Michael Wynn's Occult Reference Library
SETIAN,SETIANS

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ANTINOMIANISM

tialism, relativism, antinomianism, hermeticism, all share ideas which are synthesized into the lhp conception. tracing the roots of these ideas we find hints and glimpses contained in the extant thoughts of certain gnostic sects, the graeco/roman egyptian philosophies and aspects of the ancient egyptian philosophical and religious cults. particularly we see this in the reflections of the ancient setian priesthoods of egypt which have been integrated into other lines of philosophical thought. as previously stated, the differentiation between the lhp and the rhp is one of intent. for instance, in the church of rome (catholic) ritual is utilized. all the elements- altar, bell, candles, incense etc, form the components of ritual. however, if you were to read howard stanton levee's (a.k.a. ant

BALANONES TEMPLE OF SET FAQ

elf, leading toward more and more individuality and more and more individualism, as opposed to the right hand path goals of growing toward some outwardly determined standard. a slightly more detailed introduction can be found in the ref> 2.0 philosophy 2.1 xeper- perhaps the best discussion of xeper available online is magus don webb's, found at: http//www.xeper.org/pub/tos/xeper2.html- balanone: setian philosophy centers around the egyptian concept of xeper (often spelled khepher, personified by the egyptian neter (god) xepera (khephra, a concept that can be translated to "self improvement" or perhaps "be all yo u can be" though that statement above seems simple enough, the study and pursuit of xeper has proven complex and long, intriguing and challenging enough to keep setians occupied f

growth, and if not he is welcome to leave at any time, with our good wishes. likewise, during this period we determine whether the member will function well within our society, will benefit from our activity, and will eventually be able to help others in the organization with their personal growth. if not, then their membership is terminated, hopefully with no hard feelings. we title this degree "setian" which is also the generic name for all of our members. the term stands for all who pursue their self deification while in contact with the philosophical and magical stream of the temple- the second degree wears a red medallion. this is a member who has completed the trial membership and has been found to be compatible with and a valued contributor to the temple of set, just as we have been

eir personal growth- the third degree wears a black medallion. this is a member who not only has shown all of the qualities of an advanced second degree member, but who has also been chosen by set to serve in his priesthood. this member has demonstrated abilities in working with and representing set and the temple of set. we title this degree "priest" another way of putting this: the third degree setian has become resonate with the work of set. he or she is directly empowered by set and charged him to expand the setian experience- this includes everything form running the temple, which belongs to its priesthood, to a variety of scholarly, artistic, or (obviously) magical endeavors to increase the setian mindscape. third degrees can represent the temple in most matters. if you have any ques

hood, to a variety of scholarly, artistic, or (obviously) magical endeavors to increase the setian mindscape. third degrees can represent the temple in most matters. if you have any questions concerning the temple of set (the organization, our activities, beliefs, or members, these members are the best qualified to answer your questions- the fourth degree wears a blue medallion. the fourth degree setian is the founder of a school of thought in the temple, which may effect the general philosophical and magical actions of mankind as well. these schools of thought are called orders. some such as the order of the vampyre or the order of the trapezoid are well known beyond the boundaries of the temple walls, while others have lower profiles. the job of the fourth degree is the discovery and art

as grown a lot in scope and maturity in those twenty years. because of this history, and because of the many antinomian pursuits followed by setians, many people will call the temple of set "satanic" many setians do, too, but not all "satan" is a name given to the prince of darkness, just like "set" is a name given to the prince of darkness. however "set" is a name given by a religion which found setian principles attractive and noble, and which honored the prince of darkness "satan" is a name given to the prince of darkness by christianity out of fear and revulsion. the christian satan is a twisted bastardization of the true prince of darkness "satanism" is a term used by many to describe the left hand path in the west. we are a proud part of the tradition of spiritual dissent, differing

of set is a legal religious corporation within the state of california, and it is fully tax exempt (i believe most of us would gladly do away with the tax exemption of all religious organizations, losing our own if it meant that all christian, jewish, hindu, scientologist, and other religions also paid their fair taxes. but as long as they are tax exempt, we'll save our money this way also) yes, setian priests are able to perform legally binding marriage ceremonies. 3.2 set set is the most ancient name for the prince of darkness, given to the prince of darkness in ancient (pre-dynastic) egypt. whether set exists as an independent metaphysical being, or whether he's a symbol for man's most individualistic attributes, is a topic always under discussion somewhere in the temple of set. you ma

, along with individual and social ethical considerations to which the initiate must be sensitive in order to use such magical knowledge creatively, constructively, and responsibly [descriptions of "black magic" as involving human or animal sacrifice, rape, or other illegal or reprehensible practices are merely judaeo/christian propaganda, and have no basis in truth whatever] 4.2 ritual practices setian ritual practice is generally not discussed in public forums. however, some specific questions seem to require answers- do you sacrifice animals (or children? no. see the ref document for a more detailed discussion of this, and for other questions/answers concerning our ritual practices. 4.3 occult studies discussion of other occult studies (such as astrology, thelema and crowley, are found

hings you see and hear should investigate thoroughly before applying for membership- affiliation application to the temple of set may be made to the executive director or to any priest of set. information about this procedure is provided in the introductory letter- assuming you're approved for membership (the executive director has indicated that the majority of applicants are denied, you as a i* setian you will receive 1) the current edition of the _crystal tablet of set, which includes all of the basic philosophical, magical, and initiatory material any setian would need to begin and accomplish his initiation to the ii, 2) a i* pentagram of set medallion, and 3) a year's subscription to the _scroll of set_ newsletter- you will have two years in which to achieve the ii, using the informat

a year's subscription to the _scroll of set_ newsletter- you will have two years in which to achieve the ii, using the information and inspiration provided by the _crystal tablet, by correspondence and other contact with setians, and through your own work towards initiation- following from our choice to avoid all practices that would create a barrier between us and our self-created divinity, the setian can not in good faith hold membership in any other religious organization after he has become an adept. membership in organizations that advocate illegal action are likewise incompatible with setian affiliation. one cannot be for one's own xeper, and be working to restrict the xeper of another- the application and its approval. though some applications are approved and acted upon quickly, o

CROSSING THE DESERT

ifestations of re, written the same year that alexander the great died. an earlier form of the spell appears on a statue of ramses iii, second pharaoh of the xxth dynasty, in which ramses iii is depicted as the god khepher. the image of khepher exists at a shrine in the eastern desert, which travelers would stop at before attempting a crossing to the east. ramses iii is a significant figure among setian emperors, because he is described in the great harris papyrus as xu thenru ast ast a ari-f em suten (translated as "he did many glorious things and mighty deeds as high priest. this phrase was incorporated in the book of coming forth by night to describe anton la vey, and providing a hidden link to the xepera xeper xeperu formula. the spell is not intended for illustrative purposes, althoug

the perpetuation and furtherance of the subjective universe. it won't give you water in the desert, but understanding it will help you gain the strength of mind to remember to pack your water. it won't save your body from bad strategy, but it can change the likelihood of your surviving the body's demise. this was its original magical use, and is still its magical use. it operatively connects the setian to two points of reference. the eternal point of reference, that realm where such concepts as justice and beauty exist- and of the fact that you partake of that realm since you can conceive of these concepts. the other point is the everchanging world of time, where you can see the effect that your coming into being has had. like the ageless intelligence of the universe, you can interact wit

DAVID ICKE CHILDREN OF THE MATRIX

of the most notorious exponents of the illuminati's mind control network, as detailed in my other books. images of set and the set-wolf symbolism go back at least to 3200bc, the period of the battles between the nordics and the serpent cult recorded in the edda (figure 31. the temple of set website tells us "the great pyramid of giza is one of the last early monuments connected with the idea of a setian afterlife as well as a solar one. the great pyramid had a special air shaft for the king's akh to fly to the star alpha draconis, which is the star of set in the constellation of the thigh (today's 'big dipper."25 alpha draconis is the alleged base of the "draco" reptilian "royalty. it was known to the egyptians as thurban, an arabic word meaning dragon, and the pyramid builders aligned the

DEITUS

s as the word of the aeon of lucifer. this thesis may, therefore, serve as a commentary on the demonic bible as well as an exposition on deitic philosophy and magic. as stated in the preface to the 2nd edition, the demonic bible is not a work of fiction but is rather the foundation of what is now known as deitic magic. the roots of deitic magic lie in thelemic (as practiced by the o.t.o./a.a) and setian magic (from the church of satan/temple of set tradition, but is also heavily influenced by the septenary system of the o.n.a. it is only by thelema and xeper that one can attain deitus. an understanding of thelemic and setian philosophy is therefore necessary for an understanding of many of the concepts presented in the demonic bible. this thesis will address thelemic and setian philosophy

an individual (re)manifests the synthesis of all that he has experienced previously. thus, remanifest is also a constant since it is always the immediate and never what has been or what will be. in the aeon of lucifer i make a brief reference to xem, stating that xem can be any destination but realizing that the ultimate goal of man is to become god, xem becomes deitus. for anyone unfamiliar with setian philosophy, this statement requires some explanation. the word xem was spoken during the aeon of set and immediately received great popular support within the temple as a word of the aeon. xem means, essentially, to be. or, in another context, it means i am or i have become. while it was meant to be an aeon-enhancing word, it actually had the potential to end the aeon of set prematurely and

