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BOOK OF BARUCH

t to payments, according to all the iniquities of our fathers, which departed from the lord our god. 9 hear, israel, the commandments of life: give ear to understand wisdom. 10 how happeneth it israel, that thou art in thine enemies' land, that thou art waxen old in a strange country, that thou art defiled with the dead, 11 that thou art counted with them that go down into the grave? 12 thou hast forsaken the fountain of wisdom. 13 for if thou hadst walked in the way of god, thou shouldest have dwelled in peace for ever. 14 learn where is wisdom, where is strength, where is understanding; that thou mayest know also where is length of days, and life, where is the light of the eyes, and peace. 15 who hath found out her place? or who hath come into her treasures? 16 where are the princes of t

e have grieved jerusalem, that nursed you. 9 for when she saw the wrath of god coming upon you, she said, hearken, o ye that dwell about sion: god hath brought upon me great mourning; 10 for i saw the captivity of my sons and daughters, which the everlasting brought upon them. 11 with joy did i nourish them; but sent them away with weeping and mourning. 12 let no man rejoice over me, a widow, and forsaken of many, who for the sins of my children am left desolate; because they departed from the law of god. 13 they knew not his statutes, nor walked in the ways of his commandments, nor trod in the paths of discipline in his righteousness. 14 let them that dwell about sion come, and remember ye the captivity of my sons and daughters, which the everlasting hath brought upon them. 15 for he hath

ALEISTER CROWLEY BOOK OF LIES

raph will only be understood by masters of the temple. book of lies get any book for free on: www.abika.com 142 [145] 68 kappa-epsilon-phi-alpha-lambda-eta xi-eta manna at four o'clock there is hardly anybody in rumpelmayer's. i have my choice of place and service; the babble of the apes will begin soon enough "pioneers, o pioneers" sat no elijah under the juniper-tree, and wept? was not mohammed forsaken in mecca, and jesus in gethsemane? these prophets were sad at heart; but the chocolate at rumpelmayer's is great, and the mousse noix is like nepthys for perfection. also there are little meringues with cream and chestnut-pulp, very velvety seductions. sail i not toward laylah within seven days? be not sad at heart, o prophet; the babble of the apes will presently begin. nay, rejoice exce

ALEISTER CROWLEY BOOK OF THE LAW

shall reveal it: thou availest: they are the slaves of because: they are not of me. the stops as thou wilt; the letters? change them not in style or value! ii,55: thou shalt obtain the order& value of the english alphabet; thou shalt find new symbols to attribute them unto. ii,56: begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that i have forsaken you. ii,57: he that is righteous shall be righteous still; he that is filthy shall be filthy still. ii,58: yea! deem not of change: ye shall be as ye are& not other. therefore the kings of the earth shall be kings for ever: the slaves shall serve. there is none that shall be cast down or lifted up: all is ever as it was. yet there are masked ones my servants: it may be that yonder beggar

ALEISTER CROWLEY SEPHER SEPHIROTH

*my#dq 1016 kether (spelt in full :r:t:k the lobe [of the liver (see 1047) trtwy legs, shanks *myqw# 1017 glass vessels (bottles, pitchers, phials) tw#y) black (scil. of eye-pupil; middle; homunculus *nw#y) olives *mytz 1018 boils *nyx# 1020 green (see s.d. p. 104 *nn(r 1022 an oven, furnace *n#bk the abyss of height *mwr qmw( 1025 the secrets of wisdom hmkx twmwl(t my god, my god, why hast thou forsaken me (cf. 1029) yntqb )ml yhl) yhl) 1026 the world of yetzirah (formation; referred to the ruach *hrycyh mlw( 1029 my god, my god, why hast thou forsaken me (cf. 1025) yntqb# hml yhl) yhl) fillets (i.e. bindings [of the pillars *mhyqw#x 1030 pain, trouble, misery *nwbc( bc( eternity (lit. ga cycle of cycles h *myrwd rwd 1031 and god said: let us make man in our image (gn. 1:26) wnmlcb md) h

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

(fire. u like o with added refinement and a tinge of melancholy. o is completely self-confident (vulva- therefore was the end of it sorrow; yet in that sorrow a sixfold star of glory whereby they might see to return unto the stainless abode; yea, unto the stainless abode. al ii,56 "begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that i have forsaken you" the old comment 56. the god again identifies himself with the essential ecstasy. he wants no reverence, but identity. the new comment these passages are certainly very difficult. it seems as if they were given to meet some contingency which has not yet arisen. for example this verse might be appropriate in case of the institution of a false cultus by impostors. the doctrine is that h

sen. for example this verse might be appropriate in case of the institution of a false cultus by impostors. the doctrine is that hadit is the nucleolus (to borrow a term from bilogy) of any star-organism. to mock at hadit is therefore evidently very much what is meant by the mysterious phrase in the "new testament" with regard to the unpardonable sin, the "blasphemy against the holy ghost. a star forsaken by hadit would thus be in the condition of real death it is this state which is characteristic of the "black brothers, as they are described in other parts of this comment, and elsewhere in the holy books of the a. a. i may here quote liber aleph, de inferno servorum and de fratribut nigris "now, o my son, having understood the heaven that is within thee, according to thy will, learn this

ALEISTER CROWLEY THE SWORD OF SONG

on. the world is old, and i am strong awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age s awful youth! to arms against the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith; god hath forsaken his elect! confusion sweeps upon the throng awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that appeal in agony to their prostrate lord! raise the duped herd they have suffered long awake, awake, o sword of song! my strength this agony of the age win through; my music charm the old sorrow of years: my warfare w

ALEISTER CROWLEY EQ I 5

ithin that maw; and all he fiends loose hold, and all the gods withdraw! upon the altar-stone we are alone- alone! in vivid blackness curled with livid lightings pearled- sweat-drops upon god's brow when he creates a world! sister, the word is spoken! sister, the spell is broken. the sabbath torches flicker; the sabbath heart beats quicker; we have drained the sabbath cup of its austerest liquor. forsaken is the hall; finished the festival. my witch and i are thrown dead on the altar stone by the contemptuous god that made our soul his own. come! come! we must begone. hiss the last orison! intone the last lament! take the last sacrament, the extreme unction, saviour when the soul is spent! 63 come! hurry through the night, a trail of tortured flight! eagle and pelican become mere maid and

ALEISTER CROWLEY EQUINOX EQ I 1 2

fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! 27 yet now ah now! i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the mid-career of day. for all these thoughts are vain; there is but one thought, though that thought be no

the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the mid-career of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born he only is god, and there is none other god than he! 3.30. walking home with mantra; suddenly a spasm of weeping took me as i cried through the mantra "my god, my god, why hast thou forsaken me? and i have to stop and put it down! a good thing; for it calms me. 3.45. at the d me, master of myself. the mantra goes just 30 times a minute, 1800 times an hour, 43,200 times a day. to say it a million times would take longer than mrs. glyn's heroine did to conceive. yet i will get the result if i have to say it a hundred and eleven million times. but oh! fertilise my akasic egg tod

ALEISTER CROWLEY EQUINOX EQ I 2 3

hose seals who had lately been skinned by the boatmen also revived in time, and took their human form, but they mourned the loss of their sea-vestures, which would for ever prevent them from returning to their homes beneath the ocean. most of all did they lament for the son of gioga, their queen. he, too, had lost his skin, and would be banished for ever from his mother's kingdom. but, seeing the forsaken boatman, who sat watching the rising waters in despair, gioga suddenly conceived a plan to retain her son. she would carry the man on her back to the mainland, if he, 339 in his turn, would restore the missing skin. she even consented to his cutting some gashes in her flanks and shoulders that he might more easily retain his hold; so the mariner, leaving his perilous position, started on

ALEISTER CROWLEY EQUINOX EQ I 3

ery time) a frenzied appetite for every substance, even those which are dangerous, which, by exalting his personality, are able to bring in an instant before his eyes this bargain paradise, object of all his desires; and at last that this daring spirit, driving without knowing it his chariot through the gates of hell, by this very fact bore witness to his original greatness. but man is not so god-forsaken, so barren of straightforward means of reaching heaven, that he need invoke pharmacy and witchcraft. he has no need to sell his soul to buy intoxicating caresses and the friendship of the hur al'ain. what is a paradise which must be bought at the price of eternal salvation? i imagine a man (shall i 111 say a brahmin, a poet, or a christian philosopher) seated upon the steep olympus of spi

