Holy Days of the LV-426 Tradition

The times we consider most sacred in our coven.

 

Today I figured I’d discuss the major holidays observed by Setians of the LV-426 Tradition. These aren’t necessarily the only holidays we celebrate; some of us also celebrate things like Christmas, Mabon, or even St. Patrick’s Day. But these particular times are the ones we all agree are most important to our shared religious calendar.

The LV-426 Sabbat

The word Sabbat is used differently in many faiths. In LV-426, we use this term in reference to a weekly night of worship that has most often been observed on Friday nights, but which can really be observed on any night of the week. The idea is to meet with Set for a Sabbat every seventh night, in any case, and whenever possible.

Our Sabbat procedure is simple. We use the basic rite that is offered in the very first episode of this series (Setianism: A Brief Introduction). When we get to the part when we speak our wills to Set, we discuss all the high and low points of our week with Him, speaking informally. If more than one person is present for worship, each attendee takes a turn at doing this.

Once everyone has had a chance to say what they wish to say, we throw on some heavy metal and break out the booze, chatting through the night until dawn. Set is asked to remain present if it pleases Him to do so, and He guides the conversations we have during these sessions. There is no other situation in which I am quite so comfortable, happy, or grateful as when I am meeting with Set and my brothers and sister in Him for our Sabbat.

It’s been several years now since our coven has been able to keep the Sabbat together as a group; but the procedure can be followed in a solitary context as well. You don’t even need the booze or the heavy metal; all you really need is to pick a night that works best for you, then try your best to spend some time with Set on that same night every week. How you choose to spend or structure that time with Him is entirely up to you. And if you are unable to follow the same procedure every week for any reason, do not hate on yourself. Set is always with His chosen ones, and He knows what we are all going through. Our Sabbat is not a commandment, but a gift. There is no expectation that we must observe it every week; but it is always there whenever we need it.

Egyptian New Year

The Egyptian New Year festival (or Wep Ronpet, which means “Opening of the Year”) coincides with the heliacal rise of Sirius, the annual flooding of the Nile, and the Dog Days of Summer. It technically falls on a different date each year, and the precise calculation of this date depends on your geographical location.

A heliacal rising occurs when a star that hasn’t been seen in the nighttime sky for a while becomes visible again in the east, just before dawn. Sirius disappears for about 70 days in May, and it reappears toward the end of July and the middle of August. (This is called the “Sothic Cycle.”) The Nile River always floods soon thereafter, just like clockwork. There isn’t much rainfall in Egypt at all, so this annual inundation provided the only means for irrigation in ancient times. And when the Egyptians saw Sirius rising in the east just before dawn in late July, they took it as a sign from the goddess Isis (the ruler of Sirius) that it was time to start planting all their crops for the year. To this very day, the Egyptian people still celebrate the annual flooding of the Nile as a two-week civil holiday called Wafaa El-Nil, which begins each year on August 15.

August 15 is also a significant date for me personally, as it marks the anniversary of when I first came to Set in 1997. So while everyone who observes this holiday will understandably observe it on different dates due to the Sothic Cycle, I just celebrate it on August 15 each year and call it a day. To be honest, the Dog Days of Summer (which take their name from Sirius, “the Dog Star” in Canis Major) just feel very sacred to me in general.

Wep Ronpet is not just the start of a new year; it is also an echo of the Zep Tepi or “First Time,” when the first god began to stir within the primordial ocean of chaos. One way to mark this occasion is to greet the sun as it rises (on whichever date you prefer to celebrate) beside a body of water (preferably a large one, if possible). As you watch the sunrise, know that you aren’t just watching the start of another day; you are witnessing a “re-run” of the Creation of the universe. Another worthwhile holiday activity would be execrating any negativity you might have collected in your life over the past year, which is something many people who walk with the Egyptian gods do. (For an example of an execration rite that we use in LV-426, check out Episode #31 of this series.)

Hallowtide

Halloween isn’t “just for kids,” and it wasn’t invented by the candy companies either. It originates from a blend of Celtic folk religion and Roman Catholicism. It is just the first of three holy days—All Hallows’ Eve (October 31), All Saints’ Day (November 1), and All Souls’ Day (November 2)—which are collectively known as Hallowtide.

Even before the Catholic Church reached Great Britain and Ireland, these three dates were already an ancient festival called Samhain (“SOW-wynn”) in Gaelic and Nos Galan Gaeaf (“knows GAIL-uhn GUY-ov”) in Welsh. It marked the end of the harvest season and the start of winter, which was an extremely frightening time for the Celts. Many of them would die of starvation, disease, or freezing temperatures before the following summer. For this reason, the first night of winter weighed heavily upon their minds, and people thought the barriers between this world and the next were temporarily lifted, allowing the dead and other paranormal beings to roam free. This wasn’t so bad when it came to ghosts, who were viewed as beloved ancestors to be welcomed. Malevolent faeries and qliphothic entities were the real concern, and people dressed in frightening animal skins, carved protective charms from turnips, and left out offerings of food to keep such things away. It’s from these ancient traditions that wearing costumes, carving jack o’lanterns, and trick-or-treating are all descended.

Halloween was always my favorite holiday growing up, more important than the winter holidays, and it’s the first thing in which I ever took a religious interest, even before Set. I enjoy handing out candy to trick-or-treaters on October 31st; but once the boils and ghouls have all gone home, I begin my all-night vigil for the dead. I light some candles for our ancestor shrine in the kitchen, and I say some words to our dearly departed. I keep the candles burning all night long, not going to bed until 5:30 in the morning or so. Then I repeat this process the following two nights.

Spooky things do tend to happen during these vigils, like voices or footsteps that come from nowhere (especially around 3:00 am). But nothing scary or sinister ever happens, perhaps due to our ancestors’ protection. Call it “superstition” if you like, but we take this stuff pretty seriously. I think it’s important to keep the true spirit of Halloween alive as much as we can.

Walpurgisnacht

Walpurgisnacht or Walpurgis Night is a spring fertility festival that’s observed each year on April 30. It’s the Teutonic equivalent to May Day or the Celtic Beltaine, but was later renamed after the medieval Christian Saint Walpurga. It represents the cross-quarter point of our solar year between the Spring Equinox and the Summer Solstice, and it’s a time for warding off the last vestiges of winter. It’s most often observed in continental Europe by wearing scary costumes, lighting huge bonfires, and making all kinds of godawful racket to scare away the evil spirits. In fact, you might say Walpurgisnacht is Germany’s version of Halloween; one might even call it “Samhain in the Spring.”

A Walpurgisnacht gathering at the Heidelberg Thingstätten in 2007 (from Wikimedia Commons)

For Setians in LV-426, the lore of witches roaming mountains on this night, throwing bacchanalian rites to a horned god mistaken for “Satan” is suggestive of our own experiences with Set. Since He is a nocturnal god of the wilderness, we’ve always preferred to recite our incantations to Him in lonely woodsy areas after dark (or immediately before dawn). And since the ears of Set’s most holy symbol, the Sha, resemble “horns” (not to mention that some of His other sacred animals include such horned and hoofed critters as antelope and oryx), it is easy enough to conceptualize ourselves as “witches” who invoke a horned god at night. So adopting Walpurgisnacht into our religious calendar has always made sense, at least to us.

With apologies to Francisco Goya…

Perhaps the greatest Walpurgisnacht in LV-426 history so far was in 2005. It was on a Saturday that year, and I was living in Houston. The Tonester drove down to visit me for the whole weekend, and we hit the city together like bricks fired from a machine gun. We roamed every strip club, antique book store, and vintage record shop we could afford at the time, growling the lyrics to all our favorite death metal songs and shouting a random “DUA SET!” at every turn. It was perhaps the only time in my life that I have ever felt completely comfortable wearing my spirituality on my sleeve in public. It was a weekend full of booze, lewd jokes, horror flicks, and about a ton and a half of heavy fuckin’ metal. We really shook the pillars of heaven, by gods, and when it was over, we both knew Big Red was mighty pleased.

“Turn it up to 11, Hoss!”

Saturday, April 30, 2005: The city of Houston fell under siege to a bizarre sect known only as LV-426. Heads were turned and jaws were dropped as two strapping young lads of Sutekh took to the streets. No slice of pepperoni pizza was safe. No vintage record shop could run. No 1970s folk horror movie could hide. But lo, musical instrument shops had it the worst by far; for Set’s crazed servants did ecstastically hammer on drums, strum on electric guitars, and scream psalms to His Majesty on microphones turned up to 11 in full public view. Never before had such madness been seen or endured by the community, and the dark wizards soon vanished as mysteriously as they had appeared, like a nightmare before the break of day. No evidence remains of the outlandish lunacies that were witnessed on that fateful Walpurgis Night—not even a photograph…

Friday the Thirteenth

When Set slays Osiris in Egyptian mythology, He chops him into 14 pieces, 13 of which are then buried throughout the world (before they are re-assembled and restored to life by Isis), while Set feeds the final piece—Osiris’ phallus—to an elephantfish. (Dennis Wheatley refers to this fish as “the Talisman of Set” in his 1934 novel, The Devil Rides Out.) There were also 13 people at the Last Supper of Christ, which was soon followed by his crucifixion (on a Friday, no less). In both tales, the dying-and-rising god can’t rise from the dead until he is killed first (with Judas Iscariot fulfilling the Setian role in the Christian narrative). The god must be sacrificed before he can rise again and offer new life to the world, and in this context, the number 13 represents initiation: the (often painful) ending of one phase of existence, followed by the glorious emergence of a new and better life.

In LV-426, we don’t view Set and Osiris as “enemies”; we think of the two as being like a gardener and a rosebush, respectively. It’s Set’s job to “prune” Osiris so the latter can produce fresh “blooms,” which keeps the universe alive and healthy. If Set were not there to keep Osiris regenerating himself, there would be no past and no future; there would only be a static present in which nothing new can thrive. So while the experience of being “pruned” by life’s hard knocks certainly isn’t pleasant for anyone, Setians in LV-426 believe it’s important to honor Set for His role in this process. We also think it’s important to take a moment and Hail Osiris as well, and Friday the Thirteenth is our preferred time for doing so.

Watermelon is reported to be one of Set’s favorite foods, and since it’s a plant, it is also sacred to Osiris. So one LV-426 custom for Friday the Thirteenth is to buy a watermelon, recite some prayers over it, chop it up, and share it with Set and Osiris as a sacred meal. As we each eat the watermelon, we also partake of Osiris’ regenerative powers so we can heal and grow back stronger from whatever trials we are currently facing in life. One year, we hosted this dinner at a derelict cemetery, and we respectfully shared our offerings of watermelon with the forgotten ancestors who were buried there.

 “Dinner with the Dead” we hosted in honor of Osiris for Friday the 13th, August 2010.

Aside from hockey masks (thanks to Jason Voorhees), black cats are one of the first things people associate with Friday the Thirteenth. Everyone knows the old superstition about how you’ll get “seven years’ bad luck” if a black cat crosses your path. But what most people don’t realize is that cats are actually very lucky creatures to have around, and that black cats are especially lucky. Remember, cats were worshiped in ancient Egypt; they were protected by law from injury and death, and families mourned, mummified, and buried their beloved felines as if they were human beings. Cats were thought to have a special connection to the spirit world, and were especially cherished for driving away evil spirits. The color black was also considered very lucky indeed, given its association with the fertile soil of the Nile Valley. From this perspective, a black cat is twice as lucky as usual, for it not only has all the standard demon-repelling bells and whistles; it also carries the promise of hope, fertility, and regeneration wherever it goes.

My youngest child, Bishop.

The number of days in February and March are such that if Friday the Thirteenth ever falls in the former, it will also fall in the latter (unless we’re in a leap year). Having two consecutive Friday the Thirteenths in the same month like this only happens 3 times every 28 years, and it never happens at any other time of year. For these and other reasons, this occasion is considered highly sacred in LV-426 and is observed as a month-long festival that we call Miew Khem or “the Month of the Black Cat.”

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An LV-426 Execration Ceremony

An example of an execration ritual, a procedure to cast out and/or ward off negative energy.

 

Everyone showed up at our house around 5:00 PM that Saturday, and each person was given a small ceramic pot and a black Sharpie marker. I instructed them to write and/or draw whatever they liked on their pots. Whatever they wrote or drew had to represent negative things that were bothering them and that they wanted to cast out from their lives. It was a silent and solemn twenty minutes as everyone meditated on the demons that were haunting them the most, pouring all that sad and frightening energy into their drawings.

Once everyone had finished decorating their qliphothic pots, I implored them not to touch anyone else’s pot (or to let anyone else touch theirs). We had just created the magical equivalent of bio-hazardous waste products, and it was vital that no one be “infected” by anyone else’s bad vibes.

Then we all went out into the back yard, where Blackwyn and I had prepared a small altar to Set (complete with His statue and a big red lantern). We had also set up a couple of garden tiles on which all of our qliphothic pots could be smashed.

One of our friends brought her 2-year-old daughter, and the little girl had brought her toy pig. As we prepared to recite the opening invocation, the girl approached the altar and stared at Big Red’s statue. We were briefly worried that we’d need to intercede, but she just stood there, quietly and respectfully gazing at the man with the funny animal head. Then she placed her toy pig right beside the statue and said, “That better”—as if she somehow understood that pigs are one of Set’s favorite critters. As the child walked back to her mother, everyone who was present felt a powerful chill, including those who weren’t committed believers.

It was evident that Set was already present, but I invoked Him into our ceremony just the same:

Hail, Son of Nut! You Before Whom the Sky Shakes! Hear us, O Lord of the Wastelands! O Divine Foreigner! O Bringer of Winds! O Savior of the Sun! As You travel the Desert between the Worlds, as You smite the Evil One again and again, look down upon us and straighten our spines! Open our mouths to speak great words of power! We are Your soldiers upon this Earth; put us to Your work!

 

Now it was time to conjure the Chaos Serpent and kill it together as a tribe—as a constellation brought together by Set from across the Earth:

Torment be upon you, Apep! You enemy of Set, of all gods and all creatures! The Companions of Set prevail over you, for you are but the filth of unborn pasts! Accursed shell and nothingness, the Typhonian Beast shall rip and tear you asunder, and scatter your meat as confetti to the winds! Taste your death, Apep! Get back and retreat, O enemy of Set! Fall down, be repulsed, get back and retreat! For the Eye of Set is upon you, piercing you like a spear! It is His Army that drives you back with all of our thunder and metal! O vile and vapid corruption, WE CAST YOU BACK INTO NOTHINGNESS!

 

Then we all took a deep breath…and we chucked our qliphothic pots upon the garden tiles as forcefully as we could, all at the same time.

Ceremonial smashing of demon pots

No one expected the crash of the pots to be as loud as it was; it echoed throughout the neighborhood like a thunderclap. The shards flew more violently than we had anticipated as well, but no one was harmed. We were briefly shaken by the sight and the sound of what we had done, but we also felt a clear and powerful sense of release, like a knotted muscle melting into butter.

Then I brought our spell to a close:

Back, fiend! An end to you! Set has driven thunder and lightning at you! Set has made you to be destroyed, and Set has condemned you to evil! An end, an end to you! Taste your death! An end to you! You will NEVER swallow the dawn! You will NEVER win the night!

 

Our curse had been cast, and our demons were on the run. The others went inside to decompress from this experience, and Blackwyn and I went to sweep up the debris of the qliphothic pots.

Then, as if on cue, it started to rain.

We decided to leave the qliphothic pots alone, so Big Red could piss on the Chaos Serpent’s corpse for a spell.

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A Setian Exegesis of John Carpenter’s The Thing

Here I geek out for a bit about my vote for “the scariest monster movie ever made,” and I draw some parallels between the themes of this film and my beliefs as a Setian.

 

John Carpenter’s The Thing (1982) wins my vote for “the most frightening monster film ever made.” Its unique history begins with a science fiction author named John W. Campbell, Jr., who wrote a short story in the 1930s called “Who Goes There?” It features a team of scientists who discover a spaceship buried beneath the ice in Antarctica. They dig out the ship’s pilot and bring it back to their base, thinking it’s just a frozen fossil. But once the creature thaws out, it springs into action and starts terrorizing everybody. Then it’s discovered that the Thing (as this hostile invader comes to be called) not only digests its prey, but can manipulate the cells of its body to shapeshift into whatever it has eaten at will. The men at the research facility soon learn this applies to human beings as well as to animals, and they descend into violence and paranoia as they accuse each other of being the monster. That’s when a guy named R.J. MacReady takes charge of the situation and figures out a way to determine who’s who.

In 1951, the great Howard Hawks decided to make a film adaptation of “Who Goes There?” that was renamed The Thing From Another World. This was the first of what would later be called the “atomic horror” films, in which humanity is threatened by giant radioactive animals, mad science experiments, or Commies from outer space. For whatever reason, the setting of Campbell’s story was switched from Antarctica to the North Pole, and the shapeshifting alien was re-conceptualized as a blood-drinking humanoid made entirely of vegetable matter. (One character actually refers to it as a “super-carrot.”) Despite these drastic changes, The Thing From Another World is one of the greatest sci-fi/horror films ever made. It has lovable and humorous characters, some intense machine gun-paced dialogue, and several suspenseful scenes that still hold up today. The film influenced an entire generation of filmmakers, including John Carpenter, who loved it so much that he has his characters watching it on TV in Halloween (1978).

1950's ad for The Thing From Another World (1951)

When Ridley Scott’s Alien came out in 1979, it made a shit-ton of money. Suddenly, big-budget creature features were in vogue. That’s when Universal Pictures acquired the rights to produce a remake of The Thing From Another World. I believe monster movie remakes are generally a horrible idea, and that they should be avoided as much as possible. But in The Thing’s case, this rule does not apply. Part of what makes the Carpenter film work is that the original 1951 version deviated from its source material so much. While it’s still about an alien terrorizing people in the snow, Hawks’ monster and human protagonists are totally different. (There isn’t even a “MacReady” in Hawks’ film.) So John Carpenter and his team decided to make this new film a more faithful adaptation of the original Campbell story, which had never been properly adapted for the screen before. For this reason, the 1982 Thing is radically different from its 1951 predecessor, which caught many audiences off guard at the time. Most viewers in 1982 were expecting to see something fairly light-hearted and optimistic, much like the 1951 original. They weren’t expecting to see anything quite so bleak, depressing, or nightmarish as what they were given.

The Thing boasts some of the most convincing makeup and creature effects you will ever see; in fact, the effects are perhaps a little too convincing. It’s hard to believe the monster is really just a bunch of puppets, but creature effects wizard Rob Bottin put so much of his heart and soul into them that they still look superior to most CGI effects that are used in films today. Unfortunately, audiences in 1982 just weren’t ready for what they saw. The most well-known sequences of the film are those in which the monster devours, digests, and transforms into its helpless prey. Globs of slime, blood, and stinking pus are splattered all over the walls while men are physically disfigured into shapes that defy all rational categorization. These scenes are grisly, revolting, and very hard to sit through, but the amount of imagination put into them is absolutely staggering—even by 2019 standards. The effects are so realistic and excessive, however, that people just went apeshit. Film critics rabidly accused John Carpenter of being “a pornographer of violence,” and he was practically blacklisted by Universal. Indeed, audience reactions to The Thing during its original theatrical run almost ended Carpenter’s career entirely. How ironic, then, that the film would be re-evaluated by fans and critics over the following decade, to the point of being accepted today as Carpenter’s very best work. And the sheer number of other media properties it has influenced (e.g., Dead SpaceThe MistResident EvilSlitherStranger ThingsThe X-Files, and practically everything on Guillermo del Toro’s resume) demonstrates that The Thing has had a major impact on popular culture.

1980's newspaper ad for The Thing (1982)

I love it that this film features an ensemble cast, which means there are multiple principal actors who are given roughly equal amounts of screen time. The great thing about ensembles is that the actors will rehearse together and develop a chemistry you just can’t get anywhere else. The players in this film are all well-seasoned stage actors, to boot. While the script is rather skimpy on character development, the actors make up for this with all the neat visual cues they worked out together. We can tell that Clark (played by Richard Masur) is much more comfortable with the dogs at Outpost 31 than he is with the other men. When he learns that one of the other men has died, he shows little emotion apart from fear; but when he learns that one of his dogs have been killed, he becomes upset and mournful. We can also tell that Garry (played by Donald Moffat) resents being the leader of the group, because he always has a reluctant look on his face whenever he has to take charge. It’s obvious from their expressions that none of the other men take his authority very seriously, and Garry is also much quicker to relinquish his authority to MacReady (played by Kurt Russell) than most leaders would be. Despite having lived and worked together for some time, the men at Outpost 31 seem to know practically nothing about each other. They’re alienated from the rest of the world by living in Antarctica, but they’re also alienated from each other by their own apathy and disinterest. Since the Thing can imitate any life form perfectly, neither the characters nor the audience can ever tell who is who. This is made even more horrific by the notion that these people never really knew or cared about each other that much in the first place. The Thing doesn’t have to work very hard to push them into a panic, for they are already in a position to fear and loathe each other when the film begins. If their humanity is all that really separates these men from the Thing, that wall of separation must be frightfully thin.