DEMONIC BIBLE

er, this work of fiction has a profound psychological impact upon the practitioner. the reader ignores at his own peril the author s warnings that improper use of the rituals can lead to a psychological breakdown with reality. this is not a work of fiction but rather the foundation of what is now known as deitic magic. the roots of deitic magic lie in thelemic (as practiced by the o.t.o./a.a) and setian magic (from the church of satan/temple of set tradition, but it is also heavily influenced by the septenary system of the o.n.a. magus tsirk susej says plainly that it is only by thelema and xeper that one can attain deitus. an understanding of thelemic and setian philosophy will certainly aid in understanding some of the concepts presented in this book. since the system of magic presented

chalices (in purple-velvet boxed set, some form of elixir, iron sword, dagger or athame, bell, gong, plate containing unholy bread, bowl containing unholy water, libation dish (for pouring out drink offerings, jar containing unholy anointing oil, trapezoidal altar (waist height, large enough to support one person, black altar cloth (with inverted pentagram etched in silver, symbol of baphomet or setian pentagram wall plaque above altar, upside-down cross (on front of altar or below wall plaque, black hooded robes (worn by all participants, baphomet amulets or pentagram amulets (worn by all participants) group ritual 1. make any preliminary preparations for the ritual. 2. participants dress in hooded black robes and wait outside the ritual chamber. 3. light 2 black candles and place them i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

however, the deity set can on occasion violate the laws. over the millennia, set has altered the genetic makeup of human beings in order to produce an enhanced nonnatural intelligence. the temple works to identify and develop this enhanced ability in selected individuals. it is governed by a council of nine, which appoints the high priest of set. members are organized into six initiatory degrees: setian, adept, priest(ess) of set, master of the temple, magus, and ipsissimis. the temple of set may be contacted at p.o. box 470307, san francisco, ca 94147. it publishes the newsletter scroll of set. while the work occurs primarily on the individual level, the temple provides a variety of resources for the individual to develop as a setian. sources: aquino, michael a. the crystal tablet of set

FRATER ELIJAH ANGELS OF CHAOS

multitude of robot-like voices in unison. it said something to the effect of "you were given the first of three. you must plan. you must do this again" i find this all highly unusual (yeah, as if yelling at the moon is normal. it also seemed as if before i heard the voice, when i closed my eyes, a picture, a formulation of some sort was 'mutating. i also noticed i placed a strong emphasis on the setian part of the rite, and the calling of the southern watchtower was very strong. ketamine was used as an intoxicant during the rite, and some pot later that night in celebration at a local rave. no personal sigils were fired and again a somber self-reflective feeling saturates me. this being(s) whose voice(s) i heard, if it is a being at all, frightens me and excites me. more to follow. it fee

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

ot provide the entertainment of spending a weekend listening to someone channel a kazillion-year-old lemurian, but it will provide you with one of the closest things available to time travel. the last chapter of this book provides the dedicated seeker some resources if they wish to make the journey i have. subjective synthesis. the hermetic tradition is above all a tradition of individualism, the setian current within it particularly so. once adequate research has been begun, questions arise that can only be answered by relating the process to the understanding of the individual. a model, as appropriate to hermes god of communication as it is to current linguistic thinking, emerges. having considered the traditions it factually developed through time (diachronically, how does the individua

l, as appropriate to hermes god of communication as it is to current linguistic thinking, emerges. having considered the traditions it factually developed through time (diachronically, how does the individual make use of it in the here and now (synchronically? having learned the language, what do you choose to say? an example would be the common practice of dream-sending, an important tool in the setian toolkit. the questions as to the meanings and ethics are many. each individual must come up with her or his own answers as i did. the process of discovery has a twofold thirst. firstly, it lets you observe, test, and articulate what is hidden in your personality. secondly, applying your personality to the external tradition then allows you to take the facet of the tradition into your sphere

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

area. the infernal chapel is located in orange county california and was founded by reverend haile, d.d, the current coven master. the chapel has no past connections with any other groups, but rev. haile himself has been in many orders and organizations from many occult traditions. the chapel is also a school of the black arts, teaching many forms of magic, such as thelema, traditional satanism, setian magick, dark hermetics, chaos magic, and black witchcraft. the chapel tries to meet once a month. the chapel is a mixture of many traditions, not just modern satanism. the philosophy of the chapel is a combination of modern satanism, as formulated by anton lavey, the tradition of aleister crowley, and chaos magic theory as written by the prophet of kaos, petter carroll. see also chaos magic

ed by their degree.unlike many other religious bodies, the temple of set has no church or other permanent building. also unlike many other religions, setians do not worship a divinity, set or anyone else. furthermore, setians do not recognize the real existence of any deity. they do, however, recognize the real existence of set, but regard him as more of a father or older brother. the core of the setian religion is individual self-development, which is the cornerstone of lhp initiatory groups. this is described by balanone, a long-time member of the temple, on his (unofficial) temple of set information site: the term left hand path suggests a philosophical orientation which feels that the individual is extremely important. the individual initiate pursuing xeper is more important than our s

iewed as the symbolic acting out of their goals and development. the primary emblem of the temple is a variant on the familiar inverted pentagram within a circle used by most modern satanist groups. setians refer to this symbol as the pentagram of set. at formal gatherings, members wear the pentagram as a medallion. different levels of initiation wear medallions of different colors: first degree( setian) white second degree( adept) red third degree( priest) black fourth degree( master of the temple) blue fifth degree( magus or maga) purple sixth degree( ipsissimus or ipsissima) gold the first three degrees are designated setian (a general term for all members, adept, and priest. the second three degrees are considered variations on the third. 258 thee satanic church other lhp groups tend t

LUCIFERIAN SORCERY

easure and the catacombs of the dead and their necromantical desire. 16 the grand circle of magickal awakening is the triple hermetic circle, developed from hamara t. this circle, traced by each initiate and give the proper names from which shall manifest the power through he or she, is the secret which is not a secret, hidden from those who should not see. the circle is thus the grand awakening. setian pyramid of sorcerous assumption of atavistic form a drawing by aos, from the book of pleasure. the cult of sethian magick is based within the luciferian concepts of dual gnosis awakening, which the individual realizes his or her own imagination is the cradle of seth or set itself, and that the prince of darkness speaks through each of us as we become. the witches sabbat path itself is one o

ka spirit of the eternal self, in awakened union! by djed the four pillars of the world, from which my word shall manifest! envision a great pillar or circle of fire emerging from your feet in the center of the circle moving up through and around you. this is the energy as foundation from the four quarters and the god forms summoned. the triple hermetic circle of hamara t is created as a focus of setian awakening and renewal, a luciferian core that is called inward and focused outward. the triple hermetic circle is by design not held to keep forces out, rather a power circulation of the arcana of energy within. end of ritual 21 the grand luciferian circle (above) would be used in the following manner (but not limited to: low ceremonial or solitary sex magick sexual congress with daemons or

n delve the depths of these concepts further. one would use the dark gods as models of strength and a symbol of immortal manifestation. the shadow form of lucifer is set, who is the ancient prince of darkness. set is the aspect of the infernal yet not self-destructive. if one seeks to become as set, to master chaos and the depths of the subconscious, then one opens a direct communication with the setian gnosis. this is when the great illumination known as the black flame takes place, and the individual is able to perceive that life is what he or she makes of it, and everything is possible with a positive outlook. the christians would have you believe that black magick itself is the path of death and destruction, however it is honestly quite the opposite. the christian monotheistic religion

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

LUCIFERIAN SORCERY AND SET TYPHON

e firm and serious approach than some chaos magick aspects. the luciferian path is one of luciferian self-deification, from which set emerges behind as the bearer of the black flame. it is time to usher forth a challenging, a potent new form of witchcraft, a return to primal sorcery with the highest aspects of the sethian, ahrimanic or luciferian spirit. this article was originally published in a setian publication as sabbatic sorcery and set and has since been advanced accordingly and fully updated. suggested reading: luciferian witchcraft by michael fialuciferian witchcraft a modern approach to a medieval magickal art- an introduction by micheal ford 2001 by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeu

MICHAEL FORD WITCHMOON

nifestation will occur in these dreams. the sabbat luciferian- the luciferian sabbat; the union of the spirit with the seraphic angels and watchers. by holy meditation on the brilliance of the illuminated self will the black flame or essence of self be discovered. this is the ritual of the holy guardian angel the true will/true self. symbolized by the luciferian ascent of the isolated or sethian (setian) sense of being is self-deification possible within a positive aspect. the angelic famulus (latin for familiar also the hga) is the expression and essence of the true self is a magickally developed form. this is the divine initiator, the inspiration or muse of the self. the angelic familiar is the result of luciferian self-liberation, the angel which fell through darkness to again emerge in

MICHAEL W FORD NOX UMBRA

- spirit of the eternal self, in awakened union! by djed- the four pillars of the world, from which my word shall manifest! envision a great pillar or circle of fire emerging from your feet in the center of the circle moving up through and around you. this is the energy as foundation from the four quarters and the god forms summoned. the triple hermetic circle of hamara't is created as a focus of setian awakening and renewa l,a luciferian core that is called inward and focused outward. the triple hermetic circle is b design not yheld to keep forces out, rather a power circulation of the arcana of energy within. nox umbra was written by michael w. ford. cover image- the sigil of seker elda isela ford 2003 back cover- the greater necrotic servitor, the shades which walks the ghostroads unto

ON COMMUNICATION WITH SET

based on knowledge of your past states. this process is called xeper "i have come into being" desiring more of such knowledge the self is impelled to start new tasks. this is the source of further will, and defines the object of that will. thirdly there is the observable fact that others have used the powers of magic through out history, and gained a victory over evil (let us recall that for the setian evil= stupidity. by study of their methods and results we can obtain knowledge of the nature of set, and of *ourselves* for we are the products of such magic. fourthly there is the observable fact of the magic of the aeon, which is that when sincere intelligent people get together to discuss the ideas that feed or are fed by xeper, the general level of brilliance goes up. that there is in f

