a member of the priesthood in "germanchamber" and claims as well that lilithdarkmoon@aol.com/lilithvmp@aol.com is actually lilith aquino. he is not a member. there is no "germanchamber" lilith aquino does not use either of those two aliases on aol* xeper879631179@aol.com- while this person has not yet claimed to be a member of the temple of set, he apparently has proclaimed himself the magus of xem. xem is an aeonic word within the aeon of set, and the magus of xem was magus ronald k. barrett. this is not magus barrett, and this person has no membership nor recognition within the temple of set. finally, on reading magus webb's "how to spot a setian, one adept mentioned, along those lines, i have encountered those who claim that they have been approached by a setian, which tried to "recru
DEITUS
the expression xeper and remanifest was often used by members of the temple of set. from what i have said previously, this should be clear. at any point, 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 cont
thin 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 even possibly bypass the aeon of lucifer to the next aeon which will follow. there was some dispute within the temple of set as to the validity of the word xem since i am seemed to contradict the word of the aeon, xeper or come into being. eventually, the temple of set dropped its support of the word xem. xeper takes on a greater significance when united with thelema. the meaning is no longer simply to become, but rather will to become. together, it refers to the application of the magical will to the process of expansion of consciousness. it is thro
all the more meaningful. and when that goal is attained, there is still runa, that which is beyond the limits of understanding and therefore new goals to be set. the words thelema, xeper, deitus, when taken together, refer to the application of the magician s magical will to the process of expansion of consciousness with the ultimate aim to remanifest as a god, when the magician can finally say, xem, deitus, or i am god. then a new aeon will begin, a new word will be spoken, and a new law dictated. i have said, the word of the aeon is deitus for man has become god, lucifer has risen, the heavens have been conquered, the ancient ones rule once more the meaning of this is as follows. lucifer is a metaphor for man. the rise of lucifer represents the rise of man to the status of a god. heaven
alone. they set their own values and move in their own spheres. i have said that man has already become a god, but this knowledge is not yet fully realized and will not be fully realized until the end of the aeon. the law of the aeon of lucifer is will to come into being as a god. once we have fully accepted the reality that we are god and assumed our place as gods upon the earth then we will say xem, deit sthe demonic bible by magus tsirk susej, antichristservant& disciple of the dark lord as revealed to him by his unholyguardiandemon the spiritazael 1999, 2004, the embassy of lucifer a new and numinous art the reality of the present is that personal feelings, based on relationships, and the personal struggles and/or sufferings of individuals, have all been described by artistic means
DEMONIC BIBLE
ed it in the word runa. as a traveler might walk for days and never reach the horizon, runa is that horizon. as a traveler might walk for days only to find that everywhere he sleeps is "here" not "there, remanifest is "here. xeper is the process of "becoming; runa is the horizon of all that is unknown and beyond your understanding; remanifest is "here (the point at which you have "manifested; and xem is "there (the place to which your "higher self" is guiding you) xem may be any destination, but realizing that man's ultimate goal is to become god, xem becomes deitus. deitus is the achievement of the power of a god. to become a god, man must realize that he is a god. it has been commonly believed that god created the universe. it is actually the universe which is creating god. satan is a me
RUBY TABLET OF SET
sky 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 phase between xeper and xem, and the phrase "xeper ir xem" is especially appropriate to describe his "religion" the master of the temple iv has acquired objective consciousness, and could be said to "worship" xem. the v is a concept not corresponding to an ouspensky level, hence must be considered an extension of the iv in this regard. the ipsissimus vi corresponds to ouspensky's man-7, having a permanent "i" and free wi
his regard. the ipsissimus vi corresponds to ouspensky's man-7, having a permanent "i" and free will, being immortal within the limits of the solar system. this leads me to add a man-8 to ouspensky's scheme, being the man who has become god, who has reached a position where the entire universe lies open to his command (as opposed to merely being accessible. one who has achieved that pointed to by xem.(1) the above implies that "knowing oneself" can be taken as the sign of the priest iii. this is not, however, complete. remember that the temple of set started with the ideas of gurdjieff and others, then evolved from there. i think the key to this lies in the concept of neter. in "knowing himself" the priest unlocks an additional gate to an aspect of himself which can be expressed as a neter
wing himself" the priest unlocks an additional gate to an aspect of himself which can be expressed as a neter. this symbolic expression of himself acts as (1) a magnifier with which to see himself more clearly, and (2) a telescope with which he can see (and a telescoping arm with which he can manipulate) that which is far away. this is the aid he uses to help him reach toward man-6 and comprehend xem. a side observation: what is the really critical aspect of a vampire? he cannot see his own reflection in a mirror. this leaves him free to cast his gaze on what is normally hidden behind his own image. this, i suspect, is a key to magister james lewis' magicalmirror, and why he must look in it when he has been seeing himself too much. my fangs ache at the thought. lecture #3 this lecture sta