One criticism I sometimes hear about this film is that the actors are all male; there are literally no women to be seen anywhere. I can understand why this bothers some viewers, but I actually appreciate the all-male cast for a couple of reasons. First, there’s this unspoken rule in Hollywood that monster movies must always have some kind of heteronormative sex appeal; there must be gorgeous hot women removing their clothes for the male viewers, and there must be one dude and one dame who make it to the end so they can presumably fornicate once the credits roll. The Thing dispenses with this “wisdom” by not even allowing the subject of sex to be breached in the first place. This could have been accomplished by casting only female actors as well, but that would have been a terrible idea in 1982. This movie is about a slimy tentacled monster that likes to rip people’s clothes off and insert itself into their bodily orifices, which is already disturbing enough as it is. If there had been any women in the film, I guarantee they would have been sexualized. I know this because there were other films being produced during the same era that indulged in this exact form of sexual exploitation (including 1980’s Humanoids From The Deep and 1981’s Galaxy of Terror, which both feature monsters raping women on camera). At the time, casting all the characters as male was probably the best way to keep The Thing from going down that particular rabbit hole. Indeed, it is one of very few 1980s monster films that doesn’t feature any kind of sexual exploitation at all.

The Thing on the front cover of Fangoria Magazine

I think another reason audiences hated this film upon its original release is that it’s just so goddamn bleak. Even the goriest slasher movies of the 1980s usually had some kind of comic relief or silliness in them; but aside from some brief touches of humor here and there, The Thing offers no such relief. Nor does it offer any clarity with regards to its conclusion. Audiences prefer happy endings in their monster movies, but they can also handle bad or scary endings, as long as they’re clear-cut. The evil can either win or be defeated, but it must clearly be one or the other. The Thing throws this archaic rule right out the window, for its ending is completely ambiguous, leaving us uncertain as to how the story really ends. And that is something most people just can’t seem to handle in a movie. Mind you, I can understand why; it bothers me that we never find out exactly who won or who survived. But that’s what makes the ending work; it continues to bother you and haunt you long after the credits have rolled. (I still wake up in the middle of the night every so often, wondering: “Who’s really human at the end of The Thing?!”)

In my opinion, the titular beast is an even better representation of Apepthe supreme enemy of all gods and creatures, than H.R. Giger’s Alien. The xenomorph can be pleasing to look at, with its shiny symmetrical body and its humanoid shape; but the Thing is absolutely horrible to observe in either of its myriad, spidery forms. And while the Alien is just an animal that seeks to eat and reproduce according to its primal dispositions, the Thing has assimilated countless worlds and species into itself. It is sentient, can build and operate spacecraft far superior to ours, and is totally capable of communicating with humans. (It speaks perfect English whenever it pretends to be an American scientist.) If such an ancient intelligence had any goodness in its heart, it would try to reach some kind of understanding with the men of Outpost 31 at least once. Yet the Thing never bothers to communicate with the men at all (apart from when it imitates them). This suggests that the creature is purely and simply evil. It deliberately terrifies, harms, and divides other sentient beings with a malevolent self-awareness, and it will settle for nothing less than the extinction of all life upon this earth. If that doesn’t sound like Apep, I don’t know what does.

Rob Bottin on the cover of Cinefantastique magazine

But there is much of Set to be found in this film, as well. Most of Antarctica is actually a polar desert, since there is little to no precipitation or vegetation there. A “desert” is technically defined in terms of how dry a given location is (rather than how hot), and Antarctica is drier than a bone; very little rain or snowfall ever occurs across the entire continent. Given that The Thing’s premise is essentially a modernized combat myth (in which a heroic warrior fights a gruesome monster to save the world), it’s only fitting that this battle should unfold in an ecosystem that falls under Set’s jurisdiction. And in Egyptian mythology, Apep has a paralyzing stare that freezes most of the gods with fear, rendering them motionless and inert. Set is the only god who is immune to this; hence why He was chosen to serve as Ra’s Champion against the beast. Perhaps it is no accident that when most of The Thing’s characters come face-to-face with their extraterrestrial assailant, they too become motionless and inert. MacReady is the only one who seems unfazed whenever he sees the monster; he even has the nerve to taunt it right to its ugly face. (His best line is when he tells the creature, “Yeah? Well fuck you too!”) Indeed, he exudes the time-honored Setian attitude of “I’m-just-saving-the-world-so-I-can-get-back-to-drinking” quite nicely.

As a Setian, I believe autonomy is divine—a gift not only from the gods in general, but also from Set in particular. He is the god of otherness, the principle that makes it possible for everyone to exist as individuals with distinct identities. The word “other” often bears a negative connotation in common discourse, as when we speak of societies “othering” minorities. But we are all others to each other, even in the cultures and cliques we call our own. Otherness is a good thing, something to be cherished and celebrated, because it enables each of us to determine ourselves as unique sentient beings. It is not otherness, but the fear of otherness which poses the ultimate threat to our existence. As frustrating and confusing as Set can be for the other gods, even they must accept Him as a necessary force in this world; for without Him, they would be frozen by the Serpent’s stare and absorbed into its vacuum. They would cease to have selves and be dissolved into the void forever. Otherness has been painted red and given devil horns for Set knows how long, but true evil is the desire to exterminate otherness, to eliminate whatever is different. And the Thing is a perfect representation of such erasure. Just like Apep, it is homogeneity personified, hating whatever is not itself and robbing its victims of their innermost identities and souls.

Ennio Morricone and John Carpenter

Ennio Morricone (left) and John Carpenter (right), circa 1982.

John Carpenter is legendary for scoring most of his films himself; but for this venture, he recruited the Italian composer Ennio Morricone (who is most well-known for scoring 1967’s The Good, the Bad, and the Ugly). Morricone wrote about 50 minutes’ worth of orchestral music, approximately half of which would never be used in the final cut. Supposedly, Carpenter had difficulty deciding where to insert certain pieces of music into the film. So while The Thing was in post-production, Carpenter went to the recording studio and hammered out some incidental pieces to make up for the material he couldn’t use. As a result, about 90% of the music in The Thing is Morricone’s work, while the remaining 10% consists of Carpenter’s trademark electronic drones. The theme song (which is actually titled “Humanity Part II”) was originally written by Morricone, but was later re-arranged with electronic instrumentation to make it sound more “Carpenter-esque.” I happen to own a version of the soundtrack that includes both Morricone and Carpenter’s material, and it’s my all-time favorite album to play during worship.

I mention this because I find the Thing soundtrack useful for execrations (i.e., hexes or curses that target spiritual rather than human adversaries). In the procedure we’ve used in the LV-426 Tradition, we take some ceramic pots and draw or write things on them to represent our fears and our personal demons. Then we invoke the Serpent into these pots, and we invoke the Red Lord into ourselves. Once a spell against Apep has been recited (with plenty of angry and forceful language), everyone smashes their “qliphothic pot” to bits and pieces, sending the Serpent back to whatever hell it comes from. This is more than just a therapeutic activity for stress relief; it’s a spiritual battle in which we actually smite the negativity in our lives with all of Set’s power and fury. It’s helpful to use music in this kind of worship service, and the Thing soundtrack has always given me the best results. It heightens the effect of the ritual, making me feel as if I’m actually in some desolate wasteland, getting ready to face off against an ancient evil. Even when I listen to the music outside of ritual, it always puts me in a meditative mood, steeling my nerves against whatever stressful crap I happen to be worrying about at the time.

I suppose I’ve rambled on about this movie long enough now. The point is, John Carpenter’s The Thing isn’t just a great sci-fi/horror movie; it’s also a great parable for Setian spirituality. It’s the ultimate cinematic combat myth for the contemporary age, and it is deeply inspirational to me in my own daily quest against the Serpent. It still gets under my skin, too, despite the fact that I’m an adult now and I’ve seen this movie over a thousand times. I still get spooked whenever the power goes out and I have to walk around my house in the middle of the night; I can’t help but imagine the Thing slithering around down there in the dark beneath my bed, waiting to assimilate me in my sleep. There is simply no other movie monster that continues to hold this kind of power over my imagination today, and there are few other films that inspire me as much as The Thing does. If you’re a Setian and you’ve never seen this movie, give it a try as soon as possible, and feel free to share your thoughts about it with me. I’d love to know what you think!

The Thing From Another World

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Welcome

In the Desert of Set

Episode List

  

Everything I write and produce for Set is for free. This ongoing work is a devotional offering not only to Him, but to anyone else who loves the mighty Red God, or who might just be interested in Him, even if it’s for non-spiritual reasons.

If you enjoy my work, by all means, please share it with others. I only ask that I be acknowledged as the author; apart from that, you can print everything I write out on printer paper and hand it out on the streets for all I care. (Though that probably isn’t wise right now; I would recommend sticking to electronic circulation for the time being.)

If you speak another language apart from English and you would like to translate my work, please feel free to do so and to disseminate the translated material in your locale. I’m sorry I can’t pay you, but I’m not making any revenue here either, and I don’t want to. No one should have to pay any money or kiss any hiney to learn about the mighty Champion of Ra!

That being said: If you catch anyone trying to SELL my work to you or to others, please let me know so I can take the appropriate legal action against them. This is all for SET, gods dammit, not for money, and I don’t want ANYONE to profit from this work except in a purely spiritual or intellectual sense.

May the Great of Strength be with you all!

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Polytheism Is Not “Idolatry”

Yes Virginia, some people still believe in many gods today, and it’s every bit as legitimate as believing in just one.

 

Anthropomorphism is the act of characterizing something that isn’t human (whether animal, vegetable, or mineral) with human qualities, feelings, and motivations. Bugs Bunny, for instance, speaks English, stands on two legs, and is generally a smartass. We all know real rabbits don’t do either of these things, so Bugs is what we call an anthropomorphized rabbit (and a damn funny one, too).

It’s impossible to practice any sort of theistic religion without anthropomorphizing the god or pantheon that’s involved to some extent at least, even when it comes to monotheism. Polytheists are only the most obvious example, given that we actually invoke our gods into cultic images. Usually these icons are at least somewhat humanoid, even if they have animal heads (like the Egyptian pantheon) or multiple appendages (like the Hindu pantheon). Even when these images are completely zoomorphic, polytheists tend to be animists as well, believing that animals have souls just as humans do (as well as trees, rivers, stars, planets, etc.). So polytheism actively encourages us to anthropomorphize the entire cosmos.

Monotheists condemn this practice as “idolatry,” which is extremely offensive to polytheists for several reasons. First, it demonstrates a complete misunderstanding of what we believe and do. For some reason, monotheists always think we are cavepeople who think the icons we create and use for worship are actually alive and can move around or something like that. But not even ancient polytheists were that naïve. Our gods are not the man-made images themselves, but the cosmic forces these images are designed to signify. The statue of a god is merely a tool for worship, not the actual object of worship itself.

Just consider this story from biblical folklore:

Abram tried to convince his father, Terach, of the folly of idol worship. One day, when Abram was left alone to mind the store, he took a hammer and smashed all of the idols except the largest one. He placed the hammer in the hand of the largest idol. When his father returned and asked what happened, Abram said, “The idols got into a fight, and the big one smashed all the other ones.” His father said, “Don’t be ridiculous. These idols have no life or power. They can’t do anything.” Abram replied, “Then why do you worship them?”

While I understand this story is allegorical, it is still dehumanizing and insulting to polytheists. Personally, I hope Abram’s father replied, “I don’t worship the idols; I worship THE GODS, whom the idols REPRESENT!” (And then I hope he grounded the little ingrate, since that little stunt probably cost their entire family several meals!)

When I invoke Set into one of His sacred images that I keep in my home, I treat the image as if it were a living, breathing entity. I kiss it, share offerings with it, or even blast some heavy metal and headbang with it. However, I am not naïve enough to think the image really IS Set. Gods are powerful, invisible cosmic forces that we’ve never been able to completely understand; we can see them working through natural phenomena, but we can’t actually see them directly. (And even if we could, it would probably make our brains explode and leak right out of our ears!) By anthropomorphizing the gods and inviting them into humanized images that we have created for them, we can demonstrate our love and respect for them just like we do for all the people and animals we love. When I kiss an image of Set, I know I am really only kissing an image; but the act of kissing that image is itself a powerful symbolic act. So while we can’t see or hear or touch the gods like we can see or hear or touch each other, this is the next best thing.

I fail to see how this is any different from how Roman Catholics treat their images of Jesus, the saints, and the Virgin Mary. They light candles in front of these statues and talk to them while they pray, but none of them are daft enough to think the statues are actually Jesus, Mary, or the saints themselves. At the same time, most Christians (including non-Catholics) would consider it blasphemous to step on a crucifix or tear up a Bible, both of which are powerful iconic images. And when people think about the Christian god, they visualize him as a white-bearded patriarch sitting on a throne in the clouds. Part of the entire point to Jesus, in fact, is that he’s supposed to be Yahweh himself in human form—and it doesn’t get any more anthropomorphic than that! In other words, Christianity anthropomorphizes its god and is every bit as “idolatrous” as Paganism is; but for some reason, it’s only “bad” or “evil” when non-Christians do these things.

This image wasn’t invented by Seth McFarlane; it goes all the way back to the Canaanite god, El.

Despite what anyone else might say, anthropomorphism is not a “bad” thing at all. It is also not entirely removed from reality. For example, we now know that willow, poplar, and sugar maple trees will actually warn each other about impending insect attacks; that bees possess cognition and an extremely complicated language; and that beavers are basically hydraulic engineers, creating dams to make ponds and build houses for the families. Trees, bees, and beavers might not think, feel, or communicate the same way human beings do, but they DO in fact think, feel, and communicate. And when ancient peoples anthropomorphized these and other aspects of nature, it was their way of living in balance with the rest of the universe. Even atheists can’t help projecting human thoughts and emotions onto their beloved pets, and it’s really a good thing that human beings do this. Anthropomorphism encourages us to empathize with nature, rather than treating it like some soulless, alien thing that only exists for us to exploit. The earth would not be burning out of control like it is right now if more people anthropomorphized nature today.

Polytheists are also stigmatized for offering gifts, especially of food and drink, to images of our gods. People assume we think the images will actually move and eat the food, or that we think our gods will “starve” if we don’t “feed” them. In all my years of identifying as a polytheist, I have never met a single person who ever believed either of these claims—not even once. If you have trouble understanding why anyone would want to offer food to a god, all you really need to grasp is the historical importance of sharing meals. Food is just as important today as it was in ancient times, and having enough of it is often a struggle for many people. Hence why sharing your food with someone else is considered a HUGE sign of compassion and respect in virtually every culture across the globe. Even today, inviting people to breakfast, lunch, and/or dinner is still a prominent form of social bonding. And that right there is the true purpose of offering food to deities: to bond with them socially. By invoking gods into images and offering them food, polytheists are inviting these cosmic forces over to dinner and treating them as distinguished houseguests. This is not just some wacky superstition, but a deeply affectionate form of religious worship that is every bit as authentic, legitimate, and passionate as anything that Christians, Muslims, or Jews practice.

Different polytheists make offerings in different ways. The Egyptians ingested their offerings, believing their gods would consume the spiritual energy of the food while the worshipers consumed its physical substance. I have always liked this way of doing it best, because it feels more like one is sharing with the deity than simply giving them things. When we treat people to dinner, we don’t just pay for them to eat and not eat anything ourselves; we eat with them. And if the gods truly consume anything during this process, it is the love and good will we express to them through such demonstrations of faith. But food and drink are not the only things we can offer; we can also offer actions, like helping a deity’s sacred animals, or writing literature and/or creating art for the god(s). We can participate in our communities in ways that honor them, like donating to a library for Thoth, picking up trash in a park for Geb, or visiting a dairy farm and feeding the baby milk cows for Hathor. There are all kinds of things we can offer to the gods and share with them and others that will make our souls and spirits glow with love and good vibes.

Another stigma against polytheists is the belief that we commit human sacrifices. It is true that certain civilizations engaged in this practice, but the Egyptians do not seem to have done so for any theological purpose. In those cases where a Pharaoh’s servants were ceremonially killed and buried with the deceased king, it was to appease the king, not the gods. As a polytheist, I think killing anyone except in self-defense is a barbaric offense against the gods, and most other polytheists will tell you the same. If a person kills someone in the name of a polytheist god, they are in the exact same category as monotheists who bomb abortion clinics or fly airplanes into skyscrapers because “God told me to.”

As for animal sacrifice, most polytheists do not engage in this practice today, but those who do usually live in rural areas and are accustomed to killing their own food. They are not cat-slashing sociopaths, but regular hunters or farmers; all that’s different is that they dedicate the animals to their gods and thank the animals for their lives before killing them and eating them. It’s not that different in principle from butchers preparing kosher or halal meat products. Suffice it to say that polytheists who live in urban or suburban areas have no reason to kill any animals, since we are just as accustomed to buying our food from local supermarkets as everyone else. Many of us are also vegetarians, vegans, and/or animal rights activists, so the idea that we run around bathing ourselves in goat’s blood is total bullshit.

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Get Right With Godzilla!

A Setian look at Ishiro Honda’s Gojira (1954) and how Big G parallels Set in Egyptian mythology.

 

Prior to the 1950s, creature features were dominated by gothic characters like vampires, werewolves, and Frankenstein’s monster. This all changed after the bombings of Hiroshima and Nagasaki. At the height of the Cold War, Count Dracula and the Wolf Man just didn’t seem that frightening anymore. Now people were worried about the effects of atomic radiation. Would it cause terrible mutations to plague the earth (like in 1954’s Them)? Would it awaken prehistoric monsters and drive them to seek revenge (like in 1953’s The Beast From 20,000 Fathoms)? Would it attract the attention of aliens who could easily conquer or even destroy us (like in 1951’s The Thing From Another World)? This was the age of the “atomic horrors,” when people wrestled with the dark side of science. In many of these films, the horrific events result from unethical scientists who overstep the boundaries between mortals and the gods. By upsetting the cosmic balance in this way, these anti-heroes enable the Chaos Serpent to wreak havoc upon the earth in any number of forms. They are, in fact, the direct progeny of Dr. Victor Frankenstein, who had a much easier time adapting to the atomic era than either of his more supernatural colleagues.

The tropes of the “mad science” subgenre came into much clearer focus during the aftermath of World War II. It was absolutely horrible that the United States dropped not one but two atomic bombs on Japan during the war. But lest we forget, the Japanese committed some truly ghoulish atrocities as well. Kamikaze suicide flights; the attacks on Pearl HarborMalayaSingapore, and Hong Kong; the systematic extermination of 30 million Filipinos, Malays, Vietnamese, Cambodians, Indonesians, and Burmese; the Nanking, Manila, and Kalagong massacres of civilians; the use of chemical weaponsbiological warfare, and human experimentation on civilians and prisoners of war; the list goes on and on. The atrocities of Imperial Japan rival those of Nazi Germany, and for better or worse, the A-Bomb was the only thing that stopped them. And though Japan and the United States have been peaceful allies ever since, Japan continues to be haunted by the experience of being bombed with nuclear weapons.

When the U.S. started testing hydrogen bombs on the Marshall Islands during the 1950s, a Japanese fishing boat called The Lucky Dragon 5 was accidentally exposed to fallout from one of the exploded bombs. The entire crew was contaminated and suffered nausea, headaches, and bleeding gums. The chief radio operator, Aikichi Kuboyama, died in terrible agony and pain, praying that he would be the last victim of such terrible weaponry. Next thing anyone knew, the whole country of Japan was plunged into a panic, and that’s when the guys at Toho Studios decided to make a film about nuclear chaos as a living thing. Pulling together the creative team of director Ishiro Honda and special effects wizard Eiji Tsuburaya, it wasn’t long before Japanese movie screens were showcasing everyone’s favorite Iguanadon/Stegosaurus/Tyrannosaurus hybrid, the one and only Godzilla (or, as he is known in Japan, Gojira).

The original Godzilla, released in 1954, begins with a re-creation of the Lucky Dragon 5 incident, wherein the crew of a Japanese fishing boat notice that the ocean is glowing around them. Something roars from beneath the surface of the water, and the boat burns and sinks. A few of the men survive, but by the time the Japanese coast guard rescues them, the survivors are all suffering from radiation sickness. Not long after that, a fishing village on Odo Island is destroyed during a storm. A scientist named Kyohei Yamane (played by Takashi Shimura) leads a detailed investigation of the island, only to learn that it’s experiencing nuclear fallout. All the wells are poisoned, and the place is riddled with giant radioactive footprints. Then Godzilla shows up, and everyone gets a real good look at him. Lucky for them, Big G is just going for a walk, not seeking to cause any trouble, and he soon returns to the sea. Dr. Yamane and his team then return to Japan and report what they’ve found to the government, which promptly divides itself between those who think the story should be kept under wraps (and who are mostly men) and those who think they should be warning everybody in the country about what’s really happening (and who are mostly women).

