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general, for it will fail to serve as a guide. It must not be too
narrow. because then it will lead to the Right Hand Path. The Law,
unlike the Book, is for all. It should be something that can be
explained in a few words to persons of average intelligence and
background. The Magus need never be prodded into talking about his Law,
indeed there is very little less than he will talk about. If one can
contemplate not talking about the Law, one is not ready to take on the
Curse. My law is "I Have Come Into Being, and by the Process of my
Coming Into Being, the Process of Coming Into Being is Established."
The Word is a magical link to the world of the Magus' Creation. It has
the power of inducing a certain mind-set in a trained (i.e. Initiated)
individual. It has the following five properties. Firstly ,it came
into existence to correct an imbalance. That is to say, there wasn't
enough of the Word in the world at the moment of its Utterance. My Word
differs form Michael Aquino's in that his corrected the imbalance of
purposelessness that the Word Indulgence has had unleashed; my Word is
uttered a single star amid the explosive sophistication unleashed by
Michael Aquino's Utterance, as modified by James Lewis, and in the light
of possibilities offered us S. Edred Flowers. Each Magus will be able
to speak on the ill his Word cures, as well as the Doorway it opens.
Secondly, it must suggest a certain action. The words of Magi, are not
watchwords by which actions can be tested -- this is the realm of the
words of the Masters. They suggest something that must be done. The
Art of the Magus is causing change, this Art is accomplished through the
 Word. Thirdly the Word must by expanded by its audience. If after a
lecture on Xeper or Runa or Essent -- the audience can say nothing more
than what they have heard, then these are not Words. The students of
the Word are the proof of its power. One doesn't judge a Magus by his
rhetoric, but by his students. Fourthly the Word must not be in
conflict with other Words of its living system. Now Crowley would limit
us to Aeonic and Aeon-enhancing Words -- a model that has a great deal
of his own world view as Savior. I have argued against this model in
the past; however here I will say that a Word must live in accordance
with the place it has been sown. "Agape" is a Word, but not one that
would likely live in a Setian field. Fifthly, the Word must stand out
from all that has come before it. It therefore brings the possibility
of failure. Words come from the interaction of the Master breaking with
his own Understanding and seeking a fresh audience with the Prince of
Darkness. Words are humbling since the Master truly grasps how
insignificant he is in comparison to What May Be. Words bring great woe
to those who Utter them, because the forces that created the imbalance
in the first place aren't likely to roll over and play dead. Words take
many years to be born, there is a great difference between outward
reception of the Word (such as Crowley had in 1904) and standing forth
to give to others as it was given to you (Such as Crowley did in 1911).
Some Words take life times to be Reborn on this Earth.
The word "Magus" is ultimately a Persian word, its the same word we get
"Magic" from. It has the same root as the Sanskrit word "Maya." It
means illusionist. As we all know the simplest magic is that of
Visualization. We make the picture, we Will, we Work and we work, and
the desired result comes into Being. The Magus creates a picture for
many to use. He must use all his talents. He must write. He must
speak. If he can paint, or carve stone, or dance -- he must do these
things. When he has entered into the state of the Fifth Degree, he has
lost his mundane choices. This is the nature of the Task. The Task can
not be turned on one day and off the second.
- Setian Discussions echo, Sun Feb 09, 19:33, From : Balano ne, To :
DarkWolf, Subj : Dr. Aquino Steps Down?
D@p> Is it true that Dr. Michael Aquino stepped down as head of the
D@p> Temple of Set a few months ago and that Don Webb (who's _Seven
D@p> Faces of Darkness_ I purchased from Runa-Raven recently) is now
D@p> running the order? If so, what changes are ahead for the Temple of
D@p> Set, if any?
Yes, it's true. Dr. Aquino chose to resign from the High Priesthood,
among other reasons so he could concentrate on personal projects within
the Temple of Set rather than on its leadership. He felt free to do so
 because there were a number of suitable candidates to succeed him as
High Priest, Magus Don Webb being one of those.
Magus Webb was chosen as new High Priest by the Chairman of the Council
of Nine, and confirmed by other members of the Council of Nine as the
bylaws require, and he has served as High Priest now for about half a
year.
All sorts of changes are ahead for the Temple of Set, most of which are
unpredictable. But then, that would have been the case even if Dr.
Aquino hadn't stepped down...
>> 6.0 Setians and Setianism
/Setian/ is the generic term which applies to each member of the Temple of
Set. /Setians/ is the term which applies to two or more members, and to the
entire membership together.
/Setianism/ is a term which can be applied to the Setian philosophy, the
Setian religion, and/or the Setian way of life. Some (many?) Setians prefer
the terms "Setian philosophy," "Setian religion," and "Setian way of life"
over the term "Setianism." I find "Setianism" a convenient term to use when I
am referring specifically to the Setian way of life, or to any combination of
these ideas.
6.1 Activities
What do Setians do?
- The central Setian philosophy is Xeper. Much of our attention is
therefore directed at finding and exploring ways of increasing our
Xeper, of achieving various forms and amounts of Xeper.
Several important methods of doing this involve communication,
communication between Setians, and communications with others. Our
public web sites are examples of communication with others, as is the
Xepera-l mailing list we host.
Other opportunities for Xeper include meetings, from informal
get-togethers to local Pylon meetings, Order meetings, regional
conclaves, and the annual International Conclave.
Activities at such meetings include seminars, lectures, discussions,
etc. Many such meetings are designed for or aimed at all members, and
 some of them will include only a handful of members, depending upon
their interests.
Like any organization, we also have organizational meetings, where we
discuss the administrative workings and the future of the organization
itself. We also enjoy chatting with each other informally, and spend a
lot of unscheduled time doing just that at our organized gatherings.
We've found that in addition to our meetings, one tool which is very
helpful to our Xeper is that of ritual and psychodrama, the acting out
of something symbolic of our progress and our goals. We therefore
schedule several dramatic activities, again with varying sizes of
participants. Many of these can be thought of as traditional rituals as
found in many magical traditions, while others bear little resemblance
to traditional magical rituals.
We "dress up" in costume for these dramatic activities, and during those
times we can look very strange indeed. If you happen to be at the site
of one of our gatherings, and should happen to see a few dozen or so
people in black robes, or a couple costumed as if they were ancient
Egyptians, Vikings, Indians, or whatever, don't worry -- we're either
going to or coming from one of those acti vities.
- alt.satanism, May 23 '95, 21:14, From : Balanone, Subj : Adept Leaves
Temple of Set
On May 18, 1995, Peggy Nadramia wrote to All re: Re: Adept Leaves Temple
of Set
P > I have a question of Mr Scratch. It is asked out of
P > curiosity, not hostility.
P > A person joins the ToS and gains the degree of Adept. He now
P > considers himself all the things you describe of that
P > degree, Black magician, free, seeker after mysteries, etc.,
P > but his interest in the organization flags. He stops
P > writing to his Priest/mentor; he responds when others write [ Pobierz całość w formacie PDF ]