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

f the long way of return. christ was ever lonely. his spirit drove him again and again into isolation "the great religious conceptions which haunt the imaginations of civilized mankind are scenes of solitariness: prometheus chained to his rock, mahomet brooding in the desert, the meditations of the buddha, the solitary man on the cross. it belongs to the depth of the religious spirit to have felt forsaken, even by god."33 christ's life alternated between the crowd whom he loved and the silence of the solitary places. first he is to be found in the daily life of the family experience, where the intimacies of personalities can so sadly imprison the soul; thence he passed into the solitary desert and was alone. he returned, and his public life began, until the publicity and noise and clamour

loved and the silence of the solitary places. first he is to be found in the daily life of the family experience, where the intimacies of personalities can so sadly imprison the soul; thence he passed into the solitary desert and was alone. he returned, and his public life began, until the publicity and noise and clamour of this were succeeded by the deep and interior silence of the cross, where, forsaken of all, he went through the deep dark night of the soul utterly alone. yet it is in these moments of complete silence, when the soul is thrown back upon itself and there is no one to help, no hand to aid and no voice to strengthen, that those revelations come and that clear insight is developed which enable a saviour to emerge for the helping of the world. christ was tempted of the devil

o far is there fellowship between him and us and the men of all generations who lived and live in the same thought."43 4 1 "father, forgive them; for they know not what they do."44 2 "to day thou shalt be with me in paradise."45- 132- from bethlehem to calvary copyright 1998 lucis trust 3 "woman, behold thy son! then saith he to the disciple, behold thy mother!"46 4 "my god, my god, why hast thou forsaken me?"47 5 "i thirst."48 6 "it is finished."49 7 "father, into thy hands i commend my spirit."50 the thought of the kingdom coloured all that he said upon the cross. the word of power which emanated from the cross was spoken by jesus christ himself and not, this time, by the father. christ spoke a sevenfold word, and in that word summed up for us the word that inaugurated the kingdom of god

the most important and sacred numbers. it stands for divinity, and also for perfected humanity. christ, the perfect man, hung upon the cross for "three hours" and in that time each of the three aspects of his nature was carried to the highest point of its capacity for realisation and for consequent suffering. at the end, this triple personality gave vent to the cry "my god, my god, why hast thou forsaken me" christ had passed through all the climaxing episodes of adjustment. the transfiguration experience was only just over. let us not forget that fact. in that experience god had been near, and the transfigured christ had seemed in his initiation to link god and man. he had just uttered the word which had testified to the relation of the body nature, the mary aspect, and the personality

the literature of the mystics would have us believe. it will become more frequent, as more and more men pass through the gates of suffering and of death into the kingdom. christ hung pendent between heaven and earth, and although he was surrounded by crowds, and although at his feet stood those whom he loved, he was utterly alone. it is the loneliness whilst accompanied, the utter sense of being forsaken whilst surrounded by those who seek to understand and help, which constitutes the darkness. the light of the transfiguration is suddenly obliterated; and because of the intensity of that light, the night appears more dark. but it is in the dark that we know god. four words of power had now been uttered by the christ. he had spoken the word for the plane of everyday life, the word of forgi

ched the stage of the final sacrifice, and that even the consciousness of divinity, the consciousness of the soul itself, with its strength and power, its light and understanding, had also to be laid upon the altar. he had to undergo the experience of an utter renunciation of all that had constituted his very being. this brought the cry of protest and of questioning "my god, my god! why hast thou forsaken me" then followed three words of a different quality altogether. in the words "i thirst" he expressed the motivating power of every saviour. this was misinterpreted by the onlookers, who have given it most naturally a physical connotation; but it surely had a deeper meaning, and must have reference to that divine thirst which sweeps through the consciousness of every son of god who has ac

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

acme and the height of this- 228- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust crisis, though in his case being attuned to god and to all god's children there swept over him the sum total of the dilemma of the world disciples and all the agony of the astral awareness of this dilemma, voicing itself in the agonising words "my god, my god, why hast thou forsaken me" but by facing futility and himself and by surrendering himself to the life at the centre and there holding himself poised and still, yet alert, the light will break in and reveal to the disciple that which he needs to know. he learns to express that inclusive love which is his major requirement and to let go the narrow, one-pointed attitude which he has hitherto regarded as love. he w

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

lity that which produces the destruction of the veil of illusion and is symbolically referred to in the new testament as "the veil of the temple was rent in twain from the top to the bottom" this constitutes the result of the dual activity of the great wheel. it precedes the dark night of the soul wherein the man stands pendant between heaven and earth and then cries "where is the one god who has forsaken me? he is nowhere to be seen and all other gods have gone. i stand alone, bereft yet unafraid. i see the dark of form; i see the dark of distant spirit. and all the light of soul seems gone" then comes the cry triumphant "i know i am the light of god. there is naught else" through the moon and also through jupiter, virgo is brought into relationship with aquarius which means, in this case

of the soul or the mystery of self-conscious entity, whilst the mutable cross holds hid the mystery of form. in these words, you have the key to the secret of manifestation as a whole and to that mystery which was revealed to christ at the final crucifixion and to which he testified his understanding reaction in the triumphant utterance recorded in the new testament "my god, my god, why hast thou forsaken me" he then left the fixed cross and the identity which has hitherto been his and identified himself with that which was then revealed. to these words, thus translated somewhat inaccurately in the christian bible, there are three meanings or true significances. the translation hinted at in the secret doctrine (s.d. ii. 613 "the robe, the robe, the beautiful robe of my strength no longer s

ly in the christian bible, there are three meanings or true significances. the translation hinted at in the secret doctrine (s.d. ii. 613 "the robe, the robe, the beautiful robe of my strength no longer serves" expresses the inner revelation of the mutable cross, as it was revealed to the saviour, looking at life from the angle of the soul. in the words quoted above "my god, my god, why hast thou forsaken me" the mystery of the fixed cross was shown to him and the secret of the cardinal cross was, for the first time, held before his eyes. the words, embodying that central mystery, have never yet been given out. one of the factors which distinguished the christ from all preceding world saviours was the fact that he was the first of our humanity who, having achieved divinity (and this many h

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

not word this in any other way but the enlightened will comprehend my meaning. the interpreters of the gospel and many disciples of the christian dispensation have singularly failed to grasp this revelation; they have laid the emphasis upon the death of the personality, whereas when christ experienced the "great void of darkness" and chanted aloud the occult mantram "my god, my god, why hast thou forsaken me" he was recognising simultaneously the distinction between his "robe of glory (symbolised by the partition of his garment by the roman soldiery) and also calling the attention of all future disciples and initiates to the disappearance of the "middle principle" the soul; he was projecting (into the world consciousness) the recognition which must come of relation to the father or the mon

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

steries, this separating darkness encountered by the initiate, may not be given: veil i. that which faces the disciple as he wrestles with the dweller on the threshold and becomes conscious of the angel of the presence, though as yet he sees him not. veil ii. that which the initiate encounters at the fourth initiation and which forces him to cry out in his blindness "my god, my god, why hast thou forsaken me" the words uttered by the christ at that time, and as the participator, have been forgotten by the orthodox, though preserved by the esotericist. to them h.p.b. refers in the secret doctrine. veil iii. that mysterious blindness which overwhelms the initiate when as the embodiment of all the forces of the spiritual triad he faces the monad and is impelled forward by the- 129- a treatise

eness or identification and the form-expression in the three worlds. the antahkarana is constructed and constitutes an active channel of contact. the soul which has for ages directed the various and varying personalities is no longer in existence; the causal body has disappeared, shattered at the moment when the initiate (at the fourth initiation) cries out and says "my god, my god, why hast thou forsaken me" the temple of solomon, the spiritual temple "not made with hands, eternal in the heavens" is no longer required; it has served its ancient purpose, and that which has been deemed eternal must disappear in the light of that to which eternity is only a phase of that which shall later be revealed. all that now remains for the initiate are the two points of living purpose to which we give

of his consciousness the sudden and appalling recognition that the soul itself, the egoic body on its own level, and that which for ages has been the supposed source of his existence and his guide and mentor, is no longer needed; his relation, as a soul-infused personality, is now directly with the monad. he feels bereft and is apt to cry out as did the master jesus "my god, my god, why hast thou forsaken me" but he makes the needed renunciation, and the causal body, the soul body, is relinquished and disappears. this is the culminating renunciation and the climaxing gesture of ages of small renunciations; renunciation marks the career of all aspirants and disciples renunciation, consciously faced, understood and consciously made. i have hinted earlier to you that this fourth or renunciati