Now Dr. Yamane has a lovely daughter named Emiko (played by Momoko Kochi), and she is caught in a tragic love triangle. She’s engaged to marry a scientist named Dr. Daisuke Serizawa (Akihiko Hirata), who is a World War II veteran. He was injured in the war, now wears an eyepatch, and seems to be alienated from everyone else around him. Unfortunately for Dr. Serizawa, Emiko has fallen in love with another dude named Hideto Ogata (Akira Takarada), a salvage ship captain who’s involved in the investigation of Godzilla. But before Emiko can break off their engagement, Serizawa shows her why he’s become so alienated from everybody. He takes her to the basement of his house and shows her a new invention he’s been working on. We can’t really see what the device does just yet, but whatever it is, it makes Emiko scream and faint. And when she leaves Serizawa’s house, it’s like she’s been lobotomized.

Meanwhile, the government begs Dr. Yamane for a way to kill Godzilla; but as Yamane himself points out, the creature has absorbed all that fallout from those H-Bomb tests at the Marshall Islands. In other words, Godzilla literally eatspisses, and shits pure atomic energy; so just how the fuck is anyone supposed to kill the big guy? Furthermore, Dr. Yamane does not want Godzilla to die, but thinks the creature should be contained and studied instead. He figures there are probably all kinds of things scientists can learn from an animal that’s strong enough to survive a atomic blast. But the government doesn’t listen; it just tries to neutralize Godzilla before he becomes too much of a nuisance. This only pisses the monster off, of course, and Big G eventually hits the city of Tokyo for a night on the town.

When Godzilla attacks Tokyo for the first time, there’s absolutely nothing humorous or “cheesy” about it. We see men being set on fire and screaming for the mercy of death. We see a mother holding her children and crying, “We’ll be with your Daddy in heaven very soon, now!” We see news anchors offering their lives to keep reporting on Godzilla for any listeners who are still trying to escape the city. We see hospital doctors waving Geiger counters over newly orphaned children (while the kids scream for their dead parents), and we see schoolchildren singing prayers for all the people who’ve died. These scenes are made even more disturbing by the fact that they weren’t just “dreamed up” by a storyboard artist. They’re based on real events Ishiro Hondo personally witnessed during the aftermaths of Hiroshima and Nagasaki. So in a way, the 1954 Godzilla isn’t just a science fiction/horror film; it’s practically a documentary.

Some have argued that Godzilla is a work of anti-American propaganda; surely, having the giant lizard puke radioactive shit all over Tokyo is really America’s fault, right? But it seems to me that Big G is actually a self-critical symbol of Japanese ultraviolence turned against itself. The way Ishiro Honda frames the narrative, it feels almost as if he thought Japan deserved to be wiped off the face of the planet by an atomic fire-breathing dinosaur. Godzilla is like a judgment from the gods, sent to humble Japan for every horrific war crime it ever committed as an Axis Power. And as the film eventually reveals, the only way to defeat the monster is by creating something even worse than what awakened him. That’s when Emiko finally reveals what Dr. Serizawa’s been hiding in his basement all this time.

Akihiko Hirata as Dr. Daisuke Serizawa.

Serizawa fought on the wrong side of an immoral war. He has directly experienced true evil more than any other character in the entire film. Perhaps he has even committed a few wartime atrocities of his own. Horrified by what probably he saw (and did) during the war, he is now a devout pacifist; yet he has invented something called “the Oxygen Destroyer,” completely by accident. This device somehow removes all oxygen from the body, instantly skeletonizing its victims; and after witnessing the holocaust in Tokyo, Emiko and Ogata try to convince Serizawa to use this new weapon against the beast. But Serizawa refuses; he’s terrified that if his Oxygen Destroyer is ever discovered, corrupt political forces from around the world will conspire to use it as a new weapon of war. What if they somehow coerce or trick him into creating more of these hellish devices? And if nuclear weapons have given us Godzilla, what terrible thing will the Oxygen Destroyer bring in its wake? That’s when Ogata says the most chilling line in the entire movie. He admits that Serizawa’s fear might become a reality; then he points out that Godzilla is reality.

Serizawa agrees to use the Oxygen Destroyer, but he destroys all of his research first to prevent anyone from ever building another one. Then he is joined by Emiko, Ogata, Yamane, and the entire Japanese navy out at sea. They find where Godzilla is currently located, and Ogata and Serizawa descend together to the ocean floor. There they find Godzilla resting, at peace with himself and his surroundings. This is the most disturbing part of the film for me personally, because it reminds us that Godzilla is just an animal, another innocent victim of World War II. After Ogata returns to the surface, Serizawa activates the Oxygen Destroyer; then he decides to stay with Godzilla. He gives his life to take the secret of his invention to his grave, and I sense he also thinks it would be unjust for Godzilla to die alone. When Godzilla and Serizawa are skeletonized together, it never fails to make me weep profusely. Godzilla is like Set in His role as the slayer of Osiris; he’s this frightening destructive force that’s been pushed too far, and which has finally gone berserk. But Serizawa is like Set as the Champion of Ra; he is capable of causing great destruction, yet he’s a good guy who wants to protect civilization from chaos. In dying together (during their first and only meeting), these two versions of Set come together as one. Normally in this kind of movie, it’s a “good” thing when someone figures out a way to defeat the monster; but here, the creature’s death is treated as a tragedy and a potential starting point for even more violence and horror to come.

“Awwww! Who’s a good little atomic dinosaur?”

Ishiro Honda’s Godzilla was so tremendously successful in Japan that an American film company called Jewell Enterprises bought the international rights for the movie in 1956. Then they adapted the film for an English-speaking audience, and this went far beyond just dubbing the film with American voice actors. Due to the sizable rift between the American and Japanese styles of storytelling, Jewell totally restructured Godzilla to make it more accessible to the average American moviegoer. They filmed entirely new scenes with Raymond Burr, who played a new character named Steve Martin (not to be confused with the comedian). This character was then edited into the film (along with some Japanese-American actor doubles), and he was made a news reporter so he would have an excellent excuse for asking so many questions of the Japanese characters. This would give American audiences a character with whom they could identify, and to whom important plot elements could be explained.

Truth be told, most Americans would never have seen Godzilla if Jewell Enterprises hadn’t re-tooled the film for its own purposes in this way. In 1956, World War II was still fresh on everyone’s minds, and Americans were still racist as fuck against Japanese people. While the original Toho film isn’t “anti-American” at all, the folks at Jewell worried that some viewers might interpret it that way. They wanted the audience to identify with the Japanese characters as much as possible, not react to them with hostility. Plus, adding Raymond Burr to the mix does absolutely nothing to brighten or cheapen the sequence in which Godzilla destroys Tokyo; the entire segment is still just as dark and depressing as it is in the Japanese cut. If it hadn’t been for Jewell’s re-packaging of the film, no one outside Japan would even know about Godzilla today. It’s definitely not above criticism, and it’s certainly inferior to the original Japanese cut; but Jewell’s Godzilla: King of the Monsters (the American title) still deserves some respect for what it’s given us. (Besides, you’re missing out on the full Godzilla experience if you only watch one version of the film or the other.)

At the end of Godzilla, Dr. Yamane predicts that if people don’t end the nuclear arms race, another Godzilla might eventually appear to punish the world again. He was proven correct less than a year later when the much less impressive Godzilla Raids Again was released in 1955. Since then, Godzilla has appeared in over 30 different films. One of my personal favorites is Ghidorah: The Three-Headed Monster (1964), which is when Godzilla becomes a defender of the earth rather than its potential destroyer. A three-headed space dragon named King Ghidorah shows up and starts burning everything to the ground with his yellow lightning breath. Then Mothra, a giant caterpillar goddess, appears and tries to get Godzilla and Rodan (a giant pterosaur) to help her kick Ghidorah’s ass. This leads to one of the most endearing scenes in any Godzilla film ever, where the three beasties actually speak to each other (while being translated for the human audience by Mothra’s twin fairies). Godzilla and Rodan say they don’t give a shit what happens to humankind; they just want to be left alone. So Mothra goes to face Ghidorah herself, only to have her ass handed to her; and when Godzilla and Rodan see that, they get royally pissed and start beating Ghidorah like he owes them money. It’s one of the greatest monster throwdowns ever made!

This sequence is so damn important and inspirational to me, I’m going to throw up a video review someone else has made about it, just so you can see some clips.

From Michael D.’s “Depression & Anti-Bullying Awareness” web series on YouTube.

Godzilla’s evolution from apocalyptic monster to child-friendly superhero is a fascinating discussion in and of itself. Recall that in the original 1954 film, Big G is a lot like Set as the slayer of Osiris. The story goes that once His rivalry with Osiris was resolved, Set was “reigned in” by the rest of the gods to save them from Apep, the Chaos Serpent. In much the same way, Godzilla starts out in the first movie as an innocent freak of nature who goes apeshit and almost nukes the entire planet; then, in Ghidorah, the world realizes it needs Godzilla to defend us from even worse monsters that just want to eat our planet. Ghidorah is really just Apep with wings, feet, and two extra heads, so whenever I watch Godzilla put the smackdown on him, I always feel like I’m watching some kind of Setian “miracle play” (with Godzilla and Rodan as a combative Set and Horus, respectively, and with Mothra as Thoth the mediator).

Since Godzilla’s rise to fame, Hollywood has tried adapting him for American audiences a number of times. In 1998, Dean Devlin and Roland Emmerich produced that terrible remake starring Matthew Broderick. It’s odd that they even chose to name the film Godzilla, considering that it’s actually a remake (or perhaps a parody) of The Beast From 20,000 Fathoms (1953). Any hardboiled Godzilla fan will tell you the 1998 film stinks and should be ignored at all costs; but in 2014, director Gareth Edwards tried adapting Big G for the West once again. And while audience reactions have been very mixed, I was quite pleased with the result myself. It is surprisingly not a remake of the 1954 original, but more of an homage to all the sequels that make Godzilla the hero. Michael Dougherty’s 2019 follow-up, Godzilla: King of the Monsters (named after the Raymond Burr re-edit from 1956), was even better in my opinion, since it’s more or less a remake of Ghidorah: The Three-Headed Monster (complete with Mothra and Rodan teaming up with Godzilla). There’s even a scene that pays homage to the Oxygen Destroyer sequence from 1954, and it makes me cry like a baby whenever I see it. These newer Godzilla flicks might not be to everyone’s liking, but I wholeheartedly approve, and I can’t wait to see more of them.

Yippee skippee!!

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The Stuff Nightmares Are Afraid Of

Wes Craven’s A Nightmare on Elm Street (1984) is a terrific allegory for the eternal conflict between Set and the Chaos Serpent. With instructions for a spell for protection during sleep.

 

In Wes Craven’s A Nightmare on Elm Street (1984), some teenagers start having nightmares in which they’re menaced by this disfigured creep who has knives for fingers. Whenever this asshat kills someone in their dreams, they die in real life at the same time. One of the teenagers, Nancy Thompson (played by Heather Langenkamp), discovers that when they were little children, their community was terrorized by a serial killer who preyed on little kids. The man was arrested and put on trial, but he got off on a technicality and was released. Then, fearing for their children’s safety, the parents of the community took the law into their own hands and burned the killer alive. But this has only made things worse, for it is the killer’s ghost who now haunts the kids in their dreams, seeking revenge against the parents by finishing what he started. Now it’s up to Nancy to find a way of execrating this evil spirit.

On the one hand, A Nightmare on Elm Street has more than its fair share of devoted fans; on the other, it receives far more derision from mainstream critics and the general public than it really deserves. I blame this on most of the sequels, which became increasingly goofy with each new installment. By the end of the 1980s, Freddy Krueger was practically a live action cartoon character, and this is the version of him that most people remember today. Sequels like The Dream Warriors (1987) and The Dream Child (1988) are more like self-parodies than straight horror films; they don’t even bother to take themselves that seriously. But if you watch the original Nightmare from 1984, I promise you: even if it doesn’t scare you, it will make you quite uncomfortable at the very least. There’s absolutely nothing “funny” about this film at all, and the Freddy Krueger character is really just the tip of the iceberg.

When the film begins, the daylight reality in which Nancy and her friends all live seems safe enough; but as Freddy Krueger becomes more prominent in their dreams, the ugly truth about their everyday world begins to unfold. These things are never stated to the audience outright, but viewers will notice that Nancy’s parents are divorced (and that the proceedings of this arrangement were anything but amicable). Nancy’s mother is an alcoholic, and her father—the town sheriff—only shows up whenever there’s a tragedy. At the same time, Tina’s mother also seems to be divorced and would much rather spend time with her boyfriend in Las Vegas than stay with her daughter (even when she knows the poor kid has been having terrible nightmares). Rod’s parents seem to be completely absent from his life, leading him to take on a life of petty crime. And then there’s Glenn (played by a baby-faced Johnny Depp), whose parents demonize Nancy for no good reason aside from the fact that two of her friends are dead.

It’s ironic that these parents once resorted to mob justice to protect their community, for they don’t seem to care very much about their community now. None of them are involved in their children’s lives anymore, and none of them seem to care that much when each other’s kids die. When Tina gets butchered, Rod is immediately accused of the crime, and none of the adults ever question this. We never see Tina’s mother afterwards, so we’re left to wonder if she even grieves for her daughter at all. When Rod gets strangled by Freddy in his jail cell, it’s clear to all the adults that it was suicide and no one shows any kind of sympathy for him. Clearly, Tina and Rod’s deaths mean nothing to Glenn’s parents, who seem to think they can avoid having anything like that happen to Glenn by keeping him away from Nancy. Meanwhile, Nancy knows exactly what’s happening, but no one will believe or even listen to her, even when the evidence is staring them in the face. For Duat’s sake, she can’t even get any help from her father, the sheriff!

It is this complete absence of parental support that makes the film truly terrifying, in my opinion. Never mind the idea that Nancy and her friends are being targeted by a supernatural force; Freddy Krueger is simply the 1980s American version of an ancient Akkadian Alû demon (i.e., a spirit that terrifies people while they sleep), and the ancient Akkadians knew well enough how to deal with such things. If an Akkadian child reported having certain experiences while he or she was asleep, his or her parents didn’t take any chances; they simply execrated the Alû with their magic and the problem usually went away. So the idea of Freddy Krueger in and of himself is not that impressive; entities like him are just little things in this world, and it doesn’t take that much to get rid of them. It would help if the Elm Street families were willing to entertain the possibility of such events in the first place; but even more importantly, the fact that the children can neither trust nor depend on their parents is a serious problem. That is what enables demonic forces like Freddy to perpetuate themselves in the first place, and that is what disturbs me most in this film.

Mind you, I’m not claiming that every childhood boogeyman is actually real; nor do I contend that magical thinking is always the best answer to one’s problems. But if I had a kid and she told me that some freak was coming after her in her dreams, I wouldn’t laugh at her or treat her like she’s crazy. I’d say, “Well, it could be one of two things going on here, hon. It could be that there really is some freak coming after you in your dreams; or, it could be that it’s just a dream and nothing more. Either way…I say we whack the fucker, just in case.” And then I’d have her draw a picture of the creep that’s scaring her, and we’d hurl all kinds of abusive language at him in Set’s good name. We’d stick pins in his ass and chop him up into little pieces; then we’d throw him in the fireplace and watch the little bastard burn. Call me superstitious if you like, but like the Akkadians, I don’t believe in taking any chances with this kind of stuff. No kid should ever have to face a monster alone like Nancy does in Nightmare on Elm Street.

(If it seems crazy that I’m talking about the things that happen in Nightmare like they’re real, I’d like to point out that the film is partially inspired by true events. During the 1970s, director Wes Craven read an article in the L.A. Times about a group of Khmer refugees who were living in the United States, and whose children were having nightmares that disturbed them so badly, they refused to sleep. Some of them later died in their sleep, and it was as if they had known they would die if they didn’t stay awake. This story disturbed Craven to his core, and it later became his main inspiration for writing Nightmare. Craven has also said that he took inspiration for the film from certain Buddhist and Taoist ideas, and anyone who’s ever listened to the man talk will know that he actually believed in some kind of spirit world.)

The Nancy Thompson character is easily the best thing about this film; in fact, she’s the very best “Final Girl” since Laurie Strode in Halloween and Ellen Ripley in Alien (1979). Unlike Laurie, she becomes aware of her nemesis early in the film and she actively hunts him down; and unlike Ripley, she has no weapons aside from her own determination and resourcefulness. Nancy eventually discovers that if she holds on to something in her dreams while she’s waking up, she can bring it over to the real world. She decides to conduct this extremely dangerous experiment with Krueger, and when it proves successful, the tables are immediately turned. Freddy finds himself at Nancy’s mercy, suffering every form of abuse the teenager can throw at him; he even becomes afraid of her at one point. And considering just how slimy a character Freddy really is, it feels really good to see him get his comeuppance this way.

This humiliation of the antagonist is a recurring theme in many of Wes Craven’s films (including 1972’s The Last House on the Left, 1977’s The Hills Have Eyes, 1988’s The Serpent and the Rainbow, 1991’s The People Under the Stairs, and 1996’s Scream). There’s almost always a transition point in these movies where the surviving victims gain some kind of advantage over the villains, and the villains become blubbering, pathetic fools. I believe Craven’s intention here was to demonstrate that while evil may often seem very powerful and formidable, it only has as much power as we allow it to have. When we take that power back, evil is revealed for the frail and empty little thing that it really is. And in the original script for Nightmare on Elm Street, that is exactly what happens; Nancy defeats Freddy Krueger by taking back all the energy she’s put into him with her fear, and his spirit is dissolved back into the Void forever.

My only criticism of A Nightmare on Elm Street is the fact that its ending was sloppily changed at the last minute, and for purely commercial reasons. Nancy defeats Krueger, and all seems well; but then she realizes she’s actually having another nightmare, and the rotten bastard gets her after all. This ending always leaves a very bad taste in my mouth. They go through the entire movie developing this really likable character who’s noble and strong and who succeeds in defeating (and even humiliating) the villain; then they pull the rug out from under her at the last minute just to give the audience one last jump scare. Granted, it scared the hell out of me when I first saw this film as a kid; but as an adult who’s digested the rest of Wes Craven’s work, I can see just how “un-Cravenian” that ending really is. As it turns out, Craven had a major dispute with Nightmare’s producer, Robert Shaye, who wanted a scary ending to set the stage for a sequel. Craven eventually gave in to Shaye’s demands just so they could finish making the film. I think this was an unfortunate choice on Craven’s part, as it prevents Nightmare from being a truly perfect film; but the rest of the film holds up remarkably well, even after 30 years, so at least there’s that.

When you stop to think about it, sleep really is kind of a scary thing. If we hold to the Cartesian definition of existence (i.e., “I think, therefore I am”), we technically cease to “exist” for a while when we aren’t awake. Sure, our bodies are still there and our brains continue to function; but we don’t really “think” in the normal sense of the term, since we aren’t conscious. So in a way, we all become like Schrödinger’s Cat when we’re asleep; we’re neither alive nor dead, and we only collapse back into a solid state of reality when we regain our capacity for conscious self-reflection. We’re extremely vulnerable while we’re in this state (both physically and otherwise), and this is partly what the Egyptians were getting at with their tales about Ra being menaced by Apep in the Underworld each night. By attacking Ra, Apep isn’t just posing a cosmic threat against the Creator; it’s also posing a personal threat against all creatures that sleep and dream.

Nancy Thompson’s struggle with Freddy Krueger is a perfect representation of this principle, especially since it’s built upon fears that many cultures traditionally associate with sleep. Apep and Krueger are both astral monsters that try to kill living things while they regenerate (whether this means a sleeping Creator or a sleeping human). Both attempt to kill the future (whether by preventing the dawn or by murdering kids). Both thrive when the good do nothing (whether this is due to a paralyzing gaze or a conspiracy of silence). And both are easily overpowered once you learn how to see through their tricks (whether this is achieved by a badass Thunder God or a plucky suburban teenager). In this way, I consider the character of Nancy Thompson to be a true daughter and warrior of Set.

Set & Nancy Thompson vs. the Serpent & Freddy Krueger

Incidentally, here is a procedure you can use to help you feel a little more like Nancy Thompson when you need it most. If you ever get scared when you’re in bed at night, give this procedure a shot. No Freddy Kruegers can hold a candle to the awesome power of He Before Whom the Sky Shakes.

