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Re: Thanks for the acceptance. Welcome!
March 30, 2017, 01:24:07 pm
Re: Discussion on Thelema: RHP or LHP? I think that there are two inherently different yet equally valid forms of Thelema. The most common is more appropriately called Crowleyanism, because it follows Crowley and his interpretation of the Law of Thelema, rather than what AL actually says. This is obvious because Crowley brought about a very solar based religion, yet the Book of the Law goes to great lengths and imagery to show it is stellar based. Crowley, despite his imagery, very much sought do dissolve himself into the All, losing his isolate consciousness in favor of the will of Nature/God. AL, on the other hand, is an elitist text that draws heavily on the symbolism of the Pyramid Texts. The individual is elevated to godhood, the gods bow before them, the focus is on the night sky, and so forth. So while Crowley seems to have interpreted things as RHP, Thelema can equally be seen as LHP.
April 06, 2017, 10:44:40 pm
Re: Discussion on Thelema: RHP or LHP?
If the gods bow to you, how is that any different than humans bowing to the gods, except that the roles are reversed? (collectivism centered) Isn't elitism just glorifying those who are the best at following and embodying the collective ideal?  (collectivism dependent)

I guess gods bowing before man is a poor illustration. I'd say the LHP is more about gods accepting a man or woman as one of their own.

April 07, 2017, 06:56:31 pm
Re: Setian Arcanum What is a Setian, and Why Set?

A Setian is a henotheist who focuses on gods of consciousness over gods of order. Set is the main focus as the god of isolate consciousness, the Platonic Form of the individual, self-aware Self. H Te Velde gives three roles for the god Set in Seth: God of Confusion: a trickster type god of confusion, of god of isolation and separation, and a god of intoxication. By look at these 3 faces of Set we can see why Set is a good representative for this isolate consciousness. To our knowledge the vast majority of life and matter goes about what it does unthinkingly, like a planet on its orbit, a plant growing towards the sun, or an animal hunting for food and making shelter. It is only with isolate consciousness that humans come to experience the confusion of question like purpose and meaning. We do not go about like a star in orbit, but have reason and doubt much to the terror of the Hermeticists. Isolation and separation is rather self explanatory, and is the way I most commonly see Set. Human-like consciousness is something cut off from the rest of the world, from other conscious beings. At any given moment what one is consciously aware of may be anything from every day moments to unimaginable, unrealistic vistas only imaginable by that single individual. And intoxication, well, there's a reason most of us would not give drugs to children, or even most animals. It's a way to effect consciousness, and something for consenting, informed individuals to engage in.

What is Xeper and What is Remanifestation?

Xeper is a type of personal evolution. It is a static verb basically, something english does not have. Xeper is something always happening, whether you control it or not, whether you recognize it or not, and all things undergo some form of Xeper. The goal in Setianism is to control the Xeper willfully and recognize it, but this is a henotheistic preference, and not some monotheistic dogma. People are welcome to do what they want and focus on what they want. Remanifestation is a word for what Xeper occurs that had occurred previously, comparable to what happens when you rediscover a band you used to love.

What are Black Magic and the Black Flame?

These are the terms used by Dr. Michael Aquino to describe certain universal ideas. The black flame is comparable to the kundalini serpent, the Ka of Egypt, a divine spark of any sort, and so one. Black magic is self-directed self-evolution, not being swept up in the flow of deterministic and mechanistic nature, but separating and isolating yourself from that and directing your own path.

April 07, 2017, 07:22:21 pm
The Three Faces of Set
        This, like many posts, is an early version of one of the chapters in my upcoming book. I’ve been studying the works of H. Te Velde, the ultimate academic source on the God Set, quite in depth recently. Te Velde gives three aspects of Set: that of a trickster god, a god of isolation/separation, and a god of intoxication. Let us look at these three aspects, the defense and evidence behind them, and how they can apply to modern day Setianism and esoteric occultism. For now this is not cited as it is kind of “stream-of-consciousness,” but expect a reference list in a near-future version. The vast majority of this information is from H. Te Velde himself.

Set the Trickster God

         A trickster God is one who seems to be above or opposed to the Natural Order of the universe, the order of the Gods in general. In many cases what they do may be seen as purely evil, yet in the end turns out to be something necessary and positive. It is also common that the trickster god is the only one capable of fighting monsters, often specifically serpents, precisely because the serpent in this context is of Chaos, and the trickster themselves, though bound to Order, is Chaotic Itself to some extent.

         These are all characteristics that well match the God Set. Set came into this universe unnaturally in several ways. One is that all previous births in the Ennead of Heliopolis had been pairs of brothers and sisters. Shu and Tefnut, Geb and Nut, then Osiris and Isis, but Set and Nephthys then were the second pair born to Geb and Nut. There are also two main tellings of how Set came into existence. The most common is that Set tore himself out of his mother’s womb, while the other is that Nut spit Set out because Set was already unnatural. Like other trickster gods, Set is clearly something that is at odds with the Natural Order.
Set also is seen to do seemingly evil things which, behind the scenes and with proper knowledge, turn out to be positive and necessary.

