79 Hitler, Adolf, in H.R. Trevor-Roper (Ed.) Hitler’s Secret Conversations. NY: Farrar, Straus & Young, 1953, page
#205.
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whatever social shortcomings they embraced. The Temple of Set has generally avoided this
problem, mostly through careful admissions screening, but also because “Satan” is popularly
associated with “evil” while “Set” is largely unknown outside of Egyptological circles.
The Temple of Set’s LHP orientation is, as noted above, a function of its definition of Black
Magic. No moral or ethical stances are implied by the terms LHP and RHP per se, since they
refer to techniques and systems rather than to the ends to which they are applied.
As defined within the Temple of Set:
• The Left-Hand Path (LHP) involves the conscious attempt to preserve and
strengthen one’s isolate, psychecentric existence against the OU while creating,
apprehending, comprehending, and influencing a varying number of SUs.
• The Right-Hand Path (RHP) involves the intentional effort to dissolve or merge
the self into the OU.
To the Setian the LHP is neither “good” nor “evil”; it is merely an avenue towards
knowledge and power. While he may consider the RHP fruitless and/or deceptive, he likewise
forbears to pronounce moral judgments concerning it. Indeed, some of the Temple’s most
valuable information comes from individuals and institutions who are/were thoroughly
convinced that they are/were treading the RHP.
Followers of the RHP are those whose stated goal is egocentric absorption into the OU
[which they confuse with the Universe as a whole]. They wish to harmonize their actions with it,
attune their intellects and emotions to what they consider the God of Universal Consciousness,
and thus partake of the immortality and divinity presumably characterizing that Consciousness.
This is the theoretical nirvana of the Buddhist, the Jainist, and the Hindu; the “salvation” of the
Christian.
The dilemma, of course, lies in the problem of “destroying” the ego and then continuing to
exist on Earth thinking, talking, writing, and acting as an obviously still-egocentric being who is
just as obviously not One with the OU. The classic example of this is once again Aleister
Crowley, who defined the grade of Magister Templi (8)=[3] to identify an initiate who had
successfully achieved this OU dissolution of consciousness, then went on to define the higher
grade of Magus (9)=[2] as characterizing a magician of sufficient will and power to force a
change in that same OU. This is a clearly impossible achievement if one is already
indistinguishable from that OU.
Hence it is a postulate of the Temple of Set that the attainment of Magister Templi (8)=[3]
is the end of the line for a true follower of the RHP. If he truly destroys his psychecentric
consciousness and attains nirvana, he becomes something akin to the prototypical Tibetan or
Christian monk - a simple, childlike, unemotional, unegotistical animal who no more thinks of
disturbing the OU than does an otter or a Sequoia redwood. He has, as it were, become the Tao.
Those who claim attainment to Magus display either (a) a fallback to a state of
psychecentrism, hence a lower RHP grade, or (b) their de facto adherence to the LHP. Since the
object of the LHP is to strengthen and exalt the psychecentric consciousness as something
distinct from the OU, the characteristic action of a Magus V° is indeed a mark of unique
initiatory success.
Similarly, a Magister Templi IV° of the LHP is one who gains total Understanding of the OU
from an external, personal point of perspective - and who complements this with a similarly-
total Understanding of his own SU.
Many self-proclaimed gurus of the RHP are not inclined to adopt simple, pastoral, self-
effacing, redwood-tree lifestyles. Rather they preen themselves by assuming regalia, offices, and
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wealth dazzling to devotees, while insisting that such luxuries are their rightful due precisely
because they have set such a good example in no longer caring for them. If confronted with the
glaring hypocrisy of such positions, they retreat behind a smokescreen of religious mystery,
mystical ambiguity, and “initiatory” secrecy. If in positions of sufficient power, they persecute,
imprison, torture, and/or kill their critics.
The RHP societies which are of interest to the Temple are those which, whether accidentally
or deliberately, have broadened the knowledge-base of Black Magic. Almost every conventional
religion of serious historical consequence falls into this category, as each has worked out various
psychological approaches to the “human equation” to explain it, indoctrinate it, and/or control
it. The Setian is accordingly invited to approach the subject of comparative religious philosophy
Certain religious or occult bodies took a more-or-less deliberate jump in the direction of
magic. Some of the more notable of these - professing the RHP - are discussed in Categories #4,
#9, and #10 of the Temple of Set Reading List (Appendix #12). You do not have to be an expert
on any of them to be a competent Black Magician, but you should know enough about their
particular fields of research to consult their histories, writings, and records as they may be useful
to your own interests and endeavors.
Does the Temple of Set view itself as being in competition with or in diametric opposition to
the RHP? No. We consider ourselves as magicians who have a clear understanding of what we
are doing, why it works, and where we would like to go with it. We assess the RHP as being at
best innocently confused and at worst hypocritically deceitful on all three counts. It is a
behavioral phenomenon of natural humanity. It is not dangerous because of its esoteric wisdom,
but rather because of its occasional, animalistic fits of exoteric unwisdom. The Black Magician
treats it as one does any other dangerous, primitive, emotional animal; he views it from a
distance, where he may learn from it and appreciate its beauty while remaining prudently out of
reach of its teeth and claws.