APOCALYPSE MOSES

ee of life was. chapter 23. 1 and god called adam saying "adam, where art thou? can the house be hidden from the presence of its builder? 2 "then your father answered "it is not because we think not to be found by thee, lord, that we hide, but i was afraid, because i am naked, and i was ashamed before thy might (my) master" 3 god saith to him "who showed thee that thou art naked, unless thou hast forsaken my commandment, which i delivered thee to keep (it" 4 then adam called to mind the word which i spake to him (saying "i will make thee secure before god; and he turned and said to me "why hast thou done this" and i said "the serpent deceived me" chapter 24. 1 god saith to adam 'since thou hast disregarded my commandment and hast hearkened to thy wife, cursed is the earth in thy labours. 2

BLAVATSKY H P ANTHROPOGENESIS

ldren of heber. forty thousand years ago their ancestors may have been of still more gigantic size, and four hundred thousand years earlier they must have been in proportion to men in our days as the brobdingnagians were to the lilliputians. the atlanteans of the middle period were called the great dragons, and the first symbol of their tribal deities, when the "gods" and the divine dynasties had forsaken them, was that of a giant serpent. the mystery veiling the origin and the religion of the druids, is as great as that of their supposed fanes is to the modern symbologist, but not to the initiated occultists. their priests were the descendants of the last atlanteans, and what is known of them is sufficient to allow the inference that they were eastern priests akin to the chaldeans and ind

BOOK OF JASHAR

ttled land to the west. they raised many children on the bounty of their fields, while noah prayed each day for the safekeeping of the world. noah lived long into the years of her great-grandchildren. once, after a day of rain, she walked up her mountain and surveyed the green fields which stretched in all directions. then she understood that the laws that god gave at the beginning would never be forsaken. for noah saw, under the rainbow, that the forest was being destroyed by her own family, which was spreading as a flood over the land. 5. nimrod was the mightiest hunter in the age after noah. he shared his booty with other landless men, and he taught them loyalty by his stories of the jinn, who strove before the world was made. then nimrod triumphed, and with his two hands he settled all

DAVID ICKE CHILDREN OF THE MATRIX

ch of the serpent cult, although there is other symbolism relating to the jesus story, also. he is a sort of composite character that pulls together a mass of mystery school symbolism and themes. balder is one of them, but there are many others weaved into the gospel tales. on the cross "jesus" is made to say "my el-lo-i, lama sa- bach-tha-ni" which is translated as "my god, my god, why hast thou forsaken me" lauren savage, the webmaster of davidicke.com and long-time researcher into these subjects, once studied with the famous american scholar dr vendyl jones, the man who originally inspired the movie character indiana jones. lauren tells me that dr jones has stated that those biblical words attributed to "jesus" were from a south american language and that the translation into english ha

ss, is the sun at the spring equinox on one level and the dying balder on another. the crown of thorns is symbolic of the halo, which the ancients portrayed around the head of all of their sun gods (see figure 33. the points around the head of the statue of liberty and other illuminati deities are the rays of the sun or crown of thorns. the words attributed to jesus "my god, my god, why hast thou forsaken me" were taken from the passover ritual at jerusalem, according to some researchers. the cross itself is not a uniquely christian figure 33: the ancients depicted their sun gods with a "halo" around their heads. this is an image of the sun god bel or bil on a british standing stone god save us from religion 211 symbol. it was used as a religious symbol for thousands of years before christ

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

story the little mermaid echoes folk tales in its theme of a mermaid who falls in love with a prince in a passing ship; the mermaid takes on human form in order to gain a human soul and be close to the prince, but although constantly near him, she cannot speak. when the prince marries a human princess, the mermaid s heart is broken. there is a similar haunting pathos in matthew arnold s poem the forsaken merman. in curious myths of the middle ages (1884) folklorist s. baring- gould suggests that mermaid and merman stories originated from the half-fish half-human gods and goddesses of early religions. the chaldean oannes and the philistine dagon are typical deities of this kind, and a representation of oannes with a human body down to the waist and a fish tail has been found on sculpture a

cleansing the emotions. the various forms of body work (chiropractic, massage, and related practices) have been immensely popular in new age circles. rise and fall of the new age the new age movement grew through the 1970s and by 1980s had become a recognizable social phenomena. in that year marilyn ferguson would describe it as the aquarian conspiracy, a decentralized network of people who have forsaken the past for a coming new world. they are bonded by their experience of inner transformation and their common work for the coming transformed society. through the next decade channeling became a well-known phenomenon, the use of crystals (the effect of which was described in great detail by channeler frank alper) spread, the publication of metaphysical and occult books burgeoned, and hund

and darwin were unaware that the book was produced by an uneducated farm boy. the spirit controls were good educators. but tuttle never gave up his modest life as a farmer and breeder of horses in berlin heights, ohio. the spirit influences did not come to tuttle at all times. he said: sometimes i have prolific periods, and again, i go over a deserted country. for days, weeks, even months, i feel forsaken and alone. the very fountains of thought seem dried up. no incitement can compel me to write, or if i attempt to do so it is worthless, or worse, unreliable. it sometimes seems to me that i have never written anything of value, and i am sure i never can again. at the same time, when i study it, this experience is one of the most convincing tests that some superior intelligence comes into

FAUST

it back again, leap into water for your cane. faust you re likely right. i find no trace remaining of any spirit; it is all mere training. wagner by any dog, if he but be well trained, even a wise man s liking may be gained, yes, he deserves your favour thoroughly, a clever pupil of students, he. they go into the gateway of the town. study faust [entering with the poodle. meadow and field have i forsaken, that deeps of night from sight enroll; a solemn awe the deeps awaken, rousing in us the better soul. no wild desires can longer win me, no stormy lust to dare and do; the love of all mankind stirs in me, the love of god is stirred anew. be quiet, poodle! don t make such a riot! why at the threshold do you sniff the air? lie down behind the stove in quiet! my best of cushions i will give

itude? faust i think that you might save yourself such chatter; it savours of the witch s-kitchen patter after a long, long interlude. was i not forced to live with men? learn the inane teach the inane? if i spoke wisely, true to my conviction, then doubly loud resounded contradiction. indeed, from mankind, so perversely given, to solitude and deserts i was driven; till not to be too lone and all-forsaken, at last to devil s company i ve taken. mephistopheles and had you swum to ocean s farthest verge and utter boundlessness beheld, still yonder you d have seen surge upon surge; although impending doom your fear compelled, you d have seen something. dolphins you d have seen cleaving the hushed ocean s emerald-green, have seen the moving clouds, sun, moon, and star. naught will you see in t

islands all he skirted as a foe, returning with the spoils that in his house abound. besieging ilion, he then passed ten long years; how many on the voyage home i do not know. but how stand matters here with the exalted house of tyndareus? how stand they roundabout the realm? helena so thoroughly incarnate in thee is abuse that not a lip of thine can stir without rebuke? phorkyas full many years forsaken stood the valleyed hills which northward back of sparta rise into the sky, taygetus in the rear whence as a merry brook eurotas tumbles down and then along our vale by reed-beds broadly flowing nourishes your swans. remote and still in mountain-vale a valiant race has settled, pressing hither from cimmerian night, and piled a towering stronghold insurmountable. from there they pester land

GILBERT THE SORCERER AND HIS APPRENTICE

their souls' again she fell silent for a space, and then the second-sight came back to her and she spoke as if in a dream 'cha till! cha till! i hear it again. marsaly, what is this i see? the mountains grow dim, the landscape fades. child where are you? the sight comes on me once more. a bare room, a girl, a priest in cardinal's robes. one lies dying. ah!itis our prince. squalor and desolation, forsaken by his friends, only those two dear ones watching, faithful to the last by the bedside of the lord's anointed 'cha till! cha till! i hear the lament wailing through the mean room, recalling howitwailed when the galleys sailed from dunvegan. the room melts away; up in the sky i catch the gleam of tartan, and i see him at last- my boy 255 beautiful and brave as i saw him last, and now comes

GOLDEN DAWN RITUALS ZAM13

nging angel hua, and if i fail herein, may my rose be disintegrated and my power in magic cease (one at a time, each adept stands against the cross holding the crucifix in hand and receives the re-opening of the mark. the chief adept goes last, placing the mark on his own body (at this point, all kneel before the cross) third adept (vibrates "eli eli lama sabachthani, my god! my god! why has thou forsaken me" second adept "unto you father, do we commend our spirit (all kneel with the forehead to the ground for approximately five minutes) 8 second adept "o yehashuah, thou art truly the resurrection and the life, with thy merciful aid, the divine light of kether stands before us" chief adept (invokes tiphareth "o god the vast one thou who art in all things. o nature, thou self from nothing