ONYX TABLET OF SET

institution as long as, in the evaluation of any iv+ member, such membership does not conflict with or take precedence over membership in the temple of set. article 3. membership onyx tablet: ot.o,bylw temple of set author: date: july 4, x aes/1975 ce revision: july 11, xxvii aes/1992 ce html revision: august 8, 1999 ce section 3.01. there shall be six degrees of membership in the temple of set: setian i, adept ii, priest or priestess of set iii, magister or magistra templi iv, magus or maga v, and ipsissimus or ipsissima vi. section 3.02. any person may become a setian i who has attained the age of eighteen (18) years, is in sympathy with the purposes of the temple of set, has indicated an interest in furthering its program, has contributed to the temple of set the admission fee, and is

pli iv, magus or maga v, and ipsissimus or ipsissima vi. section 3.02. any person may become a setian i who has attained the age of eighteen (18) years, is in sympathy with the purposes of the temple of set, has indicated an interest in furthering its program, has contributed to the temple of set the admission fee, and is admitted to membership by a member holding the iii. initial membership as a setian i is for a maximum of two years. if by the end of that period the individual has not attained ii recognition, affiliation with the temple shall be automatically terminated. exceptions to this two-year i limitation may be granted by any iii+ member for a maximum of six additional months. only the high priest may grant additional extensions beyond this sixmonth period. section 3.03. a setian

oting councillors within fifteen days following that decision, and at least eight persons who are voting councillors must indicate their approval of the decision in writing to the high priest and executive director. this section may not be invoked to expel an incumbent councillor or an incumbent executive director. section 3.13. honorary membership shall be conferred only in the title of honorary setian. it may be conferred by any person holding the iv. such an act must be communicated to the high priest and the executive director within ten days. honorary setians pay no admission fee or annual dues for life. honorary setians may be expelled from the temple of set by decision of the high priest. such a decision must be communicated in writing to the executive director and to all voting cou

ld of black. section 9.06. insignia of the iv shall be a silver pentagram, two points upraised, against a circular field of blue. section 9.07. insignia of the v shall be a silver pentagram, two points upraised, against a circular field of purple. section 9.08. insignia of the vi shall be a silver pentagram, two points upraised, against a circular field of gold. section 9.09. insignia of honorary setian shall be a silver pentagram, two points upraised, against a circular field of green. section 9.10. no member of the temple of set may wear or otherwise use the distinctive insignia of a degree other than that which he currently holds. article 10. orders section 10.01. the term "order" designates an organizational element of the temple of set supervised by one or more iv+ members as grand ma

thout an adequate effort to resolve these differences and grievances before taking that final step. as another master of the temple expressed to me: if this continues, we could see the council sidetracked time and again into arbitrating disputes that should never be brought to the council. as the temple's membership continues to swell, so will this danger. therefore i have expanded my analysis of setian protocol, and have added more detail to these guidelines. doing so, i've identified two classes of behavior guidelines, the first covering normal situations, and the second covering grievances. priest severson nicely summarized these guidelines, saying "the senior officials of the temple of set should be able to rely on the iii to resolve the bulk of any dispute(s)/potential problems. this

time, but also keeps privacy as the top priority" magister moffatt's summary was more concise "the spirit of protocol is the spirit of respect for fellow initiates" onyx tablet: ot.o.prot temple of set author: robert menschel iv date: may 1, 1995 ce revision: html revision: august 8, 1999 ce the primary goal of the first set of guidelines is to enhance communication, xeper, and the quality of our setian society. a second goal is to reduce the need for the second set (to prevent serious grievances from arising between setians. the primary goal of the second set of guidelines is to help the principles involved resolve their grievances *without* needing the high priest's or council of nine's assistance. that second set also clarifies some criteria that the high priest or council of nine might

to reduce the need for the second set (to prevent serious grievances from arising between setians. the primary goal of the second set of guidelines is to help the principles involved resolve their grievances *without* needing the high priest's or council of nine's assistance. that second set also clarifies some criteria that the high priest or council of nine might use if they summarily dismiss a setian's grievance. according to our by-laws, the chairman of the council of nine may not establish official temple policy; i'm not attempting to do so, nor to lay down absolute rules of behavior to cover all circumstances. i feel i've identified such useful and important guidelines that they should be followed in all setian relationships, and especially before bringing any grievance to the high p

rcumstances. i feel i've identified such useful and important guidelines that they should be followed in all setian relationships, and especially before bringing any grievance to the high priest or the council of nine. i will not attempt to influence other councillors nor the high priest. personally, no longer will *i* entertain any grievance unless these behavioral guidelines are followed by the setian bringing the grievance, unless there are some very strong reasons why those guidelines did not or could not apply. those reasons will need to be stronger than any i have encountered so far_ i. normal behavior_ a. pylons [just about all of these statements concerning pylons apply equally to orders, elements, projects, and other formal and informal groups of setians] summary: recognizing that

idelines did not or could not apply. those reasons will need to be stronger than any i have encountered so far_ i. normal behavior_ a. pylons [just about all of these statements concerning pylons apply equally to orders, elements, projects, and other formal and informal groups of setians] summary: recognizing that sentinels invest significant amounts of time, energy, and money in their pylons, no setian should intentionally interfere with any pylon- 1. if any pylon member chooses to work intently or regularly with a priest not associated with that setian's pylon, the priest should make sure that the sentinel knows of this. they should work together to avoid conflicts of interest, excessive demands on the setian, etc- 2. if a pylon member who works closely with a priest outside a pylon choo

PATRON OF SORCERY

trange to envision the egyptian priests consigning their lore to the written word, given their notorious reputation for xenophobia and secrecy. significantly, while these spells span the full range of magical operations, little of a theoretical character is disclosed. in pgm iv 154-285, there's an invocation of the feared one that specifically mentions the defeat of osiris, the dying god, and the setian power over the hypotic gaze of apep, serpent and neter of chaos that threatened the solar barque "oh dark's disturber, thunder's bringer, whirlwind, night- flasher, breather-forth of hot and cold. i'm he who searched with you the whole world and found great osiris, whom i brought you chained. i'm he who joined you in war with the gods! i'm he who closed heav'ns double gates and put to sleep

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

PHOSPHORUS

or entry. the botd is closed to those outside of the order of phosphorus. 4 much of the initiatory work of phosphorus is developed from numerous magickal paths, specifically the ideals of saturnus and that from gregor a. gregorius and that which is presented by dr. stephen edred flowers, author of fire& ice and lords of the left hand path. the antinomian path of self-deification as presented in a setian lens is essential to the luciferian path of phosphorus. we as an order embrace the essence and ideal of lucifer, the bringer of light. it is through a detailed and individualized harrowing of hell that we emerge as one isolate, beautiful, and willing to go forth through initiation further. it is essential to use that which stimulates your imagination, that will urge you to move away from st

RUBY TABLET OF SET

ore than 3,000 years. there was no caste, racial, or sexual discrimination; foreigners were considered "less than human(=egyptian, but could remedy this misfortune simply by moving to egypt and adopting egyptian culture. egypt was ultimately destroyed by foreign conquerors (persia, macedonia, rome) and her inability to adapt to the continuing competition of foreign cultures. her new empire of the setian (xixxx) dynasties was a protectionist backlash rather than an effort to "civilize" or create a permanent empire [as per macedonia, persia, or rome. mesopotamian philosophy mesopotamia is that area (the "fertile crescent) in the ancient near east generally defined to include sumer (beginning ca. 2500 bce, babylonia (b. 2000 bce, and assyria (b. 1300 bce, and which shared cultural ties with c

ive entropy, it becomes easy to visualize the universe as a place of two kinds of changes. nature determines one's random movements within this universe, subjecting one arbitrarily to both kinds of changes. if one becomes aware of these random movements. moments of greater and lesser consciousness. one can use them to pull oneself out of the morass of sleep in which most of humanity exists. for a setian it should not be too difficult to imagine that consciousness, a result of evolution, is what the whole process is all about. but at this point i should make it clear that i do not apply this word to the bulk of humanity. it should be evident that most people are determined by television, popular novels, movies, and the accidents of their daily existence. this universe has created them, main

the greater worlds. consciousness can only evolve consciously. it is up to you to create within yourself a free being capable of more than mere reaction to events. gurdjieff's system does not require you to take its assumptions on faith. in a path of knowledge, every step must be verified for oneself; otherwise one gives up his consciousness at the very beginning. perhaps of special import to the setian is gurdjieff's idea that without help from "out there" it is impossible to escape from the common fate of mankind. he felt that man is too trapped by the mechanicalness of the universe to pull free from its entropic effect without the aid of knowledge either from those who have already escaped, or from some greater intelligence. there are then two necessities: knowledge and one's own effort

y of the sufi notes on the psychology of man's possible evolution by p. d. ouspensky lecture #1 there are four states of consciousness. man normally works only within the first two, save in rare moments of lucidity. although each of us enters any of these states at a given time, a metaphorical comparison may be made of the states and temple of set degrees (1) sleep: comparable in some ways to the setian i. there is no basis for recognizing reality when it impinges; truth and dreams seem the same. not that insights are not available from these "dreams" but there is no basis for comparing them to reality (2) waking consciousness: comparable to the adept ii. one thinks he is awake, but in reality is still sleeping. in state #2 one can see relative truths, but has no real understanding of the

