in the New Testament. The great final battle, the "Armageddon," is apparently making its way into human history just in these years.

This is a central part of the Isais aspect. So, in sketched form, this is the scenario in which Isais acts on the side of the forces of light. How does she do this, what does she effect? A small part of this complex question is already answered solely by these lines, for their appearance bears witness that there are people—probably not so few—who are interested in Isais, who perhaps feel addressed by her and therefore also take her side—which means, in turn, that people want to support the forces of light through Isais and perhaps actually do so.

In this mode of action—from one to another and from that one to the next, in the formation of almost personal relationships—lies one of the marked operational principles of Isais. She always turned to individuals, who then in turn continued what originated from her. We might even say: Isais chooses "her people"; whereby the infallible law of vibrational affinity comes into play. Only those who possess the appropriate inherent vibration feel drawn to Isais. And since this is for quasi "hyperphysical" reasons simply not possible otherwise, there are also never any errors. Thus, it would, for example, (purely theoretically speaking) hardly be possible to have an all-encompassing, even missionizing, "Isais religion."

The "Isais vibration" is present in the inherent vibration of the individual—from eternity—or not. So whoever feels attracted to Isais, whether man or woman, is also essentially and vibrationally related to Isais. Otherwise, they would not be interested in this topic in more depth. We will discuss this more closely after we have illuminated the other level, namely the otherworldly, where Isais probably acts differently.

We cannot know much about that, of course, we can only draw conclusions from the traditions illuminating this aspect. The battle between light and darkness, it is said, is largely fought on the spheres of the hypercosmos, particularly in that general, all-encompassing and all-pervading vibrational plane called the "green land." There, Isais, along with other beings of light, probably has a lot to do, of which we cannot form a precise idea.

We only know one thing about it very well, if we want to believe the corresponding texts, and this one thing is that the deceased followers of Isais "over there" continue the fight together with her. For it is said that those who are faithful to Isais, after their earthly death, come to her to continue working in various ways from there. But let us stay on Earth, in our present life, to see how the connection with Isais comes about or develops, assuming what is passed down is true.

The known hymn is quoted again, for it contains much: "From the light of the moon, from the darkness of the night, you come forth, Sister Isai', you who have always seen us, who have always thought of us."

First: Why from the light of the moon? Isais has never appeared as a being of night or darkness; she always came, it is said, from the dawn or the morning red, the dusk or the evening red. The key to this apparent mystery is the moon! Already the Upanishads of the old Aryans teach: "The moon is the gate to the otherworld." That is what it is about. The moon here acts as a "spiritual transmitter." Unlike all other purely inorganic celestial bodies, the moon has an "astral body." He is therefore truly a gate to the otherworld. The light of the moon is thus more than just a reflection. Certainly, moonlight is reflected sunlight. But what does sunlight consist of? Modern science has discovered the "solar wind" and even planted catching sails on the moon to measure solar wind particles. So there is more to it.

Ancient peoples knew this long ago, and anyone taught by Isais knows it as well. To send the hymn and the image of Isais to the moon—thinking of it mentally—means to establish the contact with her. It is not a prayer, for Isais does not want to be prayed to. Rather, it is again a process that we want to call "hyperphysical" for lack of a better word. What happens then: Words and images, formed in our thoughts, first pass through the meta-level. Thanks to the affine vibration carried by those tiny particles that science calls the solar wind, the thought image of Isais does not remain stuck on the meta-level but wanders, guided by the consciously spoken or thought rhythmic hymn "on course," to the moon. There, this "thought message" slides through the gross matter of the moon and into its "astral body."

And this is like a "mailbox to the otherworld." Isais, who has probably maintained her "moon mailbox" for millennia, receives her "mail." If its vibration is appropriate, she will answer the "letter." Since time "over there" in the spheres of the otherworld is a different concept than with us on Earth, and Isais "has a lot to do," the answer may come sooner or later—but it surely comes if we believe the transmitted reports.

"From the light of the moon, from the darkness of the night," these words would be thus interpreted. But further: "You come forth, Sister Isai', you who have always seen us, who have always thought of us." These lines first clarify the relationship that Isais has with the people devoted to her; it is a sibling relationship. Then it is said that those who turn to Isais have been close to her from eternity.

To fully understand this, the reading of paracosmology is necessary. This, so to speak, expresses the precondition of personal vibrational affinity. At this point, we shall conclude. Every reader will now already feel, will sense whether that unmistakable vibrational affinity is stirring—and perhaps also whether there suddenly arises a feeling that wants to whisper: These lines are very familiar, this: "From the light of the moon ..."

For even if there is no "reincarnation," there is certainly the temporary closeness of kindred spirits and souls who once lived on this Earth and convey some of their knowledge—completely from the stillness.

Hope!

Now we have dealt with the Isais aspect a bit. Certainly, this could not be exhaustive, but everything important has been considered seriously. One thing should still be remembered—the only text assigned to Isais that, besides the Isais Revelation, stands on relatively firm ground. It is only a few verses but good to read in difficult times. Isais' saying to the knights:

Hope

Through iron times you will go, through cruel, hard, without sunny nature.

It must not frighten you. For harder you are.

Through hollow emptiness you will go, through hours of seemingly lost meaning.

It must not paralyze you. For meaningful you are.

Through stony deserts you will go, desolate and without shielding.

It must not torment you. For comfort you and shielding you are.

Through raging storms you will go, everything, it seems, they tear away.

It must not make you complain and tremble. For rich you are within.

Through rough mountains you will go, pitiless, scraping the rock.

It must not hinder you. For tougher you are.

Through the suffering of disappointment you will go, prepared by humanity.

It must not bend you, For truly you are.

Through manifold tribulations yet you will go and yet always prevail.

For hope you are. And rightly trusting.

Do not hope in my and the gods' powers, this note therefore: all time hope be strong.

Nothing then can also conquer you.

Commandments of ISAIS:

1.1 Know this: Weapons and defense are powerful to you - These are thoughts, properly used.

1.2 All your thoughts are images— The otherworld can see them. Your words are thoughts— The otherworld can hear them.

1.3 As a purposeful prayer, hoping as a wish— or unintentionally done.

1.4 All thoughts are seen, captured by those to whom they are beneficial. Such power will correspond.

1.5 Thus, do not harbor dark thoughts, lest you summon darkness in a wicked form, devils, or corrupt spirits.

1.6 Even in battle — learn this — keep yourself free from evil thoughts. Pity the wretched, the wicked, whom you fight. Think of compassion for them, even when the hour demands conflict.

2.1 Know this: Feelings you must not know are: Hatred, revenge, the urge for retaliation, anger, envy, resentment, annoyance, quarrelsomeness, mistrust, intolerance. Never fear the power of evil. And do not insult anyone. For all such things give rise to darkness.

2.2 However, you should not stand by idly watching the actions of evil. Never be lukewarm, never lazy, not waiting for another to do what you can do. Be mindful: Even the fiercest struggle can succeed without dark thought vibrations.

3.1 Know this: A powerful shield and a powerful weapon are given through bright thoughts. Therefore, you must first approach all beings with kindness. Whether human or animal, spirit or demon. Anyone could be a friend. Bright vibrations reflect back light. Wherever hellish poison lurks, you will soon notice it.