e possible frameworks is merely an element in a higher order. footnotes 1. commentary by m.a. aquino vi: the above correspondence of the setiandegrees to ouspensky's man-1/7 reflects a specialized concept of the setiandegrees 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 in particular, while intriguing, is simply not an accurate reflection of those degrees- 9/xx symbolism the first session of the year-xxiv order of shuti workshop discussed symbolism. whi
icated through one or more other senses. based on the idea that a single symbol can have a whole galaxy of meaning, a useful communications skill is the ability to use symbols in the proper places, in the proper ways, to communicate more meaning in a smaller package (with fewer words. perhaps of greatest importance within the temple of set are the 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 th
he workshop discussion (or in completing this article, the initiate interested in studying symbolism as a subject on its own would be well advised to begin with this bibliography. additions to this bibliography are welcome, and should be sent to the grand master (rt entries are from the ruby tablet of set. barrett, ronald k, book of opening the way (key #4. rt a17.2-4. barrett, ronald k, stele of xem. rt a17.28-1. cavendish, richard, the blackarts. 4c (ts-3. crowley, aleister, the book of thoth. 9l (ts-4. de lubicz, isha schwaller, her-bak. 2l (ts-1. de lubicz, isha schwaller, symbol and the symbolique. 2v (ts-4. fisher, leonard everett, symbol art: thirteen squares, circles, and triangles from around the world. ny: four winds press, macmillan publishing company, 1985. helfman, elizabeth
crystaltablet of set 16. aquino, the crystaltablet of set 17 [lubicz, her bak- egyptianinitiate] 18. consider the case of the man for whom the only value in life is the love he feels for his wife, and who, for no apparent reason, dies a few short months after his wife's demise. 19. perhaps it is not strictly accurate to speak of xeper as the goal. perhaps it would be more accurate to speak of xem, the eternal quest, as the goal, and xeper as the process whereby one moves toward this ever-receding goal. 20. aquino, the church of satan; the crystaltablet of set 21. and what is more peaceful than a freshly embalmed corpse as it rests, ever so still, in its casket? 22. it is perhaps interesting to note that, in the absence of separate consciousness, there would be no "i" to make such an e
tainty, empowerment and mastery that this implies. as night-side sorcerers who walk the left-hand path, we are united by certain common goals such as personal growth and self-empowerment (xeper, pursuit of hidden knowledge and forbidden mysteries (runa, obtaining for ourselves the satisfaction of our desires (indulgence, and ultimately, the realization of a superhuman and god-like state of being (xem. as that great satanicphilosopher friedrich nietzsche once said "man is a rope stretched between the animal and the superman- a rope over an abyss" for the blackmagician the attainment of superhuman knowledge and power is but a beginning- an initiation- of yet another stage in a never-ending process of growth, gratification, inquiry, and empowerment, or in other words, of being in the fulles
s been spoken of in elder books of arcane lore as the great work, the creation of the philosopher's stone and, in the symbolism of the old aeon, as the knowledge and conversation of the holyguardianangel. this "angel" is no angel of god in any theistic sense. rather it is the crystallization of the magician's own ultimate selfhood. in the language of the book of opening the way, it is the neter xem whose name is unknown. to seek to know one's true will requires time, effort, and much reflection and inner searching. fortunately, there is no shortage of tools and techniques to help us in the process. divination and the interpretation of our dreams provide a gateway for our inner selfhood to express itself in the language of symbols, awakening the intelligence of the heart. on a more intell
rs which are out of line with what is considered to be transformation upward on the ladder. there is absolutely nothing wrong with misusing the facilities of the mind, but it must be done outside the gates of the temple of set. no word is without significance for the initiate who aspires to greater heights of understanding. the seven prominent ones- agape, restriction, thelema, indulgence, xeper, xem, and remanifestation- continue to have visible impact regardless of the time spans between the current moment and their utterances; each also can and should be taken into account as having viable influences in the course of personal evolution. the focus of this article is the word of the tenth magus, and it is in that direction we now turn our attention. the definition of xeper on the previous
to you. the emphasized term "gift" refers to the non-natural expansion of humanintellectual capacity that occurred in prehistoric times.2 "word" refers to the word of set, discussed below. there are no records of the ancientpriesthood of set through which "high priest mehenpettha" might be identified, but the name can be rendered in hieroglyphics "khem" is a phonetic version of the hieroglyphic xem, one of the many titles of the ancientegyptian nation. proclaim the nineteen parts of the word, and vanquish thus the feeble and corrupt keys of enoch, which were but a shadow of my true word and now are an affront to me. on april 13, 1584 ce john dee, mathematician and magician to the court of queen elizabeth i, undertook a series of workings in cracow, poland. with the assistance of edward