ease concentrating on himself. ouspensky defines seven levels of man, which he calls man-1 to man-7. i found a definite correspondence between these levels and the temple of set degrees. man-1 through man-3 are controlled primarily by one of their "centers. the physical, the mental, and the emotional. man-4 has made a commitment to break free of this "automatic existence" hence corresponds to the setian i /ii. ouspensky also suggests that each category must have a different sort of "religion" or guiding philosophy. this is certainly true within the temple. the setian i has made a commitment to will, and this may be said to be his "religion" the adept ii aspires to xeper, which is his. the priest of set iii, corresponding to man-5 (the unified and self-conscious man, is in a transition phas

the explicitly intellectual level, just over one hour on the instinctive (trained) level, and 1/8 second on the emotional level. this would give the emotional center a potential speed of 28.5 light-years/second, making interstellar communication possible. randomly placing set at a distance of 1/2 light-year from earth, we can make the following new hypotheses concerning temple of set degrees: the setian i is working primarily intellectually, and may expect an intellectual-level response to a powerful intellectual ritual in somewhat over one year (1/2 year in each direction, or actual results to occur in as little as 6 months. the adept ii, assumed to have a 50% mastery of the instinctive aspects of ritual, can expect an answer in slightly over 6 months, or results in 3 months. this isn't m

t is not difficult to postulate a 30,000:1 ratio in the more sophisticated robots of the future. understanding can be treated as a mean between knowledge and being. both are necessary, and neither remains constant. if allowed to stagnate, it deteriorates. understanding is the fitting of knowledge into the framework of a system. the "world order" and "set order" are two very different systems, and setian knowledge turns topsy-turvy when looked at in these different contexts. thus even ouspensky's "objective consciousness" may be seen to be only a relative consciousness, thus implying the existence of a yet higher order of consciousness in which each of the possible frameworks is merely an element in a higher order. footnotes 1. commentary by m.a. aquino vi: the above correspondence of the s

ts. thus even ouspensky's "objective consciousness" may be seen to be only a relative consciousness, thus implying the existence of a yet higher order of consciousness in which each of the possible frameworks is merely an element in a higher order. footnotes 1. commentary by m.a. aquino vi: the above correspondence of the setian degrees to ouspensky's man-1/7 reflects a specialized concept of the setian degrees developed during the high priesthood of ronald k. barrett v, when it was proposed that the entire system be reoriented towards an increasing appreciation of the concept of xem, barretts v word. since then the original significance of the degrees has been restored, and each degree encompasses a great many factors besides the study of any v word. priest cole's discussion of the iv -vi

gether are shuti, are obviously of importance in understanding the activities of the order. the topic of symbolism was therefore chosen for the introductory session of the workshop. application in discussing this session and what would be discussed, the grand master stressed that symbolism wasn't to be discussed simply as an intellectual exercise, but that all participants should try to apply the setian yardstick of "application" to this discussion. classification: v2- 135.a- 1 author: robert menschel iv date: december, xxiv publication: dialogues i.3(1) html revision: dec 12, 1997 ce subject: symbolism reading list: 2l, 2v each and every topic of this session (and all sessions in the workshop) should be measured by the questions of a) can it be applied? b) is it useful? c) does it work? w

SAPPHIRE TABLE OF SET MAIN

herein the adept may exercise his newly-acquired strengths and skills. the adept who succeeds in all areas appropriate to his personality may thus be identified as elect to the priesthood. individuals who are non-setians exist both mentally and physically in the material universe [or objective universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is shown that there is a perceptual universe distinct from but relevant to the ou. he is shown that his nonnatural mind has the power to alter certain characteristics of the pu, and that such alterations have a somewhat related [but not l-for-l] impact upon the ou. this is magic. the adept ii is one who is expert at manipulating the pu for desired results in the ou. but neither the i nor

e a viable organization here. then new initiates will flow from here to strengthen the on and to protect the temple. what i have tried to focus on is quality and diversity of teaching. i have sought to bring the whole spectrum of the temple of set into northern europe. there is still a huge deal to do in this respect, but at least a handful of initiates have received training in a wide variety of setian initiatory methods, and the first offspring of the ut pylon has been born (the black runa pylon of sweden. what is promising is that priest iitti has now taken over the ut pylon and eagerly continues the project. a new phase in this project is to found a scandinavian order of the trapezoid lodge in munich (i have received charter from magister barrett to do this; the initial knighthood will

will both seek to "bring the o.tr. into europe" and to explore the northern traditions/cultures to fuel the order's initiatory devices (i am also working with priestess kelly on my ammonian initiation. i hope this will in time result in my being able to teach the ammonian way in europe- in as much as this way is communicable (a project that i think will also make northern europe more conducive to setian initiation- and to the return of real initiatory traditions in general- is bringing the rune- gild here. i am working with the ninth door of midgard and my fellowship examinations in this respect, and envision myself as a rune-master in the future. i am "steward of the baltic" in the rune-gild, but this function has not yet been actualized to any meaningful degree. i have, however, run a co

gether for convenience. i will become denytenamun. i will wipe out what inadequacies of the past may still linger with me, and fulfill my vision. my personal dreams and my onic interests work hand in hand. in finland i will become a more or less public representative of the temple of set. i will publish articles and books on the temple of set (and other onically relevant material. i will write on setian philosophy, uralic traditions, runemagic, my personal/initiatory past, gurdjieffian work. according to my current plans my first (finnish language) book will discuss "21st century religion. it will give an essentially setian vision of the religious consciousness of the 21st century. it will include a suggestive outline of the philosophical principles, cosmological approaches, psychological

gnitive science to ammonian transmutation. but i think the essential thing is that i have become really onoriented/ rooted. almost everything i do is in some way related to my interest in furthering the on of set and protecting the temple of set. i seek to enlargen and recreate our vision and the scope/depth of the on (much of what i've mentioned is to this effect. yet i also seek to preserve the setian past by translating "old" ts material into finnish and making _every_ possible facet of the whole ts experience available to the finns. i think our own past is one of the most efficient and fascinating springboards for recasting the concept of setian initiation. given as a gift to the guardians of the on of set on bear day, the traditional finnish midsummer (also the first anniversary of th

SAPPHIRE TABLET OF SET

herein the adept may exercise his newly-acquired strengths and skills. the adept who succeeds in all areas appropriate to his personality may thus be identified as elect to the priesthood. individuals who are non-setians exist both mentally and physically in the material universe [or objective universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is shown that there is a perceptual universe distinct from but relevant to the ou. he is shown that his nonnatural mind has the power to alter certain characteristics of the pu, and that such alterations have a somewhat related [but not l-for-l] impact upon the ou. this is magic. the adept ii is one who is expert at manipulating the pu for desired results in the ou. but neither the i nor

e a viable organization here. then new initiates will flow from here to strengthen the on and to protect the temple. what i have tried to focus on is quality and diversity of teaching. i have sought to bring the whole spectrum of the temple of set into northern europe. there is still a huge deal to do in this respect, but at least a handful of initiates have received training in a wide variety of setian initiatory methods, and the first offspring of the ut pylon has been born (the black runa pylon of sweden. what is promising is that priest iitti has now taken over the ut pylon and eagerly continues the project. a new phase in this project is to found a scandinavian order of the trapezoid lodge in munich (i have received charter from magister barrett to do this; the initial knighthood will

will both seek to "bring the o.tr. into europe" and to explore the northern traditions/cultures to fuel the order's initiatory devices (i am also working with priestess kelly on my ammonian initiation. i hope this will in time result in my being able to teach the ammonian way in europe- in as much as this way is communicable (a project that i think will also make northern europe more conducive to setian initiation- and to the return of real initiatory traditions in general- is bringing the rune- gild here. i am working with the ninth door of midgard and my fellowship examinations in this respect, and envision myself as a rune-master in the future. i am "steward of the baltic" in the rune-gild, but this function has not yet been actualized to any meaningful degree. i have, however, run a co

gether for convenience. i will become denytenamun. i will wipe out what inadequacies of the past may still linger with me, and fulfill my vision. my personal dreams and my onic interests work hand in hand. in finland i will become a more or less public representative of the temple of set. i will publish articles and books on the temple of set (and other onically relevant material. i will write on setian philosophy, uralic traditions, runemagic, my personal/initiatory past, gurdjieffian work. according to my current plans my first (finnish language) book will discuss "21st century religion. it will give an essentially setian vision of the religious consciousness of the 21st century. it will include a suggestive outline of the philosophical principles, cosmological approaches, psychological

gnitive science to ammonian transmutation. but i think the essential thing is that i have become really onoriented/ rooted. almost everything i do is in some way related to my interest in furthering the on of set and protecting the temple of set. i seek to enlargen and recreate our vision and the scope/depth of the on (much of what i've mentioned is to this effect. yet i also seek to preserve the setian past by translating "old" ts material into finnish and making _every_ possible facet of the whole ts experience available to the finns. i think our own past is one of the most efficient and fascinating springboards for recasting the concept of setian initiation. given as a gift to the guardians of the on of set on bear day, the traditional finnish midsummer (also the first anniversary of th