         The main example is obviously tricking Osiris and murdering him, then chopping up his body. Especially among civilians and later Egyptian times, Set was generally seen as an evil monster for this. Yet within the priesthoods, and now with the benefit of hindsight, it is known that Set was more of an initiator, without whom Osiris could never have become god of the Duat. We also know that is was Set himself, in the form of a bull, who carried Osiris on his back into the Duat. Osiris is a static god who never acts on his own accord, and Set’s disruption as a trickster god was needed for Osiris to become deified and Horus to rule.

           As for fighting monsters, it was only Set who could defend the boat of Ra from the serpent Apep. After being abandoned by his family, Set was adopted by Ra for Set’s ability to fend off the hypnotizing stare of Apep. The singular desire of Apep was to return all the Ordered cosmos back to a state of Chaos and Non-Existence. For some reason Set had a foundational relationship with this being, unlike the gods born of pure Order, and so was able to resist and fight off the serpent. In this case Set was almost a solar savior!

Set the God of Isolation and Separation

        The second role of Set was that of the Isolator and Separator. Set represented that which was separate from the gods and Natural Order. Whereas all Egyptians from peasant to king were expected to uphold Ma’at, a proper form of Order, Set was not bound to Ma’at, something which terrified the Egyptians. Set was also the god of foreigners, all those from outside Egypt, those who were separated from their culture.

         In the Pyramid Texts, Set is a psychopomp who leads the dead into the Imperishable Stars, putting them above the gods of the Natural Order, and allowing them eternal, isolate existence rather than a loss of self. In the Coffin Texts, a single symbol was often used to name Set that was neither the full name of Set nor the Set Animal (Sha Animal). This symbol directly translates to “Separator” or “Isolator.” This symbol was a sign quite similar to the “fishhead lance”, used to sever the umbilical which was associated with Apep. This was envisioned as Separating the newborn from the primordial Chaos within the womb. It was also symbolized in many ways by the tail of Set itself, split to represent this tool of Separation.

Set the God of Intoxication

   Set seems to be associated with intoxication mostly through a connection with the Goddess Hathor. Intoxication disrupts the Order of the mind, which could be one reason it was associated with Set. Behavior is inhibited, leading to improper social actions, sexual encounters, and all around mischief, each of with were attributes of Set throughout Egyptian history.

Modern Day Setianism

   In modern day Setianism, Set is understood of the Platonic Form of Isolate Consciousness. This relates to these three historical faces of Set in many ways. The trickster aspect of Set really brings to mind the “Satanic,” Western Left-Hand Path imagery tied deeply with Setianism in the modern day. The symbolism alone actively and often openly sets the individual apart from society, and can often cause disturbances in the proper context. While the WLHP is generally seen as evil, oppressive, and opposed to all things good, anyone who takes the slightest time to investigate openly will find this to be incorrect, much like the views of Set. One of the main goals of Setianism is to stave of Chaos and Non-Existence, much like Set battles Apep. The very respect and love for the Form of Individuality, along with the desire for continuity of consciousness after death, clearly show the opposition to non-existence in Setianism.

   Central to Setianism is the desire to Separate the individual Self from the mindless, mechanical flow of deterministic Nature. Set’s role as Separator and Isolator are perhaps the most important to modern day Setianism, as it best summarized the idea of self-directed self-evolution, the recognition and willful control of one’s Xeper.

   As for intoxication, as the god of one’s consciousness it makes sense that Set is associated with intoxication. Set can be seen as more of a balance to the intoxication of Hathor, as such intoxication leads to a loss of self-control and self-regulation. One should also have a developed mind capable of metacognition before they are allowed to choose whether or not the wish to intoxicate themselves. From a Setian perspective, to allow children to take intoxicants, or intoxicate children, animals or any other thing which cannot consent, is entirely unethical.

April 11, 2017, 01:18:24 am
Re: Order of the Serpent introductory statement This differs from our main page, we need to fix one or the other. I like this one.
April 15, 2017, 09:14:08 pm
Consciousness as the Field that Connects Brain to Form So I have been studying Dr. Aquino's Mindstar, which is basically his entire metaphysical foundation in a book. In it Dr. A seems to suggest that consciousness is the field that connects the brain to the personal Form/higher self, similar to the L-Fields proven by Dr. Harold Saxton Burr, and used by him to argue against materialism. This idea blew my mind, to say the least. I'm still pondering this idea and its implications.
April 19, 2017, 10:38:29 am
Re: Music thread Great idea. This is one of my favorite LHP songs.

Sweet Blasphemy - Black Veil Brides

April 22, 2017, 01:30:52 am
The Comprehensive Argument for Set The Argument for Set

1.   The conscious Self axiomatically exists, it cannot be denied.

2.   The objective, material world also exists, and even if it does not we should act as though it does.

3.   The brain/objective material world and the mind have different properties, and are therefore not identical or reducible to one another. Even if the mind emerges from the brain it is something separate.

4.   The Theory of Forms is the best way to gain objective knowledge, and seems to be a logically sound, and therefore objectively true argument. It best explains how the mind and brain can exist as they seem to (#3).

5.   A Form of consciousness must exist if the Theory of Forms is true, the attributes of which match with polytheistic Gods (immaterial, non-temporal, perfect, self-aware, desirous, etc.)