n to you. the emphasized term "gift" refers to the non-natural expansion of humanintellectual capacity that occurred in prehistoric times "word" refers to the word of set, discussed below. there are no records of the ancientpriesthood of set through which "high priest mehenpettha" might be identified, but the name can be rendered in hieroglyphics "khem" is a phonetic version of the hieroglyphic xem, one of the many titles of the ancientegyptian nation. proclaim the nineteen parts of the word, and vanquish thus the feeble and corrupt keys of enoch, which were but a shadow of my true word and now are an affront to me. on april 13, 1584 ce john dee, mathematician and magician to the court of queen elizabeth i, undertook a series of workings in cracow, poland. with the assistance of edward
a statement as an operative invocation to be used for access to what dee referred to as the "thirty aires or aethyrs" use of this invocation is best described in crowley's liber lxxxix vel chanokh in #9g and #9h; you may also want to consult #10b and the vision and the voice in #9g #9h, and #11d "i have gained the mastery of what was set forth to be done for me upon earth- stele of xeperxeper ir xem (signed) michael a. aquino working completed the date of john dee's initial working: april 13, xvi footnotes 1. this letter, copyright 1981 by dr. michael aquino, accompanied the initial mailing of the word of set to the priesthood of set. the word of set was published in the crystaltablet of set for a while, and is now part of the basic ruby tablet of set. 2. as indicated at the end of the l
ee [sentinel's note: it is not unusual for inspirational material to occur to us in what appears to be out of sequence. there is no time in the realm from which it comes. as long as we understand the meaning that is all that matters +r iii] the book of opening the way: key# 1 classification: v2- a17.2- 1 author: ronald k. barrett v date (not recorded) html revision: september 23, 1998 ce subject: xem reading list: this which is to be revealed of xem will require effort of will to understand. it will be necessary to utilize wisdom and a higher sense for comprehension. this is written for the minds and hearts of blackmagicians and none other, for only they possess the intuition and insight required. there shall be ancient and occult language used with new meanings, and a new language used w
of blackmagicians and none other, for only they possess the intuition and insight required. there shall be ancient and occult language used with new meanings, and a new language used with ancient and occult meanings. it is each magician's task to comprehend truth (ma'at) and to become it. to consider undertaking the changes and creation that are necessary within the being to xeper and to create xem, it is most important to seriously consider all the implications. xem shall require a great amount of zealousness, of magical work, of self-discipline, of selfinspection, and no compromise. it is up to each aspirant to determine their own willingness and readiness to meet the challenge of entering xem. once begun, there is no going back, for it is a new dimension of being that is initiated. to
ics. neither is the work involved in an organizational concept like any other on earth. rather it is the constant construction of a metaphysical/magical/philosophical state of being and state of beings- with the principles of xeper and ma'at as the cornerstones. withal, the will cannot and must not relax. those who are not ready or will not understand these things should wait until they recognize xem. but to wait too long might cause the will to grow weak, and they might be imprisoned in lower states of rest and preservation. those who decide to work and accept that which comes with the work will xeper and actualize xem. to hesitate, to rationalize in human terms, to feel negativeness or fear or lack of confidence may negate xeper. the aspirant must be conscious of that which he is and is
SYMBOLISM
d through one or more other senses. 1565 based on the idea that a single symbol can have a whole galaxy of meaning, a useful communications skill is the ability to use symbols in the proper places, in the proper ways, to communicate more meaning in a smaller package (with fewer words. perhaps of greatest importance within the temple of set are the 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 /t
TECHNICIANS GUIDE TO THE LEFT HAND PATH
lements- separate- into proportional relationships which then act as facillitators of altered consciousnessstates. synchronicity is a gateway from which that on one end of a spectrum can extend to the other. as a mechanism, it is an exploration of polarities. the first step into resonance does not require vision, it begins with a question and a mystery. in the unpublished masterpiece the keys of xem, author magus ronald k. barrett states "before the learning process begins, there must be a starting point. there can be no answer to anything unless first there is a question. the question, to give a valuable answer, must come from the heart and not from the intellect. it should also be known that the knowledge gained and the benefit thereof will be limited to the intensity with which it was
inward towards the source of that, there is an ever increasing manifestation of creation extending outward from that search as its treasures are discovered. the path will not come to you, you must go to it, awake and prepared, this is why there are schools. chapter 3. the time to wake up..it is up to each aspirant to determine their own willingness and readiness to meet the challenge of entering xem. once begun there is no going back for it is a new dimension of being that is initiated. to begin and then to turn back, the aspirant will lose all that has been gained and worse yet, that which was gained will become as a malignancy against which there is no cure" from- the book of opening the way the stage of initiation spoken above by magus ronald k. barrett requires a very deep reflection