SET IT STRAIGHT

s. the gods of the egyptians. grant, kenneth. cults of the shadow. graves, robert. the white goddess. ions, veronica. egyptian mythology. massey, gerald. the natural genesis. russell, jeffrey burton. the devviset it straight! by denytenamun this article discusses set as portrayed in ancient egypt and as understood in the modern day temple of set. this was denytenamun's first article on set. every setian is sooner or later bound to form some sort of opinion on the entity whose name s/he has taken as a part of her/himself. whether set exists or not, and what should we think about his priesthood, are two of the bunch of very frequently discussed issues in the temple. the lack of empirically testifiable evidence gives these questions an aura of perennial problems. sometimes the possibility of

attempts to marry (or tame) him, he remains an outsider (p. 30) the latter has been true of consciousness, too, throughout the ages of suppression, sublimation and what ever tricks to 'play it out. but was the whole thing an accident? set 'the one apart 'the cause of separation- did not fit into the egyptian all-embracing model, and neither does a distinct and autonomous psyche fit into most non-setian philosophies [de lubicz should perhaps have taken set, the giver of the gift of independent consciousness (which is not seeking to harmonize with the way of providence, the way of the one, as a kind of 'extracosmic providence' that she denies on page 132 of #2s] the concept of set in the present day temple of set has been discussed over and over again, and so i'll remain content with a scra

SETH IN THE MAGICKAL TEXTS

is used in the coptic translation of the new testament texts describing jesus walking upon water (matt 14.25-26; mark 6.48-49; john 6.19. 34 see g. scholem, origins of the kabbalah, ed. r.j. zwi werblowsky and trans. a. arkush (new york 1987) 31-32. 35 in the two other places where the phrase "jesus who is aberamentho, is found, the context provides no clue to the nature of the carrier of the nai setian divination don webb v the tarot is not my divinatory system of choice, but i think my remarks might show how a setian would make a somewhat different use of divinatory systems. you are all free to try the following. the use of a divinatory system requires four things to be of use to the awakened black magician. firstly it must reflect a sovereign viewpoint, that is to say these are symbols

SETIAN DIVINATION

e might write battles, logistics, strategy, civil affairs, morale, and so forth. if you asked a physician, her list might be shell shock, limb loss, field surgery, and the like. the lowly private might have boredom, mud, death of friends, and fear. now each of these is a complete map of war that serves the person doing the mapping. it reflects their needs, their observations and their wisdom. the setian looks for a system designed by rulers, for rulers- whether it would be crowley's tarot deck, the runes, the ogham and so forth. if you choose to read the divinatory system to aid/manipulate your friends, you impose upon them three things. firstly a viewpoint of a class to which you are becoming a member. secondly awe and respect for that class. thirdly wisdom beyond (but tempered by) your o

objective consciousness is very hard. i hope that as setians play with the divinatory systems, you draw your attention to these nine ways of its working often, so that you begin to unlock more than the average occultist who would like to add the divinatory system to a collection of other neat, but ultimately useless toys. now i would give the following exercise to someone who wanted to learn the setian use of the tarot. first ask yourself these questions: 1. how does my current situation reflect possibilities for my development? 2. how have my weaknesses contributed to my being where i am? how can i use getting out of where i am to get where i need to be? 3. what will the real impact of my current situation be in six days, six months, and six years? 4. how many factors are governing the c

SYMBOLISM

gether are shuti, are obviously of importance in understanding the activities of the order. the topic of symbolism was therefore chosen for the introductory session of the workshop. application in discussing this session and what would be discussed, the grand master stressed that symbolism wasn't to be discussed simply as an intellectual exercise, but that all participants should try to apply the setian yardstick of "application" to this discussion. each and every topic of this session (and all sessions in the workshop) should be measured by the questions of a) can it be applied? b) is it useful? c) does it work? what is symbolism? one answer suggested by workshop participants is that symbolism is a language of the unconscious. it is a dynamic language in which one image, a single symbol

magical aeonic words: xeper, remanifestation, and xem, and the preceding words of indulgence and thelema. by using these words in writing or other forms of communication, we communicate the meanings associated with those words. if i say the word "xeper" to an initiate, it means something totally different than it would mean to someone off the street, and it means something totally different to a setian than it would mean to an egyptologist who /thinks/ he knows the egyptian god xepera. our use of the word is quite different and the symbol carries so much more meaning than just the word "xeper" would carry in a modern egyptian dictionary. this use of symbolism doesn't apply just to magical words or formulae, but applies to symbols of many different kinds, in many different uses. you'll som

munication this symbol can almost hold or reflect an entire world view. this is the way the people influenced by the symbol see their world. at a political rally the symbol might be "america "democracy, or "the party (citizens of other countries may substitute those symbols meaningful in your domain. to some, the symbol might be "the environment. the symbol "xeper" has a similar impact within the setian culture. group consensus is important for communication through symbols. different groups can have differing uses of symbols, and attempts to communicate between these groups using the symbols particular to one group (or those symbols which are viewed differently by different groups) can result in confusion or worse. because setians come from such diverse backgrounds, we have various commun

. it is used to communicate meaning. it is a language. our visceral responses to symbolism may be unconscious, but if that's all there is, then have we received and/or responded to meaning? the transmission and communication of meaning requires some form of consciousness. let's use the word awake to mean the highest form of consciousness. remember- the capital letter indicates i'm using a symbol; setian use of this specific symbol (awake) most often refers to ouspenski's heightened state of conscio usness and awareness, a state of being totally awake. 1568 for simplicity, let's assign a whole range of various levels of conscious awareness to the name "conscious. this name can apply to heightened states of consciousness which those we would call awake, those that barely miss being awake, do

tual set of tables that a person may have ever experienced. 1569 ouspenski claims that at a certain state of consciousness the aware individual can see this deeper meaning or essence, and that this deeper meaning or essence can be commonly perceived by all who reach this level of consciousness. similar ideas were offered by plato, and the concept of platonic forms is very prevalent throughout the setian use of symbolism. we often speak of the egyp tian neters as being forms, the original or specific essence of an ideal. this is certainly an area that needs deeper investigation. the workshop session discussion however left the topic of abstract forms, and instead investigated the historic use of symbols in various cultures. looking first at the more complex god forms, it seems each major cu

TECHNICIANS GUIDE TO THE LEFT HAND PATH

re kharga in the south, which has always been primarily a nilotic culture area, and the libyan settlement of ombos, wherein set was identified with the local god ash in the iind dynasty. set s original worship as a night time polar deity suffered a decline with the rise of solar worship in the ivth dynasty. the great pyramid of khufu is one of the last early monuments connected with the idea of a setian afterlife as well as a solar one. the great pyramid had a special air shaft for the king s akh to fly to the star alpha draconis, which is the star of set in the constellation of the thigh, principle of the seven faces of darkness. during the middle kingdom, set was reduced to a symbol of upper egypt and apparently seen only during the setian festival of heb-sed, or tying together. it was d

matter how evil set was, the essential function of set, of going out and expanding the borders of existence and then returning that chaotic energy to the center, always continued. it is the darkness that binds together the egyptian light. the foreigners who ruled egypt known as the hyksos- quite probably hurrians- actively identified themselves with set and established their capital at an ancient setian site, avaris. very little is known about their religious or magical practices, although excavations going on at the time of writing this book should reveal great wealth. but they were great horsemen, and the horse (like the ass) had become identified with set. it required hyksos rule before, after almost 200 years of its use in egypt, that evil setian animal the horse could be portrayed in

out their religious or magical practices, although excavations going on at the time of writing this book should reveal great wealth. but they were great horsemen, and the horse (like the ass) had become identified with set. it required hyksos rule before, after almost 200 years of its use in egypt, that evil setian animal the horse could be portrayed in egyptian art. the second native blooming of setian thinking may have begun in the xviiith dynasty, but certainly it reached its peak in the xixth and xxth dynasties when a family of setian priests from tanis became the pharoanic line. during this time of expanding borders, set was extraordinarily popular, as can be seen from pharaohs names such as seti (set s man) and setnakt (set is mighty. two important setian texts were produced: first

st, the tale of two brothers, which tells how set (identified with the god bata) undergoes a series of metamorphoses (xeperu) that changed him from a farm hand to a star in the constellation of the thigh. the second text is the book of knowing the spiral force of re and the felling of apep. this protective formula, which ramses iii, son of setnakt, inscribed on certain border monuments, shows two setian particularities. firstly, it has an unnamed god coming into being in the psychic (subjective) realm as the god xephra- previously it had been held that neith, a goddess of nature, had transformed herself into the xephra beetle. secondly, the spell which gives the magician one of the powers of set, which is to slay apep, the dragon of delusion. with the coming of the xxiind dynasty, egypt en

d self-worth began to revive both the operant and initiatory aspects of the new kingdom set cult. the spells in this volume are taken in the main from the third blooming. the success of the graeco-egyptian magic, despite roman persecution, saw an expansion of both the philosophical and magical aspects of this tradition as far north as britain. the third century of the common era was the height of setian hermeticism. for useful magical and cultural background on that time of super-individuation, see especially spiritual guides of the third century by richard valantasis. with the coming of christianity as a state religion, individualism was again despised. the coptic fathers identified set with satan, and he almost disappears as a figure in egyptian magic. the european manuals gave away to m

l background on that time of super-individuation, see especially spiritual guides of the third century by richard valantasis. with the coming of christianity as a state religion, individualism was again despised. the coptic fathers identified set with satan, and he almost disappears as a figure in egyptian magic. the european manuals gave away to medieval grimoires and perhaps the last practicing setian, the 8th century abulfaiz dhu l nun, changed his name to thuban the black (thuban being the name of the star alpha draconis. thuban as pir, or chief of his order, was called king or lord of the fish the fish being a typhonic animal. thuban was third in teaching succession after daud of tai and maaruf karkhi (in the order of the builders. thuban founded the malamati, or blameworthy, order of