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

, 15) like the leader of the furious host, and that he gets his beard shaved by the stranger who is to take off the ban (ib. 3, 9. mone's anz. 7, 365. baader's bad. sagen no. 275; conf. the well-known fairytale in musteus, and simpliciss. 1713. 1, 617, who also knows the legend of the waste castle and the beard-shaving (see suppl. the old fable of the water-bear lodges schrats (night-hags) in the forsaken house, and beowulf rids the royal hall of grendefs nightly visits. a house like this, in which all is not right, seems to be called in mhg. wunder-butc' ich sunge ouch wie der (trache) lit, der manigen in der wunderhurc verslunden hat dur sinen git' ms. 2, 177^ similar to removal into mountains or banishment into the ground, and proceeding from like causes, there is also a shiking into th

INITIATION INTO HERMETICS

though invisibly. fate is no longer able to harm him, because he has become the master of akasa, master of his fate. henceforth he is subject only to divine providence. if he misused his knowledge for evil deeds, it would be divine providence that would punish him, instead of fate. divine providence would give him, as it were, the cold shoulder and he would have to live on as a lonely individual forsaken in the universe. the only possibility of relying on divine providence would be lost forever, which surely would be worse than any curse. such a magician would be doomed to destruction, and he can easily realize what that would mean from the magical point of view. provided that one is proficient enough in making and becoming invisible in mental wandering, the same procedure also can be use

JASMUHEEN THE FOOD OF GODS

s back to its source of origin. us. toxic thinking criticism, seeing the negative in all, fear, judgment of self and others pride. stored in and pulsing out from our knees anger. stored in and pulsing out from our liver sadness. stored in and pulsing out from our lungs then, via bio-feedback looping, magnetizing the sadness of the outer fields back to us broken heart, feeling isolated, abandoned, forsaken etc. worry. stored and pulsing out signals from our spleen sexual frustration lack of self worth relationship hurt from infidelity etc. the more our cells and organs are filled with unresolved toxic emotions and the longer we have an unchecked constant stream of toxic thinking, the more we block our ability to attract, hold and radiate the nourishment levels that we need to achieve and ma

KETAB E SIYAH

such silence in that darkness and the thunderous music of titan cataracts, the lofty heights of which denied my sight. yet, not finding any prize i sought 56 in those lands without day, i departed the recesses of the earth and entered into twilit sheol, the land of shadows where mot holds court, where half-formed shades range, purposeless, a barrenness of mist and grey without end or outset, time-forsaken, boundless and eternal, yet empty. yet here, too, there was no prize, only those lemures, without hope or any desire that had not been gnawed away by that kingdom of despair that steals dreams and desolates those who would remain too long within its borders, infinite as they are. so, this place, too, i left, and not without some gladness, and came at last to heaven's gates to plead before

me, they burned with venom and bile, tearing at me like wild dogs. terrible was the potency of his gaze, searing me like fire, drowning me like a flood. against hatred as strong as death i could hardly stand up. my strength almost fled me, leaving me broken before him. yet my resolve was stronger, like a shield to me, throwing back those lethal eyes, 60 i would no more kneel before him who had so forsaken me to my enemies who would ruin me. i kept my footing and stood like the haughty mountain that none has the force to throw down. with a wrathful voice, he spoke, adonai yahweh, the archon-emperor, once my father, once destined to rule until the ending of all time before he betrayed his majesty, paying heed to the words of those like snakes, like dogs that would slaver at his feet, waiting

o, such silence in that darkness and the thunderous music of titan cataracts, the lofty heights of which denied my sight. yet, not finding any prize i sought in those lands without day, i departed the recesses of the earth and entered into twilit sheol, the land of shadows where mot holds court, where half-formed shades range, purposeless, a barrenness of mist and grey without end or outset, time-forsaken, boundless and eternal, yet empty. yet here, too, there was no prize, only those lemures, without hope or any desire that had not been gnawed away by that kingdom of despair that steals dreams and desolates those who would remain too long within its borders, infinite as they are. so, this place, too, i left, and not without some gladness, and came at last to heaven's gates to plead before

e, they burned with venom and bile, tearing at me like wild dogs. terrible was the potency of his gaze, searing me like fire, 121 drowning me like a flood. against hatred as strong as death i could hardly stand up. my strength almost fled me, leaving me broken before him. yet my resolve was stronger, like a shield to me, throwing back those lethal eyes, i would no more kneel before him who had so forsaken me to my enemies who would ruin me. i kept my footing and stood like the haughty mountain that none has the force to throw down. with a wrathful voice, he spoke, adonai yahweh, the archon-emperor, once my father, once destined to rule until the ending of all time before he betrayed his majesty, paying heed to the words of those like snakes, like dogs that would slaver at his feet, waiting

hat you had taught us to love. from the high gates of the city, sent forth were searchers by the anguished shedim to find their most glorious leader in the darkness of the lower earth. for four weeks have they searched these caverns, crying out your great name in each grotto, one by one, despondent, returning to the walls of chadel in defeat. the last of the searchers is aset, when all others had forsaken the quest she alone sustained in darkness. now she shall return in triumph. yet, my teacher, instruct me: what, in this dark place, do you seek? what secrets does this unlit sea give up and why do you tarry at its shore, forsaking those who have followed into the darkness of these caves your true and noble purpose? tell what it is that you sought, whilst those that you abandoned sought yo

old the world, striking, with a burning gaze, awe and terror into their hearts, he addressed the trembling, naked creatures with a voice of thunder, like the lion's roar, breathing, with his words, incandescent flame "infant children, unknowing of the world, i have been dispatched by the king of heaven, benign and most merciful, well-inclined to your most noble spirits and pitying of your plight, forsaken here, as you are within this valley's walls. forsaken no more, is man, but redeemed by the loving countenance of heaven and its great king, adonai yahweh. these joyous tidings am i sent to bring and yet further counsel and instruction. 164 as tutor am i sent to teach of that which you must know, as it is decreed by most glorious god who looks upon you with such love that he sends me, his

sgust at their abasement and knowing in their own hearts contempt for their deed they stood with new haughty stature and greeted me anew with such respect as a prince would show his tutor or the child his mother, for no more is my due from mankind that i made not to kneel but to rule. then, for the first time i embraced my daughter and son as a parent and held them to me, weeping that i had first forsaken them to the cunning tongues of heaven, and wept with joy, feeling the new life that stirred within the womb of woman and the brave new race of gods that it promised to me. yet i could not tarry longer within the garden and no more could the nephilim race for no rose the sun that banished darkness to the shadowed west and betrayed my presence and my deeds to heaven's spies. cursing once ag

ope, knowing not what while she had waited for some sign to come that she was remembered. so is it in the land of despair. seven-times did she falter in her defiance and was nigh persuaded by mot's words but seven times also did she make strong her resolve and defy even then the land's despair. almost then was ishtar overcome and became forgetful of that pledge that i had made and thought herself forsaken, abandoned to mot's embrace. yet at that time, full of despair, sitting before mot's throne she saw as mot did see a bird, a crane of silver that flew fast to throne and descended before the archon, holding in a human hand a pouch, woven of most fine silks and decorated with shining pearls, though in sheol they shone not. now bowing low, the shedim's herald for indeed was this apparition

held by sorcery more potent than gabriel had power to overcome. can it be that those that have love betrayed and defied all bonds of that blessed spell might know the vengeance of outraged amour and submit to its potent poison that burns in the veins like flame and ignites the very soul with heat? a venom sweeter than nectar, a pain more delighting than joy seized upon the soul of gabriel who had forsaken love but learned 324 that the same bond forsook not him. love, power greater than all more holy and more abominable than the mystic or the tyrant. even death reckons not with your power yet was set free by your bands. why have you wrought such suffering upon the children of my love by the agency of hatred's prince, gabriel, traitor to you? why so move his hand to destroy so much that was

its zenith and it seemed that his sight fell back into a black well behind his mind as the maw of despair arose from the earth to swallow him. the mocking jeers of those that looked on became distant whispers to his ears. a great fatigue fell upon him. through the shadow, through the shroud that wrapped about him and snuffed out wit and vigour a voice rang most clear in his hearing "never have i forsaken you and i am indeed your god though you know not that i listened and heeded your crying out. ever have i been with you and my love for you is undiminished. yet i have failed you, my child and i do crave your forgiveness before you expire and are returned to me. when you were in the wilderness i came to you and you turned from me. were that my arguments were more eloquent or that i had imp