6.   The best God to represent this Form of consciousness is the Egyptian God Set.

7.   Therefore, Set Exists.

Premise 1: the Axiomatic Self

We must begin with what we can know with absolute certainty, if there is anything at all. In our case, the one thing we seem capable of knowing is that we, ourselves, exist. We cannot even be certain that others exist, but when a human being makes the statement “I exist,” they are stating an axiomatic fact. An axiom is “an irreducible primary. It doesn't rest upon anything in order to be valid, and it cannot be proven by any "more basic" premises. A true axiom cannot be refuted because the act of trying to refute it requires that very axiom as a premise. An attempt to contradict an axiom can only end in a contradiction” (Importance of Philosophy, n.d.). The Law of Identity is one such example of this. For the mind-body problem, that the self exists is also such an axiom, as is easily demonstrated. For example, there are no premises more simply than “I exist”, because all those premises are known to and created by that self in the first place. You cannot argue that “I do not exist”, because you are the one doing the denying, the reasoning, and the claiming. If the claim were to be true, then you do not exist to do the denying, the argument is not made, and we enter a paradox. It also is not possible to be false, as the self is what understands and distinguishes between truth and falsehood. Best of all, if this is not axiomatic, it would be very easy to show. All one would need to do is attempt to claim the self does not exist without relying on the self in the first place. But much like trying to argue A as Non-A, this seems like it simply cannot be done. If the self is axiomatic, it raises a major problem for material monism, because matter is only known through the mind/self. Materialism has to essentially eliminate an axiom in order to be valid, a rather tall order for any position.

Premise 2: the Material, External Universe

While it cannot be known directly, it seems quite likely that the objective world of matter exists as well. Even if positions like solipsism or brain-in-a-vat were true, these positions are useless to us, and there is no reason to act as if our experience is not real. One reason to believe this is that science itself implies the existence of the objective universe and matter. If it did not exist, we would expect everybody to act unpredictably in all situations. In other words, when people are all looking at the same image, they tend to see the same thing. When people on the other side of the world recreate a successful experiment, they should expect to get the same results. Further, while we know the mind directly, it is also quite likely that matter impacts the mind just as the mind impacts matter. Brain damage (MSKTC, n.d.), drug use (Husain and Mehta, 2011), prescription medication (Mayo Clinic, n.d.), even the gut (Foster and Neufeld, n.d.) can have an impact on one’s cognition. So not only is there no reason to act as if the universe of matter does not exist, but there are many reasons to believe it does, in fact, exist.

Premise 3: Property Dualism

Property Dualism comes into play because the mind and brain seem to have different characteristics, in other words the two have different properties, properties meaning attributes, qualities, characteristics, features, types, etc. (Properties, 2016). Dualism in this case does not necessarily mean the dualism of Descartes, but simply that the properties suggest the mind and brain are two separate things. This is a problem for monistic positions, as they require all things to be reducible into one substance, from matter to some sort of spiritual mind of God depending on the individual belief. If property dualism exists, monism is not possible because two non-identical things, by definition and the Law of Identity, cannot be identical, and therefore are not reducible into each other. Again, this does not imply the dualism of Descartes. Rather, it implies a type of emergent pluralism, the position that substances can rise out of other substances, but become something separate. In other words, just because the mind may have arisen from matter does not imply that they are identical and reducible, but one emerges from the other. This can be compared to a mother and her child. In the beginning the latter is entirely reliant on the former, but over time they become completely separate, distinct, non-identical and non-reducible beings.

So what are the characteristics of a brain and how do they differ from a mind? For one, a brain is physical but a mind is not physical. To illustrate the difference, realize that we can see a brain and its contents, but not a mind and its contents. While an fMRI can show the physical activity occurring in the brain (University of San Diego School of Medicine, n.d.), it is not the same as seeing what is occurring in the mind and especially not even close to shared experience (Nagel, 1974). The brain, along with all of the material world, is bound to physical determinism. It follows specific laws at all times. This is well illustrated by things like the cycles of depression and of abuse, as well as things like the trip induced by taking a drug. Like a storm rolling in, the brain does not have any method of fighting off a cloud of depression, or supernaturally overcoming trauma from the past, and one with limited self-control can be seriously carried away in a psychedelic trip. Yet the conscious mind is able to become aware of (Cook, 2014) and overcome (Oakley, n.d.) such deterministic cycles. We can even use placebos effectively without deception (Kaptchuk, Friedlander, Kelley, Sanchez, Kokkotou, Singer, Kowalcykowski, Miller, Kirsch, and Lembo, 2010). The mind is also capable of imagining things that could never occur in nature, things from the fantasy Dreamlands of Lovecraft to the computer or phone we have actually brought into being – things that cannot grow in a garden no matter how hard we try. This is further illustrated by the fact that that one can even control their own dreams with lucid dreaming, in which one can engage in all sorts of activities that contradict the objective, external world. As these few examples show, the mind and brain have very different properties, and based in the logic above, cannot be identical or reducible. While the mind may emerge from the brain, it is still something separate and different from the brain, like a child to its mother. But as we have seen, not only does the mind differ from the brain, it seems to differ from the natural laws of the objective, material world. How is this possible?