for individuated truth. however, it is important to understand that this manifestation was of a different character than the subsequent resurgences- all are somewhat different than the other, they are remanifestations of the same principles, but the manner in which they were perceived was guided by the psychological, cultural, environmental and genetic influences existing at that time. the second setian surge into the human fabric occurred during the reign of pharaoh rameses the second of the xix dynastic period. this period had as its hallmark the archiving of egyptian magical texts into libraries such as the rameseum. the third resurgence maintains its own importance, for it most directly effects the practices and perceptual constructs of the fourth and present setian remanifestation. th

ntellectual and analytic aspect. based largely in the filter of philosophical inquiry and rationalism, this methodology is vital to propelling the current of individualism into future creations. these two modalities; romanticist/rationalist, the language of the heart and of the intellect are essential to the order and balance of the anarchic approach encompassed and embraced within the postmodern setian religious resurgence. they are what imposes order within the chaos of syncretism. very simply, methods of transformation must first be seeded through the acquiring of knowledge, and this knowledge must then be perceived in a specific manner- of value to the individual- in order to be of value to the process of change. the emphasis is upon the individual- not the group- within lhp philosophy

as are the food of synthesis. it is within this synthesis, that a pattern of mental activity is developed from out of these principles of self creation; principles that form the general lhp paradigm. uniqueness of thought and ideas are respected and sought after as the sustenance of further conceptual evolution. also, diversity of opinion creates a tension of the most useful nature in the flow of setian dynamics. without that tension there can only be understanding based upon faith- left hand path adherents do not constitute the faithful. when speaking of this eclecticism and individuality of thought, it seems pertinent to ensure that the reader understands that it is not a free for all- not everything goes. there is a specific development of thoughts within the range of ideas that we call

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

cuses on self-determined goals. while this form of magic may be utilized to accomplish everything from healing one s ill friends or relatives to obtaining a better paying position, the temple stresses that the practitioner must first learn to develop a system of ethics and discernment before putting such power to use. using magic for impulsive, trivial, or egoistic desires is not considered to be setian. black magic is the means by which setian initiates experience being gods, rather than praying to imaginary images of gods. the temple of set does not tolerate congregations of docile setians. those who attend must be considered cooperative philosophers and magicians. according to their general information distributed to those who inquire about the temple, executive authority is held by the

le of set does not tolerate congregations of docile setians. those who attend must be considered cooperative philosophers and magicians. according to their general information distributed to those who inquire about the temple, executive authority is held by the council of nine, which is responsible for appointing both the high priest and the executive director. there are six degrees of initiates: setian 1, adept ii, priest/priestess of set iii, magister/ magistra templi iv, magus/maga v, and ipsissimus/ipissima vi. to be recognized as an adept ii, one must demonstrate that he or she has successfully mastered and applied the essential principles of black magic. reading materials available to the initiates include the newsletter scroll of set and the encyclopedias entitled the jeweled tablet

THE GOD SET

ooking very favorably on this god, as is shown in the name of its founder setnakt "set is mighty" there is also considerable evidence that the set cult was favored among artisans of the time (see romer's ancient lives, henry holt, 1984, and if you've got as copy of stephen quirk's ancient egyptian religion check out the beautiful stella of aapehty- probably the most beautiful surviving example of setian art. by the end of the twentieth dynasty, as the funerary cult of osiris became the dominate force in popular egyptian religion,more and more, set as the murderer of osiris became the evil one. in fact by the twenty sixth dynasty it was a common practice to disfigure any representations of set. he became--for all practical purposes the christian devil. some scholars have even derived the na

BALANONES TEMPLE OF SET FAQ

on 2.3 satanism 2.4 left hand path 2.5 metaphysics 2.6 dogma vs doctrine 3.0 religion 3.1 the temple of set as a religion 3.2 set 3.3 the gift of set 4.0 magic 4.1 black magic 4.2 ritual practices 4.3 occult studies 5.0 the organization 5.1 membership in the temple 5.2 relations with other organizations 5.3 why the temple of set? 5.4 our reputation(s) 5.5 pylons and orders 5.6 the high priest 6.0 setians and setianism 6.1 activities 6.2 setians 6.3 why are we here? 6.4 miscellaneous 7.0 contact and information 7.1 formal and official contact 7.2 informal contact 7.3 friendly and neutral others 7.4 unfriendly others 7.5 getting more information 7.6 those stories about us 8.0 miscellaneous 8.1 miscellaneous links 8.2 faq/ref sources> 1.0 introduction the temple of set is probably best descri

y magical order of the left hand path, a description which probably doesn't mean much to those without occult backgrounds "initiatory" means the tos advocates self-advancement through a series of levels of self-knowledge and similar attributes "magical" means that the tos openly works with magic (non-scientific cause and effect, not stage magic "left hand path" indicates that the path followed by setians is one of concentration and refinement of the self, leading toward more and more individuality and more and more individualism, as opposed to the right hand path goals of growing toward some outwardly determined standard. a slightly more detailed introduction can be found in the ref> 2.0 philosophy 2.1 xeper- perhaps the best discussion of xeper available online is magus don webb's, found

ite the claims of a few who state otherwise, the temple of set does not pursue those who leave the temple of set. whether that separation was friendly, unfriendly, or automatic and impersonal, we feel anyone and everyone should be allowed to go their own way, as long as they don't interfere with our xeper or the organization. a few people who leave the temple of set do apply to rejoin the temple. setians who have left the temple of their own accord may be allowed to rejoin on a case-by-case basis. the temple is not designed as a revolving door, but we do realize that may not have entered the temple at a time conducive to their development. those that left impersonally or on an amicable basis are usually welcomed back without hesitation. those who caused problems during their earlier member

the schism with the church of satan. we do not normally publish the name, addresses, or any other information concerning former members. we do not harass former members. thousands of exmembers have left the temple of set for many different reasons, without any activity such as lupo complains about. see the ref document for more information. 5.5 pylons and orders 5.5.1 pylons of the temple of set setians who live in the same area sometimes organize a local pylon in which they can meet together regularly for discussions, study, ritual work, and other activities. see http//www.xeper.org/pub/tos/pylons/pylons.html for a good discussion of local pylo ns within the temple of set. in addition to local pylons, there are correspondence pylons which support the xeper of setians who wish to particip

r regularly for discussions, study, ritual work, and other activities. see http//www.xeper.org/pub/tos/pylons/pylons.html for a good discussion of local pylo ns within the temple of set. in addition to local pylons, there are correspondence pylons which support the xeper of setians who wish to participate in group discussions and activities by correspondence. 5.5.2 orders of the temple of set iv* setians, masters of the temple, may found orders within the temple of set. if you were to think of the temple of set as a college of higher learning, the orders could be seen as departments within the school, each concentrating on specific flavors of exploration. they are places for the adept to specialize in pursuit of the specialized tools for their personal achievement. some orders, like the or

s links. to ask the executive director if she can help you contact a priest of set in your area, a) find her email address above, b) send her your request, including your postal address and/or phone, so our local priesthood can contact you (they may not have email- electronic mail mailing list(s) xepera-l xeper.org/pub/tos/archives/xepera.html> is the only public mailing list hosted by setians. moderation is minimal, topics can be anything of interest to setians, and participation is open to all who are not openly hostile to the temple or to setians. visit its informational web page for subscription information- internet newsgroups- alt.satanism alt.satanism is a newsgroup for discussions of satanic philosophy, religion, organizations, activities, etc. most setians avoid the new

don't believe in the christian religion. but most people reserve the word "cult" to you mean something dangerous to society or its members, and no, we're not a cult since we are beneficial to our members, and we're not anti-social by any means. the ref document contains more discussion on this topic. 7.6.2 satanists "are you satanists" a lot of people say yes, and a lot of people say no. a lot of setians say yes, and a lot of setians say no. see the ref document for this discussion. 7.6.3 naziism and fascism are you fascists? nazis? no. see http//www.bigfoot.com/ balanone/nazitrap.html or http//www.necronomi.com/magic/satanism/fascist.set.txt for one member's discussion of this question [as of july 6, 1998, the necronomi.com copy was not found online. 7.6.4 presidio what about the presidio

ted sun jun 02, 22:14, from: scratch@gladstone.uoregon.edu, subj: re: curio courts the caw. 7.6.5 other occultists- why should wiccans, druids, and other types of pagans defend those who call themselves "satanists" against the christian majority? i've never understood why wiccans, druids, and others might think we want their defending. there are ethical and social reasons to do it, and that's why setians generally defend other pagans against discrimination and other forms of attack, but satanists don't need others to defend them- satanists would be happy if other pagans would simply stop buying christianity's lies and attacking the satanists as if allied with christianity's blind bigots. there's a little more discussion of this in the ref document "are you witches" that depends upon your d

COMMENTARY ON THE SEAL OF THE NINE ANGLES

or was it intended to be an extensive, exhaustive "last word" on the angles or other included concepts; it was conceived as a noetic vision and gbm expression. the following comments pertain to my ideas at that time and deliberately avoid embellishing the cna with the more sophisticated concepts to which i have since been sensitized through my own work and the many brilliant examinations by other setians. first angle: unity. the concept of the universe as the totality of existence. note that this does not admit to monotheism (except in the sense of deism, because there is no room for conceptual distance between a god and a worshipper. the "laughing one" is azathoth, who is "blind" and an "idiot" because in a condition of perfect unity there is naught else to see, not any knowledge of anyth

