Concerning Our Patron

by Don Webb, High Priest of Set Emeritus

In a modern sophisticated age, it is surprising to come across any smart people who actually believe in a deity. In a greedy dog-eat-dog world, it is even more surprising that these seemingly smart and sane people would choose to believe in a deity that grants them no boons, and whose interest in them is a frankly Selfish one. As the High Priest of this Being, allow me to say a few things about the Patron of the Temple of Set, the god we honor as the Prince of Darkness. I will begin by looking at the words Darkness and Prince, and then at Set's Desires, and finally our Desires in Dealing with Him.

The world is known to us through light. That is to say, we know the world, all that is the case, by our senses and those tools we have developed to make sense of our senses. Plain sensible people know that's a hill, that's the village, and that's the river. They were those things yesterday; they will be those things tomorrow. Their meanings are as clear to them as the continuity of their physical forms. But to some of our villagers there is another world: that of imagination and speculation. What if we built a bridge across the river, so that we could go trade with other villages? Their ideas are not things that can be seen in world of light; they exist in the matrix of Darkness, which is always larger than that of light. If they make their ideas real, they may be seen as great heroes (if the temper of the times is expansionist), or as great villains (if the times value staying at home). But in any case, their act of imagination projected into the world brought many possibilities -- many of which could never be Known -- such as when the grandson of one of the bridge-builders and one of the sons of another village put together their armies and forged an empire . . . Now that may be a good thing, because it created great art, or a bad thing because it brought great plagues as the germs of one small region passed to another. But it is a thing of Darkness -- of willfully letting that freest part of the Self out to Play in the world. Each novel human action brings more Darkness into the world without.

The idea of a First, or Prince, of Darkness reflects our bridge-builder above. The first entity to act in a way not preordained or preconditioned by the physical laws of the universe brought the pattern of Freedom into the world. Various cultures have various "bad guy" gods that do this. Among the Dogon it was Ogo, which wasn't content to be a simple happy part of a greater whole. Among the Germanic people, Odhinn broke the law by killing his grandfather Ymir, and shaping the world from his corpse. Among the Egyptians, Set. The list can be made quite extensive, since the idea of one being that both introduced Chaos and then Ordered that Chaos in accordance with his will, is a fundamental human idea -- since we have all in our periods of rebelliousness, creativity, or courage had to do the same thing. But Setians view this as more than an archetypical figure seeking freedom, power, knowledge, and self-definition. We see the Prince of Darkness as the figure which set up the ripples of his action throughout the Cosmos from which that rarest of Cosmic substances, consciousness, comes from. We posit this figure, who in acting to be free causes others to be free, not because of the human need for something bigger than ourselves, but because we have experienced this action. I am sending ripples out right now.

Yes, that's right. I am writing this because I want to. It is helpful in defining my Understanding and Perception of the Prince of Darkness. I'll park this essay with my friend Balanone's Prince of Darkness page. Now you are reading it. Perhaps you get inspired to look at our documents; maybe you join. But you did this all of your free will. Then one night, talking with another Setian at one of Conclaves, maybe in Berlin, maybe New Orleans, maybe Sydney, you find that she joined too because of reading this little essay. Now who did the Work here -- Uncle Setnakt during his post-Halloween meditations in the Year XXXIII -- or you -- or the Prince of Darkness? I do not know where my ripple goes, but I know the ways of Magic -- it effects others. Yet they are also free. What I do this night for self-definition helps others do likewise, and sets up a "magical link" between them and me and the Prince of Darkness that defies the world of light. We put it thusly,

I Have Come Into Being, and by the Process of my Coming Into Being, the Process of Coming Into Being is Established. Or perhaps we use the Egyptian language, "Xepera Xeper Xeperu."

This is really a much better way to run a universe than being some sort of howling dictator -- because it brings the possibility of the new, of the Dark, of surprise and Joy.

Set has (at least) four uses for us. We provide self definition. We provide ideas that he could not have. We refine and expand darkness. We may in time Become suitable companions. Let us look at each of these notions in turn.

We provide self definition. If the only Free force in the Cosmos were one being, in the fullness of time, he would be the strongest force in the Cosmos -- but he would never decide who or what he was. There would be no examples of decisions being made, emotions tested, creativity unleashed. A god alone would become a moron god.

We provide ideas that he could not have. By allowing Freedom into the world, all ideas will eventually come into being. The process of self-evolution is fed by two things. One is self determination -- the Desire to Become greater than one is. The other is possibility, which requires more than one mind to produce. If you have ever profited from the notion of another, you have in a micro-cosmic way done what Set does with us.