Premise 4: Introduction to the Theory of Forms

This question is answered by the Theory of Forms, or rather this evolved version I will share here. A Form is the essence of a thing, the immaterial, unchanging characteristics that all things are rooted in. It should not be thought that this essence precedes substance, nor the reverse, but that the two rely on each other. When X comes to exist, the Form of X comes to exist. One way to illustrate this is with geometry. If we draw 10 different, unique triangles, we can still recognize them all as triangles because of the characteristics they share, in other words, because of their Form. An equilateral, isosceles, or scalene triangle are all recognized as similar because of the Form of the triangle, the three sides and three points that make the shape, yet “three-pointedness” is not a material thing.. This Form of triangles is not something that can be directly, physically accessed – it is something immaterial. Another example to illustrate this are ideas like beauty or justice. Certainly beauty exists, most people experience beauty, and yet what we find beautiful can differ greatly. So how do we recognize the concept of beauty when no interpretation of beauty is objective? By the Form of beauty. It is a certain objective experience individuals can gain access too, despite us being unable to objectively define what makes something “beautiful.” It is empathetic, not material in nature. This all makes Forms more objective than material manifestations. For example, a specific chair or specific experience of love my fade with time. Even in the body cells are constantly dying and being replaced, the entire universe is forever in a state of entropy and decay. Yet we recognize what a chair is at all times, what love is, who an individual looks like, and what the universe as a whole entails. This is because, unlike the world of matter, Forms do not change or deteriorate. The Form of a chair endures no matter what chairs exist, what they look like, what they made of, etc. and so on.

Premise 5: the Form of Consciousness

As discussed above, if X comes to exist then the Form of X comes to exist. As shown above, individual consciousness is something we know for certain came to exist. This forces us to logically conclude (if we accept Forms, which seems highly logical) that there is a Form of individual, higher cognitive consciousness. Like the Forms of triangles or beauty, we can know this Form by the characteristics share by beings with individual consciousness like that of high-cognition humans. It would be independent, bound to nature and the material world, yet distinct and separate from is as discussed above. It would be self-aware and introspective, as well as abstract and containing desires. Yet unlike conscious human beings, it would be fully immaterial, and it would not live and die as physical beings do, but exist so long as consciousness exists. What does an immaterial, mostly-immortal being with self-awareness, and desires most resemble? It is very close to the ancient, common conception of “Gods.” One could technically debate if this Form of consciousness is worth calling a God, but this would be hopeless as the characteristics match exactly what Gods are defined as. No it is not an omni-God, but it is identical with most polytheistic conceptions of Gods throughout history.

Premise 6: Set

To myself, the Ancient Egyptians, and many on the Left Hand Path, this God of consciousness is known as Set. Set is one of, if not the oldest Gods of humanity (even if not in his Egyptian form). The Egyptian form is simply the most complete, accurate picture of this Form in human mythology, the closest God it matches. Set’s name literally means “Separator” or “Isolator” (Te Velde, 1967), like the separation or isolation of the individual consciousness from the material world. The symbol of Set was used to cut the umbilical cord, quite metaphorical for my mother/child illustration of emergence. He was portrayed as a fantastical animal unlike all the other Gods (Te Velde, 1967; Budge, 1969; Aquino, 2014), as like the conscious mind he was something separate from the physical, natural world (which was comprised of most other Gods). Set was known for having been unnatural, forcibly tearing himself from the womb in an act of separation (Budge, 1969). It should not be thought, however, that Set is “just a symbol.” He is one interpretation, the most accurate interpretation in history, of the objectively existent Form of isolate consciousness, and nearly every culture has a similar interpretation: Prometheus, Lucifer, Satan, Tiamat, Ahriman, and many, many more . Being associated with the northern circumpolar stars, Set was also greatly associated with the serpent, an attribute that has lasted all the way down into modern Christianity as an evil force.

What about other Gods? On one hand, all conscious things are rooted in Set, so any other conscious Form, such as that of knowledge, experience, emotion, etc. are rooted in and an aspect of Set, though still very existent. An example of this is the God Thoth, Form of knowledge and intelligence. On the other hand, a Form may be defined as a God for its sheer power, like the Form of order which underlies all nature (Horus the Elder). These Forms have been interpreted differently by all cultures, as with most things, which is why there is such a large amount of Gods – one interpretation for each group, that’s crazy! It’s not that Set is the “one true God” or some dictator, I am simply a henotheist, and have a greater respect for individual consciousness than other Forms, though certainly one’s like knowledge are up there.

April 22, 2017, 01:56:48 am
The Setian Pyramid Texts As many likely know, the Pyramid Texts are one of, if not THE, oldest religious scriptures in history. It is scattered, repetitive, and often contradictory. This was not only due to the language being archaic, but to there being several competing ideologies, especially between that of the Horus the Elder and Set worshipers, and those of Osiris and Horus the Younger. The books can go from praising Set to demonizing him as the murder of Osiris, from comparing the dead to Osiris to spells warding off Osiris and his followers. This is an attempt to (1) present the Setian aspects of the pyramid texts in clear detail, (2) clean up the text to make it easier to read, (3) add in notes that will help decipher the text, and (4) provide the in text sources for others to see these verses unedited for themselves. I want to comment on this text, from not only a historical perspective but one of modern occult ideology. It is recommended that as you read this you insert your own name in for the name of the dead, written as (NAME). I've also added paragraph numbers for a commentary to come. Bold is the text, italic is the commentary
Nut, the brilliant and the great, says: “This is my son, my first born, (NAME), opener of my womb. This is my beloved who I am satisfied with. (NAME), I have given to thee thy sister, Nephthys, that she may take hold of you, that she may give your heart to you, which belongs in your body.