Get a blank sheet of paper and some red paint. (If you don’t have any red paint, you can use a pen with red ink.) Draw a donkey that’s facing left, and write the word “EOEOE” in the shape of triangle on its neck. Then write “LERTHEMINO” on its back, and write “SABAOTH” on its breast. Finally, write the name “ABRASAX” directly beneath the donkey’s hooves, so that it looks as if the donkey is “walking” on the word. You don’t have to be a great artist; even the simplest and most child-like scribbling will do. (In fact, the simpler and more child-like you can manage, the better.) Just make absolutely sure that you draw the donkey facing to the left and that you write the voces magicae (“words of power”) exactly as I’ve said. When you’re finished, your painting or drawing should look like this:

Typhonian Spell for Protection During Sleep

Next, place this painting or drawing in a folder or something else in which it can stay unfolded and flat. (Under no circumstances should you fold it or crumple it.) You must never let any sunlight touch this image you’ve created; it must always be kept in darkness. Once you’ve placed it inside a folder, place it under the mattress of your bed. Preferably, it should be sandwiched between your mattress and your springboard. If the negative energy in your home seems to be centered on someone else in the house (e.g., a child), place the folder under his or her mattress instead. You can make one of these donkey images for each person who lives and sleeps in your home, if you like. Just follow the exact same procedure for each one. Make sure you place the images in areas where they can’t be seen, where no sunlight can touch them, and where they’re close to you and your loved ones while you sleep. Keep them there for at least seven days and nights; you can feel free to remove them after that amount of time has passed.

+2

On the Temple of Set

Some thoughts on what is probably the most well-known Setian community today.

 

The Temple of Set was founded by Michael Aquino, a Lieutenant Colonel in the U.S. military, in 1975. This was the result of a schism within the Church of Satan, in which Aquino had been a high-ranking member. Aquino had some major philosophical and administrative differences with the church’s founder, Anton LaVey, especially when it came to the theological existence of “the devil.” LaVeyan Satanists are not theistic devil worshipers, but scientific materialists who just happen to share a taste for gothic theatricality. (And why not? Goth stuff is sexy.) But in 1975, some members believed a real supernatural force was somehow attending their rituals, and Anton LaVey eventually made it clear that such views just weren’t welcome in his outfit. So Aquino left and performed a rite of his own to invoke “the devil” and figure out what to do next. He was answered not by any biblical concept of Satan, but by the Egyptian god Set, who impressed upon Aquino the concept of kheper (spelled Xeper in Temple of Set literature). Aquino then founded the Temple, which is still the most publicly well-known Setian community today.

Aquino’s Setianism requires some explanation. Reconstructing a neo-Egyptian faith was never his intent; his philosophy really begins with a refutation of LaVeyan materialism, and not with any Kemetic groundwork. Aquino was reacting to LaVey’s teaching that human beings are just organic meat machines that cease to exist upon death; he argues that human intelligence is supernatural by its very definition, and that it can indeed survive the shedding of its mortal coil. He drew more of his inspiration from Gnosticism, Neoplatonism, Thelema, and LaVey than he did from actual Egyptian sources; and while he does acknowledge Set as a real being, he has never condoned venerating Him. Temple of Set members prioritize kheper, the evolution of their souls or psyches to become gods after death. Like LaVeyan Satanists, they seem to look down upon devotional religion of any sort, even when it is directed toward Set. They claim that submission to any external deity will lead to total dissolution of the soul in the afterlife. As such, Setians of the Temple of Set are not worshipers of an Egyptian god per se (just as Church of Satan members aren’t “devil worshipers”), but something more like Gnostics, Thelemites, or Satanists who just happen to dig Set. They approach the Red Lord from a completely different playing field than Kemetic-based traditions do; our faiths are rooted in Egyptology, while theirs is rooted in Western ceremonial magic.

I am occasionally asked if I am a Temple of Set affiliate. The answer is no, and I never have been. While I have a great deal of respect for the Temple and many of their publications, I determined a long time ago (when I was 18, in fact) that this organization would not be a good fit for me personally. I identify as a Setian first and foremost because I love Set and want to honor Him as much as I can in this life. I find it annoying when “left-hand path” occultists conflate all devotional religion with “submission” and “self-denial,” since this conveniently ignores the fact that historical Setians like Aapehty and Ramses II clearly worshiped Set. I resent the suggestion that ancient Setians “didn’t understand” Set as well as we do today; that is some major white colonialist bullshit right there. And I have never trusted religious organizations that charge annual membership fees, or that possess rigid hierarchies. I understand things can’t get done without regular funding, and that all churches require good administrative leadership if they are to succeed; but I don’t think anyone should have to pay any money or kiss any hiney to learn about Big Red.

I’ve interacted with some junior Temple members (“Setians I°”) who insisted I couldn’t possibly have any authentic standing with Set without joining the Temple and learning all the secret things they keep from the public. I realize these individuals weren’t speaking for the Temple’s priesthood; but in my experience, such clique-ish attitudes tend to trickle down from the top. And if people can’t reach out to Set and be answered by Him without the Temple’s guidance, how the fuck did people worship Him in ancient Egypt? What do these people have that the Egyptians didn’t, and which the rest of us can’t find by visiting any museum or public library? It’s one thing for homegrown witch covens to keep some of their lore and rituals private, so as to prevent these things that are sacred to them from being appropriated by outsiders. It’s quite another matter for organized, incorporated, tax-exempt churches to claim they hold cosmic secrets one can only learn by paying regular dues. So even as a young Typhonian foal, I saw little point in trying to join.

In Temple of Set literature, Set is often defined as the Platonic Form or Principle of “Isolate Intelligence,” a “non-natural” alien entity that somehow modified the DNA of our primate ancestors so we would evolve to have individual psyches or souls. (It gets even more complicated from there.) This has little to do with anything the ancient Egyptians believed, and that has always been a major turn-off for me. I am a Pagan; for me, Set is a part of nature, not something that exists apart from or in opposition to it. The latter idea is a little too close to qliphothic anti-cosmicism for my interest, and this is only reinforced by all the Temple literature I’ve seen that poo-poos Paganism. Mind you, I don’t believe Set even recognizes words like “heresy” or “blasphemy”; so disagreeing with someone else’s Setian theology is not really a big deal. I can think your understanding of Set is totally batshit while still accepting you as a fellow Setian. Yet I am a proud animist and devotional polytheist, and if you tell me you think worshiping nature is ignorant or backward, I’m going to question why you align yourself with a Pagan god in the first place.

But just as I can appreciate Anton LaVey without agreeing with everything he ever said, so too can I appreciate Michael Aquino. He used his professional reputation to help see that minority religions are better represented among the U.S. Armed Forces, and he was at the front lines when it came to fighting the Satanic Panic during the 1980s. He is somewhat infamous for being so fascinated with Nazi history; but he just writes about how Nazi occult rituals were perversions of Norse polytheism (which is absolutely true, as any Heathen can verify); I’ve never seen him praise Hitler, promote fascism, deny the Holocaust, call for the extermination of Israel, or anything that Nazis actually do. Plus he’s a veteran, and some vets are just really into certain areas of military history that make people uncomfortable in polite conversation. I’m sure the man ain’t perfect, but it means a lot to me that someone like Aquino was there to raise awareness about Set back in the day. Even though I disagree with some of his opinions, anyone who has learned about Set from me should know that learning about Aquino is what catalyzed my own conversion in 1997.

Even Zeena Schreck, the youngest daughter of Anton LaVey, eventually left the Church of Satan and joined the Temple for a while; then she left that as well and started her own project, the Sethian Liberation Movement. Remember that Schreck is the first person on record to have been raised a Satanist from birth. She ditched her father’s Satanism, but she came to Set instead of coming to Jesus you might say (and she identifies as a Buddhist, too). The idea that this forgotten Egyptian god would steal people away from Satan’s “Black Pope”—including his own daughter—and inspire them to be Setians instead has always been especially meaningful to me. Schreck is not the only former Temple member to continue walking with Set in her own unique direction, either. Some have become Kemetics or devotional polytheists, and as I mentioned above, even those of us in the LV-426 Tradition have benefitted from Aquino’s work. So while I have about as much interest in the Temple as they probably do in me, I believe Big Red really did answer Aquino’s call to “the devil” on that dark night in 1975; and I’m quite grateful He did.

+5

Set, Horus, and the Law of Thelema

Set’s relationship with His brother and/or nephew, the god Horus, and how my faith is influenced by Thelemic beliefs.

 

Horus is the god who is most often contrasted with Set, but there were actually several deities called by this name in ancient Egypt. Heru-UrHaroeris, or Horus the Elder is a god of the sky whose eyes are the sun and the moon. He is a son of the sky goddess Nut, and a brother to Osiris and Set. He often conflicts with the latter, but is reconciled with Big Red in the end. Indeed, Set and Heru-Ur are both said to help Osiris ascend the ladder of heaven to join with Ra in the Pyramid Texts. But Heru-Sa-Aset or Horus the Younger, the son of Isis snd Osiris, is Set’s nephew who seeks revenge for Osiris’ death; He is the Horus who is more often referenced in popular culture today. And then there’s Ra-Horakhti, the Horus of the Two Horizons (East and West), who is a composite of Heru-Ur with the solar Creator deity, Ra.

Each of the various Horuses is firmly linked with falcons, solar imagery, and the Pharaohs, who were considered to be incarnations of the god (regardless of which “Horus” was being worshiped at the time). Each Horus also has a rocky relationship with Set and is said to either “castrate” Him or amputate His “foreleg” after Set “blinds” them in one eye. Either we are dealing with different gods sharing several synchronicities here, or we’re dealing with one god who has manifested under slightly different forms in numerous alternate timelines (sort of like how Jon Pertwee and Jodie Whittaker are both Doctor Who). Some Egyptologists and Kemetic Pagans seem to take the former of these two positions, and I believe they are likely correct. But I personally lean toward the latter position myself. Perhaps the “Horus” I have personally experienced is really a composite of several gods that answer to this name; and perhaps this composite has been influenced by Thelema as much as it has by Kemeticism.

Thelema is a religion started by Aleister Crowley, who had several powerful experiences in Cairo, Egypt in April 1904. These events were catalyzed by the Stele of Ankh-ef-en-Khonsu (otherwise known as Crowley’s “Stele of Revealing”), which was on exhibit at the Egyptian Museum of Cairo (serendipitously registered as Exhibit #666, no less). Ankh-ef-en-Khonsku’s Stele is a painted piece of wood with a vibrant image of the priest presenting gifts to Ra-Horakhti. This beautiful work caused first Rose Edith Kelly, Crowley’s wife, and then Crowley himself to receive prophetic messages from Aiwass, an angel of Horus, who revealed to them the text of Liber AL vel Legis (the Book of the Law). In this text, the goddess Nuit (Nut), the god Hadit (or Horus of Behudeti, identified with Ra as the midday sun) and the god Ra-Hoor-Khuit (Crowley’s rendering of Ra-Horakhti) together declare the beginning of a New “Aeon.”

The new Law proclaimed by the gods in Liber AL is this:

“Do what thou Wilt shall be the whole of the Law;
Love is the Law, Love under Will.”

People often assume this statement justifies doing whatever one likes, regardless of consequence; but I read it to mean something more like, “The highest priority in life is to find your true destiny and follow it; to truly love yourself (and not in a narcissistic sense) is the highest law.” Thelemites believe “Every man, woman and child is a star,” and that the way to “worship” Horus in his New Aeon is to bring out that glowing hot ball of light inside your soul and let it shine for all to see. Separating our fleeting, day-to-day desires from our everlasting True Wills can take years of reflection, and the rituals Crowley devised for Thelema are meant to facilitate this process of discretion in a powerful way.

There are some big problems with all of this, the most obvious being that Aleister Crowley was an abusive, racist, misogynist prick. He endangered many people’s lives, especially at his infamous “Abbey of Thelema” in Sicily (where he and his followers lived in unsanitary conditions, leading to at least one death), and during his ill-fated 1902 expedition of Mount Everest with Oscar Eckenstein. For a guy who liked preaching about the absolute divinity and autonomy of self, he sure was an authoritarian bully; he even enjoyed being called “the Great Beast 666” and “the Wickedest Man in the World.” He considered himself to be the spirit of Therion incarnate; and given that Therion is the archetypal evil ruler who brings ruin to his own people, I think he did a pretty good job of emulating that presence.

Why in Nut’s starry bosom would Horus (or any convergence of Horuses) choose such a horrible role model to herald the dawn of his (or their) New Aeon? I think the secret to this may lie in how the concept of Thelema resembles the Egyptian principle of Ma’at. Written in hieroglyphs as an ostrich feather, Ma’at is both a goddess and an action. As a deity, she sets the order of the seasons, the movements of the stars, and the times of birth and death for all creatures. As an action, Ma’at is doing whatever is right, whatever is just, whatever is well-balanced. To uphold Ma’at in all of one’s affairs is to procure Ma’at and good fortune for oneself, both in this world and the next. A person’s fate in the afterlife depended on how much Ma’at was in their heart (shown as a Weighing of the Heart against an ostrich feather, with the idea being that your heart must weigh the same as Ma’at). This concept is tied to both one’s personal destiny and what people call “the Golden Rule,” and I think the same is equally true of Thelema.

Thelema teaches we can live harmoniously by following our true, Higher Wills, since no True Will can supposedly cross any other in the grand scheme of things. Crowley totally sucked at exemplifying this, but it does echo the idea of doing right by yourself and others so we can all enjoy a good life and afterlife. While the Egyptians had the Pharaohs to dispense Ma’at throughout the Two Lands for them, the Horus(es) in Liber AL seem(s) to charge every single individual with the task of dispensing Ma’at everywhere. You might say Horus/Hadit/Ra-Hoor-Khuit effectively democratizes the role of Pharaoh for everyone, so that everyone can recognize themselves as a royal demigod in their own right.

I think the gods wanted everyone to see just how bad things can get if we let our individualized Pharaonic power go straight to our heads. Like the heretic king, Akhenaten, who put his obsession with one particular god (the Aten or Sun Disk) over his duty to defend all his people and their gods, Crowley prioritized his own ego over being a good role model for the Aeon. This cost him dearly in the long run, but it’s almost like he did all the wrong things so we can know what not to do by his example, without having to learn it the hard way. Crowley’s ideas have influenced not only Thelemites, but also quite a few Pagans, Qabalists, Satanists, Chaos Magicians, and rock musicians (the Beatles, David Bowie, Black Sabbath, Led Zeppelin, and many others). It seems to me that Horus (or some version thereof) truly did work through Crowley somehow, for the man certainly made a difference despite all his faults.

I have not personally interacted with any Horus(es) in my own spiritual journey, or at least not in the devotional sense of actually worshiping him/them. But his/their relationship with Set is still an important theological consideration. The dichotomy of a god of light and a god of darkness being sworn enemies is nothing new to most religions; but the idea that both sides are evenly matched, that neither side is perfect, and that both must eventually get along is uniquely Egyptian. Greek adaptations of this story rewrote the ending so that Set is either destroyed or cast out from the pantheon entirely; but with all due respect to Herodotus and Plutarch, I simply don’t accept such accounts as “canon.” The Egyptian civilization lasted roughly 3,600 years, and Set was never completely demonized until well after the first 2,800. Egypt was an occupied territory by that time, being deprived of its own government and culture; and what was remembered of the old ways had been garbled and syncretized with Greek influences. For thousands of years prior to that, the official story was always that Set and Horus are reconciled in the end.

Appropriations of Egyptian mythology (like Alex Proyas’ 2016 film, Gods of Egypt) insist on forcing Horus and Set into a Christian-based “good versus evil” dichotomy; but this runs contrary to the source material. Recall that Set doesn’t kill Osiris until after He finds out that His sister-wife, Nephthys, slept with him. According to some accounts, Nephthys truly loves Osiris and Set truly loves Isis, but neither can be with the mate of Their choice; They are paired together as an afterthought because nobody else wants to be with either of Them. Is it any wonder, then, that Nephthys eventually sleeps with Osiris to bear a child (Anubis), the one thing She wants more than anything? And is it any wonder that when He finds out, Set loses His shit and goes crazy? Mind you, Horus isn’t exactly an innocent little choir boy, either. One of the more shocking moments in the story is when Horus captures Set and prepares to kill Him, but Isis releases Big Red because He’s still her brother and she loves him. Then Horus goes apeshit and decapitates his mother in a fit of blind rage. (Thankfully Isis is healed by Thoth, who gives her a cow’s head; but still.) So I’m afraid this idea that Horus is the “Jesus” to Sutekh’s “Satan” just doesn’t wash.

+3

A Would-Be Ombite Creation Myth

My attempt at writing a Setian Creation myth that someone living in the ancient city of Nubt (Ombos or Naqada) might have believed.

 

People are often surprised to learn that the Egyptians developed more than one Creation myth. Each priesthood had its own ideas of how the universe was created, and of who created it. They each considered the divinities they were separately assigned to worship as supreme. Hence why the priesthood of Iunu or Heliopolis taught that Atum-Ra created the universe by ejaculating it from themself, while the priesthood of Khmun or Hermopolis thought it all began with a convergence of the Ogdoad (i.e., eight primordial gods). The priests of Mennefer or Memphis believed Ptah created the world by commanding it to exist, while the priests of Waset or Thebes were convinced that Amun was the Creator. These are the four most popular schools of thought when it comes to Egyptian theology.

There were far more cosmogonies in Egyptian religion than just these four, however. There is one in which the goddess Neith gives birth to the universe, while another cites Geb (Father Earth) as the demiurge. There is even a version of events where Sobek, the crocodile god, gives birth to the sun. If you’re wondering how the Egyptians could have tolerated having so many different Creation myths, it’s because they conceptualized religion very differently than we do today. As far as they were considered, each of these stories is simultaneously true; they are simply different ways of telling the same tale. In this way, it’s almost as if the Egyptians predicated the “many worlds” interpretation of quantum mechanics.

Set’s worship goes all the way back to the predynastic era (to 3200 BCE at least, when our northern pole star was still Thuban in the constellation Draco). This means Set was worshiped in Egypt long before the Pharaohs came along. His cult appears to have originally been centered in an Upper Egyptian gold-mining town called Nubt, which is also known as Ombos in Greek and Naqada in Arabic. The people of Nubt had a temple that was dedicated to Set, and it stands to reason that this temple would have been maintained by a priesthood. It also stands to reason that the members of this sect would have had their own ideas of how Creation occurred, and that Set would have played a central role in this ideology. Unfortunately, there are no written records to indicate what such a cosmogony might have been like; the temple of Set in Nubt no longer stands, and whatever secrets it once held are now lost to us forever.

I don’t claim to know who really created the universe or how, and I actually don’t care about this question all that much. It’s enough for me to put my trust in Set, and to enjoy and give thanks for His blessings. Yet it has always bugged me a little how the only Egyptian Creation story you ever seem to hear about is the Heliopolitan cosmogony. The roles that were assigned to Set in this schematic (great-grandson to Ra; grandson to Shu and Tefnut; son to Geb and Nut; brother to Osiris, Isis, and Nephthys) were given to Him at a comparatively later point in Egyptian history, and they only reflect how He was understood by the Heliopolitans. What would a citizen of Ombos have been raised to think? What kinds of roles and relationships would Set have been given by Ombite theologians?

There is really no way to answer such questions, but the following is my attempt at imagining what an Ombite Creation myth might have looked like. Please keep in mind, however, that this is not intended to be read as any kind of dogmatic scripture. This was not supernaturally revealed to me by Set, and He has never once told me anything like, “BELIEVE THIS STORY, IT’S ABSOLUTELY TRUE, OR I WILL KILL YOU.” Big Red certainly inspired me to write this, but it is really just a thought experiment, and I hope it will either be accepted, critiqued, and/or improved upon as such.

I’ve tried to make this seem like something a person living in predynastic Nubt might have actually believed; so there are no references to Horus or Osiris, given that those stories did not develop until after the unification of Egypt. Here I refer only to divinities whom we know were worshiped or at least recognized either in Ombos itself, or in some of its closest neighbors (including the cities of Abdju/AbydosGebtu/Coptos, and Waset/Thebes). Aside from Set, His mother Nut, and the hippo goddess Taweret, this narrative also includes Sobek, Montu (the Theban sun god of war), Raet (a Theban sun goddess), Min (the Coptic god of fertility and sexuality), Aset/Isis, and Khenti-Amentiu (a jackal god of the dead who was worshiped in Abydos, and who might or might not be an earlier form of AnubisWepwawet, or Osiris). The order in which the gods are born is based on how their stars are arranged in the sky. Set, Taweret, and Sobek come first because the Great Bear, Draco, and the Little Dipper are in the celestial north; Montu and Raet are next since the Zodiac is beneath these constellations; and Min and Aset follow since Orion and Sirius are beneath the Zodiac. With all that being said, I now humbly submit the following.