3.2 First, think only good thoughts. If evil is strong on the other side, you will recognize it in time.

3.3 Good energy from bright vibrations finds resonance almost everywhere. Even in the desert, the lion and in the forest, the wolf will not attack you.

3.4 However, once you recognize the signs of dark power, swiftly prepare for defense.

4.1 Know this: In all worlds and world orders, on this side and beyond the mirrors, there is a constant struggle between darkness and light, between good and evil beings: The heroes of light and The servants of darkness.

4.2 Each one stands amidst the great battle. Knowing or unknowing, participating or enduring.

4.3 Only those strongest in spirit on Earth are called to the field of this battle. The others should form shields of light through bravery and pure thoughts.

4.4 And remember: The boundaries of the otherworld are not far. The mirror is near. The earthly world is interwoven with the otherworld.

5.1 Know this: The boundaries between the otherworld and this world are like a mirror. In this world, you see only the mirror image; but in the otherworld, they see through clearly, and can easily penetrate into the earthly worlds.

5.2 Earthly beings do not see the otherworld before earthly death, unless they have the secret of Wodin's spear and Ischtara's mirror, as I have given to you, my faithful ones.

6.1 Know this: All beings' lives are eternal. Rebirth occurs in the realms of the otherworld. You are immortal.

6.2 But the realms of the otherworld are all different. Only the Green Land, which is vast and great, encompasses everything. There, one vibration prevails — in harmony with all kinds. It produces only one color: Green.

6.3 Around the Earth, thickly, lies Nebelheim. The otherworld and this world mix there. Evil beings often attack humans from there.

6.4 You, my faithful ones, possess the spear. Therefore, do not shy away from battles in the Green Land or the struggles in Nebelheim.

6.5 You, my faithful ones, who possess Ischtara's mirror, must use it by looking into it, to influence the fields of Green Land.

6.6 For you are warriors on the ridge between this world and the otherworld.

7.1 Know this: I also gave you the greatest power; the black-purple stone. Carved powerfully by the rays of the primordial sun.

7.2 I gave you a piece of my hair to carefully wrap the stone in.

7.3 Keep it well for the hour of the time! The stone brings the golden kingdom.

Mythology about Isais and the Holy Grail:

Isais returned to the gods and consulted them. They handed Isais the stone "Ilua" and blessed the matter. Isais brought the stone to the Untersberg and hid it there.

Odin brought the other stone "Garil" to a chivalric order who hid it in a figure named Baphomet. Thus, Baphomet symbolizes both the masculine and the feminine and represents the mystery.

The depiction of Baphomet today is a degenerated design by Eliphas Levi (1816-1875).

The search for the Holy Grail points to the search for the masculine stone "Garil" (Grail). The search of the Lords of the Black Stone also points to this search.

The Lords of the Black Stone (DHvSS) is a hidden branch that traces back to the Templars and met at the Untersberg with personalities from the Third Reich to find the feminine stone "Ilua" there.

SI VIS PACEM, PARA BELLUM! (If you want peace, prepare for war!)

In the appendix, you see Baphomet as we know it, the design by Eliphas Levi, but here too you can see the masculine and feminine and the reference to the two stones. During the Templar trial, the church wanted nothing more than to extort the secret and it was not about the Templars worshiping a demon.

The Explanation of Baphomet in Mysticism:

Baphomet is a pantheistic and magical image of the Absolute! The torch between the two horns represents the synchronicity and aligned intelligence of the Trinity. The goat's head is a synthetic head and unites the characteristics of the donkey, dog, and bull, representing the responsibility of matter alone. The hands are human to show the sanctity of their work. They make the sign of esotericism downward to remind the initiated of silence.

They point to two crescent moons to emphasize the indifference of the cosmos and, at the same time, to warn against the splitting duality.

The lower part of the body is veiled, an image of the mystery of universal procreation, which is only hinted at by the symbol of the caduceus.

The belly is scaly and green.

The goat has two female breasts and thus carries only the symbols of labor and motherhood from humanity, and therefore redemption.

On the forehead, one sees the sign of the macrocosm, the invoking pentagram as a symbol for human intelligence, which, through the position of the torch with the divine flame, forms an image of divine revelation (the mind submits to the soul).

This ambiguous idol is seated on a cube on a sphere or a sphere and a stool, in more recent depictions on a globe, to represent Baphomet's function as a link between the material and spiritual universe.

Isais

Description:

Isais is not the guiding figure of any current religious community or sect. There are no marble statues of her in any palace garden, and no ancient temple ruin bears witness to her worship. Moreover, her story is so vaguely transmitted that there are hardly any firsthand sources available. Apparently, she has left few traces in this world. Therefore, Isais as a being is difficult to grasp. While she sometimes appears like an ancient goddess (more precisely a great angel), she is probably more of a demon. As mentioned under "Kuthagracht," the term "demon" is not generally viewed negatively in the Ilu doctrine. Rather, demons are completely independent beings and particularly active opponents of the infernal spirits.

The worship of Isais first becomes tangible around the third or fourth century in the Greek-gnostic Isais orders. She also held a prominent position among the secretive Templars, the Ordo Bucintoro, and the Vril Society. A possible identity with Istara cannot be entirely ruled out, but it is unlikely. Nevertheless, in contrast to the feminine appearance of Istara, she is more often described as "girlish."

From the Lords of the Black Stone, the story "Isais' Journey to Hell" has been passed down. It is said that long ago, the devils of Schaddai succeeded in stealing the magical stone Ilua from the Middle Kingdom. Isais was tasked with retrieving the stone, for only she, due to her origin from the demon realm, could enter Hell. Disguised as a boy, she sneaked into Schaddai's throne room and ultimately won the stone back. She later brought it to the D.H.v.S.S., to whom she appeared over the years.

There are multiple descriptions of the phenomenon that Isais's hair color could continuously change under the open sky throughout the day from light blonde to red, brown, and finally black.

Character Traits:

The Gnosis researcher Leisegang once wrote in a sketch about the nature of the "goddess" Isais that she resembled a graceful young girl who preferred to show herself in boy's clothing and was somewhat the "female Till Eulenspiegel" of another world sphere. This certainly captures the personality of Isais quite well.

Isais originally took on the boy's disguise for a specific adventure (Isais' Journey to Hell). Her Eulenspiegel-like aspect becomes particularly apparent when studying less mythologically significant texts, which have not yet been prepared for publication.

Isais is therefore not a strict goddess. Nothing about her is domineering or even terrifying. She also seems more girlish than truly feminine. Isais is not an Ishtar or Aphrodite. However, her fascination probably stems precisely from this almost human-like liveliness, but certainly also from her outwardly pretty, yet not excessively majestic, appearance, which makes it easy for people to develop a relationship with this being.

History:

The historical background of Isais—or Isale—is not easy to grasp. The surviving testimonies are sparsely scattered and frequently fragmentary. The first can be interpreted as an indication of only minor importance of this "goddess"—the second, however, might testify that she has always been associated with a particularly mysterious nature. Wherever the "goddess" Isais appears, secret societies are also involved. This naturally does not make the search for sources any easier.