The first paragraph is the most straight forwards, and begins with the literal first line of the texts (1a). Nut, goddess of the night sky is speaking, announcing the coming of (NAME), and stating that she is satisfied with (NAME). This is the ascension of (NAME) to the heavens after death that is being announced. (NAME) is given Nephthys, who is guardian of the Ka and mourner of the dead. Obviously the seat of the soul was seen as the heart, and so Nephthys is uniting N with their Ka during the ascension.

With the copper which comes forth from Set, the copper which opens the mouth of the gods (the Adze), Set opens your mouth, (NAME), therewith Set may go with you, and he himself may speak before the Great Ennead in the house of the Prince in Heliopolis. That Set may carry off the Red Crown which is with Horus, the Lord of Men. He who goes, goes with his Ka. Horus goes with his Ka, and Set goes with his Ka. Nut has made you, (NAME), a god to your enemies. You purify yourself, Horus purifies himself, and Set purifies himself. (NAME), take the finger of Set, which causes the white eye of Horus to see. Oh eye, cause the two lands to bow before (NAME) as they bow before Horus. Cause the two lands to fear (NAME) as they fear Set. For (NAME) is indeed the great bull (an avatar of Set) which smote Kns.t (Nubia, as far as I know). You reign over the regions of Horus, and you reign over the regions of Set.

Copper was a material that was consistently associated with Set himself, and is even called the “bones of Set.” Copper was used to make the Adze tool, which itself was made in the shape of Ursa Major, the thigh of the Bull, a constellation belonging to Set himself. It was the tool which literally opened the mouth in the Opening of the Mouth ceremony, which is required to breathe life back into the soul after death, and allow the individual to speak in the afterlife. The text states that this act of opening the mouth with the Adze causes Set to go with (Name). To “carry off the red crown of Horus” means to rule over the lands of Horus, thus Set dominating all Egypt. The text continues that Nut has made (Name) godlike towards their enemies. We also learn that Horus’ eye was not inherently magic or powerful, but it was only after Set took it, touching it with his fingers, that the eye became powerful. The eye is then used to make all of Egypt bow to (Name) like Horus, and fear (Name) like Set. It then compares (Name) to Set in the conquering of Nubia, saying that (Name) will reign over both the regions of Horus (the earth and sun) and Set (the night sky, heavens, and afterlife).

Osiris, you do not gain power over Set, your son does not gain power over him. Horus, you do not gain power over Set, your father does not gain power over him. You (Set) perish not, your Ka perishes not, for you yourself are a Ka.

This is a rather clear warding off of Osirian religion. Neither Osiris nor Horus are stronger or have the power to overrule Set.

(NAME) says: “I have come to you, Nephthys, I have come to you in the boat of evening. Set and Nephthys, hasten, announce to the gods of Egypt and their spirits: ‘(NAME) comes as an imperishable spirit (circumpolar star), if (NAME) wills you to live you will live, if (NAME) wills you to die you will die. (NAME) comes as an imperishable spirit, masked to the neck like Anubis, chief of the western highland, that he, (NAME), may count your hearts, that he may be powerful over the best of hearts. ‘”

All of paragraph 4 is said by (Name), who quotes Set and Nephthys within their own speech. (Name) states that he has come to Nephthys, and asks Set and Nephthys to announce their (Name’s) coming to the Gods. The term “imperishable star” is key to understanding Setian religion, and refers to the northern circumpolar stars. These stars never sink below the horizon, and were seen as separated from and above the cycle of the Sun, planets, and all other beings or Gods represented by the stars. This was the original focus of the afterlife, and is crucial to understanding the role of the Serpent in both Egypt and all history (Draco). Set was seen to represent all the imperishable stars, specifically Draco and Ursa Major, and Nephthys was the space in which the stars resided. Set and Nephthys announce that whichever gods (Name) wishes to die will be eliminated. (Name) is “masked like Anubis,” the Opener of the Way, in order that (Name) themselves may weigh the hearts of the Gods and choose which they approve of, a staunch reversal to the deities judging mankind with Osiris religion and onward to the modern day.

Behold what Set and Thoth have done, your two brothers, who could not conceive of how to weep for you. (NAME) has come to you, crown of lower Egypt. (NAME) has come to you, Uraeus Serpent. (NAME) has come to you, great one (Atum). (NAME)  has come to you, Great-in-magic (Set). When Set carries you, you will once again be complete.

It is stated that Set and Thoth were not even able, in all their wisdom, to conceive of a way to weep for (Name), meaning they could not imagine (Name) actually perishing permanently. Here “crown of lower Egypt” is a reference to the god Horus, then the Uraeus Serpent, then Atum the creator God, then Set. “When Set carries you” is a reference to (Name) ascending to the imperishable stars and uniting with their Ka.

Set says: “(NAME) is great, and has come forth between the thighs of the Great Ennead. (NAME) was conceived by Sekhmet, who gave birth to (NAME). (NAME) has come to his throne, which is brighter than the two protective goddesses of Upper and Lower Egypt. (NAME) appears and shines as a star. (NAME) comes out of the Isle of Flame, after (NAME) had set the truth within. (NAME) has come, and he becomes as a great god. Belonging to his throne, which he will take and lift up, is that which was given to him by Shu in my (Set’s) presence.”