approach" so did gabriel win to him muhammed. so went muhammed down from the mountain and he went amongst the people of mecca and spoke to them of what had passed. now he went about the city as a prophet amongst the men and taught them of those laws, given to him by gabriel of the elohim who came often to him from heaven and spoke to him of these things. came he as the emissary of god or had now forsaken all deception there and practised it but upon the earth. did he now rebel against his father or by subtle deceit make adonai yahweh but a pawn in his own stratagem? no command of heaven would now tame gabriel who went upon the earth as king and his strength amongst men was great that the shedim had no strength against him. 362 to man was it alone to cast off the shackles that he forged. n

shall stand once more with them that we have for so long been apart from. there is a dawn after this long night if only you would see it, satan. so long ago you saw the light in darkens and made it apparent to us. now we bring you a brand in darkness. we bring hope to you that have long despaired. will you not take up the brand and lead? surely chadel has not come to this shame 373 that you have forsaken the battle and yielded before you are defeated. this is the moment of the brave soul. let the shedim and the nephilim awake. the night is over and the dawn is nigh. awaken, satanael, and live once more. a bright road burns before us and we might now return to the earth and walk once more amongst the nephilim. let us strive together and drive the elohim from earth. do not be defeated by de

but let me counsel you. your war is not yet won although we know now we cannot win. heaven has fallen far indeed but shall fade not yet from history. we have yet a part to play in that grand game of destiny as has chadel and the shedim. the drama is not yet concluded. time plays on. you have walked thus far but the lesser road to tomorrow and the greater road is yet to walk. honour and glory have forsaken heaven but we have yet pride, be it false or true. unto the ending shall we fight and oppose our fate though we cannot conquer. we shall fight for pride and we may yet prevail against your children that have yet some years to grow. do not lay down your sword before the battle is truly won. heaven's walls fall not so easily" hearing these words i laughed for it was a truth from the elohim

tness. xiv nomisma money ostendite mihi nomisma census show me the tribute money. xv praedictum luciferius the prophecies of lucifer consurget enim gens in gentem et regnum in regnum et erunt pestilentiae et fames et terraemotus per loca for nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. xvi derelinquo forsaken ut quid dereliquisti me why hast thou forsaken me? 391 xvii potestas luciferius the power of lucifer et accedens luciferius locutus est eis dicens data est mihi omnis potestas in caelo et in terra and lucifer came and spake unto them, saying, all power is given unto me in heaven and in earth. xviii dominus sabbati lord of the sabbath itaque dominus est luciferius etiam sabbati therefore l

s thorns and his briers in one day. ii ascensus ascension ascendam super altitudinem nubium ero similis altissimo i will ascend above the heights of the clouds; i will be like the most high. iii deserta abandoned in die illa erunt civitates fortitudinis eius derelictae sicut aratra et segetes quae derelictae sunt a facie filiorum israhel et erit deserta in that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of israel: and there shall be desolation. iv piscatores the fishers et maerebunt piscatores et lugebunt the fishers also shall mourn. v apocalypsis apocalypse ecce dominus dissipabit terram et nudabit eam et adfliget faciem eius et disperget habitatores eius behold, the lord maketh the earth empty, and maketh it waste

ou shall reveal it: thou availest: they are the slaves of because: they are not of me. the stops as thou wilt; the letters? change them not in style or value! 55. thou shalt obtain the order& value of the english alphabet; thou shalt find new symbols to attribute them unto. 424 56. begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that i have forsaken you. 57. he that is righteous shall be righteous still; he that is filthy shall be filthy still. 58. yea! deem not of change: ye shall be as ye are& not other. therefore the kings of the earth shall be kings for ever: the slaves shall serve. there is none that shall be cast down or lifted up: all is ever as it was. yet there are masked ones my servants: it may be that yonder beggar is a k

LIBER DCCCLX JOHN ST

tter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! yet now.ah now!.i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! 1 [ac is paraphrasing chaldaan oracles, fragment 198 in westcott edition] liber dccclx 24 thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the midcareer of

u the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the midcareer of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born.he only is god, and there is none other god than he! 3.30. walking home with mantra; suddenly a spasm of weeping took me as i cried through the mantra..my god, my god, why hast thou forsaken me..and i have to stop and put it down! a good thing; for it calms me. 3.45. at the dome, master of myself. the mantra goes just 30 times a minute, 1800 times an hour, 43,200 times a day. to say it a million times would take longer than mrs. glyn.s heroine did to conceive.1 yet i will get the result if i have to say it a hundred and eleven million times. but oh! fertilise my .k..ic egg to

one thought, i will try it again. then i said .no; to do so is not pure .waiting. and then.as by a flash of lightning.the abyss of the pit opened, and my whole position was turned. i saw my life from the dawn of consciousness till now as a gigantic .pose; my very love of truth assumed for the benefit of my biographer! all these strange things suffered and 1 [aramaic .my god, my god, why hast thou forsaken me] john st. john 71 enjoyed for no better purpose than to seem a great man. one cannot express the horror of this thought; it is the thought that murders the soul.and there is no answer to it. so universal is it that it is impossible to prove the contrary. so one must play the man, and master it and kill it utterly, burying it in that putrid hell from which it sprang. luckily i have deal

LIBER LXVII THE SWORD OF SONG

n. the world is old, and i am strong. awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age.s awful youth! to arms against the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith .god hath forsaken his elect. confusion sweeps upon the throng. awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that appeal in agony to their prostrate lord! raise the duped herd.they have suffered long awake, awake, o sword of song! my strength this agony of the age win through; my music charm the old sorrow of years: my warfare

LOGOMACHY OF ZOS

in a new difference. thus the primal purpose is originality for pleasure, compensating for the travail of change. ego, as entity, is a concretion of selective affinities leveled by our ability of recollection. nothing becomes except by the effort, as mutual emotional apprehension. how quickly we tire and seek safety! i would ask you sometimes to forget all safety, and deny your god before you are forsaken, when fatigued. god within us? animals would have a better chance. be certain that all ancestry is within, whatsoever it may be, and that it is possible to be a corruption of a finer thing. therefore i would ask you to look within. destroy all that leads away from the ideal, for your purpose and survival z "d e5. v( o$ 5..q..1 2. h7 there is virtue in understatement and elimination as aga

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ythagorean school at crotona, philosophy was regarded as indispensable to the life of man. he who did not comprehend the dignity of the reasoning power could not properly be said to live. therefore, when through innate perverseness a member either voluntarily withdrew or was forcibly ejected from the philosophic fraternity, a headstone was set up for him in the community graveyard; for he who had forsaken intellectual and ethical pursuits to reenter the material sphere with its illusions of sense and false ambition was regarded as one dead to the sphere of reality. the life represented by the thraldom of the senses the pythagoreans conceived to be spiritual death, while they regarded death to the sense-world as spiritual life. philosophy bestows life in that it reveals the dignity and purp

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

)book of jobplaced in arabia, the tale is one of a believer in the solar cult being contested by satan, the representa-tive of the serpent cult (see p. 33.)levitesservants of the els, later of the temple of solomon (p. 33)when the israelites did not correctly server their masters, they were sold to other masters. such is thetestimony of the old testament. in ii chronicles jehovah states, you have forsaken me, i will in turn forsake you, and deliver you into the hands of shishack.kings wishing to be godsa king could only become so great, if he attempted to go further he was checkmated. win, lose or draw,the temple always wonthe gold was always in the temple. should a king desire to break the shroudof their mysteries and desire to become one of them he was generally cut off. only the initiat

MORALS AND DOGMA

ary interest, yet touch us in our feelings, and concern our moral welfare. they have much to do with all thoughtful hearts. the public eye may look unconcernedly on the miserable victim of vice, and that shattered wreck of a man may move the multitude to laughter or to scorn. but to the mason, it is the form of sacred humanity that is before him; it is an erring fellow-being; a desolate, forlorn, forsaken soul; and his thoughts, enfolding the poor wretch, will be far deeper than those of indifference, ridicule, or contempt. all human offences, the whole system of dishonesty, evasion, circumventing, forbidden indulgence, and intriguing ambition, in which men are struggling with each other, will be looked upon by a thoughtful mason, not merely as a scene of mean toils and strifes, but as the

rary supreme _will, that has made it _right_ to be virtuous, and wrong to lie and steal, because it _pleased_ to _make_ it so rather than otherwise, retaining the power to reverse the law; or a fickle, vacillating, inconstant deity, or a cruel, bloodthirsty, savage hebrew or puritanic one; and we are but the sport of chance and the victims of despair; hapless wanderers upon the face of a desolate forsaken, or accursed and hated earth; surrounded by darkness, struggling with obstacles, toiling for barren results and empty purposes, distracted with doubts, and misled by false gleams of light; wanderers with no way, no prospect, no home; doomed and deserted mariners on a dark and stormy sea, without compass or course, to whom no stars appear; tossing helmless upon the weltering, angry waves