Assyrian Isais:

For the first time, a "goddess" Isa-Is can be documented as the personal protective goddess of Tiglath-Pileser I, the Great King of Assyria. Since later the Templar Hubertus Koch claimed to have received his first appearance of the "goddess" Isais near Assyrian ruins, the connection seems obvious. It is conceivable that Isais (Isa-Is) originated from the original northern Assyrian pantheon, which was later almost entirely overshadowed and ultimately absorbed by the related Sumerian-Babylonian pantheon. If this were the case, Isais (Isa-Is) might have been a major deity of ancient Assyria. However, there are no tangible clues to support this.

Phoenician Isais:

Next, Isais sporadically appears as "Isaiet" among the Phoenicians (ancestors of the Carthaginians). Specifically, as the daughter of Astarte, the goddess of the dawn. The traces are, however, minimal. A remarkable indication of a continued influence of Isais (Isaiet) might be inferred from a depiction of Queen Jezebel. Jezebel is shown there with an unusually short haircut for the time, which could be a sign of Isais worship, although this is a bold speculation. In any case, short-cut hair seems to have always been a sign of the Isais priestesses. However, in the mentioned Jezebel depiction, it is not clear whether she has the characteristically emphasized side part of the "Isais head." But the mysteriousness seems to have always been part of Isais, which is why much about this deity and her followers will probably always remain unfathomable.

Greek Isais:

It is only much later, around the 3rd to 5th centuries AD, that Isais reappears. This time in Greek secret societies, often referred to as Gnostic. Both under the name Isais and "Isaie" (the latter form being more common), she becomes in a way a secret leader of those Greeks who saw their tradition rooted in Homeric greatness and particularly recognized the advance of Judaism and Christianity as a threat to their identity.

For the "Greek Isais," there are four different origin interpretations that were adopted by various Isais orders.

1. Isais (Isaie) as the younger sister of the goddess Athena, secretly sent by Zeus to save true Greeks.

2. Isais (Isaie) as the first "hidden" child of Isis, conceived with Seth. The Egyptian goddesses Bastet and Sekhmet as well as the Phoenician Moloch are named as special guardian spirits of Isais (although this could also be a misunderstanding and perhaps refers to the winged bull of Babylon and Assur). However, there are few concrete traces for this version.

3. Isais (Isaie) as the daughter of Pallas Athena and the god Apollo. According to this most common portrayal, Athena sacrificed her virginity to conceive with Apollo a being that would assist the old noble Greeks in times of need, working from the shadows as required by the circumstances of the time.

With this "Greek Isais," something about the Isais cult also becomes known for the first time. It is quite bright and knows no blood sacrifices. Even the animal sacrifices otherwise common in ancient Greece are not practiced, such sacrifices are even explicitly forbidden. The "Isais cult" probably mainly consisted of reenacting scenes from the stories of Isais in dramatized form—always culminating in a prayer for support. Furthermore, young girls and women who became Isais priestesses would cut their long hair and adopt the short "Isais head." The cut priestly hair was kept in special containers or shrines, where they served as "antennas" to the beyond, to the gods, and thus to Isais. There were also various magical incense powders made from minerals and dried herbs.

The Greek Isais secret societies apparently gained some influence until the 5th century, but they could neither stop the advance of the Jewish-Christian religion nor prevent the increasing immigration of foreigners into Greece, which changed the character of the people and the land, and even the language. The old Greekness of Homer, which had long ceased to exist by then, disappeared irretrievably. Even Isais could not change that.

Germanic Isais:

Around 1220, the "Germanic Isais" first appears, albeit in the Orient, where the later Templar commander Hubertus Koch, with a small group of loyalists, was preparing to return home from the Crusade. However, before that, he wanted to trace the footsteps of the Kuthaens to Mesopotamia.

Under King Sargon II, Samaria had become an Assyrian settlement area. In this way, the old Babylonian-Assyrian religious branch of the "Kuthaens," a dualistic belief system that originally came from the Mesopotamian city of Kuthar, had arrived in Palestine. Koch assumed (as Friedrich Delitzsch confirmed in the 20th century, among others) that the original teaching of Christ must have been linked with the Kuthaen one. So there might have been a connection between true Christianity and the gods and teachings of the Assyrians, instead of with El Shaddai-Jahweh and his teachings in the Old Testament of the Bible.

On this journey through Mesopotamia, during a night camp in the area of ancient Nineveh, the "goddess" Isais, whom this is about, appeared to Hubertus Koch. She showed him in his vision the way to a distant mountain in the West. There he was to go with his most loyal companions, build a house, and wait until she, Isais, would appear there and give important instructions for a new golden world age, the path for which he and his followers should prepare the world. Koch identified this with the "thousand-year reign" promised in the Apocalypse of John (chapter 20).

In five years, so spoke the "goddess" Isais, she would come to that designated mountain of the old gods, namely to Untersberg. Until then, he should be there with his people and prepare for her and the coming work.

Koch knew which mountain in the West the Isais apparition had indicated: Untersberg near Salzburg, a dwelling place of the old Germanic gods.

Hubertus Koch was from the area of Linz in Upper Austria and had already undertaken journeys from there to West and North Germany, as well as to Alsace. He presumably knew Untersberg not only from legends but also by sight.

In 1221, Hubertus Koch reached Untersberg with his small group of knights. At the foot of the mountain, which is today called Ettenberg and lies roughly on the current Bavarian-Salzburg border, Koch and his followers established their first commandery. This building no longer stands, but traces of the foundation wall are still visible.

A second building was subsequently constructed at a great height, directly on Untersberg itself. However, the exact location is not certainly passed down. This house, which was presumably not built very elaborately, must have been rarely found. It was probably only expanded around 1230 and then used more frequently. It certainly had direct access to one of the many Untersberg caves, as in one of these the "Isais temple" was established, which is said to have been reachable by the knights through an underground passage. Later, this entrance was sealed and made unrecognizable by them.

The first documented appearance of Isais at Untersberg dates to the year 1226. From then on, the Isais appearances lasted for twelve years, culminating in the delivery of the great "Isais Revelation" in 1238. (Interestingly, this roughly coincides with the two "Templar revelations" that occurred in 1235 or 1236 in Carthage and 1238 in Tempelhof, later Berlin, likewise through goddesses.)

At the beginning of the words delivered by Isais may have stood those texts that were entered into the order's book under the titles "Isais Earth Wanderings 1," "Of the Black Stone," "Isais' Journey to Hell," and "Isais' Call." Numerous subsequent texts must be considered lost. The preserved texts "Isais Revelation," "Isais Command," and "Isais Hope" may date from the final phase of the revelation period.

Isais' Journey to Hell

Introduction:

The shorter version of "Isais' Journey to Hell" is not the original, but merely a brief summary—fragmentary and unfortunately full of transcription errors and even falsifications! The original (long version), the full text, is extensive and complicated in many respects. Different mythological worlds intersect. Babylonian, Assyrian, Germanic, Roman elements are combined into an apparently homogeneous unit. Why this union occurred, or whether there may even be an early historical congruence, has not yet been determined. Considering corresponding reflections and comparative studies would, by the way, fill an entire book. Therefore, it would go too far to discuss the various theories and possibilities here. Much that has been published about Isais so far is false, and little is true. There is an effort to make the correct texts and images accessible to interested readers. This requires effort, and conscientious work takes time. That is why only the first chapters of the original "Isais' Journey to Hell" are currently available here. The complete work is to be completed as soon as possible.