Paragraph 6 is spoken entirely by Set. He calls (Name) great and stated that they were conceived by Sekhmet, whose throne is brighter than the thrones of the Serpent and Vulture goddesses of Egypt. It is here that (Name) officially becomes a star. It is interesting to stop and mention the common terms from groups like Thelema that relate to all this. The Uraeus Serpent plays an important role in AL, and of course the comparison to stars are there as well. As we continue it will become clear that books like AL were interpreted incorrectly through a solar lens, and are actually Dark/Setian/LHP in nature.

“We see a new thing,” say the primordial gods. “Oh Ennead, a Horus is in the rays of the sun. The lords of form serve him, the two entire Enneads serve him, and he sits in the space of the All-Lord. (NAME) wins heaven, he cleaves it with firmness. (NAME) is led along the ways of Khepri. (NAME) is on his own, the eldest of the gods. Oh gods of the south, north, east, and west, respect (NAME), fear him.”

This paragraph is spoken entirely by the primordial gods. It is interesting to note that (Name) is refered to as “a” Horus, making Horus out to seem very much like a title. This is not the only time this happens. It is also important to note that the term “cleaves” is directly related to Set and his forced birth. Set is also referred to as “though who dost cleave the night”, meaning cutting his way out of Nut. Khepri, the god of Coming into Being (from the verb Xpr), is stated to be the path of initiation into the imperishable stars.

The sky is overcast, the stars are darkened, the bows are agitated, the bones of the earth-gods quake. The agitation ceases after they have seen (NAME). His gods are over him, the Uraeus-Serpent is upon his brow. (NAME) is the bull of heaven (Set), who once suffered want and gave in his heart (meaning dedicated his very soul) to live on the being of every god, who ate their magic when they were full of it. It is the serpent with the raised head who watches over the gods for (NAME), who repels the gods for (NAME). It is Khonsu who slaughters the gods, in that he beheads them for (NAME) and takes out the magic that is in their bodies. Khonsu is the messenger who (NAME) sends forth to punish. (NAME) is a god older that the eldest. Thousands serve him, hundreds make him offerings. The dignities of (NAME) shall not be taken from him, for (NAME) has swallowed the intelligence of every god.

The first part of the paragraph describes an incoming storm, Set of course being the god of storms. The Uraeus Serpent on the brow is sign of the Pharaoh, the King, and again brings us to the contents of AL. “Burn upon his brow oh splendorous serpent!” (Name) is again compared to Set, and we are told that at some point in the past Set chose to isolate or separate himself from the other gods, and to feed on their magic to increase his own, to evolve. We are also told that the Serpent watches over (Name), and keeps the gods from doing them harm. Then it is described that Khonsu, a god associated with the moon, Thoth, and being a warlike deity, is the messenger of (Name) who gathers the magic of the Gods for (Name) to consume. Again this ties into the AL, in which Khonsu plays a crucial role, the stele of revealing even being from a follower of his! Due to the fact that (Name) has consumed the intelligence of the gods, they will always be more dignified than the gods.

Oh daughter of Anubis, who is at the windows of heaven, the friend of Thoth, open the way for (NAME) so that (NAME) may pass; the ascension of this god to heaven, his renown over him, his terror on both sides of him, his magic preceding him! (NAME) is the chief, and as chief of the spirits (NAME) lives eternally. (NAME) has looked to you as Set looked to the two harmonious goddesses (Isis and Nephthys). The double doors of heaven are locked, the way goes over the flames, under that which the gods have created, which allows each Horus to glide through. (NAME) will glide through in this flame under which the gods create. The gods make way for (NAME) that (NAME) may pass by it. (NAME) is a Horus.

The daughter of Anubis is Kebechet, who was often referred to as a refreshing and purifying Serpent, as well as water. The texts call upon this purifying Serpent to open the gates of heaven for (Name), and refers to (Name) as renowned, terror inducing, and magical. (Name) is referred to as the chief of the gods and immortal. The double doors seem to be Ursa Major and Minor, two near identical constellations, one on either side of the Serpent and both Alpha Draconis and Polaris, the two pole stars Egypt experienced. This path through the gates seems to be some sort of trial. It is described in a way where you can imagine a gate with a tunnel underneath it. The tunnel is on fire, making it impossible for normal beings to get through. However, (Name) is a Horus, and uses the fires under their wings to fly through the tunnel unharmed.

(NAME) is the serpent, the bull (Set) which leads, which swallowed its own seven uraeus serpents. (NAME) has regulated the night, he has sent the hours on their way. The stars dawn, and proclaim (NAME) as B3-bii (baboon, symbol of the moon). (NAME) is B3-bii, lord of night, the bull (Set) without whom life would cease. The double doors are open to Horus, the double doors are open to Set. (NAME) is clean. He takes his lasting bones of cooper (material associated with Set), he has stretched out his imperishable limbs, which are in the body of his mother, Nut.

(Name), Set, and the Serpent are all associated with each other here. B3-bii the baboon can more or less be seen as an avatar of Thoth, though technically a unique god. The baboon is also associated with Set and called the Lord of Night. It seems without Set there would be no life as we know it. At this point, the doors of heaven have been opened, and N has entered.

The messenger of Horus, whom (NAME) loves, was (NAME) who has brought back to him his eye. The messenger of Set, whom (NAME) loves, was (NAME) who has brought back his testicles. The messenger of Thoth, whom (NAME) loves, was (NAME) who has brought back to him his arm. The Two Enneads tremble for themselves, for they are the messengers whom (NAME) loves, who should bring (NAME) to food.   

