Editing Temple of Set (section)

==Ideology==

===Writings===
In addition to the ''Book of Coming Forth by Night'', in which Set himself is purported to speak, the Temple's philosophy and teachings are revealed in a series of occult writings titled the ''Jeweled Tablets of Set''.{{sfn|Petersen|2014|p=412}} Each tablet is keyed to a specific degree in the Temple hierarchy.{{sfn|Petersen|2014|p=412}} Only the introduction to the first tablet (''Crystal Tablet of Set''), titled "Black Magic", is available for non-members.{{sfn|Petersen|2014|p=412}} The ''Ruby Tablet'', which is available for second-degree members, is the lengthiest and most diverse of the tablets.{{sfn|Faxneld|Petersen|2013|p=220}}

The private Temple literature is not regarded as secret per se, but is kept restricted because it contains materials which, according to the Temple, may be dangerous to the non-initiated.{{sfn|Petersen|2014|p=412}}

===Self-deification and Xeper===

The human individual is at the centre of Setian philosophy.{{sfn|Schipper|2010|p=109}} The Temple places great emphasis on the development of the individual,{{sfn|Schipper|2010|p=111}} postulating [[self-deification]] as the ultimate goal.{{sfn|Faxneld|Petersen|2013|p=7}}
The realization of the true nature of the Setian is termed "becoming" or "coming into being" and is represented by the [[Egyptian language|Egyptian]] [[Egyptian hieroglyphs|hieroglyphic]] term ''[[Khepri|kheper]]'', or "Xeper" (a phonetic of _Xpr_), as the Temple of Set prefers to write it.{{sfnm|1a1=La Fontaine|1y=1999|1p=102|2a1=Gardell|2y=2003|2p=291|3a1=Drury|3y=2003|3p=196|4a1=Petersen|4y=2004|4p=435|5a1=Schipper|5y=2010|5p=112|6a1=Petersen|6y=2012|6p=99}} This term is described in ''The Book of Coming Forth by Night'' as "the Word of the Aeon of Set".{{sfn|Petersen|2012|p=99}}
Members attempt "to preserve and strengthen" their "isolate, psyche-centric existence" through adherence to the left-hand path.{{sfn|Petersen|2005|p=435}} This idea is in opposition to the traditional goal of [[Hermeticism|Hermetic]] and Western mystical practices, which is the surrendering of the ego into a union with either God or the universe.{{sfn|Hume|Drury|2013|p=151}}

The Temple teaches that the true self, or ''essence'', is immortal, and ''Xeper'' is the ability to align consciousness with this essence.{{sfn|Petersen|2005|p=435}}{{sfn|Dyrendal|2012|p=383}} Aquino taught that there is an [[afterlife]] for those who have reached the necessary level of individual development.{{sfn|van Luijk|2016|p=353}} This afterlife could occur in the individual's subjective universe.{{sfn|van Luijk|2016|p=353}} Those unable to reach this level dissolve into non-existence when the physical body dies.{{sfn|van Luijk|2016|p=353}} Self-initiation is knowledge understood as a conjunction of intellect and intuition.{{sfn|Petersen|2005|p=435}} In keeping with its emphasis on the individual, the Temple encourages their members to celebrate their own birthday, and does not prescribe any other calendar of religious festivities.{{sfn|Harvey|2009|p=34}}

Barrett presented ''Xem'' as his Aeonic Word to the Setians,{{sfn|Granholm|2014 |p=89}} presenting it as a natural and necessary further development of Aquino's ''Xeper''.{{sfn|Gallagher|2014|p=80–88}} Aquino later acknowledged ''Xem'' as a worthwhile magical concept for Setians to explore, but found Barrett's insistence on its exclusivity as incompatible with the Temple's individualistic philosophy.{{sfn|Gallagher|2014|p=80–88}}

===Set===
[[File:Set speared Apep.jpg|thumb|Set spearing the snake [[Apep]] ([[Egyptian Museum]], [[Cairo]])]]

Aquino's understanding of [[Satan]] differed from the atheistic interpretation promoted by LaVey,{{sfn|Schipper|2010|p=109}} and the Temple's theology differs from that of the Church of Satan.{{sfn|Harvey|2009|p=32}} The Temple states that the name ''Satan'' was originally a corruption of the name ''Set''.{{sfn|Gardell|2003|p=390}} The Temple of Set promotes the idea that Set is a real entity,{{sfnm|1a1=Petersen|1y=2004|1p=436|2a1=Harvey|2y=2009|2p=32}} and accordingly has been described as being "openly [[Theism|theistic]]".{{sfn|Faxneld|Petersen|2013|p=7}} It further argues that Set is ageless and is the only real [[god]] in existence, with all others having been created by the human imagination.{{sfnm|1a1=Granholm|1y=2009|1pp=93–94|2a1=Granholm|2y=2013|2p=218}} Set is described as having given humanity—through the means of non-natural [[evolution]]—the "Black Flame" or the "Gift of Set". This refers to humanity's questioning intellect which sets the species apart from other animals and gives it an "isolate [[self-consciousness]]" and the possibility to attain divinity.{{sfnm|1a1=La Fontaine|1y=1999|1p=102|2a1=Gardell|2y=2003|2p=291|3a1=Petersen|3y=2004|3p=436}} Aquino argued that the idea of the Gift of Set was inadvertently promoted to a wider audience in [[Stanley Kubrick]]'s 1968 film ''[[2001: A Space Odyssey (film)|2001: A Space Odyssey]]''. According to Aquino, the [[Monolith (Space Odyssey)|black monolith]] which imparts human-level intelligence onto prehistoric apes in the film was a symbol of Set.{{sfn|Introvigne|2016|p=349}}