Short version:

FIRST CHAPTER:

1. How the radiant goddesses and the cheerful gods in Valhalla had celebrated joyous feasts, not thinking of dreadful things, when emissaries of Schaddai sneaked in to steal the mighty black-purple stone.

2. Soon lamentation began in the realms of Valhalla, for the powerful jewel was lost. And no one knew how to retrieve it.

3. For the underworld of Schaddai is a separate realm. None of the gods can enter it because darkness devours every light.

4. The gods were long at a loss until Istara finally came up with the idea to ask the delicate Isais whether she would dare to undertake the journey to Hell.

5. Isais, the maiden, of her nature, was indeed at home in Kuthagracht and in Greenland's expanses, and well capable of accomplishing the task.

6. So it was decided by the gods' council to assign the task to Isais. As a reward, Istara offered her mirror, and Wodin his spear's tip as a dagger. She was also promised permanent guest rights in Valhalla.

7. When Isais then came with Widar on her shining winged steed, accompanied by her panthers Ohm and Olah, Istara presented the deal.

8. Isais would have to disguise herself as a boy because no woman can safely reach the underworld. She had to shed her beautiful garment and shorten her magnificent hair.

9. For the sake of the good deed, which had to be accomplished, Isais agreed. She went to a familiar place and did what was required.

10. Later, she told everyone who wanted to listen what had happened to her on the journey to Hell.

SECOND CHAPTER:

1. I set out from Kuthagracht's (the demon-realm's) towers, having been in Valhalla before to discuss the task (the retrieval of the magical stone stolen by the underworld power).

2. I set out from Kuthagracht's battlements, having previously shed much of the burden of my hair and long flowing woman's attire.

3. I set out through Kuthagracht's gates, with the spear tip (Wodin's) as a dagger in my belt, riding on a winged steed.

4. Through Greenland's border-dark mists, I flew (through the otherworldly cosmos), past the floating islands of Kohr. I rode through the valleys of shadows, towards the abyss of Hell.

5. I sneaked through the outskirts of Hell, disguising and guarding myself. The cries and wails of the wretched already echoed in my ears.

6. Hell's dark guards roamed about, torturing and tormenting the wretched. Men nailed to stinking wood, women tied by their hair to piercing stones.

7. Wailing and screaming echoed everywhere, the language of the tormented in Schaddai's land. Devouring fires flared up in many places, in the moor and on the rock, fed by groaning bodies.

8. Wading through the foul stench of the fore-Hell, I gradually crept closer to the gruesome center of the dark mire.

9. There, the gates were made of human bones, glued with men's blood, bound with women's hair, nailed with groans, and walled with moans.

10. Instead of clouds, thick smoke hung above; black and terrifying, oppressive and gruesome. The eye could not see far.

11. There were no flowers, no shrubs, no grass, no stalks, no trees. Only bare rocks alone—soot-black—and a swampy, quivering ground.

12. I saw no animals, not a single one. Only fiends and damned humans, often more carrion than shape.

13. In black smoke clouds, fluttering black figures circled. Not birds, nor dragons, nor bats, nor any whirring moths; just hideous, clumsy shapes to behold.

14. Shuddering, my steps led forward through Schaddai's gloomy realms. No sunlight, no starlight: cold terror everywhere.

15. Through such desolate places, I stealthily roamed about. Under veils, I hid my face and the curious locks in front.

16. I cautiously approached the lower gate of Schaddai's castle, ducking behind many rocks. But I kept my courage and moved forward.

17. Gate guards with jagged lances were camped there, with black faces, greedily chewing on bloody raw flesh.

18. Schaddai's jagged sign-emblem prominently loomed above the gate.

19. Behind it, smoldering bodies hung on blackened, charred poles; and the ground resembled nothing but bubbling mud.

20. I slipped inside through the castle gate's gap. I had long since lost sight of my winged steed, waiting far behind the smoke.

21. I wandered through the alleys in Hell's mire, wading through filthy slime. Passed by hovels whose windows were barred with human bones.

22. Darkness hung all over the place, black smoke lay in the alleys. All the walls were dripping with filth, the foulness seeping down.

23. A foul stench rose in my nose, of decay and burning.

24. I saw things made from cold skeletal remains and webs of women's hair, combined with blood and pus. From these, they create their tools in Schaddai's world, unless built from corpses.

25. Shrill mocking laughter often echoed through the alleys, mingling with dread and lamentation.

26. A dull droning and gurgling came from many holes. I could barely imagine the horrors behind them.

27. Everywhere I saw dark creatures, quarreling and bickering with each other. None of them was friendly to the other.

28. So I crept along, my face concealed, passing closely by wells of boiling blood and pale flickering lamps; the wicks were made from women's hair, and the oil from men's fat. Yet the place remained dark.

29. I saw figures hanging on crumbling walls, stable buildings made from dried bones. Inside, miserable shapes crouched.

30. In an open courtyard—not far away—Schaddai's servants were harvesting a gruesome crop: flesh and bones from dead men, hair and sinews from women, and all their blood in deep cauldrons.

31. A roaring sound from one of the towers resounded, hideous to hear. It announced to all the inhabitants of Hell the empty measure of their time.

32. I followed the hollow roar that came from the tower to my destination.

33. I arrived at the wall of the palace, behind which Schaddai resides. I shooed away, against my will, the mutilated figures. Begging, they lay there in misery.

34. Schaddai's terrifying guards loitered before the doors. They were locked, only smoke seeped out.

35. So I continued along the walls until I noticed holes in the brittle masonry—dark shafts. Each was guarded by a grim watchman.

36. I thrust the spear-tip dagger into the first, piercing the slate armor. Cold blood dripped from the wound before he collapsed.

37. Through a gap in the wall, I then entered Schaddai's palace. Inside, everything was built from corpses, stacked and bound into walls.

38. I passed through hollow corridors, searching for a door of sticky webbing.

39. I entered a chamber and saw: men disemboweled and roasted there. In another chamber, the entrails were stirred into a sticky paste.

40. In the next chamber, women's heads rolled over the bloody floor. Their long hair was twisted into ropes. In a wide room, bones were being ground, all of it being fashioned into tools.

41. Then I saw them sharpening knives and scissors, and points for lances and spears. Hell's workshops I had seen, seized by silent terror.

42. I then crept through wide caves and yawning tunnels—until I finally saw the hall: Schaddai's throne room.

43. All the walls consisted of twitching bodies, neither dead nor alive, cemented with coagulated blood.

44. On his throne of bones and flesh, the shadow prince sat between stone bowls, in which smoldering fires burned. The floor was covered with a shabby web of fallen women's hair.

45. He himself, Schaddai, was a slimy figure, so ugly and gruesome that no words could describe it, indulging in marrow.

46. In front of his throne of bone structure and a mat of women's hair, Schaddai kept the black-purple stone.

47. Then I entered Schaddai's hall, the hall of terror, to reclaim the powerful stone.

48. For as dreadful as the shadow prince is, even to his own ranks, he rarely knows company.

49. I sprang forward, immediately seizing the stone—it felt warm in my hand!—quickly hiding it in my tunic, and turned to flee.