Before the Dawn of Time, there was nothing else but the goddess Nut. She was alone, and her infinite black body was not yet tattooed with stars. Everything which now exists was still one with Nut, and since there was nothing else with which she could be compared, everything was nothing. All was Nut, and Nut was all.

Dua Nut!

But then a powerful hunger awoke within the body of the goddess, a craving for existence rather than nothingness. So powerful was this force that it grew and grew within Nut until it could no longer be contained. This new force then exploded from Nut’s side, cleaving her in twain and becoming the Red God, Set. In this way, the Dawn of Time began not with the first dawn (as the priests of Atum teach their children in Iunu), but with the first storm.

Dua Set!

One part of Nut descended and became her brother Geb, upon whose body we now live. The other half remained above and became Mother Sky. Set was still attached to Nut by His navel string, but He cut the string with His iron phallus and was freed. He then roamed the body of Geb, spreading desolation and dust wherever He went. His navel string did not fade away, but became angry and attacked the Red God. Thus did the evil thing become Apep, the Chaos Serpent, which seeks to return all of Nut’s children to her womb and make her miscarry for all time.

Apep eventually attacked Set and castrated Him with its horrible teeth. The Red God roared in pain, but would not be defeated; He merely retrieved His iron phallus, forged it into a massive Scimitar, and hacked the Serpent into pieces. Yet did the monster regenerate itself, with all of its pieces coming back together save one. That one remaining piece grew to become the goddess Taweret, who fell in love with Set and joined Him in battling the Serpent.

Dua Taweret!

Taweret also restrained Set by chaining His Scimitar to the navel of Nut. In this way, Taweret established Ma’at and made it possible for life to develop upon the body of Geb. She and Set then became the Great Hippopotamus (Draco) and the Foreleg (Ursa Major) in the northern sky. Such is how the Red God was tamed to become the defender of our world. His war against Apep will rage for all time; were it not for Set’s grace, the Serpent would swallow us all.

Some time later, Taweret made Herself pregnant and gave birth to Sobek, who appears as the Great Crocodile (Ursa Minor) in heaven. Sobek descended to Geb and created Iteru (the Nile), the first river; then he laid a gigantic egg in what is now Waset. When this egg hatched, the sun deities Montu and Raet came forth. Then, in what is now Gebtu, Montu and Raet brought forth Min and Aset. Together, these four divinities created all life upon the body of Geb. Finally, Min and Aset gave birth to Khenti-Amentiu, who guides the dead to safety in Duat.

Dua Sobek!

The people of Waset praise Montu as the Creator, and the people of Gebtu praise Min. But we who live here in Nubt know that Set is the One who truly started it all. Our humble little town is where He first stepped foot on Geb. He has blessed our people with the gold that we mine from the hills, as well as with the surrounding desert that preserves our Blessed Dead. It is our sacred duty to offer food, drink, and pottery to the Red God at the House we have built for Him here; let those in other towns appease the other Netjeru.

 

+3

Aberamentho: Set, Yahweh, and Jesus Christ

Set does not play by Christian rules, Satanist rules, or Marvel Cinematic Universe rules, and neither do Setians.

 

Growing up in Protestant America during the 20th century, I was trained to view any divinity apart from the biblical god as either a “false idol” or “the devil.” Even being raised by nominally Christian parents, it was impossible to escape such mental conditioning. This really became an issue for me when I came to Set in 1997. As His presence grew stronger and I realized I was a Setian, people told me everything about this was “demonic.” Some were willing to accept that my god doesn’t really fit into that scheme, and that He marches to a completely different theological beat. But I wasn’t so great at explaining these things back then, and even the people who listened to me weren’t getting the full story.

The people who weren’t willing to listen didn’t care, concluding I was simply insane, possessed, or both. It especially hurt when I encountered this attitude from other Pagans, and it made me oversensitive to the subjects of Christ and Satan for quite some time. I don’t feel too ashamed about this, as there was not exactly a “surplus” of mature Setian adults for me to learn from as a kid. I had to learn how to conduct myself on my own; and while it was rough, I think I turned out OK. I know there are others who have dealt with similar growing pains too, and I just want to say you are not alone.

Since “khepering” from the rowdy Typhonian foal I once was to the generally grouchy but more agreeable jackass I am today, I gained access to better literature on Set and learned some things that mellowed me out on this stuff. And I met other people who really did learn to accept me as I am, including not only other Setians, but Pagans, atheists, agnostics, and even some born-again Christians too. I even re-learned to enjoy Alice Cooper after discovering he’s an evangelical! Just what the hell (or heaven) happened? Well, first I learned of Set’s appearances in the Greek magical papyri. He is not only called Typhon or Seth in these texts, but also things like AblanathanalbaLerthemino, and Kolchoi Tontonton. No one really knows what most of these “barbarous names” or voces magicae actually mean; but a few have been translated, including two that are important to this discussion: Iao Sabaoth and Aberamentho.

Iao Sabaoth is a Hellenized corruption of a name for the Hebrew god, who was identified with Set by Greco-Egyptian syncretists. In the earliest years CE, the polytheist world reacted to both Jehovah and Set the same way the monotheist world reacts to Satan today. Some thought the God of Israel is really Big Red in disguise, and that Jews were actually “descendants” of Set. As far as most people knew or cared, Setians and Jews were both serving an evil god that demands we have sex with donkeys, cannibalize kids, and poison local wells to spread plagues. This is one of the earliest records of blood libel, or the accusation that a minority community is committing ritualized terrorism and/or child or animal abuse. This trope shaped not only the European witch hysterias, but also contemporary urban folklore like the Satanic Panic. Conspiracy lovers still believe there is a global cabal of Satan-worshiping witches engaging in unspeakable acts, and Jews and Pagans are both still conflated with this fictitious anti-religion today.

Aberamentho means “Lord of the Waters,” which likely refers to Set sublimating and controlling the Chaos Serpent. Yet it also appears in the Pistis Sophia—a Gnostic text that was contemporary to the Greek magical papyri and the New Testament—as a name for Christ. It likely refers to St. John’s belief in Jesus as the Logos, the mystical Word, which was with IHVH before Genesis begins. In a similar way, I feel that Set and the other Netjeru were all with Ra at the Dawn of Time. I think Set is the aspect of Ra that empowered them to kheper in the first place, starting the cosmic chain of transformations that is Creation. Two savior gods who both pre-existed the universe, and who are both vital to how the cosmos functions.

The Alexamenos Graffito

And then there’s the Alexamenos graffito, scrawled on a wall to shame a Roman soldier for being Christian. It shows the poor guy praying to a cruciform donkey-headed Jesus, and it’s the earliest known image of the god at present. Christians had to meet for worship in spooky catacombs at night for fear of literally being thrown to the lions. Their polytheist neighbors saw them as lunatics worshiping an executed cult leader, and the idea of the Eucharist led to accusations of cannibalism. While the Alexamenos image does not refer to Set directly, He is implicit in the form of Christ’s equine head. Donkeys are sacred to Set, and they were maligned, abused, and murdered for this very reason at the time. So to draw someone with a donkey’s head was to vilify them, not unlike drawing someone with goat horns today.

The graffito spooked me when I first saw it, for I had seen a vision that closely resembled it during one of my earliest Sabbat rituals back in 1998. I would stay up late on Friday nights, quietly invoking Set, playing some metal for Him and talking to Him through the night. Sometimes I meditated, and on one occasion, I saw Big Red in a loincloth, being crucified by an angry mob. He had a Sha’s head, not a donkey’s; but He was being nailed to a cross just the same. For years, I thought this was just some brief artistic fancy; but while the Alexamenos graffito is not an exact duplicate of this vision, the resemblance was immediate and very shocking to me when I finally saw it in late 2007. I remember having to sit down, in fact, and someone asked me if anything was wrong (“No man, my head is just exploding!!”).

There have even been times when Set and Jesus seemed to intersect for me in bizarre ways. My mother-in-law was a deeply religious born-again Christian, and she had trouble making heads or tails of my belief system when we first met. But years later, when she was hospitalized for an injury, she had an experience with Set in her hospital bed. After that point, she and I shared a special bond where it was like Set and Jesus could be “buddies” through us. When she passed away in 2015, my Ma-in-Law asked me to pray for her; I told her to go with Jesus to his heaven, and I asked Set to clear her path of all obstacles. It was not exactly a pleasant event to experience, but it was very sacred to be sure.

I am not a fan of how Set is usually treated in most Satanist literature I’ve seen. The scholarship is usually both sloppy and full of confirmation bias; every effort is made to “prove” that Satan “came from” Set, and nothing is ever mentioned about how Set was also identified with Yahweh and Christ. I’ve had people get really upset at me for even mentioning these things, as well. They don’t want Set to be a multifaceted god who can get along with either Jesus and/or Satan whenever He might feel like it; they just want Him to be a fallen angel in Egyptian drag. But this overly dualist mindset is completely alien to the Egyptian way of thinking. Set does not play by Christian rules, Satanist rules, or Marvel Cinematic Universe rules, and it’s not His problem if anyone else is upset by this; nor is it mine.

+4

Set and the Scarab of Ra

Explaining kheper, the ancient Egyptian concept of divine transformation, and how it relates to the scarab beetle, the solar Creator deity Atum-Ra, and Set as the Champion of Ra. 

 

In Egyptian mythology, the solar deity Ra (or to be more specific, Atum-Ra) is not only our literal sun, but the first god, the progenitor of all things, and the divine spark that’s hidden within every person. They are the starfire from which our planet and our very bodies are forged, and I refer to them with gender-neutral pronouns as much as possible, given they are also known as “the Great He-She.”

Ra is not said to design the universe like an architect, but to asexually reproduce it through an act of divine masturbation (both a theological and a literal “Big Bang,” you might say), right after creating themself through an act of divine introspection. First Ra lifts themself from Nun, the primordial ocean of infinite chaos, proclaiming, Khepera Kheper Kheperu—which means something to the effect of:

“I have transformed,
and by my transformation,
others too shall be transformed.”

Then Ra asexually begets the infinite plurality of gods, animals, and people that exists today. Every sentient being is, in fact, a miniature alternate Ra within the macrocosmic collective Ra, right on down from the highest of the Netjeru to the tiniest baby animal or human.

Ra’s first children, Shu and Tefnut, were separated from the Self-Created One shortly after their births. So Ra removed one of their glowing Eyes, which became the solar cow goddess Hathor, and sent her to search for the missing children. By the time Hathor reunited Shu and Tefnut with Ra, the children had come of age and produced babies of their own: the sky goddess Nut and the earth god Geb (who would later beget Osiris, Isis, Set, and Nephthys). And when Ra was reunited with all these children, they wept the happy tears that fell down to Geb and mixed with the earth, becoming the first human beings. So while the gods might be greater and more powerful than us, every person is a living demigod, a human particularization of the Great He-She, and we possess certain rights and dignities even the Netjeru can’t take away. We are not their creations or their playthings, but something more like their younger cousins.

At a later point in the myth cycle, Ra says they are “Khepera at dawn, Ra at midday, and Atum at sunset.” They are a child in the morning, an adult in the afternoon, and an elder in the evening. When night falls, Ra dies and becomes a ghost or “Night Sun” that journeys through the Underworld to be reborn again as Khepera. It is in the darkest hours before dawn that they are attacked by the Chaos Serpent, which is safely repelled by Set and His starry Iron. This is not just a solar myth, but an allegory for the sleep cycle. Many of the Netjeru are said to follow Ra’s same pattern of dying and rising, sleeping and reawakening, just as we ourselves do every day. And just as the Serpent’s assault on Ra is truly an assault on every god and mortal by extension, so too is Set’s battle with the monster a battle for all of us, from the Creator themself to that angry customer you have to deal with at work. Set is the god who never dies and who never sleeps, that the rest of us may all sleep and die and awaken and rise again in safety.

The name Khepera is especially interesting because it combines Ra’s name with the word kheper, which has at least two interrelated meanings. The most obvious translation is “scarab beetle,” an insect that is sacred to Ra. The Egyptians admired scarabs for their life cycle (from egg to larva to pupa to adult), and for their unique reproductive behavior. They lay their eggs in dung, which they then roll into large balls and move around as needed. People drew parallels between these egg-filled dung balls and the sun, imagining that Ra rolls a giant radiant egg ball across the sky. Furthermore, the scarab’s life cycle was likened to Ra’s cycle from night/ghost to dawn/child to noon/adult to dusk/elder, which brings us to the second translation for kheper. As a verb it means “to transform,” and as a noun it means “a transformation.” Whenever you experience something that profoundly changes your life, awakening you to some new unexplored horizon, you KHEPER. And each of the various “yous” that manifest from your birth to your death to your afterlife is a unique kheper in the stream of metamorphoses that is your life.

Considering that kheper is encoded in Ra’s first words at the Dawn of Time (“Khepera Kheper Kheperu”), this is an extremely powerful “magic word” indeed. So powerful, in fact, that when Michael Aquino, a leading minister in the Church of Satan, invoked “the devil” for guidance on what to do following a schism in the church in 1975, he was answered not by Lucifer but by Set, who permanently impressed the concept of kheper on Aquino that very night. Aquino and his colleagues in the Temple of Set prefer to capitalize and spell this word with the Greek letter chi (i.e., Xeper) to signify its centrality to their particular Setian current. I prefer to spell the word phonetically to prevent any confusion for my readers, and I diverge from Temple of Set members insofar as my love for Set is prioritized over kheper in my hierarchy of spiritual values. I agree kheper is important, and that Set cares more about getting us all to kheper than being worshiped. Nevertheless, I identify as a Setian because I love Set first and foremost; if kheper or Khepera were truly the central focus of my path, I would identify as a Kheperian instead.

That being said, kheper is what happens when the sun rises at dawn, when a grub emerges from the soil as an adult beetle, and when a soul or spirit is fundamentally transformed by some profound, life-altering experience. It is the principle that enables us all—cosmic god and mortal demigod alike—to theoretically live beyond death. Additionally, Set is the only other deity in the Ennead or Company of Nine to have willed Himself into existence apart from Ra (by tearing Himself from the womb of His mother, Nut). Since the Netjeru are both distinct beings and extensions of Ra’s own primeval essence, the argument can be made that Set is the aspect of Ra that enabled them to kheper in the first place, even before Big Red came forth as an entity in His own right. This would explain why He continues to play such an important role in procuring Khepera’s safe rebirth, both in the macrocosm and the microcosm. Similar to how St. John believed Christ was with Yahweh in the beginning, before the Creation of heaven and earth, you might say I believe Set was with Ra in the beginning, before the Dawn of Time.

Khepera Kheper Kheperu

+2

On Setian Priesthood & Pagan Ministry

On being a priest of Set and a Pagan minister, and what spiritual leadership should (and shouldn’t) look like.

 

I occasionally receive inquiries about how I came to be ordained, and how others might do the same. Here is my best attempt at distilling all my thoughts on this matter, in one convenient place.

People often refer to the concepts of “priesthood” and “religious ministry” as if they were interchangeable, but I prefer to distinguish between these two functions very carefully. The assumption that a minister is always a priest and vice versa is rooted in the monotheist premise that people in the same religious community will always follow the same god, and it is inappropriate to hold Pagans to this standard.

  • In a polytheist context at least, priesthood is the act of serving one or more particular deities with regular rituals and/or offerings, by studying their lore, and by helping others understand them as necessary. It is a devotional occupation that is all about doing something for a god or a pantheon, or their followers.
  • Ministry, in my opinion, has less to do with serving any gods in particular, and more to do with serving human beings. It is an act of community service that is mostly about helping people legally marry, procure good fortune, and/or memorialize their dead. These are practical issues that all kinds of people need help with, regardless of which god(s) they prefer to acknowledge (if any).

So when I officiate a wedding, bless a baby, or eulogize somebody’s ancestor, I am serving strictly as a minister. I don’t care if the people I help believe in any deity or not, and I will even tailor my services to reflect their beliefs (within reason, of course). Theology is only a point for discussion when it comes to my services for Set, which I see as fulfilling a more priestly role. While a person can certainly be a minister and a priest at the same time (as with most monotheist clergy), in Paganism you can also be just one or the other, or even alternate between the two as necessary.

I should clarify that I am not recognized as a priest in any particular congregation apart from my own, and that others are welcome to dispute my use of this term as they see fit. I would hope that all the work I have done so far will prove I sincerely do my best to live up to the label, and that I am not just some occultnik hack. Our coven might only consist of four people, but I’m confident enough in our shared experiences not to care too much if other groups consider us “legitimate” or not. We have little interest in increasing our own numbers, since we don’t believe anyone should have to join any sect, pay any dues, or kiss any hiney to learn about the mighty Champion of Ra. Hence my insistence on publishing everything I write about the Big Guy for free; everything in this ongoing work (such as it may be) is a votive offering not only to Him, but to all my fellow Setians as well. It is hoped that others will find the material helpful enough in some manner, even if we must agree to disagree on certain points.

As we LV-426 initiates reached adulthood, two of us decided to get married (not to each other, but to our own separate sweethearts). And since we manifest Set’s rebellious disposition so nicely, neither of us was willing to appease either of our extended families by conceding to a conventional Christian wedding ceremony, or even to a more secular procedure at a local courthouse. For this reason, I was legally ordained in the Universal Life Church Monastery so I could officiate a ceremony to my Sister Bean’s liking, and we enlisted another minister from the Monastery to officiate my own ceremony. Since then, I’ve officiated ceremonies for other couples who needed it, without concern for whether they are Setian or Pagan, and without charging any fees. Apart from working execrations, blessing a few newborns, and the one time I administered last rites for someone, weddings represent the bulk of my ministerial experience at present.

The ULC Monastery is one of those “anything goes” churches that ordains anyone who signs up for free. Such institutions are often viewed as “shams” by more traditional churches, which have huge populations and generate enough (tax-exempt) revenue to fund things like Bible colleges and theological seminaries, where they can actually send their clergy to be trained. Pagans do not enjoy anything close to the same numbers or resources that Christians enjoy, making it much harder for us to successfully launch our own churches (let alone seminaries) and keep them going. While it is not a Pagan church specifically, the Monastery makes it possible for covens like ours to enjoy the benefits of ordination without paying a shit-ton of money we don’t have to some institution we don’t even agree with. This seems only fair to us, given that we don’t own any property as a group, we have no treasury to speak of, we don’t request or accept monetary donations from anyone, and we certainly don’t charge each other any membership fees.

There are other multifaith churches that offer more conventional ordinations, such as the Universal Unitarian Church. Some Pagans I know have enrolled in such ministries to benefit from the training they offer. It’s a lot of hard work, and I have the utmost respect for anyone who chooses to go through that process. I’ve always lacked the time and the money to do it myself, and while I work well with authority in a strictly business context, this is not the case when it comes to religion. My faith is the one area in life where I get to have absolute control, and I chafe with resentment when I feel like that control is being restricted. However, I don’t wish to discourage anyone else from considering options like the UU. Online ordination has served my purposes pretty well thus far, but it is not the best option for everyone, and I wish nothing but the best for those who endeavor to graduate from more structured ministerial programs.

That being said, I fully disclose that I am not a licensed counselor or social worker, and that I am ill-equipped to handle some of the issues ministers in other faiths are trained to deal with. I do, however, work in a field relating to public health, and whenever I meet someone who needs help to such an extent, I always refer them to licensed (and preferably secular) professionals. I don’t milk them for all they’re worth like some televangelist faith healer. I also don’t fuck around with people’s safety, and if I think someone might be extremely dangerous to either themselves or others, I will report any evidence I find to the appropriate authorities. There are traditional organized churches that train their ministers in all kinds of ways, but which also harbor and protect obvious evildoers among their own leadership. So whenever I hear more privileged faiths poo-poo the idea of online ordination, it just tells me they hate minority religions and want to keep us down. Besides, my ministerial work is supplemental to my sacerdotal work anyway. While I do my best to help whomever I can whenever I can, I really do what I do for Set and for other Setians—which is to say, I identify as a Setian priest first and a Pagan minister second.

Piggybacking on a multifaith online church is certainly not an optimal method for circumventing the lack of legal equity between our various religious traditions; but starting my own church has never seemed like a practical idea. I doubt there would be that many people knocking down the door to join, and I am uncertain as to what I could really offer those who did. I also have serious ethical problems with how churches are allowed to become tax-exempt businesses, political interest groups, and safe havens for sex offenders in this country. Part of me would want any church I help launch to actually pay taxes, just as a matter of principle and accountability. But then again, there are many ways in which tax exemption is extremely helpful for Pagan churches that are already struggling to get by as it is; so I am conflicted on the matter. Until a better option presents itself, I’ll just make do with independently serving Set as a priest from LV-426, and with facilitating any ministerial work I might need to provide through the ULC Monastery.