While Setians are expected to revere Set, they do not worship him, instead regarding him as a teacher and a guide.{{sfn|Granholm|2009|p=94}} He is portrayed as a role model on which Setians can base their own deification.{{sfnm|1a1=Petersen|1y=2004|1p=435|2a1=Granholm|2y=2009|2p=94}} According to Webb, "we do not worship Set - only our own potential. Set was and is the patron of the magician who seeks to increase his existence through expansion."{{sfn|Drury|2003|p=205}}

Embracing the idea of aeons from Crowley's [[Thelema]], Aquino adopted the Crowleyan tripartite division between the Aeon of Isis, Aeon of Osiris, and Aeon of Horus, but added to that the Aeon of Satan, which he dates from 1966 to 1975, and then the Aeon of Set, which he dated from 1975 onward.{{sfn|Dyrendal|2012|p=382}} Despite presenting these chronological parameters, Aquino also portrayed the aeons less as time periods and more as mind-sets that can co-exist alongside one another.{{sfn|Dyrendal|2012|p=382}} Thus, he stated that "A Jew, Christian or Muslim exists in the Æon of Osiris, a Wiccan in that of Isis, and a Thelemite in that of Horus".{{sfn|Dyrendal|2012|p=382}}

===Magic===

Aquino placed an emphasis on what he deemed to be the division between the objective and subjective universes.{{sfnm|1a1=La Fontaine|1y=1999|1p=102|2a1=Granholm|2y=2009|2p=92|3a1=Dyrendal|3y=2012|3p=385}} In the Setian religion, the objective world is understood as representing the natural world and humanity's collective meaning systems, while the subjective universe is understood as the individually experienced world and individual meaning systems.{{sfn|Granholm|2009|p=92}} Following earlier esotericists like Crowley, Aquino characterized magic as "causing change in accordance with will".{{sfn|Dyrendal|2012|p=385}} Unlike LaVey, Aquino expressed belief in the division between [[black magic]] and [[white magic]].{{sfnm|1a1=La Fontaine|1y=1999|1p=103|2a1=Dyrendal|2y=2012|2p=386|3a1=Petersen|3y=2012|3p=100}} He described white magic as "a highly-concentrated form of conventional religious ritual", characterizing it as being "more versatile", "less difficult", and "less dangerous" than black magic.{{sfn|Petersen|2012|p=100}} However, he criticized white magic as "fraud and/or self-delusion" which deceives the consciousness into thinking that it has been accepted in the objective universe.{{sfn|Dyrendal|2012|p=386}}

Aquino divided black magic into two forms: lesser black magic and greater black magic.{{sfnm|1a1=La Fontaine|1y=1999|1p=102|2a1=Petersen|2y=2012|2p=100|3a1=Granholm|3y=2013|3p=219}} He stated that lesser black magic entails "impelling" things that exist in the "objective universe" into doing a desired act by using "obscure physical or behavioral laws" and into this category he placed stage magic, psychodramas, politics, and propaganda.{{sfn|Petersen|2012|pp=100&ndash;101}} Conversely, he used the term greater black magic in reference to changes in the subjective universe of the magician, allowing them to realize their self in accordance with the principle of ''Xeper''.{{sfn|Petersen|2012|p=101}} Among Setians it is accepted that there may be changes in the objective universe as a result of greater black magic, but such effects are considered secondary to the impact that they have upon the subjective universe.{{sfn|Petersen|2012|p=101}}

Within the Temple, rituals are typically known as "workings",{{sfn|Granholm|2013|p=219}} and are most often carried out alone.{{sfn|La Fontaine|1999|p=103}} Stressing the religion's individualist nature, there are no rituals that are specifically prescribed by the Temple.{{sfnm|1a1=Drury|1y=2003|1p=196|2a1=Schipper|2y=2010|2p=111}} Aquino also emphasized that in order to achieve a desired aim, the Setian should carry out physical actions alongside magical ones.{{sfn|Dyrendal|2012|p=385}} There are no regular occasions which are marked by fixed rituals, and the Temple has no calendar of festivals.{{sfn|La Fontaine|1999|p=103}}