CROSSING THE DESERT

ealm. they've stored food and water; they've sharpened their swords. but now they pause- at the edge of the unknown- to strengthen their mind/soul. they are going into a realm where they may lose their purpose- even die in a distracted manner. what better time than using the urgency of an upcoming struggle to work for the immortalization of the mind/soul? we too could benefit from the example. as setians we are constantly seeking difficult experiences- our semidivine nature requires us to disturb the cosmos. so where and when do we use the divine formula xepera xeper xeperu? it becomes an operant formula when it used for the perpetuation and furtherance of the subjective universe. it won't give you water in the desert, but understanding it will help you gain the strength of mind to remembe

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

judeo-christian mythology. aquino served as the temple of set s high priest until 1996, at which time he retired from the office, while remaining an active member. the temple of set teaches that what christianity has called satan is a corruption of the egyptian figure of set. set is not understood as a god of evil, but rather the personification of the individual consciousness or psyche. members( setians) can explore the temple s philosophy individually, or through local groups called archon 15 pylons. unlike the church of satan, which advocated a law of the jungle approach to society, the temple of set inclines more toward platonic idealism, encouraging setians to aspire to high standards of personal ethics despite the moral and cultural imperfections of the society around them. because o

he church of satan, which advocated a law of the jungle approach to society, the temple of set inclines more toward platonic idealism, encouraging setians to aspire to high standards of personal ethics despite the moral and cultural imperfections of the society around them. because of its descent from the church of satan, the temple of set is often popularly portrayed as satanic. aquino and other setians, while maintaining a proprietary interest in the satanic tradition, continually reemphasize that they consider satan/satanism as degenerate mythology only, of no relevance to temple of set metaphysics or social philosophy. continuing his academic studies, aquino earned m.a (1976) and ph.d (1980) degrees in political science from the university of california, santa barbara; and the m.p.a (1

r satanic or lhp organization, including the temple of set and the first church of satan. the prometheus society is not a church or religion. it is, rather, an information-based network for practitioners of the lhp philosophy/religion. the society is comprised of a diverse group of satanists from many traditions, and does not sanction any particular belief over any other. among its membership are setians, theistic satanists, atheistic satanists, demonolaters, and agnostic satanists. the group aims to disseminate accurate information, especially with regard to the criminal connotations often ascribed to satanism. the prometheus society also strives to overcome the unfriendly and uncooperative attitude that has developed between many lhp organizations. the group seeks to promote rational deb

1980s he was investigated by local, federal, and military agencies for supposedly sexually molesting a young girl at the army base in san francisco. an in-depth investigation showed him to be completely uninvolved with the day-care center on base or any of the children. the temple of set views itself as a philosophical organization, revolving around the ancient egyptian principle of xeper (which setians translate as self-improvement or self-creation, and the ideals represented by a modern understanding of set, perhaps the closest divinity the egyptians had to satan.many members of the temple believe that the individual does not automatically have an immortal self, but that he or she can, by certain practices, achieve immortality. thus, while xeper is related to contemporary notions of sel

in the christian god, jesus, nor devil, and we have little reason to be anti-christian. if by satanism you mean an antinomian freedom from the unreasoning limitations of various elements of society, then by that definition we would qualify. like laveyan satanists, temple members work with magic but do not attribute magical efficacy to gods, goddesses, or devils. also similar to lavey s tradition, setians eschew illegal activity of any kind, including illegal drug use. members of the temple of set gather together and communicate with one another (often via the internet) to further their goal of the creation of a better self by sharing their knowledge with one another. local groups are referred to as pylons, and larger get-togethers as conclaves. there is an annual international conclave.amo

l activity of any kind, including illegal drug use. members of the temple of set gather together and communicate with one another (often via the internet) to further their goal of the creation of a better self by sharing their knowledge with one another. local groups are referred to as pylons, and larger get-togethers as conclaves. there is an annual international conclave.among other activities, setians gather for both rituals and psychodramas, viewed as the symbolic acting out of their goals and development. the primary emblem of the temple is a variant on the familiar inverted pentagram within a circle used by most modern satanist groups. setians refer to this symbol as the pentagram of set. at formal gatherings, members wear the pentagram as a medallion. different levels of initiation

ON COMMUNICATION WITH SET

tive universe form the the unmanifest, which the profane call the future, set uses his talisman to draw xeper form the unmanifest. set's purpose does not require communication. his method for working in the objective universe is by providing an insight into the nature of personhood. this insight given through the medium of his aeon is fourfold. firstly there is the observable fact of the xeper of setians. this takes years to see, but when you've seen former street people getting their ph.d.s or average guys form dallas re-creating the runic tradition; you discover that the limits that you have placed on yourself are false. average people, who have been purposeless dreamers all their lives, have learned to achieve. the need for seeing this is why the temple, set's chief (but by no means onl

ONYX TABLET OF SET

he temple as a whole, but information as to its specific contents should not be discussed outside the priesthood. it is the premise of the temple of set that the greatest trust be placed in the priesthood; therefore the most vital and sensitive of information will be found within the onyx tablet. the careless or improper release or use of such information could result in severe harm to individual setians, and to the temple as a whole. articles of incorporation of the temple of set [filed superior court october 28, 1975/howard c. menzel, county clerk by laura eaton, deputy clerk. great seal of the state of california affixed october 21, 1975 by march fong eu, secretary of state #756672 endorsed/filed in the office of the secretary of state of the state of california october 20, 1975/march f

present the official doctrines or policies of the temple of set" section 6. jeweled tablets of set hp 6.1. standing reference papers of the temple of set will normally be included in the jeweled tablets of set, a loose-leaf publication divided into six volumes: hp 6.1.1. the crystal tablet of set includes papers generally relevant to all initiates of the temple of set and particularly relevant to setians i. it will normally be edited by the executive director of the temple of set, or by such other initiate of the priesthood as the high priest may appoint. the crystal tablet may be shown to and discussed with non- initiates of the temple, and setians have the prerogative to make limited, selected copies or extracts of its contents for reasonable purposes. hp 6.1.2. the ruby tablet of set in

he legitimate benefit of the order or pylon as a whole. priesthood protocol and grievance resolution [this article is being distributed through the onyx tablet since it is aimed primarily at the priesthood. it may be shared with any i or ii as appropriate] based on recent experience, the crystal tablet article on protocol does not provide enough guidance for our membership. not only have i and ii setians failed to follow protocol, but some iii+ priests have failed to follow what seems to me to be reasonable and obvious guidelines stated or implied by the crystal tablet article. because of this, several ordinary and healthy differences of opinion and perspective have gone unnecessarily sour; grievances have gone to the high priest and council of nine either unnecessarily, or at least withou

ould make sure that the sentinel knows of this. they should work together to avoid conflicts of interest, excessive demands on the setian, etc- 2. if a pylon member who works closely with a priest outside a pylon chooses to leave that pylon, then these two should discuss their situation openly and completely with the pylon's sentinel, even if the departure is for perfectly ordinary reasons- 3. if setians begin to "desert" a pylon (leave en masse or in a steady trickle, and if another priest or sentinel is even peripherally involved (if only by knowing many of those leaving, then all involved priests and sentinels should discuss the situation with each other fully. this applies to pylons that may be dissolving, splitting, or just suffering major shrinkage- 4. no sentinel should ever list ot

ould never get into a petty recognition reversal struggle. if another priest reverses your recognition (in either direction, or just strongly disagrees with a (pending) recognition, then resolve the differences of opinion and reach agreement on the setian's actual achieved grade (through another priest's mediation if necessary) before reversing any reversal_ c. contact and correspondence summary: setians and adepts may work with each other and with any priest any time. no i or ii initiate is "owned" by any priest or pylon, just as any iii may work with any iv+ any time. all setians and adepts should always be encouraged to work with as many other setians, adepts, and priests as possible- 1. if a conflict between two setians (whether one, both, or neither are priest) is simply a personality

iate is "owned" by any priest or pylon, just as any iii may work with any iv+ any time. all setians and adepts should always be encouraged to work with as many other setians, adepts, and priests as possible- 1. if a conflict between two setians (whether one, both, or neither are priest) is simply a personality conflict, then a peaceful separation is often advisable. we're not required to like all setians, and normally setians should not be required to work with or communicate with others they simply do not like- 2. if a conflict is due to an initiatory problem, then the priest who identifies the initiatory problem is authorized and should work with the initiate having these problems, despite personal conflicts. if another priest is willing and able to handle the initiatory problem, he shou

what the motivation, not to save someone's feelings, not to make a joke, never- a. any setian who lies to or about another should be strongly counseled if not expelled- b. the lie must always be exposed to the setian to whom the lie was told, and to everyone else who heard the lie or found out about any version or derivative of the lie- 2. do not passively accept or ignore complaints about other setians, or stories of abuse or harassment. all such stories need to be tackled immediately with open discussion between the principals involved- a. ignoring stories of problems between setians because they may be personal and minor can lead to an expectation that setians can say what they want about anyone else without responsibility- b. this can lead to hostile environments, story telling, gossi

rned (5) giving respect is a trait of an advanced being. as strong as the hatred might be between obi-wan kenobi and darth vader, they respect each other. as much as gandalf and saruman despise each other, they respect each other. as powerful as star trek's q is, he isn't respected, because he doesn't respect anyone else_ ii. grievance resolution_ a. time outs summary: when problems arise between setians, they are often transitory and temporary- 1. a "cooling off period" will often let time resolve the problem. this can take many forms, like "do not talk to each other for a while" or "avoid each other- 2. but if instead of quieting down or resolving, a problem keeps repeating itself or gets worse, it must be dealt with. be optimistic about problem resolution, but not blindly optimistic- 3

est or chairman of the council before taking action on that exception. if they cannot convince you that yours is not a valid exception, then maybe you should consider the possibility that you are blinded by emotion and cannot see past your anger. finally, even if you *do* have an exception, show courtesy and respect anyway- 2. when relationships become stressful or questionable, when we feel that setians are not acting properly, we often interpret their letters and statements based on our perceptions; we attribute motives to them based on our perceptions; and we act on our perceptions and expectations- a. this is often advantageous, because our perceptions are often right. we're able to take actions based on these perceptions and expectations, solving problems that arise within the temple