While I take my work very seriously, I don’t claim to be some prophet who holds the keys to all the mysteries of the universe, and I am extremely critical of anyone else who does. Set demands self-determination, not blind obedience, and anything that infringes upon your personal sovereignty is anathema to Him. There are far too many priests and ministers (of all religions, including Paganism) who prey on the people they “help” for power, money, or sex. If someone demands that you give something of yourself that you don’t want to give—whether it’s your time, your money, your ability to think critically, or even your body—that is NOT OKAY. I don’t care what religion you are, Set’s gift of autonomy is for ALL sentient beings, and those who deprive others of this gift will become pet food for Ammut in the Underworld!

As a final note, I still occasionally meet other Pagans who think I must either talk backwards, eat babies, or spin my head around 360 degrees because I worship Set. With all due respect to experts in other fields: if the extent of your knowledge about Big Red is that He is the “Egyptian devil” or “god of evil,” then you are a LAYPERSON as far as He is concerned, and people like me are here to put you back in your lane. We aren’t going away any time soon, either; in fact, I reckon the 2020s will see more of us awakening to our true identities than ever before! Set is mighty, and so are we!

+3

“Do You Worship the Devil?”

The word devil is really just as vague and complex as the word god, holding multiple meanings across the world. So when we “speak of the devil,” just what in hell are we actually speaking about? 

 

Accusing someone of “worshiping the devil” is the easiest way to discredit their faith and beliefs. Pagans are no strangers to such accusations, and this is doubly true for Setians, Lokeans, and others who walk with the so-called “powers of darkness.” But the word devil is really just as vague and complex as the word god, holding multiple meanings for different people and cultures across the world. So when we “speak of the devil,” just what in hell are we actually speaking about?

The figure identified as “Satan” in popular culture is not 100% Christian in origin, but something more like a schizoid Frankenstein monster patched together from various religious traditions over the centuries. The ideas that people have about this figure today are not only influenced by biblical teachings, but by generations of militant Christian deculturalization as well. Most accusations of “Satanism” turn out to be nothing more than non-Christian religions upon closer inspection (or in especially ludicrous cases, they turn out to be any Christian denomination apart from one’s own). There are also several different versions of “Satan” referenced throughout popular culture, and people never seem to know which of these variants they happen to be discussing at any given time. The situation gets even more complex when we account for actual Satanist beliefs about the devil, which is a whole other kettle of elephantfish.

Satan as the Heavenly Prosecutor

Introduced to us in the biblical book of Job, this version of Satan is far less subversive than people commonly know. He is but a servant of the Israelite god, only committing the harms his maker allows him to commit. Tormenting humans, tempting them, and testing their faith in Yahweh is not an act of rebellion, but a service he provides at his maker’s behest. As such, the purest distillation of Satan in my opinion is simply the shadow side of monotheism itself. If the entire point of such belief is our submission to just one god (and our strict avoidance of all others), then naturally someone is needed to periodically test that allegiance. The way I see it, the Old Testament Satan represents the dark side of Jehovah himself; there is no other role for a devil that makes any theological sense in a purely monotheist context.

While I accept the Christian god as being ontologically real, I remain skeptical of his alleged omnipotence, omniscience, omnipresence, and omnibenevolence. I believe Yahweh and Jesus Christ both exist, but they are just two more finite gods occupying our shared multiverse, neither more nor less important or perfect than any other divinity in objective reality. I accept they are of central importance to their own followers, and I can see how Satan the Heavenly Prosecutor would figure largely in their personal value systems. But to “worship the devil” in this context seems equivalent to accepting a payoff from Mr. Slugworth, then learning the slick bastard was really working for Willy Wonka the whole damn time (but now you can’t have any chocolate!). In my experience, this version of the devil isn’t venerated by anyone (not even by real Satanists); people are only ever accused of trafficking with him by monotheists.

Satan as a Serpent, Dragon, or Gnostic Figure

In the book of Genesis, the first man and woman are deceived into disobeying Yahweh by a talking snake. Many people think of that snake as Satan, but it was never identified as such until New Testament times. By that point, Judaism and Christianity had both been influenced by such combat myths as the Babylonian Enuma Elish. These are tales of divine warriors battling monstrous serpents or dragons to create or save the world, and Set’s daily pre-dawn battle with Apep is just one of many variants. Judaism already developed its own variant of this story in the figure of Leviathan, a sea monster that represents all human and supernatural defiance of Yahweh. (Leviathan originally comes from Phoenician mythology, in which it is sent to attack the Elohim by the daemon Yamm, who is battled by Set in the Edfu Texts.) So by the time Roman emperors started feeding Christians to lions for sport, the biblical idea of the Genesis snake had been firmly conflated with the polytheist Chaos Serpent, which seeks to end the universe. Hence the depiction of Satan as an apocalyptic “great red dragon” in the book of Revelation.

The Gnostics were Jewish and Christian heretics who lived during New Testament times, and who deviated from monotheism. They believed in not one but two gods: a benevolent god of pure spirit who transcends the physical universe, and an evil material god who keeps our souls trapped and miserable here on earth. Some viewed the Genesis snake as a messiah sent by the good god to free us from the prisons of our flesh. Mainstream Christians decided these people were “Satanists” for this reason, and some real life Satanists actually take their cues from Gnosticism as a result.

To be honest, I find Gnosticism troubling. It teaches that nature is soulless, and that human souls are alien not only to their surroundings, but to their own bodies as well. Such anti-cosmicism is really in vogue among left-hand path circles, which often re-define the Chaos Serpent as a kind of Gnostic savior figure. There are even Setians who engage in this, conflating Set with Apep (which is predicated on Set’s demonization as the Greek Typhon circa 712–323 BCE). With all due respect to these people, I believe Setianism is about revering a god who is a part of nature, and who is absolutely essential to how the cosmos perpetuates itself. Qliphothic diabolism, on the other hand, is the adoration of something external or even hostile to nature (which contradicts the entire premise of honoring a Pagan god in the first place). Setians can combine their love for Set with any other spiritual traditions they like, and we do not need each other’s approval to do so. But to my mind at least, Set shares more similarities with Jesus Christ, the archangel Michael, and even Jehovah in this particular context (Aberamentho!) than He does with Satan.

(Mind you, I don’t believe Set is “angered” or “offended” by anyone identifying Him with the Serpent. He’s a big god, He’s got a thick proverbial skin, and I’m sure He has His reasons for interacting with folks like Kenneth Grant and Michael W. Ford. I fully admit I am likely more bothered by this subject than Set is Himself. My intent here is not to “shame” anyone into ditching their copies of Nightside of Eden or Sekhem Apep, though I encourage people to at least consider the idea.)

Satan as Antichrist or the Great Beast 666

Again, there is a major biblical distinction between “the Antichrist” and “the Great Beast 666,” which is called Therion in Greek. Antichrist is basically the spirit of Christian hypocrisy itself, or the impulse to do un-Christian things in Christ’s name; Therion is the archetypal evil tyrant who brings disaster upon his own nation. The latter goes back to the primeval origins of human government, but Christians first met him in the guise of the Roman emperors, whom they considered to be satanically possessed (and for good reason). Somewhere down the line, Antichrist and Therion were blurred together into the same popular image: that of the devil’s half-human offspring, destined to set the world ablaze.

In this context, Satan is a metaphor for both Christian and political corruption. Anyone can be deceived by a corrupt politician, including Pagans; but the idea that we are out to cause the downfall of human civilization is just ridiculous. And accusing us of worshiping Christian hypocrisy makes no sense at all. People like Paula WhiteCreflo DollarKenneth CopelandRod Parsley, and other “prosperity gospel” televangelists do a much better job of driving people away from Christ than Pagans ever could. No one does a better job of publicly glorifying Antichrist than these false ministers of Mammon.

As for Therion, there are reasons for thinking he might be enemies with Ishtar, who is my Holy Mother Goddess. Part of Ishtar’s role in ancient Babylon was to empower the kings and punish them severely if they failed to take good care of their people. Especially shitty rulers were offered as blood sacrifices to Her, demonstrating that She does not suffer tyrants lightly. Even the Bible seems to agree that the Great Beast and the “Whore of Babylon” despise each other (Revelation 17:15–18). So if someone accuses me of “worshiping Satan” in the sense of supporting the tyrannical persecution of Christians, they couldn’t be further from the truth. As a Pagan, I would prefer to live in a world where no one is ever persecuted for living the life they want to live, neither Pagans nor Christians nor anyone else.

But while Therion is a symbol of tyranny and persecution for Christians, he more often represents freedom, liberty, and self-empowerment for Satanists. This interpretation is not biblical, but is influenced by the teachings of Aleister Crowley, who actually claimed to be Therion incarnate. (Considering how oppressive and manipulative a person he was, I’m inclined to agree that Crowley was a perfect avatar for the Final Tyrant.) If we define Therion in a strictly Thelemic or Satanic context, I can see how the figure might be used to exemplify key Setian values like autonomy and self-ownership. But if we define him in the Christian context, I consider him anti-Setian and want nothing to do with him.

Satan as a Fallen Angel (“Lucifer”)

The devil’s most well-known origin story is that he was originally an angel in heaven named Lucifer. He tried to usurp his Creator’s throne, was cast down from heaven for his pride, and now rules his own kingdom down in hell. This story does not appear anywhere in the entire Bible; it’s actually a polytheist theme that was not fully absorbed into Satan’s demonology until the medieval era. (The reference to “Lucifer” in Isaiah is a shoddy Latin translation; the original Hebrew text refers to a mortal Babylonian king.) Prior to this, Lucifer was one of many polytheist gods identified with Venus, the Morningstar. The astronomical behaviors of this planet—keeping near the horizon; shining brightest at twilight; “defying” the sun by appearing just before dawn—led people to associate it with several uppity gods who subverted their elders. Each of these Venusian powers is linked with fire and fertility, as well as with death and resurrection. Females like Aphrodite and Inanna are usually successful in their rebellious designs, but their male counterparts are more often ruined and forced into exile, which brings us back to Lucifer.

There is no direct relation between Set and the Lucifer myth, but some people draw parallels between the two anyway. Set’s demonization can be likened to Lucifer’s fall from heaven; and then there’s the theme of Set defending Ra from Apep in the Underworld just before sunrise. The idea of a rebellious Red God facilitating the sun’s rebirth can be linked with the theme of a “fallen angel” heralding the dawn. I must admit, however, that these associations are a bit of a stretch for me personally. Set has little to do with Venus, amd most other divinities who do are “dying-and-rising” figures. Set never dies, and He never “falls down” into the Underworld either; He just travels there every night with the Creator to serve as Ra’s personal bodyguard. This dynamic doesn’t really jive so well with the “Fuck God, I’d rather rule in hell!” attitude that Lucifer more often exemplifies. In my opinion, Set and Lucifer are two completely unrelated figures, though I can see how Big Red might bond with the latter as a drinking buddy.

The truth is that when I hear or read the word Lucifer, I think of ISHTAR and not Set. Lady Morningstar appears in my mind’s eye as a beautiful angel with raven-black hair and wings, shining with unbridled fury. I can’t help but root for Her as She tricks Ea into giving Her the powers of civilization; as She descends into the Netherworld to face Her sister Ereshkigal; as She slays Her ungrateful husband Tammuz to take Her place in hell; and as She rages against that insolent megalomaniac, Gilgamesh. Ishtar’s resemblance to the biblical “Whore of Babylon” is famous, but She also resembles a female Lucifer who (unlike the more popular male version) generally succeeds in getting Her way. So if anyone accuses me of “worshiping Lucifer,” my first reaction is not to deny the accusation, but to correct it. (“My Angel of Light is a Lady, so if you absolutely have to call Her something in Latin, it really ought to be Lucifera!”)

Satan as a Horned God

By far, the most well-known version of the devil is that of a wooly goatman who frolicks with witches in the dead of night. This motif developed well after the Protestant Reformation, when the European witch hysterias reached their apex. It has no biblical basis, but is instead a synthesis of Protestant reactions to Judaism, Catholicism, several medieval Christian heresies, and numerous polytheist folk traditions. Much has already been said of how the devil’s horns and cloven hooves were appropriated from the Greek satyr god Pan, who similarly enjoys frolicking with nymphs at night. But there are actually several gods who were absorbed into this devil, not just Pan. Virtually every culture has acknowledged some kind of nocturnal horned god who digs raunchy, bacchanalian rites; and it is here that I experience the most trouble with my surrounding culture. As with most people, this is the “Satan” I always think of first whenever anyone brings up “the devil.” Society has drilled it into me since birth that horned, hoofed goatmen are supposed to be “evil”; and yet this imagery is quite sacred and inspirational to me personally.

Set is just one of the many gods whose imagery was appropriated for this version of Satan (thanks to the Coptic Church). We see this in Set’s affinity for nighttime, the color red, and such horned Artiodactyla as oryx and antelope. We can also see it in His attraction to goddesses who defy conventional gender roles (Taweret, Ishtar, Nephthys, Anat, etc.). And then there’s the fact that He is the god of wilderness, deserts, and other places beyond human civilization. From the moment I first met Him back in 1997, I have always felt compelled to honor Set out in the woods at night; so I identify with the Horned God image pretty strongly. For this reason, my brain does two things whenever people talk about “Satan” around me (whether it’s in conversations about religion, horror movies, or heavy metal music):

  • It immediately conjures up a Horned God image.
  • It immediately translates the name Satan into SET.

Some claim that the Hebrew word Satan is etymologically derived from Set’s name (via “Set-Hen” or some variant thereof). There is no evidence to support this assertion; yet it speaks to a very real Setian emotional experience. Some of us (myself included) first come to Set without fully understanding who or what He really is. Some don’t even know that much about ancient Egypt when He first calls them; they might realize there’s this spooky nocturnal Red God speaking to their souls, but that’s it. Setians in these situations often have little choice but to conceptualize themselves as “Satanists” when they first answer the call. (What the hell else are we supposed to do when society tells us that’s exactly what we are, and we don’t know any different?) Some may continue to identify as such for life; remember, Setian beliefs are not limited to Kemeticism, but can also intersect with other religious traditions (including Satanism and Christianity, both). Still others may discard “Satan” into the proverbial wastebasket once they develop a more Kemetic understanding of Big Red. (I can’t tell you how much better I felt once I achieved this for myself.)

Here’s an example of what I mean about my brain “translating” the Horned God motif into Set. One of my favorite bands is the Danish metal group Mercyful Fate, fronted by King Diamond. One of their greatest songs is “The Oath” from their 1984 album, Don’t Break the Oath. The lyrics of the song are partially adapted from Dennis Wheatley’s 1960 novel, The Satanist, which features a so-called “black mass.” But whenever I listen to this song, here is how my brain translates the lyrics:

Here is a link to the original song by Mercyful Fate, for anyone who might be interested.

It might seem odd that anyone would appropriate Satanic symbolism for a Pagan god (as opposed to simply rejecting such iconography altogether); but the way I see it, this is a perfectly logical thing for Pagans to do in our contemporary environment. Christians came along, wrested control of our religious narratives, and indoctrinated entire generations into thinking our various horned gods are really “the devil.” So it seems only right that Pagans, in turn, should appropriate “the devil” and turn it back into something positive that we can use for our own purposes, as demonstrated in the graphic above.

Satan as a Romantic Anti-Hero

From the 17th to the 19th centuries, serious belief in Satan had waned throughout the West, with the figure seldom appearing in any religious context. During this period, he was more often seen in works of art, literature, folklore, and political philosophy. Several artists, writers, and even radical leftists invoked the devil in their works as a sympathetic rebel against tyranny (personified by the Christian god). John Milton’s epic poem Paradise Lost is only the most prominent example; others include various works by William GodwinLord ByronPercy Bysshe ShelleyPierre-Joseph ProudhonMikhail Bakunin, and even Mark Twain. And since the point of this artistic movement was to encourage freethinking (for which Satan was thought to be the perfect symbol), it has since become known as “literary Satanism.”

It always confuses people to learn that mainstream Satanist groups like the Church of Satan and the Satanic Temple don’t actually “worship the devil” per se, but are atheists. This makes a great deal more sense when we remember that such groups are really descended from the literary Satanism movement. Anton LaVey didn’t take his Satan from the Bible; he drew him from Paradise Lost and other similar works. The point is not to be a “devil worshiper” but to actually become an arch-rebel oneself, in the flesh. While the chosen terminology might frighten outsiders, the whole thing amounts to little more than thinking rationally, challenging authority, and championing personal liberty, which I think are values most people can agree with. There are some things about mainstream Satanism I find annoying (e.g., I can do without Peter Gilmore’s near-constant assertion that all theists are categorically insane); but on the whole, I think it’s a pretty reasonable way of looking at the world (“Satanic” or not).

Returning to the $666 Million Question: “Do You Worship the Devil?”

When Pagans are accused of “worshiping the devil,” our typical response is to say “We don’t believe in Satan.” But as I have discussed here, the word devil is just as culturally loaded as the word god. If we define Satan in strictly biblical terms, then no, most of us do not believe in “the devil” at all. But when most people discuss this figure (including Christians), they are referring to one or more non-canonical tropes, not to the original biblical concept. And whenever this is the case, things become much less cut-and-dry. Many of us worship a horned god and consider ourselves to be witches (myself included). Some pray to Venusian deities who can be read as prototypes for Lucifer (again, myself included). And there are even people who actually glorify the Chaos Serpent (myself NOT included, thank you very much). Some Pagans who fit these descriptions actually identify as Satanists too (or as Luciferians). Who are we to tell them they aren’t welcome in our community, so long as they live and let live? If we can accept Christopagans and Jewitches in our subculture but not Satanists, then we are hypocrites.

While more Pagans are fortunate enough to be raised in Pagan families today, the majority of us are converts from other faiths, and most of us were raised either Catholic or Protestant. “I still have a soft spot for the Catholic Church” is a common sentiment I’ve heard from Pagans who were raised Catholic, and this is likely because Catholicism absorbed quite a bit of Paganism into itself over the centuries. Blooming Pagan teenagers in Catholic families are already exposed to countless Pagan ideas, from venerating a goddess (the Virgin Mary) to celebrating the three nights of Samhain (All Hallows’ Eve, All Saints’ Day, and All Souls’ Day). But the entire point to Protestantism is to purify Christianity of all such Pagan influences, consigning them to the devil. So Satan is often the only Pagan thing many Protestant kids are exposed to when they are young. And when a Pagan first blooms in such surroundings, it can be much more difficult to “unlearn” the things they have been conditioned to believe. Going from “hailing Mary” to “hailing Hathor” is one thing, but going from “fearing Satan” to “loving Pan” is quite another.

+2

Set and the Greek Typhon—Are They the Same?

Comparing the Egyptian god Set with the Greek titan Typhon, and explaining how the word “Typhonian” became a synonym for “Setian.” 

 

The name Typhon originally belonged to a Titan in Greek mythology who appears as a giant with a hundred serpents for his heads and legs. The Titans were primordial beings who existed before the Olympians (Zeus, Hera, Aphrodite, etc.) and who were ruled by a god named Kronos. After Zeus dethroned Kronos and took control over the universe, Typhon led the Titans to war against the Olympians. But Zeus overpowered him in battle and buried him alive beneath the Earth, from whence he now sends lava and volcanic eruptions. Typhon’s mate is the gruesome snake-woman Ekhidna, with whom he sired such terrible chaos monsters as Cerberus and the Chimaera. So far, I haven’t seen any evidence that the Greeks ever worshiped Typhon (though if anyone out there is aware of such evidence, please let me know). It would seem that he was only ever worshiped against, much like Apep in Egyptian religion.

Yet the name Typhon also became strongly associated the Egyptian Set after the New Kingdom fell to foreign invaders during the 8th century BCE. Since Set is the god of all things foreign to Egypt, He was blamed for these invasions as well as for the final dissolution of Pharaonic power. So the Egyptians went apeshit and smashed all His statues, scratched His name off every monument, and killed His sacred animals in excessively cruel ways (such as pushing scared and defenseless donkeys over cliffs). They ceased to believe in Him as the Savior of Ra and equated Him with Apep instead. They also persecuted and sometimes killed anyone who either continued to follow Set or was thought to resemble Him too much (such as redheads). This eventually led to one of the earliest recorded cases of blood libel, in which Alexandrian Jews were accused of practicing “onolatry” (donkey worship), poisoning wells, and murdering people in their religious rituals. Even Yahweh Himself was equated with Set during this period, which meant that Jews and Setians were both being portrayed as something like a pre-Christian “satanic cult.”

By the time guys like Herodotus started writing about the Egyptians in the 5th century BCE, there was far more of Apep to be found in the popular understanding of Set than there was of Set Himself. So when Herodotus applied the concept of interpretatio graecia to the Egyptian pantheon (identifying foreign people’s gods as Greek gods under different names), he identified this fallacious Set/Apep hybrid with the Typhon of his own culture. Once he made that link, Greco-Egyptian syncretists started calling Big Red Seth-Typhon, and people who continued to worship or “resemble” Him became known as Typhonians. This was a term of hostile derision, and classical Egyptians, Greeks, and Romans used it in much the same way that Christians continue to use the terms “Satanist” or “devil worshiper” today.