MOTTA MARCELO THE COMMENTARIES OF AL

ered to be a light, but a cohesion of the planet's atmosphere] u and men began to light fires upon the earth. therefore was the end of it sorrow; yet in that sorrow a sixfold star of glory whereby they might see to return unto the stainless abode; yea, unto the stainless abode. 56. begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that i have forsaken you. these passages are certainly very difficult. it seems as if they were given to meet some contingency which has not yet arisen. for example, this verse might be appropriate in case of the institution of a false cultus by impostors. the doctrine is that hadit is the nucleolus (to borrow a term from biology) of any star-organism. to mock at hadit is therefore evidently very much what is

n. for example, this verse might be appropriate in case of the institution of a false cultus by impostors. the doctrine is that hadit is the nucleolus (to borrow a term from biology) of any star-organism. to mock at hadit is therefore evidently very much what is meant by the mysterious phrase in the 'new testament' with regard to the unpardonable sin, the 'blasphemy against the holy ghost. a star forsaken by hadit would thus be in the condition of real death. it is this state which is characteristic of the 'black brothers, as they are described in other parts of this comment, and elsewhere in the holy books of the a'.a. it is not necessarily had it who is speaking; it may be aiwass, the magus of the past aeon. in which case the verse becomes perfectly clear. aleister crowley was mocked and

8 and 19, because it is the explanation of them. why must "mercy "be off? why shall the stele be called "abomination of desolation? what is "the fall of because? we transcribe here a letter published in newsweek, on february 26, 1968 e.v "at the service held at arlington national cemetery, i recited in hebrew the opening words of psalm 22 "eli, eli, lammah azavthani("my god, my god, why hast thou forsaken me, not "eli, eli, lama sabachthani" which is an aramaic transliteration "according to (jewish) tradition, this psalm, a cry of supreme anguish, is customarily recited when one is about to make an appeal to a head of state. queen esther recited it when she entered the court of the king to appeal to him for mercy. wherever god is present, there is mercy. wherever there is no mercy, god is

eli, eli, lama sabachthani" which is an aramaic transliteration "according to (jewish) tradition, this psalm, a cry of supreme anguish, is customarily recited when one is about to make an appeal to a head of state. queen esther recited it when she entered the court of the king to appeal to him for mercy. wherever god is present, there is mercy. wherever there is no mercy, god is absent and we are forsaken" abraham joshua heschel jewish theological seminary, new york city serious students should remember the description of the initiation of the master of the temple in liber 418. they should remember the commentaries to al ii, vv. 5, 7, 8, 21, 23, 48, 49, 59, 60. we quote now three passages from the case of the drowsy mosquito, by mr. erle stanley gardner [inserted footnote* copyright 1943 e

arning. heru-ra-ha shows no mercy. what he has to say to anybody in a desperate situation is this "success is your proof; courage is your armour. there is no law beyond do what thou wilt" or, in other words: sink or swim. which brings us to mr. heschel's very simple assertion of jewish orthodox theology 'wherever god is present, there is mercy. wherever there is no mercy, god is absent and we are forsaken" it strikes at once any mind that has the seed of thelemic endeavor that god can never be absent, since god is omnipresent. if god abstains from showing 'mercy, then, god must have a reason. and god being 'good, the reason must be a good reason. sometimes a loving father will refuse candy to a pleading child. and the mother bird pecks her adult offspring if they try to come back into the

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

unterfeited zeus was placed at delphi, where it was long exhibited as a sacred relic. cronus was so enraged at being circumvented that war between the father and son became inevitable. the rival forces ranged themselves on two separate high mountains in thessaly; zeus, with his brothers and sisters, took his stand on mount olympus, where he was joined by oceanus, and others of the titans, who had forsaken cronus on account of his oppressions. cronus and his brother-titans took possession of mount othrys, and prepared for battle. the struggle was long and fierce, and at length zeus, finding that he was no nearer victory than before, bethought himself of the existence of the imprisoned giants, and knowing that they would be able to render him most powerful assistance, he hastened to liberate

flocks and herds in various localities, which may possibly be intended to represent the days and nights of the year, or the stars of heaven. helios is said to have loved clytie, a daughter of oceanus, who ardently returned his affection; but in the course of time the fickle sun-god transferred his devotion to leucothea, the daughter of orchamus, king of the eastern countries, which so angered the forsaken clytie that she informed orchamus of his daughter's attachment, and he punished her by inhumanly burying her alive. helios, overcome with grief, endeavoured, by every means in his power, to recall her to life. at last, finding all his efforts unavailing, he sprinkled her grave with heavenly nectar, and immediately there sprang forth from the spot a shoot of frankincense, which spread arou

nely spot, and, when dionysus now beheld her, was lying fast asleep on a rock, worn out with sorrow and weeping. wrapt in admiration, the god stood gazing at the beautiful vision before him, and when she at length unclosed her eyes, he revealed himself to her, and, in gentle tones, sought to banish her grief. grateful for his kind sympathy, coming as it did at a moment when she had deemed herself forsaken and friendless, she gradually regained her former serenity, and, yielding to his entreaties, consented to become his wife. dionysus, having established his worship in various parts of the world, descended to the realm of shades in search of his ill-fated mother, whom he conducted to olympus, where, under the name of thyone, she was admitted into the assembly of the immortal gods. among th

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

tances, it succeeded in conveying nonetheless the essential facts surrounding the history and noble teaching of the order. i do not think the order will have good reason for disowning it, should this book survive and be read a century or two from today. it emphases the fundamental theme of order teaching-"long hast thou dwelt in darkness. quit the night and seek the day" i pray this will never be forsaken. november 14,1969 introduction to the second edition volume ii this second volume (comprising volumes i11 and iv of the first edition) should present little problem to the student who has scrupulously followed the counsel detailed in the introduction to the first volume (volumes i and i1 of the first edition. exactly the same procedure should be followed where this particular volume is co

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

the saviour. he knows the desolation in which agrippa died, whose memory is even now slandered; he knows what labours overcame the great paracelsus, and all that raymond lully was condemned to undergo that he might finish by a violent death. he remembers swedenborg simulating madness and even losing reason in order to excuse his science; saint-martin and his hidden life; cagliostro, who perished forsaken in the cells of the inquisition; cazotte, who ascended the scaffold. inheritor of so many victims, he does not dare the less, but he understands better the necessity for silence. let us follow his example; let us learn diligently; when we know, let us have courage, and let us be silent. 45 x v k the kabalah malkuth principium phallus all religions have preserved the remembrance of a primi

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

lest of his children, and he proved him by his wrath only to confirm him in his power. so also the word of god himself, as if jealous of lucifer, willed to come down from introduction 5 heaven and pass triumphantly through the shadows of hell. he willed to be proscribed and condemned; he premeditated that terrible hour when he should cry, in the throes of his agony: emy god, my god, why hast thou forsaken me? f as the star of the morning goes before the sun, the rebellion of lucifer announced to new-born nature the coming incarnation of god. possibly lucifer, in his fall through night, carried with him a rain of suns and stars by the attraction of his glory. possibly our sun is a demon among the stars, as lucifer is a star among the angels. doubtless it is for this reason that it lights so