(Name) loves Horus, Set, Thoth, and the Two entire Enneads. It was (Name) who gave Horus back his eye, and Set back his testicles. Thoth’s arm seems to be related to the fact that he was a scribe, and apparently was a common reference. It ends by describing the Two Enneads as servants to (Name).

(NAME) is the exalted, who is in the forefront, who lifts up his brow, the star before which the gods bow, before which the Two Enneads tremble. (NAME) ascends to heaven on the sdsd (unidentified canine animal, likely related to Set), which was at the separation (NOTE: the original name of Set in the pyramid texts means “separator”). Heaven speaks, the earth quakes on account of your fear, Osiris, when (NAME) ascends. At the right hand of (NAME) is Horus and Nephthys, at the left hand of (NAME) is Set. Nun causes the gates to be opened for (NAME), and behold (NAME) comes, he is soul-like, he is divine.

Again we see the gods bowing to (Name). (Name) takes a Set-like canine entity into the stars, likely a representation of Set himself. Even in the myths of Osiris it is Set who carries Osiris into the afterlife on his back, and this is likely what is happening to (Name) here. As noted, the symbol for Set in some of the pyramid texts literally translates to separator. In another anti-Osirian verse, we see that Osiris fears the ascension of (Name).

Atum, father of (NAME) in darkness, bring (NAME) to your side, that he may kindle the light for you and protect you. Your face is gracious to (NAME), accept the word of Horus and be satisfied with it. Hearken unto Horus, it will not be harmful to you. Horus has caused the gods to follow you, who stands there as this great and mighty spirit (NAME), dressed as the great wild bull (Set).

This paragraph is directed to the creator god Atum, asking him to accept (Name) as a god. While being presented to Atum, (Name) is dressed like Set.

(NAME), you will not be resisted at any place where you go, you will not be hindered at any place where you desire to be. Your step is great, that you may traverse the sky. You are not seized by the earth gods, you are not rejected by the planets. Let the two doors of heaven open for you so you may go through them like Horus and Anubis. You have no father among men who conceived you, and you have no mother among mankind who bore you. For you are the serpent, which is on his belly, who lives on the hearts of the gods in Heliopolis. The Uraeus serpent belongs to heaven, the centipede of Horus belongs to earth. Serpent, if you are dangerous for (NAME) he will tread upon you, but be wise for (NAME) and he will not tread upon you. For you, Serpent, are indeed the mysterious - the hidden, as the gods call you - because you have no legs and arms with which you may follow your brothers, the gods. Fall, flee, turn over. Horus would have struck you down and you would not be alive, Set would have cut you to pieces so you would not rise again, were it not for (NAME). How well is (NAME), the bodily health of Horus, how well is (NAME), the bodily health of Set. Your tail will be in your mouth, Serpent. Turn thyself, great bull. (These two previous lines describe the spinning of Ursa Major and Draco.) Serpent, protect yourself again earth, against Geb.

This continues describing the awe-inspiring divinity of the ascended (Name). Not being rejected by earth or the planets is another references to the circumpolar starts being outside of the cycles of the gods. (Name) is again compared to a Serpent, which we can now see is universally positive within Setian ideology. The Uraeus Serpent is warned that if it turns against (Name), Horus and Set will destroy it, but if the Uraeus is wise it will be honored and respected by (Name). Perhaps the most fascinating line of ancient texts, we see that the Serpent is associated with mystery and hidden things specifically because it is slithering on the ground, rather than walking, and so when the gods turn to look for the Serpent it is hidden from sight. The final line describe the endless turning of the circumpolar stars.

(NAME) has come from the Buto (Wedjat, serpent goddess), red as a flame, living as Khepri. (NAME) has seen the great Uraeus serpent, (NAME) has perceived the great Uraeus Serpent, (NAME) has fallen upon the great Uraeus Serpent. Hu (god of the first breath) bowed his temples (his head) to (NAME) when (NAME) ferried over his lake, (NAME)’s Uraeus Serpent following.

(Name) has mastery of their Uraeus, and the God of the first word, Hu (sound of an exhale, so the first Breathe) bows before (Name).

Nut, two eyes have come forth from your head, you have taken possession of Horus and his Great-in-Charms, you have taken possession of Set and his Great-in-Charms. Oh (NAME), live, for the Eye of Horus is brought to you, and it will never leave you. Horus and Set are purified, the evil in them being poured to the ground, so (NAME) is thereby purified and his evil poured to the ground. (NAME) sits upon a firm throne, his foreparts that of a jackle, his hind parts that of a falcon (a type of  griffin). (NAME) has ascended as the morning star, and voyages through the heavenly ocean. Those who are in Nun fear (NAME), and you command the spirits. (NAME) is very high among the stars, the imperishable stars which will never perish (never go down).

The two eyes seem to be referencing Horus and Set, especially based on the following lines. Griffins were very popular in early Egypt, and is likely where Set and possibly Horus originated from. In fact, we see 3 griffins together in early Egypt: the Set animal, a falcon-headed beast, and a serpent-headed beast. The jackal + falcon is obviously Anubis, son and manifestation of Set, and Horus to be combined into one. (Name) is compared to Venus, the morning star, which leads in the Sun. Here we must tie this to the story of Set fighting Apep, in which Set always went before the Sun into the underworld to push back Apep, much like the morning star Venus leads the sun across the sky.