50. Then there was a roar—indescribable was the sound—rage-filled, from the prince of shadows. He called for his guards, screamed for the sentries. The first of them fell under the spear-tip dagger; I escaped the next with luck.

51. The way out of Schaddai's palace was a rush, a sprint, a chase. I reached the alley, the filthy ground. Now pits and hollows broke open all around—bottomless.

52. I hurried on, no longer paying attention to concealment, pursued by Schaddai's hunters. I reached the gate of the outer castle, using the spear-tip dagger to clear the way.

53. I leaped over traps and pits, moved quickly. Linen hooks, thrown at my neck, did not catch in my short hair. I did not fall into pits, thanks to my light step.

54. I already saw the fore-Hell, gaining hope, when finally, the hunters surrounded me.

55. How I feared in that moment of greatest danger, almost captured by Schaddai's hunters—when Malok came, the brave hero, and crushed the hunters, rescuing me.

56. I flew up, carried by Malok's strength, through the black fumes, seeing Greenland's light again.

57. Thus, we became friends: Malok, the hero, and Isais, the maiden, unbreakably.

58. I then sought out Valhalla: found Wodin's realm and brought back the black-purple stone.

59. Thus, I fulfilled the task for the homeland of Greenland. Victory and honor—it remained mine.

THIRD CHAPTER:

1. Arriving in Valhalla's world, and bringing back the mighty stone, the gods and goddesses joyfully greeted Isais, the skillful, the quick, the brave maiden.

2. But soon, Isais in Valhalla had to hear, much to her sorrow, murmurings: Why had the maiden disguised herself as a boy? Why was she missing the long hair that signifies the dignity of a woman?

3. Troubled, Isais departed from Valhalla, quietly going to Kuthagracht. She sat long weeping on a tower's height, alone with her panther by her side.

4. But then approached the sorrowful Isais, with a comforting voice: Allfather himself, in the form of an eagle.

5. And he spoke to Isais thus: "Be not sad, gentle friend Isais! Not all deeds are yet done."

6. "If you wish, I will give you back all that you have given, willing to sacrifice in need."

7. Then Isais looked to the eagle, through whom Allfather spoke, and asked him: "What is the still unfinished deed?"

8. Allfather answered her: "Schaddai, whom you once outwitted and bravely defeated, is now attacking the young Earth-world."

9. "There dwell beings—once with me—who need your help. A tribe among them, who speak the language called German, I lay upon your heart."

10. "To these, you shall bring the glorious stone. Retrieve it from Valhalla—it is now yours! The loyal ones of the Earth-world will use it to attract the true light."

11. "And gather a brave band around you."

12. Then the eagle, through whom Allfather had spoken, lifted off and flew home into the highest light. Into Isais flowed light from this highest source— And faithfully she went the prescribed way.

Long Version:

1.1 This is the story of Isais, the fair one, who bravely defied the prince of darkness, sneaked into his hellish realm, and snatched from him infinitely precious treasure.

1.2 This happened long ago, far beyond human memory, especially since it occurred not in the world of humans. And yet, humanity owes thanks to Isais for this, for it was for their sake that she performed her deed, and she remembered them further in later times.

1.3 So these songs recount Isais' deeds, her courage and her wit; but also her lovely beauty. What once happened in distant realms of the beyond, and also what happened afterward in the human world, and what may yet come through Isais' actions, all of this is now told by a faithful knight, as he learned it through spirit messages.

2.1 You must first know, so that you understand what is important to the world of the gods: Two magical stones, exquisitely crafted, have powers in a special way. Garil is the name of one, its power is the vibration of a male nature; Ilua the other, its vibration is female. From the light of the Ilu powers lives in both, only together can they act.

2.2 Although the world of the gods does not need these stones itself, for the Ilu powers are firmly within the goddesses and gods, yet for the determination of the ages of the Earth-world, it is necessary to use both stones properly. In the wrong hands, they must never fall, for their purpose would then be spoiled. Garil and Ilua mean the power to guide the destiny of mankind on Earth.

2.3 When new light is needed in the earthly realm, the goddesses and gods send Ilua and Garil with messengers to the Earth. In a most mysterious way, their light is kindled there. And it is always loyal followers who reverently worship the deity on Earth, who are given the task. To such come the divine messengers, bringing the glorious stones and also good guidance.

2.4 In ancient days, the light of the stones was led by Kenhir, the king of Thule, then Sar-Kyan, the king of Babylon, then Elissa, queen of Carthage, then the second Sak-Kyan of Assyria, then the Babylonian king Nabukadarsur, then Octavian, Rome's wise ruler, but since then, no more; Augustus, however, will return as a servant of the goddess and Roman-German emperor in new times.

2.5 Should the stones be lost, or one of them, the Earth would fall into deep darkness, without hope of salvation. For only together do both stones create the bright beam that reaches up to Ilum, that invisible second sun, which lets the divine light descend from beyond to this world.

2.6 This is why those two sacred stones are so important. Given from the highest light of Il and the Iluhe, entrusted to the gods and goddesses who throne radiantly in Valhalla, so that they may, at times, remember humans and assist them against the darkness.—This is what must be done.

3.1 Once, when the radiant goddesses and the cheerful gods in Valhalla had again celebrated a joyful feast and indulged in untroubled joy, not thinking of anything dreadful, emissaries of the dark Schaddain, the infernal prince of the ice-cold shadows, sneaked unnoticed to the center of Valhalla to steal the magical stones. They could not seize both, but they managed to take Ilua, which lay at the top and was the most valuable in the chamber of the sacred treasures, and they carried it off to the dreadful Hell.

3.2 There, Schaddain took many heavy weights and tried to shatter the divine stone. When this proved entirely impossible, the dark one hid the magical stone near his throne in the terrible hellish palace, intending to guard it himself, with the thought of ending its healing effect and forever depriving humans of the divine light.

3.3 At the same time, through dark spirits and dark-natured humans, Schaddain presented himself to people on Earth as if he were a god and even claimed to be the only one. He had them threatened with the fires of his Hell, and many people submitted to him, bringing him bloody sacrifices and fearful prayers.

3.4 All this gradually had a terrible effect on the people of Earth. They believed they were worshiping a god, but it was the highest devil. Under such poison, the Roman Empire sank, and once-proud people forced themselves to their knees, and before the dark Aeon comes to an end, Schaddain will drink much blood and soul blood from many people.

3.5 But because the heroic deed was accomplished, as these songs sing of, the new era will finally triumph, Caesar's empire will return—and the goddess will reign. Now it is time to speak of the great deed, of Isais's journey into the heart of Hell and how she regained the sacred stone to bring it back to humans.

4.1 When the loss of the sacred stone Ilua was discovered in Valhalla, and everyone there realized what had happened, loud lamentation arose in the realms of the goddesses and gods because the precious jewel had been stolen by the wicked enemy. And no one knew what to do to recover it.

4.2 Istara finally spoke, whose spirit is the greatest and strongest of all goddesses and gods—she is the closest to Il and the Iluhe—, in the high assembly that was in session: "None of the gods or goddesses can enter the dreadful hellish mire of the enemy because darkness devours every light there. But a demoness, one of a bright nature, connected to us gods, could probably do it. There is a certain one I am thinking of, Isais, the beautiful one from Kuthagracht. We should ask her if she might be willing to undertake the daring ride." Then Wodin, rising from his seat, spoke: "Truly, if Isais undertook this, we would raise her to the rank of a goddess in gratitude, to be one of our own, at home in Valhalla."