RUBY TABLET OF SET

when hearing the ambiguous answers jesus gave. his last answer to pilate "thou wouldst have no power over me were it not given thee from above" is a display of the awareness of impotence. formerly he could do all. now he was a pawn in the hands of superior players. matthew and mark record the supremely agonized and bitter words springing from the nemo set at maximum: my god, my god, why hast thou forsaken me? had he known what we know there would have been no need to ask. and the post-mortem appearances? we know that nothing is impossible, and therefore maybe the soul of this man did come back for more of that adulation he craved and was without in the end. it is more likely yet that the stress his followers underwent produced some rather comforting hallucinations as a result of emotional/

chian. the actual solution was deceptively simple: a direct, numerical equivalence to the order of the english alphabet and the construction of a new symbol for each letter/number #ii-55 was later to prove crucial to the revealing of #ii-76 in the book of coming forth by night. 56. begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that i have forsaken you. those who ridicule the book of the law, feeling secure in the conventions and norms of the expiring aon of osiris, will find that this conservatism works against them when the inertia of nuit gradually aligns itself to the emerging values of the aon of horus. crowley himself was of the opinion [in the 1920 comment] that this verse also had a special meaning with regard to imposters a

o the masses that he must be driven out and destroyed. many were those whom the word of set had touched but lightly, for their mental faculties were not those of the elect. and these followed the teachers of death-worship, though evidence of their created gods did not exist. and set looked with bewilderment and sorrow upon the earth, for man, whom he had taught to see with more than his eyes, had forsaken his gift and learned to despise him. and set turned from the earth and determined to go elsewhere; for truly, he thought, his great experiment had failed, and he was much weakened by it and feared that he might cease to exist. and for many ages the death-worshippers and their myriads of created gods ruled the earth [first assistant] and they fought amongst themselves, though their gods we

SALMANRUSHDIE THESATANICVERSES

im. mahound the businessman, climbing his hot mountain in the hijaz. the mirage of a city shines below him in the sun. o o o the city of jahilia is built entirely of sand, its structures formed of the desert whence it rises. it is a sight to wonder at: walled, four-gated, the whole of it a miracle worked by its citizens, who have learned the trick of transforming the fine white dune-sand of those forsaken parts- the very stuff of inconstancy- the quintessence of unsettlement, shifting, treachery, lack--of--form- and have turned it, by alchemy, into the fabric of their newly invented permanence. these people are a mere three or four generations removed from their nomadic past, when they were as rootless as the dunes, or rather rooted in the knowledge that the journeying itself was home- whe

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

seek no other helper. for none but me can ever suffice thee. 18: o son of spirit! ask not of me that which we desire not for thee, then be content with whatwe have ordained for thy sake, for this is that which profiteth thee, if therewith thou dost content thyself. 19: o son of the wondrous vision! i have breathed within thee a breath of my own spirit, that thou mayest be my lover. why hast thou forsaken me and sought a beloved other than me? 20: o son of spirit! my claim on thee is great, it cannot be forgotten. my grace to thee is plenteous, it cannot be veiled. my love has made in thee its home, it cannot be concealed. my light is manifest to thee, it cannot be obscured. 21: o son of man! upon the tree of effulgent glory i have hung for thee the choicest fruits, wherefore hast thou tur

old thee in thy evil plight and confound thee for evermore. 26: o son of being! how couldest thou forget thine own faults and busy thyself with the faults of others? whoso doeth this is accursed of me. outworn: worn out. renounce: give up, reject. save: except. commune: communicate with, feel connected to suffice: be enough. ordained: commanded, established by law or decree. therewith: with that. forsaken: deserted, abandoned. plenteous: plentiful, present in great quantity. obscured: made dark or dim or difficult to understand. effulgent: radiating or spreading out brightly. choicest: best. abased: lowered, humiliated. transgress: go beyond. beseemeth: suits or is proper. prostrate: bow or lie face down. countenance: face. vaunt: boast, brag. plight: trouble, difficulty. confound: confuse

THE HOLY BIBLE KING JAMES VERSION

hy land, the increase of thy kine, and the flocks of thy sheep. 28:19 cursed [shalt] thou [be] when thou comest in, and cursed [shalt] thou [be] when thou goest out. 28:20 the lord shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me. 28:21 the lord shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it. 28:22 the lord shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee until thou perish. 28:23 and thy heaven

f [is] brimstone, and salt [and] burning [that] it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of sodom, and gomorrah, admah, and zeboim, which the lord overthrew in his anger, and in his wrath: 29:24 even all nations shall say, wherefore hath the lord done thus unto this land? what [meaneth] the heat of this great anger? 29:25 then men shall say, because they have forsaken the covenant of the lord god of their fathers, which he made with them when he brought them forth out of the land of egypt: 29:26 for they went and served other gods, and worshipped them, gods whom they knew not, and [whom] he had not given unto them: 29:27 page 121 deuteronomy and the anger of the lord was kindled against this land, to bring upon it all the curses that are written in thi

winepress, to hide [it] from the midianites. 6:12 and the angel of the lord appeared unto him, and said unto him, the lord [is] with thee, thou mighty man of valour. 6:13 and gideon said unto him, oh my lord, if the lord be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, did not the lord bring us up from egypt? but now the lord hath forsaken us, and delivered us into the hands of the midianites. 6:14 and the lord looked upon him, and said, go in this thy might, and thou shalt save israel from the hand of the midianites: have not i sent thee? 6:15 and he said unto him, oh my lord, wherewith shall i save israel? behold, my family is poor in manasseh, and i [am] the least in my father s house. 6:16 and the lord said unto him, su

the children of israel that [were] on the other side jordan in the land of the amorites, which [is] in gilead. 10:9 moreover the children of ammon passed over jordan to fight also against judah, and against benjamin, and against the house of ephraim; so that israel was sore distressed. 10:10 and the children of israel cried unto the lord, saying, we have sinned against thee, both because we have forsaken our god, and also served baalim. 10:11 and the lord said unto the children of israel [did] not [i deliver you] from the egyptians, and from the amorites, from the children of ammon, and from the philistines? 10:12 the zidonians also, and the amalekites, and the maonites, did oppress you; and ye cried to me, and i delivered you out of their hand. 10:13 yet ye have forsaken me, and served o

ve us a king to judge us. and samuel prayed unto the lord. 8:7 and the lord said unto samuel, hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that i should not reign over them. 8:8 according to all the works which they have done since the day that i brought them up out of egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 8:9 now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 8:10 and samuel told all the words of the lord unto the people that asked of him a king. 8:11 and he said, this will be the manner of the king that shall reign over you: he will take your

t moses and aaron, which brought forth your fathers out of egypt, and made them dwell in this place. 12:9 and when they forgat the lord their god, he sold them into the hand of sisera, captain of the host of hazor, and into the hand of the philistines, and into the hand of the king of moab, and they fought against them. 12:10 and they cried unto the lord, and said, we have sinned, because we have forsaken the lord, and have served baalim and ashtaroth: page 165 1 samuel but now deliver us out of the hand of our enemies, and we will serve thee. 12:11 and the lord sent jerubbaal, and bedan, and jephthah, and samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe. 12:12 and when ye saw that nahash the king of the children of ammon came against you, ye sai

rent it [in] twelve pieces: 11:31 and he said to jeroboam, take thee ten pieces: for thus saith the lord, the god of israel, behold, i will rend the kingdom out of the hand of solomon, and will give ten tribes to thee: 11:32 (but he shall have one tribe for my servant david s sake, and for jerusalem s sake, the city which i have chosen out of all the tribes of israel) 11:33 because that they have forsaken me, and have worshipped ashtoreth the goddess of the zidonians, chemosh the god of the moabites, and milcom the god of the children of ammon, and have not walked in my ways, to do [that which is] right in mine eyes, and [to keep] my statutes and my judgments, as [did] david his father. 11:34 howbeit i will not take the whole kingdom out of his hand: but i will make him prince all the days

d elijah said [as] the lord of hosts liveth, before whom i stand, i will surely shew myself unto him to day. 18:16 so obadiah went to meet ahab, and told him: and ahab went to meet elijah. 18:17 and it came to pass, when ahab saw elijah, that ahab said unto him [art] thou he that troubleth israel? 18:18 and he answered, i have not troubled israel; but thou, and thy father s house, in that ye have forsaken the commandments of the lord, and thou hast followed baalim. 18:19 now therefore send [and] gather to me all israel unto mount carmel, and the prophets of baal four hundred and fifty, and the prophets of the groves four hundred, which eat at jezebel s table. 18:20 so ahab sent unto all the children of israel, and gathered the prophets together unto mount carmel. 18:21 and elijah came unto

e. 19:8 and he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto horeb the mount of god. 19:9 and he came thither unto a cave, and lodged there; and, behold, the word of the lord [came] to him, and he said unto him, what doest thou here, elijah? 19:10 and he said, i have been very jealous for the lord god of hosts: for the children of israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and i [even] i only, am left; and they seek my life, to take it away. 19:11 and he said, go forth, and stand upon the mount before the lord. and, behold, the lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the lord [but] the lord [was] not in the wind: and af