RUBY TABLET OF SET

tes. as the grand master compiled this taxonomy for publication in dialogues, he found that all opposites we had identified at that time could be placed into this hierarchy. these positions are not final; they are but a first-level approximation based on limited thought anddiscussion within the order. this is our first published attempt, so discussions, disagree ments, and recmmendations from all setians are more than welcome.(1 [indeed, discussions have already taken place that will eventually lead to modifications in this taxonomy. those discussions have not progressed far enough to produce changes firm enough to publish in the ruby tablet. the taxonomy and discussion published here are as they appeared in dialogues issue i.5] what determines whether one set of opposites is superior to o

also be what can be called "tripolar" opposites- classifications of objects or conditions for which there are three mutually exclusive absolutes, with measurements possibly indicating how much of each quality any existing object or condition may have. there could also be "quadripolar" opposites and higher levels, and these more complex "opposites" would then be coded with 3, 4, etc. we invite all setians to help us discover whether such complex orders of opposites exist. objectivity (osb) some opposites are strictly objective("o, eg: life- death; something either lives or it doesn't, and its participation in life can be objectively measured; others are subjective("s, eg: left- right exist only once a subjective frame of reference is defined; and others are both("b, eg: motion- stillness ca

s or adverbs. for instance, we chose boredom and excitement instead of "boring" and "exciting. it seems that true opposites, neters of opposition, should be nameable using nouns (or perhaps verbs. any set of opposites which is named using adjectives or adverbs, which can not be named using nouns and verbs, is of questionable value, and may be removed from the list at some later date. finally, all setians are welcome to submit new sets of opposites for inclusion in this list. please do not simply send us antonyms- anyone can go through dictionaries and pull out thousands of words whose meanings are opposite to each other. instead, please send us those opposites which have meaning and substance, those which are important to one's existence and/or xeper, and/or to the universe at large. part

hat don't and can't. we feel that such beings will be able to conceive of everything. 1 conceivability- inconceivability n 1 o f all opposites are conceivable, and therefore all opposites fall lower in this hierarchy than conceivability. the discussion above brings forth the question "can anything be inconceivable" some of us say yes, and others say no. obviously we won't benefit much from asking setians to list those things which are inconceivable. the grand master holds the theory that nothing is inconceivable, as an extension of the above discussion. he invites those with other opinions to debate same. although the grand master holds the opinion that everything is conceivable, the language allows us to talk about things that are inconceivable, and that type of language is required for s

the questionable life of a virus, through amoeba, monkeys, man, to the highest of life. we have no quantitative measure of life (yet, but we believe the number of measurement points to be finite, if large and unknown. hierarchy only that which lives can be conscious, and therefore this set of opposites is of lower order than life. opposition consciousness is preferable over unconsciousness. many setians have adopted the ouspenskian term "awake" to indicate the conscious state. hierarchy an earlier draft of this hierarchy placed xeper and its opposite here, subsidiary to consciousness and unconsciousness. the lack of a name for xeper's opposite brought suggestions of "stasis" as that opposite from dr. aquino and magus flowers. magus flowers' discussion stated "in greek there is a perfect s

discussion above, xeper is directed dynamis, or rather dynamis in a positive direction. dr. aquino pointed out in correspondence, xeper is not very easy to directionalize, partly because there are so many directions within xeper. indeed, much of the problem in identifying a name for its opposite is the difficulty in defining the opposite direction. we have no good term for the opposite of xeper. setians often use the terms "mutate" or "mutation" to signify the reverse of xeper. since xeper is a positive change in one's being "degeneration" is another term often used. the order of shuti is not satisfied with either of these, and welcomes suggestions. polarity this is a bipolar set of opposites. both xeper and its opposite are active changes, often willful or at least intentional; they are

is difficult. but the foolish also often seek and attain knowledge- they simply use this knowledge foolishly. hierarchy we also thought at one time that rationality was a quality which contributed to wisdom, and we have since decided otherwise. rationality is indeed one mode of activity which can contribute to one's wisdom. common forms of irrationality definitely do lead to foolishness. however, setians have identified a mode of thought/perception which we consider to be beneficial and non-rational. the extreme of non-rational knowledge and thought is named noesis, and less extreme examples can be named or considered to be suprarational thought. balance it may be that noesis does not relate to the rationality- irrationality opposites at all, and that these opposites should therefore be cl

mbols can have one meaning to the initiated, and another meaning to the uninitiated. that symbol or set of symbols could also have different meanings to the initiated, depending upon how the symbols are communicated, and how they are mixed with other symbols. a statement in a symbolic language could even have multiple meanings communicated at the same time to the same person. a lot of the symbols setians use in our writings are like that. when we read through the scroll of set or the jewelled tablets, those of us who have been using the language of the temple of set for a while will see certain words, and will know just from the way the words are used that the author is writing symbolically as well as grammatically, and he therefore means "this type of thing. this symbolic use of language

hese diverse backgrounds. members from the o.t.o. may know all of the qabalic correspondences, while members from the wiccan background couldn't care less about the qabalic attributions, and have correspondences which are totally different. numerologists apply different meanings to their numbers than do the qabalists. and all of these symbolic systems work. but very, very few of them work for all setians. qabalists within the temple of set who write articles and/or letters steeped in qabalic symbolism find that very few others care enough about their symbols to wade through the text. those from other backgrounds with intensive use of symbols similarly find difficulty communicating within the temple of set, since our symbolic vocabulary is so much less cohesive. this lack of similarity in s

SAPPHIRE TABLE OF SET MAIN

before setamorphosis, it would be a destruction and a negation of the individual will. were you to discuss it with those who do not possess iv+ awareness, its dangers would not be appreciated. misconceptions and myths concerning it would arise, and the t s could witness the downfall and destruction of many a promising intellect as a result. the king in yellow is placed on the reading list so that setians may begin to sense of their own accord the dangers implicit in a state of existence similar to that of rex vi. that such a degree is a specter that lies in their own existential future is something they need not confront. xeper [signed] michael a. aquino lies of the world/myths of the real by don webb, v in the supermarket nearest my house, there is a ticket-tron. they sell tickets to all

SAPPHIRE TABLET OF SET

before setamorphosis, it would be a destruction and a negation of the individual will. were you to discuss it with those who do not possess iv+ awareness, its dangers would not be appreciated. misconceptions and myths concerning it would arise, and the t s could witness the downfall and destruction of many a promising intellect as a result. the king in yellow is placed on the reading list so that setians may begin to sense of their own accord the dangers implicit in a state of existence similar to that of rex vi. that such a degree is a specter that lies in their own existential future is something they need not confront. xeper [signed] michael a. aquino lies of the world/myths of the real by don webb, v in the supermarket nearest my house, there is a ticket-tron. they sell tickets to all

SET IT STRAIGHT

nciple of concreteness, fixation, and separation. he represents "the fall into nature('sethian affirmation of duality, materiality, and in general everything that de lubicz considers animalistic. this is a very osirian (or 'horian' as she might call it) interpretation and sounds as if she rather forcibly tried to integrate set into her scheme. personally i think te velde has a good point, for non-setians might indeed have tried to include set into their world- view (and thus 'negate' his power, or persecute (for the sake of the harmony of the universe) his priesthood when this didn't work out. that set's name was used to denote to non-natural concepts (to what was not of the neteru/natural principles, indicates that he originally stood for something that didn't belong to that order. if we

SYMBOLISM

mbols can have one meaning to the initiated, and another meaning to the uninitiated. that symbol or set of symbols could also have different meanings to the initiated, depending upon how the symbols are communicated, and how they are mixed with other symbols. a statement in a symbolic language could even have multiple meanings communicated at the same time to the same person. a lot of the symbols setians use in our writings are like that. when we read through the scroll of set or the jewelled tablets, those of us who have been using the language of the temple of set for a while will see certain words, and will know just from the way the words are used that the author is writing symbolically as well as grammatically, and he therefore means "this type of thing. this symbolic use of language

hese diverse backgrounds. members from the o.t.o. may know all of the qabalic correspondences, while members from the wiccan background couldn't care less about the qabalic attributions, and have correspondences which are totally different. numerologists apply different meanings to their numbers than do the qabalists. and all of these symbolic systems work. but very, very few of them work for all setians. qabalists within the temple of set who write articles and/or letters steeped in qabalic symbolism find that very few others care enough about their symbols to wade through the text. those from other backgrounds with intensive use of symbols similarly find difficulty communicating within the temple of set, since our symbolic vocabulary is so much less cohesive. this lack of similarity in s

a purely symbolic, picture-oriented language encouraged the ability in the learned ancient egyptians to think with right brained methods while doing the left brain activity of reading. it also encouraged these educated and intelligent egyptians to work with symbols as they worked with language. they were able to communicate ideas and ideals in a language particularly well suited to this purpose. setians use the ancient egyptian neters as symbols, representing aspects of the world, or aspects of the individual. we feel this is very close to the way the higher initiates of the ancient egyptian temples, the priests of the temples, and the smarter pharaohs used and viewed their neters. the neters were concepts that could be communicated to and shared among the initiated, rather than being act

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