4.3 So it was decided to ask Isais, to offer her the task. Istara offered her the reward of her unique magic mirror, with which one could see through all the worlds and overlook all times, and Wodin wanted to give her the tip of his spear as a dagger that penetrates all spaces and times. In addition, Isais was promised eternal guest rights in Valhalla and more, to be elevated to the rank of a full goddess.

4.4 So it was decided, so it began. Wodin sent his thoughts to Kuthagracht, winged in the form of two ravens, well known in all worlds of the beyond. Isais should quickly receive the message and hopefully follow the gods' pleading call.

5.1 Isais, the maiden, was of a very particular nature. She was at home in Kuthagracht, far away in Greenland's expanses, and yet always devoted to the light of the gods, well capable of accomplishing the requested deed. And as Wodin's thoughts flew to her, Isais immediately perceived them. They did not say much at first, only that she should quickly come to Valhalla.

5.2 Soon, Isais mounted her shining winged steed, named Widar, called her two snow-white panthers, named Ohm and Olah, and set off on the swift journey, with long flowing hair and wide-flapping skirts.

5.3 From afar, she was already seen approaching Valhalla, and all the goddesses and all the gods were very pleased, for the brave maiden, the beautiful and wise one from Kuthagracht, promised help. She was received with special honor, offered refreshments and kind words until Isais finally raised the question of what the urgency was that Wodin's message had conveyed.

5.4 Istara then took the floor and delivered the following speech: "Disaster has befallen Valhalla, and you, Isais, can save what urgently needs saving. Ilua, the purple-shimmering sacred stone, in which the light of Ilu is captured, has been stolen by the servants of the dark enemy and taken to Schaddain's hell world. It is now necessary to recover the high stone, but the way is barred to all gods; none of us can enter Hell. But you, also coming from Kuthagracht, might well be able to accomplish this."

5.5 Isais listened to this and then responded with the following words: "You, Istara, know well that the hell world hates the nature of the feminine. So even if I had the courage, the journey would still be impossible."

5.6 But Istara had an answer ready and knew how to reply: "It is true what you say. However, there is a way to clear the paths for you: Take on the guise of a boy for the ride. Use a hood to shadow your face. You are small in stature, almost childlike; why not pass for a cute boy if you move accordingly?"

5.7 Isais then replied: "It will still not work because, look at my beautiful abundance of curls. My hair reaches to my feet and even touches the ground. No hood would suffice to hide my hair, neither in length nor thickness, they are equal to the hair of a goddess. Even if I braided them into many plaits and tightly bound them, the mass would still be so great that I could not disguise myself as a boy.”

5.8 Thoughtfully, Istara lowered her head and stroked Isais's magnificent hair. Then she spoke again: "It is true what you say, and women's hair is sacred. It is beauty and wealth in light power, and you, Isais, are particularly blessed in this regard. It would be a sin to cut a piece from your hair. Therefore, no one will ask you to do so."

5.9 But Sifra intervened and spoke loudly, saying: "Should Ilua's radiance remain in the hell world because Isais does not want to make a sacrifice of her hair? It would suffice to cut off just a piece, perhaps not even too much, so that Isais could still disguise herself and accomplish the task."

5.10 Wodin spoke sternly: "Isais's hair is sacred, as Istara has said. No one should pressure her into making a false sacrifice. There must be another way to achieve the purpose. You should think about it!"

5.11 And the goddesses and gods thought and pondered, but found no solution, until Sifra spoke to Isais: "What if, Isais, you made the sacrifice, and immediately after the task, you were given back twice as much, or even three times, what you now have to lose? Istara and Wodin have the power to quickly grant you this and more! Consider how valuable Ilua is, the stolen stone full of divine light."

5.12 Isais then considered her abundance of curls and said: "Let us at least test how much of a sacrifice would be needed." And they handled Isais's hair to see how much could be hidden and how much could not remain. Finally, Sifra gave the painful answer: "From your waist, but no more than to your hips, would remain of your flowing curls, the goddess-like long hair that reached the ground, would have to fall in large amounts under the sharp blades." Here I hand you a golden comb; examine yourself once more alone."

5.13 While combing her hair with the golden comb, Isais spoke aloud in thought: "The beautiful women of the earthly world have hair length to their hips. I certainly want to keep my curls at full hip length. What hangs beyond that may fall under the dreadful blade. However, I cannot make a greater sacrifice."

5.14 Then Istara approached and spoke to Isais the words: "The gods do not urge you to this sacrifice. But they are grateful to you for it. The half-length that you nearly keep will be enough to hide. Very soon, you will have your entire beautiful full length back. Besides, I offer you my wondrous magic mirror as thanks and as a useful tool for your journey, which is sacred to me. I will fetch it for you immediately. From now on, it belongs to you and serves you!"

5.15 Wodin also approached and spoke the heavy words: "Your sacrifice, Isais, grieves us, so I do not want to have to witness it. But for Ilua's sake, it must happen. The damage will soon be fully repaired. And as thanks, as well as an effective weapon, I give you the tip of my spear, which is sacred to me. I will shape it into a delicate dagger for you immediately and with my own hand!"

5.16 Sifra brought a silver pair of scissors and spoke the words to Isais: "Now turn your back to me, so that I can skillfully cut off a piece of your splendid curls. But do not fear, the sharp scissors will certainly not take more than you have agreed to." Shuddering, Isais turned around and soon felt, with tears and pain, how the sharp blades crunched in her hair and laboriously cut through the abundant mass of curls at her hips. Soon, the floor was covered with many magnificent curls that had fallen heavily under the blade.

5.17 Afterward, Isais combed her hair with the golden comb, now cut to her hips, which would still have been quite beautiful for an earthly woman, but certainly far too little for a goddess. Istara and Wodin returned, holding the promised gifts, while Sifra searched for suitable clothing for Isais's upcoming ride. But Isais spoke to the gods the words: "I have taken on a heavy burden for you, lost five ells of my hair that I cherished. Keep your gifts with ease, I no longer want to have them. The lost ells, however, you shall keep as a memento, I will retrieve them later."

5.18 Then Wodin spoke, not hiding his shame: "Your sacrifice, Isais, grieves us, do not misunderstand how it pains all of Valhalla. But soon your curls' full length will be restored to you. My holy spear is different. I now lack its tip forever and gladly give it to you from the heart. With my own hand, I broke it off from the shaft and shaped it into this dagger for you, delicate and suitable for a woman's hand. No better weapon, next to my holy sword, is known in all the worlds. Its thrust penetrates every enemy's armor and never misses. Furthermore, this noble weapon will help you pass from one world to another and from one time to another. Possession of this dagger elevates you to a goddess. Take this gift, it is meant for you alone." And Wodin placed the dagger made from his spear tip on Isais's fallen curls. (All female beings, including human women, possess with their eternal "heavenly body" (on Earth, the astral body) very long hair (in contrast to men); these are invulnerable in the afterlife. In this respect, this poem contradicts the old myths, according to which female hair can never be cut outside the earthly world.)