E. Initiatory Degrees of the Temple of Set
The Temple of Set defines initiation in terms of six formal degrees. They are: Setian I°,
Adept II°, Priest or Priestess of Set III°, Magister or Magistra Templi IV°, Magus or Maga V°,
and Ipsissimus or Ipsissima VI°.
This is not a simple progression for the “typical” Setian to use as a barometer of success.
While each degree has certain connections with the others - which accounts for their integration
into a single system - each degree is also a thing unto itself: a state of being highly distinct from
those above and below it. Hence a Priest III° is not simply “3/4 a Magister IV°”, nor can the IV°
be attained merely by becoming very good at the work of the III°.
Here the parable of the horse and the cart may be cited: One cannot fix on the “glamor” of
initiation - the formalized degree - as a goal and expect to get anywhere. Even if the trappings are
acquired through “ticket-punching” and the projection of an artificially-impressive image, both
the individual and the awarding agency will ultimately feel contempt for the farce in which they
have been participating.
Rather the indiv
idual must strive to awaken to, comprehend, and actualize all of the powers
latent within his intelligence and psychecentric being. As he accomplishes this, true initiation
takes place - whether or not it is formally recognized by an external agency. Because the Temple
of Set is composed of initiates who understand this principle, however, true initiation is
recognized and formalized by official designations on a Temple-wide basis. Hence the term
“Recognizing” of degrees rather than “awarding” or “conferring”.
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F. Ancestry and Evolving Definition of the Grade>Degree Titles
The titular structure of the Temple of Set’s degree system dates back to the Hermetic Order
of the Golden Dawn, a turn-of-the-century Cabalistic/Egyptian magical society that flourished in
Britain. 80 [See reading list category #10.] The grades (as they were then called) of the G.'.D.'.
were:
Grade
Sephirah Attribution
Neophyte (0)=[0]
[None]
Zelator (1)=[10]
Malkuth
Theoricus (2)=[9]
Yesod
Practicus (3)=[8]
Hod
Philosophus (4)=[7]
Netzach
Adeptus Minor (5)=[6]
Tiphareth
Adeptus Major (6)=[5]
Geburah
Adeptus Exemptus (7)=[4] Chesed
Magister Templi (8)=[3]
Binah
Magus (9)=[2]
Chokmah
Ipsissimus (10)=[1]
Kether
This elevenfold system was keyed to a Hebrew Cabalistic concept known as the “Tree of
Life”. According to the Cabala, the Universe and all of its contents derive from a manifestation of
God termed Ain Soph Aour, the Infinite or Limitless Light. Issuing from this source are ten
emanations or Sephiroth, being progressively coarser or more materialistic manifestations of
God. As the G.'.D.'. initiate ascends from one level of mental existence to another, then, he
supposedly is that much closer to the purely spiritual existence of God.
The G.'.D.'. grades of Zelator through Philosophus were concerned with an understanding
and mastery of the “elemental” forces governing the physical plane. The three Adeptus grades -
which collectively comprised the Second Order of the G.'.D.'. (the Order of the Red Rose and
Golden Cross) - raised the initiate to spiritual levels of apprehension. The grades of Magister
Templi through Ipsissimus were considered Astral grades beyond incarnated human
manifestation; hence none of the three G.'.D.'. leaders (Westcott, Mathers, Woodman) professed
a claim to them. As Dr. F.I. Regardie observed in The Golden Dawn:
It is impossible for the ordinary individual to understand those above the grade of Adeptus
Minor, and individuals who lay claim to such exalted grades, by that very act place a gigantic
question mark against the validity of their attainment. He that exalted is humble. And to have
tasted that which is conveyed by the Adeptus Minor grade is so lofty an experience that few in
their right minds, unless they were extremely saintlike in character, would consider
themselves as having passed officially to a higher spiritual state.
It is perhaps more to the point to say that the criteria for advancing even to the Second
Order were such a confusing and inconsistent mixture of Cabalism and Osirian Egyptian
mythology that any sort of objective evaluation of one’s initiatory level became impossible.
Grade-promotion within the G.'.D.'. thus became largely a matter of politics and personal
80 Priest Leon Wild notes that the Golden Dawn’s grade titles were adapted by one of its founders, Dr Wynn
Westcott, from the elder Societas Rosicruciana in Anglia (founded by Robert Little in 1866), which in turn had
adapted them from the Gold und Rosenkreuz, a Prussian occult society (founded 1757?). Cf. Christopher McIntosh,
The Rose Cross and the Age of Reason: Eighteenth-Century Rosicrucianism in Central Europe and Its
Relationship to the Enlightenment. Brill Academic Publishers, 1997, ISBN: 9004095020.