I’m not a big fan of interpretatio graecia; I understand why it made sense to the Greeks, but I’m skeptical of it myself (especially in this case). It doesn’t take an archaeologist to know the Egyptian Set and the Greek Typhon are almost nothing alike. Sure, there are certain superficial similarities; both became scary “bad guys” for a while. But until the 400s BCE at least, it had always been an accepted part of Set’s arc that He is a villain-turned-hero. He also had a proper priesthood of His own and was honored by the Pharaohs; this clearly wasn’t the case for Typhon, who never enjoyed any kind of state-endorsed following.

If Set and Typhon truly are identical, then Typhon’s family in Greek mythology should be like a “second family” that Set has apart from His Egyptian and Canaanite relatives. Theoretically at least, this would mean creatures like the Chimaera and Cerberus are fellow Children of Set, and I should feel some kind of spiritual resonance with them. Theology is not a science, of course, so there’s really no way for anyone to be 100% certain of such things; but aside from the complete absence of any lore to this effect, I’ve never acquired any gnosis that would support this idea. Ekhidna and Her frightening brood just don’t feel like they’re related to Set at all; and if Set is indeed sterile and incapable of siring any children (as He is described in Egyptian mythology), how the hell could He procreate with Ekhidna anyway? While mythology should never be taken literally, there does need to be some internal consistency at the very least. If Herodotus is correct and Set and Typhon are really the same guy, I would expect there to be stories of Typhon being childless, of Set fathering gigantic monster children, or perhaps even both.

However, I must admit I am guilty of using the name Typhon in reference to Set all the time. Isn’t this hypocritical? Aren’t I blaspheming Big Red by using a name that was given to Him out of hatred and fear? Shouldn’t I just stick to His Egyptian names and tell Herodotus to get the hell out of Dodge? And shouldn’t I have more respect for myself than to accept being called a Typhonian?

It has occurred to me that there might be other Companions of Set out there who strongly dislike my use of the Typhon moniker. (And if that’s true, I thank you all for being extremely polite to me, as no one has written me any angry emails about it yet.) But I actually have several very good reasons for sometimes referring to Set as Typhon, despite everything I’ve explained above.

1. It has historical precedent.

There are numerous spells in the Greco-Egyptian magical papyri that invoke a “Typhon” who is not in keeping with the Greek Titan’s character at all. The “Typhon” of the paypri is strongly associated with iron, donkeys, the color red, the Great Bear, and Hellenized corruptions of Hebrew God names. He’s even called “hater of the wicked” in one particular spell, which isn’t like the Greek Typhon at all. Furthermore, many of the spells involving “Typhon” are not malefical (death curses) but are incantations for love, protection, and other varieties of good fortune. Absolutely none of these things are consistent with the Greek Typhon at all—but they are consistent with Set as He was worshiped prior to the Late Period.

Also, I can personally attest that these spells carry quite a lot of firepower and that Big Red responds favorably to them. If He didn’t like being called Typhon, one would think the spells would fail utterly (or have deadly results). There are many different theories as to why magic works, of course, and not all of them are predicated on the assumption that anything “supernatural” is truly happening. But even if the Greco-Egyptian spells are just exercises in self-hypnotism, their Typhonian procedures are clearly modeled on the Egyptian god Set (and not the Greek monster Typhon).

2. The word Typhonian pretty much belongs to Set anyway.

This term simply didn’t exist prior to the emergence of Greco-Egyptian syncretism. When it was first coined, it was used to describe animals that are sacred to Set (including donkeys, fish, hippopotamuses, etc.) and people who resonate with Him. So while it might be taken from the name of a completely different entity, Typhonian has always been used specifically for things that pertain to Set. (This is probably due to the original Typhon never having a cultus of his own.) In fact, we can really just go right ahead and say that Typhonian is really just a synonym for Setian.

3. Typhon is very useful when interacting with academic hair-splitters.

In academia, the Egyptian Set is often called Seth-Typhon to distinguish Him from the biblical Seth (the third son of Adam and Eve). The latter plays an important role in certain heretical forms of Judaism and Christianity that developed during the latest years BCE and the earliest years CE. These belief systems are often called “Sethianism” or “Sethian Gnosticism,” and some scholars will refer to Set as Seth-Typhon to distinguish Him from this other religion. They also tend to use the word Typhonian for things that pertain to Set, while I more often see Sethian used in discussions of Gnosticism.

In a way, this actually kind of stinks; Big Red gets the short end of the stick while an obscure Bible character (who’s barely even mentioned in the book of Genesis at all) gets preferential treatment. But be that as it may, using the name Typhon in conjunction with Set’s is certain to dispel any potential confusion with Sethian Gnosticism (or at least among academics).

(I should note that some of Big Red’s followers think He and the Gnostic Seth really are the same entity. I respectfully disagree with this idea myself, but that’s a discussion for another day.)

4. The meaning of the name makes perfect sense.

Typhon literally means “whirlwind” in Greek, which ties in with Set’s role as a god of wind and storms. The name is also linked to our modern word typhoon, which is the Pacific Ocean’s equivalent to a hurricane. Therefore, the name doesn’t actually mean anything insulting in and of itself; if anything, it’s a totally valid description of Set’s jurisdiction in nature.

5. It describes one of Big Red’s much-forgotten aspects.

Remember how Set chopped Osiris to pieces and fed His penis to a fish? It may seem ironic that a desert god would be associated with an aquatic animal, but it happens to be the case. Fish—especially those of the Mormyridae or elephantfish family—were held sacred to Set in areas like the town of Oxyrhynchus. Hippopotamuses are also sacred to Him, and they are aquatic animals as well, as they spend most of their time in water. So based on Egyptian religion alone, Set most definitely has an aquatic aspect, and Typhon is the perfect name to describe Him in this context.

6. It is a reminder of the evils of blood libel.

The name Typhon was given to Set by people who feared Him so much that they were willing to harm innocent animals and people to drive Him away. It may seem blasphemous to call Him by this name for that very reason, but I find that it’s a good way of reminding myself about the evils of blood libel. The Burning Times, the Salem Witch Trials, the Holocaust, the “Satanic Panic” of the 1980s; these were all just different versions of the same thing that was done to Setian and Jewish people in Alexandrian Egypt. Remembering these horrific events is a huge part of my spirituality (especially the Satanic Panic, since I was actually alive while it was still happening). So reclaiming the name Typhon as a positive term for Set and myself is much the same for me as reclaiming a word like witch is for Wiccans.

7. Set has never killed me for using it.

I’ve been referring to Set as Typhon for a very long time now, and He’s never given me any grief about it. I’m pretty confident that if He didn’t like me using this name for Him, I would already be dead by now.

8. Who cares about the Greek Typhon’s feelings, anyway?

I’ve never met a single person who’s ever claimed to worship or even care about the Greek Typhon in and of himself (and trust me, I’ve searched for such a person far and wide; if there are any Hellenic reconstructionists out there who worship Typhon and who happen to stumble upon this sermon, I do hope they will share their thoughts on this with me). Whenever I meet anyone who works with something they call “Typhon,” the entity they’re experiencing always turns out to be Set upon closer inspection (except in the case of Kenneth Grant, whose “Draconian female” Typhon strikes me as being a misidentified version of the hippo goddess, Taweret.) If the original Typhon has no cult to speak of, and if the Greeks themselves gave his name to Set, then why should I care? Does anyone even care that I’m talking about this?

So are Set and Typhon one and the same entity? Pan-culturalists might say “Yes,” and hard polytheists might say “No”—but who can ever know for sure? All I know is, Set and Typhon don’t seem the same to me, but this doesn’t mean the two figures can’t share the same name. If there can be more than one “Seth,” why on earth can’t there be more than one “Typhon?”

+4

Khepesh: The Iron of Set

Explaining Set’s connections to the Big Dipper, and why they are important.

 

In Egyptian mythology, Khepesh (“The Thigh”) is the Iron of Set. This powerful force was once a part of Set Himself, but it was removed from Him by Horus during Their war for the throne of civilization. It is sometimes described as being Set’s “bone,” “foreleg,” “semen,” or even His “testicles” (which means its removal is sometimes described as a “castration”). This Iron is what enabled Set to kill Osiris, and it was returned to Him once He was “tamed” enough to be reconciled with the rest of the gods. Set now uses Khepesh to defend Ra from the Chaos Serpent, and its physical counterparts in nature include the asterism we know today as the Big Dipper, as well as the chemical element Fe (iron).

Khepesh is often contrasted with Wedjat, the Eye of Horus (or “All-Seeing Eye”), which Set removed from Horus during Their fight. We use our eyes to see things, which is why Wedjat is associated with light, knowledge, and order; it represents “shedding light” on the unknown and making it known. Khepesh, on the other hand, is linked to Set’s libido; it represents the unknown’s ability to intrude upon the known and force it to adapt. Despite this disruption, Khepesh is an altogether different kind of “chaos” from that of the Chaos Serpent, for it doesn’t threaten to destroy everything in Creation; it simply destroys certain things to make room for others. Hence why it is the perfect weapon against the Serpent, and in this respect it is often portrayed in Egyptian art as a lance or spear that Set carries into battle.

The Apotropaic Waltz

The Iron of Set is comparable to other monster-slaying weapons in mythology, such as Mjollnir (Thor’s hammer). Both are associated with red-haired storm deities; both must remain externalized from their users (for even Thor must wear gloves while handling Mjollnir); and both have strong phallic connotations (as when Mjollnir is placed on the bride’s lap during Nordic wedding ceremonies). We may further compare Khepesh to Thurisaz, the third rune in the Elder Futhark, which represents how the destructive powers of nature can be used for protective purposes. The word Khepesh was additionally used for a sword the ancient Egyptians carried in battle, and which is shaped like the Big Dipper.

“An

An Egyptian khepesh sickle-sword.

Khepesh was “tethered” to the star Polaris (our planet’s current north pole star) by the goddess Taweret to keep it as far away from Osiris as possible. It’s also kept there as a kind of “cosmic scarecrow” to prevent the Chaos Serpent from attacking our world through the northern sky. In the Greek magical papyri, Set is said to live somewhere “behind” the Big Dipper, in a “Secret Place” that none of the other gods can reach. This realm has been linked with the Hermetic concept of Daath on the Tree of Life, and it is sometimes called “the Mauve Zone” or “the Desert of Set.” That last term is taken from how the Egyptians considered their country to be the very pinnacle of human civilization. The deserts surrounding Egypt (called Deshret or “the Red Lands”) were viewed as protecting it from “the world outside”; hence this notion that Set roams the chaotic maelstrom “out there” to keep the created world safe “in here.”

From an animist perspective, everything about the Big Dipper may be seen as an astral reflection of Khepesh. Bearing this principle in mind, we can make the following observations about Set’s Iron:

  • Most of the Egyptian gods are linked to stellar objects that “fall beneath” and “rise above” the horizon, including the Sun, the Moon, Sirius, and constellations like Orion. These deities are reported to “die” and “rise again” (or to accompany other dying-and-rising gods through their transitions). But the Big Dipper is circumpolar and never sets, representing Set’s inability to ever die. While the other gods experience a cyclical kind of immortality, Set’s is continuous and linear. Khepesh is what gives Him the immense strength He needs to be truly deathless.
  • Since the Dipper points north, it makes a perfect “cosmic compass” and has been used as such for centuries. For the ancient desert peoples who worshiped Him, it must have seemed like Set was faithfully guiding them through the night whenever they were lost. This indicates that Khepesh, no matter how destructive or frightening it might be, is actually a force for good in this world, as well as its last line of defense from the Serpent and its qliphoth.
  • The Dipper rotates counterclockwise (to the left), and leftness has always been linked with asymmetry, inversion, and reversal (whether social, political, or spiritual). So Khepesh is tied to Set’s anti-establishment sensibilities, which explains His popularity among left-hand path occultists.
  • The Dipper forms a giant swastika in the northern sky. This is actually a symbol for prosperity and good luck in many cultures; it doesn’t “belong” to National Socialists anymore than crosses “belong” to the Ku Klux Klan. But that doesn’t change the fact that most Westerners react badly to the swastika for reasons that are completely understandable. This relates to Set’s reputation as a so-called “evil” god. Just as He really represents something good but is mistaken for being “evil” by outsiders, so too does the swastika represent something good in religions like Hinduism and Buddhism, despite being tied to Nazism in the West. Part of being Setian, in my opinion, involves being able to understand this kind of nuance, which is not easy for most people to do.

“The

That Khepesh is linked to iron (Fe) is also interesting, given that this chemical element has traditionally been used to ward off malevolent daemons, faeries, witches, and the Evil Eye. Prison bars were once made from iron to restrict any negative energy that might be emanating from the most dangerous prisoners. Even today, Bedouins still believe that a person who fights with a sword forged from meteoric iron will win any battle. It’s a little spooky that the Greek philosopher Pythagoras claimed that Typhon’s number is 56, considering that the atomic weight of iron is 55.845 (which rounds up to 56). Nor is it a coincidence that iron should be linked to the color red, the planet Mars, or the Qabalic sphere of Geburah.

In the Ceremony of the Opening of the Mouth, Khepesh was invoked into an adze or chisel that had been forged from meteoric iron, and which was shaped to resemble the Big Dipper. This adze was then pressed against the mouth of a mummy or statue while the priests recited spells invoking “the iron that comes forth from Set.” Doing this effectively transformed the inanimate object into a living conduit for a deity or the ghost of a deceased loved one. The principle behind such ritual magic is more or less identical to that of Catholic transubstantiation. Prior to Mass, the communal bread and wine are merely foodstuffs; they don’t become the mystical body and blood of Christ until all the magic words have been properly recited. In the same way, an Egyptian cult image started its existence as merely an image; it would not “come alive” with the spirit of the god or ghost it was meant to represent until after its mouth had been symbolically “opened.” Interesting that Khepesh, the same power Set uses to stomp Osiris and smite the Serpent, can also be used to create magical interfaces between this world and the next.

“Horus

Horus “opening the mouth” of a mummy.

Khepesh is additionally connected to the was scepter, which bears the head and forked tail of the Sha animal. The name was (which rhymes with “Oz”) means “power” or “dominion,” and the scepter represents the royal power to sublimate chaos. Using the Sha in this symbolism is similar to the use of stone gargoyles in Christian churches. The gargoyles represent dark, chaotic forces that have been “domesticated” and which now protect us from other forces that are even worse. This reminds me of the parallels between Set and Tokyo’s favorite giant monster, Godzilla. Both begin innocently enough, but later become extremely dangerous beings that threaten to destroy the whole world. Then both are eventually “reigned in” to defend the Earth from evil hell monsters like Apep and King Ghidorah.

“The

As a final thought, Khepesh is similar in concept to what Christians call “the Blood of Christ.” The latter is supposedly a real mystical substance that washes away all sin from a person’s heart. Likewise, Set’s Iron “straightens the spines” and “opens the mouths” of both the gods and the dead. Both objects are formerly part of a deity’s body, and both can be magically “drawn down” by worshipers into physical devices. Just as the sacramental bread and wine at a Catholic mass can become the actual body and blood of Christ, so too can people and objects with Typhonian properties be “filled” with the force of Khepesh.

References

Alford, A. F. (2003). Pyramid of secrets: The architecture of the Great Pyramid reconsidered in the light of creational mythology. Walsall, England: Eridu Books.

Almond, J., & Seddon, K. (2004). Egyptian Paganism for beginners. St. Paul, MN: Llewellyn.

Assante, M. K., & Mazama, A. (Eds.) (2009). Encyclopedia of African religion, volume 1. Thousand Oaks, CA: SAGE Publications, Inc.

Assman, J. (2002). The mind of Egypt: History and meaning in the time of the Pharaohs. Cambridge, MA: Harvard University Press.

Budge, E. A. W. (1934). From fetish to God in ancient Egypt. New York, NY: Dover.

Budge, E. A. W. (1904). The Gods of the Egyptians: Or, studies in Egyptian mythology (volume 2). London, UK: Methuen & Co.

Eliade, M. (1978). The forge and the crucible: The origins and structure of alchemy. Chicago, IL: The University of Chicago Press.

Friedman, D. M. (2001). Mind of its own: A cultural history of the penis. New York, NY: The Free Press.

Guiley, R. (2006). The encyclopedia of magic and alchemy. New York, NY: Facts on File, Inc.

Isler, M. (2001). Sticks, stones and shadows: Building the Egyptian pyramids. Norman, OK: University of Oklahoma Press.

Penprase, B. E. (2011). The power of stars: How celestial observations have shaped civilization. New York, NY: Springer.

Pinch, G. (2002). Egyptian mythology: A guide to the Gods, Goddesses, and traditions of ancient Egypt. New York, NY: Oxford University Press.

Roberts, M. J. (1994). Norse Gods and heroes. New York, NY: Friedman Group.

Seeds, M. A., & Backman, D. E. (2011). The solar system. Boston, MA: Brooks/Cole.

Simon. (2006). The gates of the Necronomicon. New York, NY: Avon.

Teeter, E. (2011). Religion and ritual in ancient Egypt. New York, NY: Cambridge University Press.

Te Velde, H. (1977). Seth, God of confusion: A study of His role in Egyptian mythology and religion. Leiden: E. J. Brill.

+2

The LV-426 Tradition

Some background on the unique Setian coven in which I became a priest.

 

There are three other Setians with whom I’ve been privileged to work some truly life-changing magic over the years. These individuals know who they are, but out of respect for their privacy, I will only identify them here as Blackwynthe Tonester, and Sister Bean. To walk with Set is a solitary path, even when you’re part of a group, and not everyone in my circle will always agree with each other on everything. But the point isn’t that we always believe or practice the same things. The point is that we are each drawn to Set in our own ways and for our own reasons; that we’ve crafted a number of effective rituals and spells together; and that we’ve all witnessed the same eerie results these procedures can yield. Years have passed since we first declared ourselves a coven back in 2003; we’re spread far apart from each other now, living in our own areas and focusing on our own priorities. But even if we never meet in person to hold another ritual together again, we will always be connected with each other somehow.

That “somehow” is Set.

In 2007, we started referring to our collected rites as the LV-426 Tradition for the following reasons:

  • The 1979 sci-fi/horror film Alien is a prime example of what we call “the monster film as mythos,” and we wanted our name to memorialize the film for this reason.
  • The Tonester and I were both living in the Bible Belt at the time, and Ripley’s struggle against the Alien was a perfect metaphor for how we felt about living there.
  • Being a couple of smartasses, we wanted a name that was far too cumbersome for repeated use in brief conversation. (Say “LV-426 Tradition” six times in the same paragraph to see what I mean!)

The Setians of the LV-426 Tradition

From left to right: The Tonester, Sister Bean, Yours Truly, and Blackwyn.

In case you’ve never seen it (and shame on you if you haven’t!), the original Alien is about these astronauts in the distant future who follow what seems to be a distress signal of unknown origin. They make their way to a desolate planet called “LV-426” in their star charts, where they find a crashed alien spaceship with a dead crew and a shit-ton of weird, leathery eggs for its cargo. One of these eggs hatches, unleashing a horrific beast that reproduces itself by raping one of the men (!). Due to a breach in protocol, the creature enters the next phase of its life cycle back on board the ship, and the movie then becomes a slasher flick in outer space. The last person standing is Ellen Ripley, played by Sigourney Weaver, who emerges from the chaos and the carnage to become the first female action movie hero.

1980's Ad in TV Guide for Alien (1979)

The Alien strongly resembles Apep, that timeless arch-nemesis of Set. Designed by the Swiss surrealist, H.R. Giger, its biology makes no sense. How can it see without any eyes? Why would anything evolve to have two mouths—one inside the other—when just one mouth is simpler? How can its blood be so corrosive that it will burn through any metal, but without being deadly to the creature itself?1 Nothing in nature can exist like that, and the same is true of Apep. It’s described as lacking any sensory organs—it has neither eyes nor ears—yet it’s somehow able to locate and paralyze its prey with a hypnotic gaze. It’s also described as “breathing by means of its own roar” and “living by means of its cries,” which means it doesn’t require any sustenance for its survival; it just eats things to make them suffer (Manassa, 2014). Both Apep and the Alien are monsters that can only exist in nightmares, that operate in total defiance of natural law, and that would be absolutely poisonous to any ecosystem in which they managed to thrive.