5.19 Now Istara came carrying her mirror and said: "Listen, Isais, to what I tell you about this gift of mine for you. The magic mirror grants you the power to see everything in all worlds and at all times. Nothing will be hidden from you anymore; even the thoughts of the gods reflect in this precious glass. Concerning the destinies of humans, for whose sake you are to bring back Ilua, the mirror shows you at any time their past, present, and future destiny. Through the possession of this magical relic, you are once again elevated to a goddess." And Istara placed the handy mirror on Isais's fallen curls.

5.20 Through such actions of the holy gods, Isais felt moved and spoke to Istara and Wodin the words: "Indeed, the wounds I received through the scissor cuts cause me pain, but you speak truthfully; this damage will soon be healed. Your gifts, however, shall remain mine forever. I will not have it any other way. To regain Ilua, I will gladly use them and keep the mirror and spear until Ilua and Garil have fulfilled their work for the hopeful world of humans. But then, these treasures shall return to you, and I will return to my palace on the distant shores of Kuthagracht. No being should attempt to be what it was not from the beginning; and my home is not Valhalla, though your offer honors me greatly."

5.21 Then Wodin raised his right hand in greeting and spoke in a strong voice: "Whenever you wish, you may be welcome here, Isais, friendly maiden, in Valhalla's realm. My good wishes now accompany you." And Istara spoke: "My greetings to you as well, and my thoughts accompany you."

5.22 Next, Sifra brought boys' clothing, and Isais put it on: a green doublet with a wide belt, gold-embellished, green stockings, and delicate boots. To the collar of the doublet, Sifra then attached a deep green hood. In this, she skillfully hid Isais's cascading curls, which now measured three ells.

5.23 After all this was done, Sifra took from her belt a small pebble and handed it to Isais with the following words: "Only this little gift can I offer you in thanks. It seems insignificant when you look at it. However, it is a magical stone that can banish forces and provide light wherever you wish. May it perhaps be useful to you."

5.24 Thus equipped, Isais set out. Widar, Olah, and Ohm marveled at seeing their mistress so transformed, and Widar initially refused to let her into the saddle. Finally, the winged steed recognized that nothing foreign was present. But all of them, Widar, Olah, and Ohm, wept over the change and only stopped their tears when Isais solemnly promised them to soon be entirely as she was before.

6.1 As Isais descended from Kuthagracht's battlements with Widar, on the magnificent wall of blue-green crystal, she was immediately met by Malok, the brave knight with the head of a bull and wings like those of an eagle. Malok, who had always secretly loved Isais, had his eyes swell with fiery anger, and he asked the arriving maiden with a bitterly booming voice: "Who has treated you like this, Isais, who has done you this disgrace? From your head of hair, half of the length is missing; it once flowed to the ground, now it only reaches your hips. I also do not see your flowing garments anymore. I will swear destruction on the guilty party for all eternity. At the same time, I will ask Lamaschuta to immediately restore what was lost!"

6.2 Isais dismounted from the winged steed, approached Malok, and placed her delicate hand on the swelling shoulder of the knight; thus, she gave him a calming response to his angry speech: "What you see in me also torments me. But it is only for a short time, and it is necessary that I accomplish a task, requested by Valhalla, to save the Earth of humans."

6.3 Malok responded to her in an indignant tone: "What concern do you have with the human race, and why do you make Valhalla's worries your own? Your home is Kuthagracht, the proud one that has never submitted to any god and does not care about human destinies. Are you ashamed of your lineage, of your descent from wise demons, that you serve the gods? They fear us—we do not fear them!"

6.4 Isais gave the knight an answer: "Malok, my good one, I will never be ashamed of my lineage nor bow humbly before anyone, that is not the case! It is the common enemy that we must fight: Schaddain, the dark prince of shadows. Against him, I want to go out, for I have taken on a task in the name of Valhalla. If you wish, stand by me in this difficult struggle."

6.5 Without hesitation, Malok immediately spoke: "In every battle, I will steadfastly stand by your side, Isais, that is certain. But I will not do the will of the gods nor torment myself for the sake of the human world. And you will not do it either if Lamaschuta and Paschuzu do not want it. Therefore, first approach them, let us hear what our leaders say."

6.6 Isais immediately agreed to this. Together with Malok, she walked into the city, being eyed by the astonished inhabitants, and finally into the royal palace, up to the splendid throne of the ruler. When Paschuzu saw the approaching ones, he turned his face away and spoke with a trembling voice: "Isais! Daughter from Kuthagracht! Who has done this disgrace to you, cutting the magnificent length of your head of hair and taking away your women's garments?"—And Lamaschuta, horrified, rose from the throne to exclaim: "Isais! Daughter from Kuthagracht! Speak, which enemy our armies should punish? Malok I already see at your side, he will lead an excellent war!"

6.7 But Isais said these words in response: "My king and my queen! No evil enemy has tormented me so. For the sake of the struggle against Schaddain, I made that sacrifice, which Valhalla's gods requested in consideration of human destiny. For Schaddain managed to steal Ilua, the magical purple stone. I accepted the task of retrieving it."

6.8 Wordlessly, the king left the hall in anger, and the queen spoke in restrained wrath: "Such a task cannot belong to those from Kuthagracht! What you did was wrong, what you want to do is wrong!"

6.9 However, Isais replied to the queen: "Schaddain is an enemy to all of us together. Should we let him gain as much as he would by possessing that magical stone? Is it not better to fight the dark one, to wrest from him what he stole from Valhalla? My sacrifice was painful, but the damage I suffered will soon be healed. We have enough power to fix this."

6.10 The queen was unsatisfied with this and angrily replied: "But this does not change the damage, done to a daughter of Kuthagracht! Whether you will be forgiven, Isais, Lilitane will decide, the first of the female forces here."

6.11 And the queen had the named one summoned so that she could give her judgment, Lilitane, the most magnificent woman in Kuthagracht's realm, admired by all men and the best example for all women. In a flowing robe, Lilitane appeared, her thrice-floor-length hair tied multiple times and glittering with decorative stones. Thus, Lilitane, the most beautiful, entered the hall, outshining all the splendor present. The queen spoke these words to the most beautiful: "Lilitane, look at Isais, this daughter of Kuthagracht! Her women's clothes have fallen, and, worst of all, her women's hair has been shortened. She did all this to perform a service to the people of Earth in the name of the gods. Now, you give the judgment, as the first of the female spirit in Kuthagracht, whether Isais can be forgiven for this or if she should receive punishment."

6.12 Lilitane approached Isais, examined her, and began her speech: "There is no worse disgrace for a woman than to cut her curls! I see that a large amount of yours has fallen through the wickedness of sharp blades. Even among the most beautiful of human women, the hair is longer than yours is now. There can be no excuse for this—no reason, whatever it may be, can justify it. But it is not my place to punish. What I think, as I have been asked, I have now said."

6.13 So the queen spoke again to Isais: "You have heard it; I think the same, and the king sees it no differently. My judgment of you is this: You shall have a short time to do what you wish to accomplish. If you do not return in the perfect image, in all the dignity of a daughter of Kuthagracht, then the gates of your homeland will be irrevocably closed to you forever!"