We expand and refine Darkness. Hey, it was us that built that bridge, remember?

We may in time become suitable companions. This notion separates Setians from the rest of humanity. We are interested in the Prince of Darkness because we like to refine ourselves and change our world. We would like to do this on a greater basis than we currently have in the world. This desire can be expressed by simple means like getting more money and more education -- and by rather complex means of emotions and art -- and ultimately by Magic -- by learning to cause change by Will alone. This Quest -- which on the one hand is the most prideful, ridiculously arrogant path a person can take, since it violates the principle of the world of light (i.e., things shouldn't change) -- is also a very humbling notion when we consider how much self work we have to do to throw off the petty and disempowering notions of this world. But Setians thrive on paradox -- such internal paradoxes are essential to the Quest for Freedom, that we call the Left Hand Path.

'Tis not truth but doubt that shall set you free.

Now why would the Setian seek to act in accord with the Prince of Darkness' Will, other than the fact that he or she might want to drop in some day, so to speak?

The Setian does not seek to discover the Will of the Prince of Darkness out of fear, nor gratitude for his only gift -- the Desire to Become more than you are. The Setian looks to those ripples in history that speak of the Prince of Darkness' purpose of exporting Freedom into the objective universe. This is because such places and movements are already being conditioned in ways that accelerate the possibility of the Setian's own will. The place where the Prince of Darkness' Will is most strong in the world is within the Temple of Set. But any place where men and women work to better themselves, to create, to express themselves, is a sacred fane to the Prince of Darkness.

One's opportunity for Coming Into Being is greater in some venues than others, and one's ripples may spread farther if you toss your pebbles in a pond rather than in a puddle.

So in conclusion, my fellow villagers, I say we build the bridge, and name it Heropass, and we dedicate it to the Prince of Darkness. What say you?

Why Should I Join the Temple of Set?

by Don Webb, High Priest Emeritus

There is a vague notion that people will both understand Initiation and want it. It's all terribly romantic, like the Shaolin monastery or "Fight Club." Those on the inside are supposed to have Secrets that can help those on the outside.

This isn't far from the truth, but the nature of those Secrets is very different than what might be imagined, based on popular images of occult schools. First off, we don't teach secret words, magical passes, or how to blend incense that will help you win the lottery. Secondly we don't teach handshakes, secret nods or how to manipulate the stock market. In fact, much of what we teach isn't written down at all, although we do have a vast internal literature. (I am amused when I see our internal products sold illegally on the Internet for much larger sums than a person would have paid, had he simply acquired them through membership fees, but a sucker is born every minute.)

It is not written down because it can not be, as it drives from personal experiences sought for and gained by the individual Setian.

What we teach can be divided into four large areas.

Firstly, we teach that neither you nor the universe are what you've been conditioned to think they are. We do this without drugs, hypnosis, or gadgets. Mainly we do this by asking questions about people's experience, and showing them methods by which they can acquire this knowledge by designing certain experiences for themselves. Generally people learn both the universe and the self are much larger, stranger, and interesting than they had thought.

Secondly, we teach two styles of learning in addition to those found in the world. We teach the method of Initiator and Student, and we teach de-centered pedagogy.
The first method is the oldest means of teaching in the world. It is how certain spiritual insights have been passed from one individual to another since mankind became self aware. We do not make the silly claim of certain occult fraternities that our method is direct link to an ancient past. Rather we use the methods discovered by anthropology, depth psychology - and most importantly trial-and-error. We have recreated this technology, and that we have done so in such a brief period is one of claims to spiritual authenticity.

The second method, that of de-centered pedagogy, means that we are all students and teachers in the Temple, and a good deal of our success requires not only having good teachers already here but continuing to attract people that have something to teach. However, more important still is an openness on the part of new Setians to engage in dialogue and debate with others so that we might consider the effect of, and refinements to, our methods of looking at life.

Thirdly, we teach methods of creating vessels for the Will of the magician. This means a variety of things, from changing yourself and keeping the change, to methods of creating lasting art and artifacts in the world that amplify and extend the will of the magician. Many schools of occult "wisdom" don't teach the magicians that in order to make lasting changes, a vessel must be made for those changes.

Fourthly, we teach that you need all of yourself. Unlike many schools of self-improvement that teach only to value certain parts of yourself, the Temple teaches that you must affirm and integrate all of your life history, all of your fragmented parts of soul. This radical holism calls for deep self love combined with an equally deep commitment to discipline the self. We view the whole of our pasts as important and magical, waiting to be transformed by our present actions into a future more effective and beautiful self less limited by the laws of time and space.
The Temple will help you understand the magical forces you have already unleashed to shape your world, and by your knowledge of your power to shape the world awaken your consciousness to acting in ways to transform all of yourself into what you can now only dream of.