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favoritism, with the undergoing of initiatory rituals and the memorizing of corresponding
esoteric trivia being a secondary consideration.
After breaking with the G.'.D.'., Aleister Crowley determined to purify its grade system in
his Astrum Argentum ([Order of the] Silver Star). He described the A.'.A.'. system in an
appendix to Magick entitled “One Star in Sight”. It was a change from the G.'.D.'. concept only
insofar as it was redesigned to coincide with the concepts of initiation set forth in the Book of the
Law. Certain grade names were added or altered, and there was a general lessening of “pure”
Cabalistic emphasis:
The Order of the Star called S.S. is, in respect of its existence upon the Earth, an organized
body of men and women distinguished among their fellows by the qualities here enumerated.
They exist in their own Truth, which is both universal and unique. They move in accordance
with their own Wills, which are each unique yet coherent with the universal will.
They perceive (that is, understand, know, and feel) in love, which is both unique and
universal.
The order consists of eleven grades or degrees and is numbered as follows. These compose
3 groups: the Orders of the S.S., of the R.C., and of the G.D. respectively.
THE ORDER OF THE SILVER STAR
Ipsissimus (10)=[1]
Magus (9)=[2]
Magister Templi (8)=[3]
THE ORDER OF THE ROSY CROSS
(Babe of the Abyss - the link)
Adeptus Exemptus (7)=[4]
Adeptus Major (6)=[5]
Adeptus Minor (5)=[6]
THE ORDER OF THE GOLDEN DAWN
(Dominus Liminis - the link)
Philosophus (4)=[7]
Practicus (3)=[8]
Zelator (2)=[9]
Neophyte (1)=[10]
Probationer (0)=[0]
(These figures have special meanings to the initiated and are commonly employed to
designate the grades.)
The general characteristics and attributions of these Grades are indicated by their
correspondences on the Tree of Life, as may be studied in detail in the Book 777.
Student: His business is to acquire a general intellectual knowledge of all systems of
attainment, as declared in the prescribed books (Appendix 1 of Magick).
Probationer: His principal business is to begin such practices as he may prefer, and to
write a careful record of the same for one year.
Neophyte: Has to acquire perfect control of the Astral Plane.
Zelator: His main work is to achieve complete success in Asana and Pranayama. He also
begins to study the formula of the Rosy Cross.
Practicus: Is expected to complete his intellectual training, and in particular to study the
Qabalah.
Philosophus: Is expected to complete his moral training. He is tested in devotion to the
Order.
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Dominus Liminis: Is expected to show mastery of Pratyahara and Dharana.
Adeptus (without): Is expected to perform the Great Work and to attain the Knowledge
and Conversation of the Holy Guardian Angel.
Adeptus (within): Is admitted to the practice of the formula of the Rosy Cross on entering
the College of the Holy Ghost.
Adeptus (Major): Obtains a general mastery of practical Magick, th
ough without
comprehension.
Adeptus (Exemptus): Completes in perfection all these matters. He then either (a)
becomes a Brother of the Left Hand Path or (b) is stripped of all his attainments and of
himself as well, even of his Holy Guardian Angel, and becomes a Babe of the Abyss, who,
having transcended the Reason, does nothing but grow in the womb of its mother. It then
finds itself a -
Magister Templi (Master of the Temple): whose functions are fully described in Liber
418, as is this whole initiation from Adeptus Exemptus. See also “Aha!” His principal business
it to tend his “garden” of disciples and to obtain a perfect understanding of the Universe. He is
a Master of Samadhi.
Magus: Attains to wisdom, declares his law [see Liber I vel Magi, and is a Master of all
Magick in its greatest and highest sense.
Ipsissimus: Is beyond all this and beyond all comprehension of those of lower degrees.
The grade system of the A.'.A.'. was the one known to Anton Szandor LaVey when he
instituted the degrees of the Church of Satan. Following the founding of the Church, he had
assumed the degree of Magus, but it was not until the year V/1970 that a full, formal system was
introduced.
The Church of Satan rejected the Cabalistic concept of initiation altogether. In VII/1972 and
again in X/1975 I wrote the official descriptions of the degrees for the Cloven Hoof newsletter.
Abridged from the latter article:
Satanist I°: When the Church accepts an applicant, it permits the extension of its power,
influence, and reputation to that person. Because the majority of Satanists pursue personal
interests not directly connected with the Church organization, the I° - which grants
membership benefits but entails no reciprocal responsibilities - is ideal for them. In this
context it is an end in itself and should not be regarded as merely a “training” degree. The title
of the degree serves to emphasize this; one is either a Satanist or one is not.
Witch or Warlock II°: While the I° implies the Church’s acceptance of endorsement by
a certain individual, it does not certify the Church’s reciprocal endorsement of that individual
as an effective and accomplished Satanic magician. When we do make such an evaluation and
decide that the Satanist in question is adept at comprehending and utilizing the contents of