6.14 With a bowed head, Isais left the hall, even Malok could no longer look at her as she was. And even Widar, Olah, and Ohm no longer inclined to her as they once did. Thus, the delicate Isais realized that she had done something wrong. Only by defeating Schaddain, she thought, could she regain lost respect and love.

6.15 So Isais now left Kuthagracht, riding towards the world of deepest darkness, in which Schaddain reigns. Soon, Kuthagracht's green suns, under whose light the crystal palaces sparkle, no longer illuminated her path. And past the floating islands of Khor, Isais hurried into the distance. (According to Norbert Jürgen Ratthofer, the floating islands of Khor are possiblythe moons of the planet Sumi in the Aldebaran solar system (a daring hypothesis).)

7.1 Isais paused on her journey at Narogol's dark star, which lies close to the Hell mire, but is of much better nature. Refugees from the dreadful Hell sometimes meet there, seeking protection from Schaddain's hunters, which Narogol also grants them. That is why the inhabitants of that dark star know some things that could be useful to Isais for her journey.

7.2 In Narogol's world, no one took offense at Isais's injured appearance. The inhabitants there did not know the perfect beauty of the women from Valhalla and Kuthagracht; most of them were descended from the human race, who, after their death, had reached the hell world and then, with luck, escaped from it; others were escaped angels, not evil, but without a high light. To all these, Isais appeared, even as she was, as a maiden of radiant beauty. With the inhabitants of this dark world, Isais planned to speak, especially with those who knew the Hell mire, to gather useful knowledge.

7.3 So a scantily clad woman, who crossed her path, spoke to Isais and asked: "I am Isais, a daughter of Kuthagracht. Do you, unknown one, perhaps want to tell me something about the Hell mire?"—The unknown one paused in her step, looked at Isais, and replied: "Nothing good can I tell you, Isais. The Hell world is terrible, especially for women, because Schaddain mercilessly hates us. I warn you, therefore, many thousands of times! He enslaves men by tearing the sinews from their bodies. This is what Schaddain does first to all men who become his victims. He throws women completely to the ground and has their hair cut off at the neck as a torment. This is what Schaddain does first to all women who become his victims. Only the bravest men and the proudest women, who are not entirely without light, never throw themselves to the ground. And as long as they do not bow down, Schaddain cannot pull the sinews from the men or shear the long hair from the women's heads; for the will, strengthened by light, breaks Schaddain's power even in the midst of Hell! But be well warned and guard your flowing locks, keep away from Schaddain's world! In the forecourts of his hellish mire, he keeps the upright women imprisoned and has them tortured without end; nothing is so dreadful and so full of torment as this! For escape from Hell is extremely rare. I succeeded, but most fail. And though I never bowed down despite all the torture and distress, never did I offer Schaddain's sharp scissors my long women's hair for cutting. So I preserved those female powers, which are stronger than Hell's ban, and finally, I was able to escape. Whoever manages to escape seeks protection with Narogol; he alone grants protection to those who have escaped the dreadful Hell. For this, we all thank him greatly, we are loyal and heartily devoted to him forever. But you, daughter of Kuthagracht, what do our destinies matter to you? The demons have never been touched by what does not concern them alone."

7.4 When Isais heard this, she was ashamed and spoke to the unknown woman the words: "What you say is true; I do not deny it and do not conceal that I do not like it. If I were the queen of Kuthagracht, we would stand by you and those like you, that is certain. But I am not a ruler in the realm of blue-green palaces, rather only a lonely maiden who must now unfold her courage to fight against Schaddain in his world."

7.5 The unknown woman was very astonished, raised her arms, and spoke to Isais beseechingly: "Do not do this; I beg you, for your own sake and because good sense demands it! It is impossible for you to defeat Schaddain in the midst of his own world! If he came out, we would also be able to deal with him, but since he knows this, he never leaves his hellish court, always staying under the thick protection of his dark guards. So give up your overconfident plan, save yourself from disgrace and torment, avoid the dreadful Hell world!"—These words were spoken with beseeching gestures, and so the kind unknown woman went on her way.

7.6 A man whom she encountered next, Isais asked the same question she had asked the woman and received the same answer. And so it continued until Isais decided that she should ask Narogol himself. He is neither friend nor foe of the demons. Once, he had been a lightless angel in the distant Ilu realm of all beginnings. He left it, still accompanying Schaddain, until he quarreled with him. So Narogol built his own world, dark, but not pitch-black. Therefore, his world is not sunless but only constantly illuminated by a dim bluish glow. (See related motifs from Ilu Ishtar and in the Carthaginian Book Ilu Asherah.)

7.7 Narogol's palace is built from dark blue and gray unhewn stones, stacked high. There, Isais now directed her swift steps. King Narogol offered Isais a welcome, inviting her to stay with him. Algika, his queen, also offered Isais hospitality but first wished to know from her where the disfigurement came from, who had cut her shimmering beauty and deprived her of her flowing garments. The answer that Isais gave shook Algika and Narogol alike; and when they heard of Isais's plan, they earnestly advised her to abandon such daring.

7.8 Since Isais, however, would not deviate from her courage, Narogol offered her his help and did so with the following words: "Only one thing can I give you as support, Isais, you brave maiden: Erbekan shall carry you as far as possible on his back, as far as it is possible. His wings are strong, and his maw is powerful; black hellish flutters he swallows swiftly. This may smooth a part of the arduous path for you before the dreadful Hell world itself allows no further entry." This offer greatly pleased Isais; the swiftly carrying wings of the powerful dragon would surely aid the difficult task.

7.9 On a forest clearing in Narogol's world, Isais left Widar, Olah, and Ohm waiting, who still silently held a grudge against her. Then she mounted the back of Erbekan, the armored dragon, and bade him strive toward the Hell mire.

7.10 Ever deeper into the darkness, the rushing flight led, towards Schaddain's dark throat, which knows no glimmer of light. Soon the forecourts of Hell came into view, and Isais bade the capable dragon set her down there. With thanks and a greeting, she dismissed him home, to continue on alone from here.

8.1 Isais stepped onto the ground of the Hell world, barren and yet similar to treacherous moorland. Darkness was everywhere, only in isolated places was the reflection of openly blazing fires. And from afar, Isais already heard, the wailing and lamentation of the miserable captives whom Hell had imprisoned or who had come there on their own, driven by misguided wickedness.

8.2 Carefully hiding, Isais crept forward, skillfully covering herself behind rocky boulders and leafless shrubs. Schaddain's dark guards roamed about, keeping watch, in case someone dared to escape. Further within Schaddain's land, the miserable were cruelly tortured; men nailed to rotting wood, and women tied with their hair to jagged stones. For whoever does not completely prostrate before Schaddain, he never and nowhere has full power over them, such men he cannot strip of their sinews, and such women he cannot shear of their hair; few are those who endure everything steadfastly, and only such have a chance of successful escape.

8.3 First, Isais created a sheltered hiding place for herself, from where she could cautiously plan and gradually explore the paths that might lead to the goal. In a rugged blackish rock wall, Isais discovered a gaping crevice. Cautiously, she ventured inside and found a brittle grotto, which presumably no being had ever set foot in before.

"The truth is often darkened, but it never extinguishes"—Livius.