lord [was] not in the fire: and after the fire a still small voice. 19:13 and it was [so] when elijah heard [it] that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. and, behold [there came] a voice unto him, and said, what doest thou here, elijah? 19:14 and he said, i have been very jealous for the lord god of hosts: because the children of israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and i [even] i only, am left; and they seek my life, to take it away. 19:15 and the lord said unto him, go, return on thy way to the wilderness of damascus: and when thou comest, anoint hazael [to be] king over syria: 19:16 and jehu the son of nimshi shalt thou anoint [to be] king over israel: and elisha the so

of harhas, keeper of the wardrobe (now she dwelt in jerusalem in the college) and they communed with her. 22:15 and she said unto them, thus saith the lord god of israel, tell the man that sent you to me, 22:16 thus saith the lord, behold, i will bring evil upon this place, and upon the inhabitants thereof [even] all the words of the book which the king of judah hath read: 22:17 because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched. 22:18 but to the king of judah which sent you to enquire of the lord, thus shall ye say to him, thus saith the lord god of israel [as touching] the words which thou 2 kings page 230 hast heard

orsemen: and the people [were] without number that came with him out of egypt; the lubim, the sukkiims, and the ethiopians. 12:4 and he took the fenced cities which [pertained] to judah, and came to jerusalem. 12:5 then came shemaiah the prophet to rehoboam, and [to] the princes of judah, that were gathered together to jerusalem because of shishak, and said unto them, thus saith the lord, ye have forsaken me, and therefore have i also left you in the hand of shishak. 12:6 whereupon the princes of israel and the king humbled themselves; and they said, the lord [is] righteous. 12:7 and when the lord saw that they humbled themselves, the word of the lord came to shemaiah, saying, they have humbled themselves [therefore] i will not destroy them, but i will grant them some deliverance; and my w

ves, which jeroboam made you for gods. 13:9 have ye not cast out the priests of the lord, the sons of aaron, and the levites, and have made you priests after the manner of the nations of [other] lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams [the same] may be a priest of [them that are] no gods. 13:10 but as for us, the lord [is] our god, and we have not forsaken him; and the priests, which minister unto the lord [are] the sons of aaron, and the levites [wait] upon [their] business: 13:11 and they burn unto the lord every morning and every evening burnt sacrifices and sweet incense: the shewbread also [set they in order] upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of the lo

iests, which minister unto the lord [are] the sons of aaron, and the levites [wait] upon [their] business: 13:11 and they burn unto the lord every morning and every evening burnt sacrifices and sweet incense: the shewbread also [set they in order] upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of the lord our god; but ye have forsaken him. 13:12 and, behold, god himself is with us for [our] captain, and his priests with sounding trumpets to cry alarm against you. o children of israel, fight ye not against the lord god of your fathers; for ye shall not prosper. 13:13 but jeroboam caused an ambushment to come about behind them: so they were before judah, and the ambushment [was] behind them. 13:14 and when judah looked b

ted from under the dominion of judah, and made themselves a king. 21:9 then jehoram went forth with his princes, and all his chariots with him: and he rose up by night, and smote the edomites which compassed him in, and the captains of the chariots. 21:10 so the edomites revolted from under the hand of judah unto this day. the same time [also] did libnah revolt from under his hand; because he had forsaken the lord god of his fathers. 21:11 moreover he made high places in the mountains of judah, and caused the inhabitants of jerusalem to commit fornication, and compelled judah [thereto] 21:12 and there came a writing to him from elijah the prophet, saying, thus saith the lord god of david thy father, because thou hast not walked in the ways of jehoshaphat thy father, nor in the ways of asa

rusalem for this their trespass. 24:19 yet he sent prophets to them, to bring them again unto the lord; and they testified against them: but they would not give ear. 24:20 and the spirit of god came upon zechariah the son of jehoiada the priest, which stood above the people, and said unto them, thus saith god, why transgress ye the commandments of the lord, that ye cannot prosper? because ye have forsaken the lord, he hath also forsaken you. 24:21 and they conspired against him, and stoned page 263 2 chronicles him with stones at the commandment of the king in the court of the house of the lord. 24:22 thus joash the king remembered not the kindness which jehoiada his father had done to him, but slew his son. and when he died, he said, the lord look upon [it] and require [it] 24:23 and it c

4:23 and it came to pass at the end of the year [that] the host of syria came up against him: and they came to judah and jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of damascus. 24:24 for the army of the syrians came with a small company of men, and the lord delivered a very great host into their hand, because they had forsaken the lord god of their fathers. so they executed judgment against joash. 24:25 and when they were departed from him (for they left him in great diseases) his own servants conspired against him for the blood of the sons of jehoiada the priest, and slew him on his bed, and he died: and they buried him in the city of david, but they buried him not in the sepulchres of the kings. 24:26 and the

s god delivered him into the hand of the king of syria; and they smote him, and carried away a great multitude of them captives, and brought [them] to damascus. and he was also delivered into the hand of the king of israel, who smote him with a great slaughter. 28:6 for pekah the son of remaliah slew in judah an hundred and twenty thousand in one day [which were] all valiant men; because they had forsaken the lord god of their fathers. 28:7 and zichri, a mighty man of ephraim, slew maaseiah the king s son, and azrikam the governor of the house, and elkanah [that was] next to the king. 28:8 and the children of israel carried away captive of their brethren two hundred thousand, women, sons, and daughters, and took also away much spoil from them, and brought the spoil to samaria. 28:9 but a p

them. 29:4 and he brought in the priests and the levites, and gathered them together into the east street, 29:5 and said unto them, hear me, ye levites, sanctify now yourselves, and sanctify the house of the lord god of your fathers, and carry forth the filthiness out of the holy [place] 29:6 for our fathers have trespassed, and done [that which was] evil in the eyes of the lord our god, and have forsaken him, and have turned away their faces from the habitation of the lord, and turned [their] backs. 29:7 also they have shut up the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt offerings in the holy [place] unto the god of israel. 29:8 wherefore the wrath of the lord was upon judah and jerusalem, and he hath delivered them to trouble, to astonishme

dwelt in jerusalem in the college) and they spake to her to that [effect] 34:23 and she answered them, thus saith the lord god of israel, tell ye the man that sent you to me, 34:24 thus saith the lord, behold, i will bring evil upon this place, and upon the inhabitants thereof [even] all the curses that are written in the book which they have read before the king of judah: 34:25 because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be poured out upon this place, and shall not be quenched. 34:26 and as for the king of judah, who sent you to enquire of the lord, so shall ye say unto him, thus saith the lord god of israel [concerning] the words which thou hast heard; 34:27 because

of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as [it is] this day. 9:8 and now for a little space grace hath been [shewed] from the lord our god, to leave us a remnant to escape, and to give us a nail in his holy place, that our god may lighten our eyes, and give us a little reviving in our bondage. 9:9 for we [were] bondmen; yet our god hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of persia, to give us a reviving, to set up the house of our god, and to repair the desolations thereof, and to give us a wall in judah and in jerusalem. 9:10 and now, o our god, what shall we say after this? for we have forsaken thy commandments, 9:11 which thou hast commanded by thy servants the prophets, sayin

TURNER ROBERT ARBETEL OF MAGICK

thereof; yet if he covet to assail them, he shall doubtless offend both in soul and body. such are they, who by the operations of false magicians, are sometimes carried to mount horch, or in some wilderness, or desarts [deserts; or they are maimed in some member, or are simply torn in pieces, or are deprived of their understanding; even as many such things happen by the use thereof, where men are forsaken by god, and delivered to the power of satan. the seventh septenary. aphorism 43. the lord liveth, and the works of god do live in him by his appointment whereby he willeth them to be; for he will have them to use their liberty in obedience to his commands, or disobedience thereof. to the obedient, he hath proposed their rewards; to the disobedient he hath propounded their deserved punishm

TYSON DONALD THE POWER OF THE WORD

thought to their meaning. for instance, no sooner has the princess [second hi made her appearance than the prince m wins her in marriage, and she is set upon the throne of her mother [first hi. she thus awakens the eld of the original old king; who thereupon becomes a young knight [i, and so renews the cycle. the princess is not only the perfect maiden, but, owing to the death of the prince, the forsaken and lamenting widow. all this occurs in the legends characteristic of the aeon of osiris. it is hardly possible definitely to disentangle these complications, but for the student it is sufficient if he will be content to work with one legend at a time (the book of thoth [new york: weiser, 19741, pp. 150-1) the square brackets in the above quotation are mine. crowley viewed the dynamic of

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