The great one is awake beside his Ka, (NAME) is awaken beside his Ka. The great one is awake, (NAME) is awake. (NAME), you are on your way to high places, to the places of Set, on which the gods sit. For (NAME) is indeed a living falcon, a great helmsmen who has voyaged over the two parts of heaven. (NAME) is a magician, (NAME) is possessed of magic. (NAME)’s companion is the Uraeus-Serpent. (NAME) leads the gods, (NAME) directs the divine boat. (NAME) seizes heaven, both its pillars and stars. The gods come to (NAME), bowing, and the spirits escort (NAME) to his Ba (soul). For behold, (NAME) is the great one, the son of the great one, who Nut birthed. The power of (NAME) is the power of Set of Ombos. This is the great bull who comes forth, (NAME) is pouring down the rain, (NAME) comes forth as the coming into being of water, for he is the serpent with many coils. (NAME) is the scribe of the divine book, who says what is and causes to exist, and what is not. (NAME) is stronger than men, mightier than the gods. Horus carries (NAME), Set lifts him up.

“The high places” which are of Set are, we by now know, the circumpolar stars. This paragraph is actually kind of a compilation and summary of the previous texts, and so should not need much explanation.

Be gone, flee those whom Horus guards, whom Set protects. Be gone those who Osiris guards. Let not Osiris come in his evil coming, do not open your arms for him. Let him be gone at once, let him be gone. Let not Horus (the younger) come in this, his evil coming (with Osiris), do not open your arms for him, let him go to the other gods.

Another spell against Osiris, telling him and Horus the Younger to be shunned. It is important to recognize that even at this point the difference between Horus the Older and Younger is being highlighted, because it was recognized that the Osirians twisted the Elder into the son of their own God. Horus himself is not shunned, only in his form of the younger.

Anubis has commanded you, (NAME), to come as a star, as the god of the morning star, that you pass through the regions of Horus and Set. The forehead of (NAME) is like that of Nun, when it lifts itself to the sky. The face of (NAME) is like that of Wepwawet (early version of Anubis, son of Set), when he ascends and lifts himself to the sky. The eyes of (NAME) are like those of the great one when he ascends to the sky.  The nose is like that of Thoth when he ascends and lifts himself to the sky. The back of (NAME) is like that of the wild bull when he ascends and lifts himself to the sky. The arms of (NAME) are like those of Set when he ascends and lifts himself to the sky. You, (NAME), are more exalted than Shu and Tefnut in the House of the Destroyer (Apep?). You have ascended to heaven as the morning star. Khepri, hear it, this word (Xeper), which is spoken to you by (NAME). Let your heart be glad for (NAME), for (NAME) is a great one, the son of a great one. (NAME) is with you, take him with you. (NAME) has escaped the day of his death like Set escaped the day of his death – by ploughing the earth. Greatings to Khepri, who created himself. Khepri is high in his name of “Ka”. Khepri comes into being in his name of Khepri. Like the name of Set, so too may the name of (NAME) endure!

The texts close with Anubis commanding (Name) to become the morning star. Wepwawet is an early version of Anubis, which today is considered to be identical with Anubis later on. He represents all the things that Anubis does, the Opening of the Way. As is well known, the animals representing the gods were chosen for specific reasons, such as falcons being good hunters, or the nose of the Ibis being associated with the cresent moon (and for whatever reason intelligence). (Name) is described to have the eyes of Horus, the nose of Thoth, the back of the Bull form of Set, and the arms of Set himself. In other words, the great sight of the falcon, the wisdom of Thoth, the strength of Set. It ends with a call to Khepri, saying that (Name) has come into being like Set, and asking the Name of (Name) to endure eternally as does the name of Set. Of course the name was quite important to the Egyptians, and it was believed that so long as the name was known the soul would survive. It is why names like Akhenaten’s were scratched out, trying to destroy their immortal soul.


1a, 3d, 3e, 14a, 17a,c 25b, 27a, 57a, 121b, 135c, 146a, 149d, 150a, 153a-c, 157b-d, 163d, 194b, 261b, 262a, 263b, 265b, 265c, 272b, 294a-c, 304b-305b, 309d, 321a, 393a-394b, 396b, 397a-b. 401b, 402a-c, 408a, 411c-d, 468a-c, 476b-477b, 481c, 489d, 502b-503bd, 511a, 515a-b, 516b, 518b, 530a, 535a-536c, 538a-b, 539a, 549a-b, 601d, 603c-d, 605b-606a, 611a-b, 625b-cd, 658c-659d, 662c-d, 663a, 664b-665c, 678b,683b-c, 689b, 689d, 697a-e, 707a-d, 734c-d, 823a-c, 846a, 850b-851a, 865a, 871a-d, 878a-b, 894a-c, 915b-917c, 924b, 1091c, 1096b, 1143a, 1143b-1144b, 1145a-1148c, 1246b-c, 1267a-1268b, 1295a, 1304a-1305d, 1308c-1309b,1353c, 1445a-c, 1453a-1454a, 1587b-d, 1667a-b, 1710a.

The text I used for this was "The Pyramid Texts" by  Samuel A. B. Mercer.   

April 22, 2017, 02:25:29 am