These difficult things we teach are called collectively Initiation. It is found by guided hands-on doing, and its excellence depends on the excellence of the person, and his or her commitment to the process.

Teaching difficult things is a tough process, and we don't undertake it lightly. We don't spend months or years dealing with people that are looking for a quick occult fix drawn by the lure of the strange. Every Setian's state is improved by each new Setian, so it is worth the difficult effort. The Prince of Darkness' estate is improved by each new Setian - his eternal struggles against the mindless forces of the Cosmos is made easier and richer by each new soul that agrees to take up the process of transforming itself into something no longer limited to four dimensions and five senses.

There are minor benefits to membership. You will get to know some very bright and highly creative people around the world. We have a great annual party / Initiatory gathering open to members holding the II°. The networking abilities of a secret society are there, and the practical knowledge base of a big group of brainy people should not be ignored as a resource. We have a fairly large amount of internal literature on various magical and philosophical specializations - and we have a reputation that is impressive in most parts of the occult world (and simply scary to the sillier parts of that same world). These minor benefits enhance and amplify the benefits of our teaching, and are a natural consequence of it.

I hope this helps you decide what you want in your life, because attempting to answer that question is the force that drives Initiation. Even if the Temple is not for you, I hope that these concerns help you find your Initiatory path, simply because for Selfish reason I want to fill the world with smart, talented people who find working on themselves a joy. The more such people there are, the stronger, more artistic, more magical civilization becomes.

If you can understand why changing the world in this way is resonate with the purpose of the Prince of Darkness, you probably should be here.

Xeper.

How to Spot a Setian

By Don Webb, High Priest Emeritus, Temple of Set

There is an old tradition in sorcery. You learn your tricks from a master, and then you move to another town where nobody remembers you as the looser that you were. In the new town you create a fictional past full of daring deeds and accomplishments and people wowed by your prowess flock to you for advice and spell-casting. This sort of Lesser Magic has flourished for years. It's great for quick effects in the world, but does not change the practitioner in any positive way.

One of the components of this sort of sorcery is to claim to be a member of some exotic or powerful group. It's a heck of a lot more impressive to say "I am Initiate of the Great White Brotherhood" than "I occasionally get lucky with my Tarot readings." Smarter con men choose groups that don't really exist, or no longer exist in the world. Dumber people choose groups that do exist. Perhaps you know someone that has claimed to speak a language for years that when finally confronted with an actual speaker at a party then looks like a fool . . .

The Temple of Set has apparently come of age since we now have the problem of poseurs that claim to be our members. From the perspective of our organizational influence in the world this is a good (if annoying sign). Some people claim to be Setians because they want to impress others, some claim to be Setians because they think they can do some organizational harm to us, some make the claim because they're bored with pretending to persons of the opposite gender in chat rooms.

Real Setians generally don't discuss their affiliation. If they do it is usually without titles involved, unless they are acting as a member of our Priesthood and having to make an official statement. Real Setians simply do not draw their power from their title. If you see someone hammering away on some e-list about how great they are because they are in our Temple, you can pretty much bet that they are not in our Temple. Setians perceive their titles as a form of giving worth to the Prince of Darkness. If they are an Adept, a Priest or a Magistra - they see these titles as feeding the spirit of the Temple. It's a voluntary exchange - "I will act with nobility and such wisdom as I have now to strengthen the things that opened my eyes." This magical attitude makes each speech-act of the Setian a furthering in the world of the Will of the Prince of Darkness.

Setians take their speech seriously. If you see someone using foul language, stupid one-line retorts, or claiming to give away inside secrets of the Temple, you are safe in assuming that this isn't a Temple member. What you may also assume is that these people are unconsciously serving our cause as well - simply by pointing out the excellence of our members by letting people figure out that they are not members. Such service is of course a much lower degree of quality than that of the conscious person fighting alongside the Prince of Darkness.

Such poseurs will come and go, draining little of our resources and spreading our fame (albeit by negative means). Their actions will ensnare them to us making them not a Lord of the Left Hand Path, but a serf thereof. As you encounter these people just compare what they say and how they say it with our public documents and writings and ask yourself if their sayings are congruent. Learning to spot the real McCoy is an important step in anyone's Initiation - and thus these would-bes are an aid to you as well as to us.

Think about what you read, compare it to what you know and act accordingly.