Ellen Ripley, on the other hand, is a perfect stand-in for the Red Lord. She is the outsider or “black sheep” among her crew, the only one who takes her job seriously, and a real stickler for protocol (even refusing to let Captain Dallas [Tom Skerritt] board their ship when she learns he has an infected crew member in tow). Compare this to the other female crew member, Lambert (played by Veronica Cartwright), who complains, screams, or cries helplessly throughout the film. Then there’s the fact that Ripley dresses and behaves like a man. One of Set’s many lovers is the Ugaritic goddess Anat, who is usually depicted in men’s clothes (Patai, 1990), and whom Set is said to find especially attractive for this reason. Given how much He enjoys smiting monsters like the xenomorph, and given how partial He is to androgynous ladies like Anat, it’s hard for me not to imagine Set cheering for Ripley from upon His throne behind the Great Bear. (Plus, going through so much trouble to save Jones the Cat must surely score Ripley some additional points with Bast, Ishtar, Sekhmet, and other like-minded goddesses of feline goodness.)2

Anat, an Ugaritic goddess

Anat, an Ugaritic goddess who is one of Set’s many consorts.

Alien is also filled with various references to sexual anatomy and the reproductive process. The ship’s computer is called “Mother”; the astronauts look like they’re being born when they awaken from their cryogenic sleep chambers; the tunnels of the derelict craft on LV-426 resemble giant fallopian tubes; and the xenomorph’s head is shaped like an erect penis (which always makes me think of someone being raped in reverse during the infamous “chestburster” scene).3 Ripley even has her final confrontation with the beast in her underwear,4 and she must also contend with “Mother,” which insists on keeping the Alien alive for future study (even at the cost of the astronauts’ lives). So a secondary conflict rages between Ripley and the computer, which cares more for the survival of the “child” than it does for the “parents.” This is especially intriguing given that Set is thought to cause abortions and miscarriages (te Velde, 1977). As His cinematic avatar, Ripley must further alienate herself from her society by “aborting” the gestating life form her superiors have deemed more important than herself (Cobbs, 1990).

H.R. Giger was obviously influenced by the New England horror writer, H.P. Lovecraft; but I’m fairly certain he was also inspired by a British occultist named Kenneth Grant. Once a disciple of the infamous Aleister Crowley, Grant was obsessed with what he called the “Tunnels of Set,” which are supposed to be these astral wormholes that loop back and forth between various alternate universes. He was the first occult author to suggest that H.P. Lovecraft was a “sleeping prophet,” and that monsters like Cthulhu and Nyarlathotep are real beings that actually exist in some other dimension. (He beat the Simon Necronomicon to this punch by at least a decade, if not longer.) Given this, I’m sure Grant’s ajna chakra or “third eye” probably exploded wide open if and when he ever got around to seeing Alien for himself. And if H.R. Giger wasn’t specifically thinking about the “Tunnels of Set” when he first envisioned the winding, cyclopean corridors of that ghost ship on LV-426, he sure as hell could have fooled me.

H.P. Lovecraft, Kenneth Grant, and H.R. Giger

From left to right: H.P. Lovecraft (1890–1937), Kenneth Grant (1924–2011), and H.R. Giger (1940–2014).

Though we tend to share Grant’s enthusiasm for the “many-worlds” interpretation of quantum mechanics, my coven mates and I have zero interest in contacting any of the horrific fauna that H.P. Lovecraft envisioned for his lurid tales. We instead emphasize execration, or the use of magic to repel negativity and misfortune from people’s lives. This is functionally similar in principle to casting a death curse on someone, save that the target of your spell is Apep, the true source of all evil, and not any human victim. As far as we’re concerned, walking with Set isn’t about getting chummy with Lovecraftian space monsters; it’s about ferociously defending the autonomy of all sentient beings.

The idea that we must be “ferocious” in this regard comes from when the Tonester and I lived in the Bible Belt during the early 2000s. We were constantly under siege from “Rapture-ready” teachers, classmates, employers, cops, and politicians. We couldn’t even go for prayer walks in the woods without being harassed by people who thought we were “worshiping the devil.” After a while, it began to feel as if we were actually trapped in some hostile wilderness, with a very real monster coming after us. That monster wasn’t an actual xenomorph, of course, but Apep; and instead of literally trying to eat us, it was trying to eat our hearts from within. But Set is merciful; He brought us together in that wretched place, against all odds, and He blessed us with each other’s company and support. Then we met Blackwyn and Sister Bean in Michigan a few years later, and the rest is history. Each of us is proof for the others of Set’s providence, and Alien is an excellent parable for our own private quests against the Serpent.

Training to be Ellen Ripley

But execrations are not the only staple of our practice; there’s also our weekly Sabbat ritual, which is observed on Friday nights. We enter a darkened room that has been prepared with an altar, an image of Set, and some red candles. We recite our standard invocation together, and then we take turns praying to Set informally, as if He were just a regular person in the room with us. Usually this means discussing our hopes and fears, our best and/or worst moments of the week, or something along those lines. When one person finishes their prayer, they turn to the next person in sequence (which is always to the left) and say, “If there is anything you wish to say to the Red Lord at this time, please feel free to do so.” And if the next person has nothing they wish to pray about, they keep silent so the next person can proceed. Once everyone has finished, we break out the beer, blast some heavy metal, and chat with each other into the wee hours, sometimes not adjourning until daybreak. The exchanges we’ve shared during these late night Sabbat talks are some of the most profound meditations I’ve ever experienced in my life.

Some other things we’ve done include a spell for protection during sleep, an astral pilgrimage technique, and a matrimonial ceremony that was used for my wedding in 2012 and for Sister Bean’s in 2015. There’s also an initiation ritual that’s used for inducting new members, but this procedure is known only to those who pass our vetting process and are invited to join. (Considering there have only been four of us since Set first struck me with His black lightning in 1997, you can imagine how often this happens.) Our liturgical calendar includes not only our weekly Sabbat but also Hallowtide (October 31–November 2), Walpurgisnacht (April 30), and Friday the Thirteenth (on which we celebrate Set as the catalyst for Osiris’ resurrection and Horus’ conception). Importantly, we have no leader or “high priest/ess”; each of us is fully qualified to administer our rites to anyone who might need them, and all of our group decisions (including whether to initiate any new brothers and/or sisters) are made by unanimous vote.

Set's Charge to LV-426 Clergy

Apart from the above, we Setians of the LV-426 Tradition may each entertain any additional beliefs or practices we like. Some of us revere other sacred figures along with Set, like Buddha, the Norse god Odin, or the Babylonian goddess Ishtar. Some of us even celebrate Christmas or Saint Patrick’s Day. Our eclecticism is rooted in Set’s New Kingdom role as an ambassador between the Egyptian gods and other pantheons. Just as He can roam between alternate realities and canoodle with alien divinities, so are we free to mix the old Kemetic wisdom with just about anything we find useful, from American colonial witch lore to Zoroastrian demonology. Some outsiders may find this permissiveness toward religious dogma repugnant, but we couldn’t care less; Big Red is the only justification we need.

It’s been a while since we last met as a coven to keep the Sabbat, execrate our inner demons on Walpurgisnacht, or offer up a feast of watermelon to Big Red on Friday the Thirteenth. I can’t speak to how often the others may or may not “keep up” with these practices nowadays (though I must admit it has been hard for me to do so consistently, myself), but none of us has ever been expected to make such a commitment anyway. It’s the fact that we even did these things at all—and the magic we shared when we did—that really matters. And there’s always the possibility that somewhere down the road, a fifth initiate of LV-426 might present him or herself to us, setting a whole new cycle of ritual work into motion. For now, all LV-426 alumni are off exploring other proverbial worlds, but always with Set’s Iron in our spines.

The LV-426 Sigil

The LV-426 Sigil

Notes

1 I’m well aware that in Ridley Scott’s prequels to this film—Prometheus (2012) and Alien: Covenant (2017)—it’s revealed that the xenomorphs did not evolve naturally, but were genetically engineered as a kind of biological warfare. This still doesn’t explain why their blood, which can burn through any damn metal you please, doesn’t just burn right through their own bodies as well.

2 Some viewers—including Big Steve King—complain that Ripley’s quest to save Jones the Cat is a “sexist interlude” that undermines her role as a feminist character (King, 1983). I’m a proud cat parent, and if I were in Ripley’s position, I’d risk everything to save my fur baby too. (Ten bucks says if Jones were a dog, nobody would be bitching about this.)

3 The “chestburster” scene is quite similar to the story of Set’s birth according to Plutarch (1970). He recounts that Set was not born at the normal time or in the normal fashion, but that He impatiently exploded forth from the belly of His mother, the sky goddess Nut. It’s tempting to think the screenwriter, Dan O’Bannon, might have encountered this story at some point while writing the script for Alien.

4 Some viewers—again, including Mr. King—complain that this final sequence “sexualizes” Ripley too much (King, 1983). I have to say that as a straight dude, this scene has never once made me think, “Ooooh, look at the naked chick!” Instead, it always makes me think about this one time I had to fumble around in my basement naked to get some clean clothes out of the dryer, only to be greeted by a huge spider that made me piss myself. In other words, it makes me identify with Ripley rather than objectify her, and I for one applaud Ridley Scott for framing the scene in that way.

H.R. Giger's Alien

References

Cobbs, J.L. (1990). Alien as an abortion parable. Literature / Film Quarterly, 18(3), 198–201. Retrieved on October 5, 2017.

King, S. (1983). Danse macabre (2nd edition). New York, NY: Berkley Books.

Manassa, C. (2014). Soundscapes in ancient Egyptian literature and religion. In E. Meyer-Dietrich (Ed.), Laut und leise: Der gebrauch von stimme und klang in historischen kulturen (pp. 147–172). Bielefield, Germany: Transcript Verlag.

Patai, R. (1990). The Hebrew goddess (3rd edition). Detroit, MI: Wayne State University Press.

Plutarch (1970). De Iside de Osiride. Cardiff, Wales: University of Wales.

te Velde, H. (1977). Seth, god of confusion: A study of His role in Egyptian mythology and religion. Leiden, Netherlands: E.J. Brill.

+3

Setianism: A Brief Introduction

What I believe, and why I wrote this brochure.

 

 

Read the Brochure

I understand platforms like Facebook have to burden us with advertisements; after all, they can’t do everything they do without making some kind of revenue, right? But ever since I joined, I’ve received a staggering number of ads for hardline Catholic and evangelical Christian ministries. For example, just last year (in 2019):

  • Steven Kozak sent me a piece bemoaning the “post-Christian” times in which we live.
  • True Horizon sent me an article that attempts to prove atheism is really a “religion” (!).
  • The National Catholic Register sent me a warning against shopping at Walmart because it is supposedly selling “satanic merchandise” that can lead people to hear “satanic voices” in their heads.
  • Ray Comfort—the pastor who is best known for pleasuring a banana on his televangelism show, The Way of the Master—sent me a sermon about how “[through] God’s power, many homosexuals have been forgiven and changed” (i.e., brainwashed to hate themselves and think they are straight).
  • Catholic Action for Faith and Family sent me a request to “send my support” to Bishop Thomas Tobin, who publicly claimed that LGBTQ Pride events are “dangerous” for children to attend.
  • The “Alliance Defending Freedom” sent me an article imploring me to help them fight the Equality Act, which would add sexual orientation and gender identity as protected classes to existing laws that ban discrimination.
  • The Vatican sent me a new document they’ve been circulating to address the “educational crisis” that is being “caused” by transgender people.

Facebook seems to think I might find these things interesting because I am a legally ordained minister. You would think that with all their fancy algorithms and what-not, they would notice I am not a Christian and I am pro-LGBTQ. And while Facebook does provide us with the ability to hide or even report any ads we don’t appreciate, this feature is virtually useless. I receive a new ad for each one that I report or block (and often on the same day, in fact).

I’m not saying these people should be banned from Facebook or anything like that. I respect their First Amendment rights, even if I think the things they say and do are deplorable. But let’s get real here: if Pagans were to start employing these exact same recruitment techniques, these assholes would start screaming and throwing tantrums. To make things even more interesting, some Pagans feel it would be “unethical” to engage in this sort of outreach. Paganism is a personal thing, they argue, something that should never be marketed like a product. But Paganism does not develop in a vacuum; no one becomes a Pagan just because the idea occurs to them right out of thin air. They hear about it from someone else first, and if they are interested, they investigate the subject in greater detail; then they make a decision and act accordingly. None of us would be Pagan, not even me, if no one ever “advertised” Paganism at all. This notion that we’re just supposed to hide and wait for people to come to us is actually harmful because it holds us back as a community, it prevents us from enjoying the same protections other faiths enjoy, and it alienates up-and-coming Pagans who don’t even know they are Pagans yet. Clearly, a new way of doing things is needed.

With all of this in mind, I’ve designed a tract about my own particular branch of Paganism. I’ve decided to send copies of this tract to every single pastor, church, or other religious group that sends me any more of these solicitations on Facebook (and on every other social networking platform I might frequent). I’m also giving serious consideration to printing a ton of hard copies and sneaking them into church restrooms throughout my entire state (especially in red congressional districts). I understand most people will probably not even look at it, and that it is unlikely to affect most readers. This is irrelevant. I’m willing to bet there are people involved in each of these ministries who are secretly Pagan and who are just waiting for someone to light a great big Pagan bonfire in their hearts. Perhaps by sending this tract to these groups, some of these individuals might happen to see it and be awakened. It could just be a large waste of my time, but I’m sick and tired of the way things are, so I’m putting this out there in the hopes that perhaps it will do someone some good.

Here is a version of the pamphlet that should be shared electronically, as well as a version for printing hard copies. (Remember to print double-sided!)

I sincerely pray that my work here will benefit someone out there, even if it’s someone I will never know or meet. May Set straighten your bones with His holy iron, and may you be empowered to embrace yourself for the living demigod you truly are!

+4

The Monster Film As Mythos

Explaining the LV-426 belief that monster movies are more sacred and profound than any Kirk Cameron flick.

 

I enjoy interpreting films, TV shows, and popular music from a Setian perspective. This isn’t just a “hobby”; it’s an essential part of my spirituality. I believe Set and other Pagan gods like to reveal themselves through popular cultural media, and in ways that are more often subliminal than not. It’s easy to recognize the goddess Isis in that old 1970s TV show, The Secrets of Isis, where she’s an actual character who fights crime. But have you ever noticed how similar James Cameron’s The Terminator (1984) is to the myth of Isis fleeing from Set to ensure the safe birth of Horus? Just imagine that Sarah Connor is Isis, Kyle Reese is Osiris, the Terminator is Set, and John Connor is Horus; see what I mean?

I’m not suggesting that James Cameron actually did this on purpose. I just think one or more of the gods probably reached into his brain back in 1984 and shuffled some stuff around in there while he was writing the script. I think this happens all the time, not just with James Cameron, but with potentially any filmmaker. I know it sounds silly or perhaps even “crazy,” but the idea that the gods would leave “secret messages” for us to find in movies, TV shows, or even Saturday morning cartoons is no different from divining omens in tea leaves or the Zodiac. Just because these media are human inventions doesn’t mean the gods can’t use them for their own purposes. If they can reveal themselves through clouds and trees and dreams, they can just as easily do the same thing through anything created by human hands.

“But G.B.,” I hear some of you asking, “What about things that are purposely inspired by Egypt? Things like Stargate SG-1?” Well my answer to that question is so complex, I had to write a whole other sermon about it to do the subject any justice. But with very few exceptions, I am almost never impressed with anything that’s intentionally inspired by Egyptian mythology.

I find that such works tend to fall into one of three clichéd categories:

  • The “killer mummy” movies, in which the mummy is always some ancient evildoer who seeks to claim the modern reincarnation of his long-lost love. (This includes pretty much any film called The Mummy or that has the word “Mummy” somewhere in the title, like 1964’s The Curse of the Mummy’s Tomb.)
  • The “ancient astronaut” movies, in which the Egyptian gods turn out be gooey aliens that fly around in spaceships. (This would be where Stargate fits in.)
  • The “biblical epic” movies, which all treat the book of Exodus like it’s a goddamn court transcript. (This includes such esteemed classics as The Ten CommandmentsThe Prince of Egypt, and Exodus: Gods and Kings.)

You’d expect there to be more of Set in something like Gods of Egypt (in which He’s an actual character) than there is in a movie like the original Godzilla from 1954 (which has nothing to do with Egypt on the surface); but I find the opposite is more often true. Whenever Egyptian mythology is intentionally adapted into fiction, the result is often far less interesting than the original source material. Cinematic portrayals of Set in particular have absolutely nothing to do with how anyone has ever worshiped Him in real life. (The next time you watch the original Conan the Barbarian from 1982, bear in mind that feeding naked women to giant snakes has never been a standard feature of Setian religious practice.) Yet there are other creative works that don’t intentionally invoke Set in any way, but which do so serendipitously, and which are more consistent with actual Setian ideas and values. This to me is a sign that these films have been “touched” by Set, especially if the people who created them have never heard of Him before.

In my opinion at least, the films that seem to resonate with Set the most are monster movies—sci-fi, horror, and fantasy romps that feature aliens, giant animals, mutants, supernatural beasties, or even cryptids like Bigfoot or the Loch Ness Monster. No matter what creatures they might feature, all monster films are about chaos intruding upon the world of order. Sometimes this chaos is caused by forces external to humanity (as with alien invaders), and sometimes it’s caused by human monsters (as with serial killers). Sometimes the chaos is visited upon the innocent (making the story a tragedy, or an example of when bad things happen to good people), and sometimes it falls upon the wicked (making it a morality tale, or an example of when bad people get their comeuppance). Either way, it all boils down to the eternal struggle between order and chaos, light and darkness, creation and annihilation.

You’re probably wondering why a minister would take such a serious interest in this kind of subject matter. (After all, aren’t religious people supposed to think that monster movies are “sick” at best or “satanic” at worst?) The truth is, I think monster tales are the oldest kind of story known to humankind. Sure, epic adventures and steamy romances have been with us a long time too, but the one emotion our earliest ancestors were probably most familiar with was fear.

Consider what John Goodman says in Joe Dante’s Matinee (1993):

A zillion years ago, a guy’s living in a cave. He goes out one day, Bam! He gets chased by a mammoth. Now he’s scared to death, but he gets away. And when it’s all over with, he feels great [. . .] So he goes home, back to the cave, the first thing he does, [. . .] he does a drawing of the mammoth. And he thinks, “People are coming to see this. Let’s make it good. Let’s make the teeth real long, and the eyes real mean.” Boom! The first monster movie.

When you think about it, fear has motivated people to do many things. It motivated our ancient ancestors to band together, hunt for food, develop agriculture, and establish laws to prevent themselves from killing each other. It also motivated them to tell stories, to put their faith in higher powers, to repel misfortune with charms and magic, and to hope for a better life in the great hereafter. In short, fear is just about the mother of everything that’s included in human civilization, including religion.

Monster films are magical

There’s even an element of the monstrous in religion itself. The theme of chaos intruding upon order appears in every religious mythology. Every pantheon of gods must contend with at least one horrific monstrosity that wants to destroy us all:

  • In the Coffin Texts (dating to circa the 20th century BCE), Set is and will always be defeating the monster Apep.
  • In the Babylonian Enuma Elish (dating to the 7th century BCE), the god Marduk slays the dragon Tiamat and creates the cosmos from her corpse.
  • In Hesiod’s Theogony (dating to the 7th century BCE), the Olympian gods defeat the gigantic Titans and bury them within the earth.
  • In Psalm 74 (dating to 586 BCE), Yahweh slays Leviathan and feeds it to his saints at the end of time.
  • In Revelation 20 (dating to 81–96 CE), Christ defeats Satan and Antichrist, casting them both into a lake of fire.
  • In the Bundahishn (dating to the 9th century CE), Ahura Mazda destroys the monster Ahriman and rehabilitates the damned.
  • In the Poetic Edda (dating to the 13th century CE), the Aesir and Vanir will kill and be killed by the frost giants of old.

Every monster film echoes one or more of these combat myths on some basic level. Even in The Silence of the Lambs (1991), the character of Jame Gumb or “Buffalo Bill” is really just another Tiamat or Ahriman, and Clarice Starling is the stand-in for Marduk or Ahura Mazda. The characters and circumstances are quite different, but the story is essentially the same, and it’s the oldest story in the world.

Many faiths also have some horrific notion of what might happen if people just stopped practicing religion altogether. The gods might abandon us; the dead might rise up to torment the living; the whole world might fall apart; and so on. Films like The Birds (1963) and The Mist (2007) may not seem to have anything to do with religion on the surface, but each depicts some stern, cosmic judgment against humanity for its collective sins. And the number of films that depict vengeance upon the living by the restless dead—such as Poltergeist (1982) and A Nightmare on Elm Street (1984)—is in the thousands. For these reasons, I think monster films are the finest medium for religious expression and interpretation, superior even to most overtly religious films. There is far more divinity and truth to be found in something like It Came from Outer Space (1953) than there is in, say, Kirk Cameron’s Saving Christmas (2014).

Now praise Set, and pass the remote!

Remote for your Television SET

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