Satan’s Pharaohs

Saturn is the planet of darkness and chaos. This is the reason why in current mythology and the occult, Saturn is the Seti idesignated planet for the allegorical evil god of chaos, darkness and wealth, and that which we know of today as Satan, or the Devil. A god, who in Ancient Egypt was called by the name Set or Seth, and in Greece he went by Cronus.  They are always adversaries to the gods who represent the planet Jupiter- who represents love, light, truth, and all that is good. Gods of Jupiter with famous mythological names. Names such as the brother of Set, who was Osiris, and the brother of Cronus, who was Zeus.

When it was decided that a pharaoh would rule the people via darkness and chaos, he would take on the title of the AS ABOVE planet Saturn. They would do this by simply changing their birth names accordingly to a deviation of the Egyptian name Set (Seti, Seth, or Sethos). In doing so, they would then be the SO BELOW man-made representative of this darkness and chaos in which they governed the people. If the Pharaoh was to rule the people through truth, light and love, they would take on the titles of solar deities such as Ra or Amon (Amen).

During the later years of Egypt, at the time of the New Kingdom and Late Period, Set (Seth) was seriously condemned, and any royal ancestor who had connected his name with that deity was also equally condemned. These facts are very important in understanding how these ruling and religious battles had truly played out over the course of our magical history.

Sethos_IWhat I have found interesting, is that some of these pharaohs named Set or Seti had actually battled with their own family members.For example, Amenmesse (also Amenmesses or Amenmose)- who was the 5th ruler of the Nineteenth Dynasty in Ancient Egypt had usurped the throne from his Satanic half brother, Seti-Merneptah,who may be king Seti II. The cartouches of Seti II’s tomb in Upper Egypt were deliberately erased and then repainted, suggesting that Seti’s rule in Upper Egypt was temporarily interrupted by agents of his half-brother. The name Amenmesse is derived from the Ancient Egyptian god Amon (Amun). Amon is the god of truth and light, and the name Set is for the god darkness and chaos.(Wikipedia)

These same battles on earth were also carried on through the magic of ancient mythology; with stories such as in Egypt of Osiris who is killed by his brother Set (Satan). Also in Greece, where Zeus (Jupiter) had battled his adversary brother Cronus (Saturn), or in the Abrahamic religions, when Cain slays his brother Able, and then Cain is protected by god. In all these stories, order, truth and light is deceived, killed and put to death by the darkness.

There were many pharaohs who we would call today, the followers of Satan. One of these pharaohs I had written about in my article, What is the White House named after? His name was Pharoah Seth-Perisben of the 2nd dynasty. He was the first king of Egypt who placed the image of the god Seth (Satan) in front of his name, in place of the usual Horus falcon. The name Perisben is derived from per-a’a, meaning great house, and ben meaning son or Son of Satan. It was King Peribsen who placed Seth (Satan) atop the palace façade of the “White House of Treasury.

In the 13th dynasty,  there was pharaoh Seth Merybre. During the Nineteenth dynasty of Egypt there were two pharaohs named after Set. One was the first ruler, who was the son of Ramesses I, Seti I, and the fifth ruler, Seti II (or Sethos II), who reigned from c. 1200 BC to 1194 BC. Then in the 20th dynasty with king Setnakhte (1189 BC1186 BC) of the Twentieth Dynasty of the New Kingdom, who was said to be the father of Ramesses III.

The beginning of the Great Harris Papyrus or Papyrus Harris I, which documents the reign of Ramesses III, provides some details about Setnakhte’s rise to power;

“The land of Egypt was overthrown from without, and every man was thrown out of his right; they had no “chief mouth” for many years formerly until other times. The land of Egypt was in the hands of chiefs and of rulers of towns; one slew his neighbour, great and small. Other times having come after it, with empty years, Irsu (‘a self-made man’), a certain Syrian (Kharu) was with them as chief (wr). He set plundering their (i.e.: the people’s) possessions. They made gods like men, and no offerings were presented in the temples.

“But when the gods inclined themselves to peace, to set the land in its rights according to its accustomed manner, they established their son, who came forth from their limbs, to be ruler, LPH, of every land, upon their great throne, Userkhaure-setepenre-meryamun, LPH, the son of Re, Setnakht-merire-meryamun, LPH. He was Khepri-Set, when he is enraged; he set in order the entire land which had been rebellious; he slew the rebels who were in the land of Egypt; he cleansed the great throne of Egypt; he was ruler of the Two Lands, on the throne of Atum. He gave ready faces to those who had been turned away. Every man knew his brother who had been walled in. He established the temples in possession of divine offerings, to offer to the gods according to their customary stipulations.”(Wikipedia)

This following sentence is very interesting; “He was Khepri-Set, when he is enraged; he set in order the entire land which had been rebellious; he slew the rebels who were in the land of Egypt.”  The reason I point this out to you, is because it says, “he was Khepri-Set, when he is enraged.” The word Khepri (Khopri, Khepera) is an Egyptian verb meaning “to become,” “develop” or “come into being”. The name Set, I have already established represents darkness and chaos. Hence, he became Set, or Satan’s Pharaoh to establish order out of chaos, or what Masons would call ORDO AB CHAO (Latin for Order from Chaos).

Was this a necessary evil to exceed the evils of others by causing disorder through chaos with the end goal of order? Sounds like a plan made for heaven, that is played out in a place we call hell. I don’t know about you, but it’s been getting rather hot down in this place lately.

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Knight of the Sun, or Prince Adept | Chapter 28 Part 7

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and opens out the unfathomable mystery of the One Supreme into more explicit and manageable Forms, which express not indeed His Essence, which is wholly beyond our reach and higher than our faculties can climb, but His Will, and so feeds an endless enthusiasm by accumulating forever new objects of pursuit. We have long experienced that knowledge is profitable, we are beginning to find out that it is moral, and we shall at last discover it to be religious.

God and truth are inseparable; a knowledge of God is possession of the saving oracles of truth. In proportion as the thought and purpose of the individual are trained to conformity with the rule of right prescribed by Supreme Intelligence, so far is his happiness promoted, and the purpose of his existence fulfilled. In this way a new life arises in him; he is no longer isolated, but is a part of the eternal harmonies around him. His erring will is directed by the influence of a higher will, informing and moulding it in the path of his true happiness.

Man’s power of apprehending outward truth is a qualified privilege; the mental like the physical inspiration passing through a diluted medium; and yet, even when truth, imparted, as it were, by intuition, has been specious, or at least imperfect, the intoxication of sudden discovery has ever claimed it as full, infallible, and divine. And while human weakness needed ever to recur to the pure and perfect source, the revelations once popularly accepted and valued assumed an independent substantiality, perpetuating not themselves only, but the whole mass of derivative forms accidentally connected with them, and legalized in their names. The mists of error thickened under the shadows of prescription, until the free light again broke in upon the night of ages, redeeming the genuine treasure from the superstition which obstinately doted on its accessories.

Even to the Barbarian, Nature reveals a mighty power and a wondrous wisdom, and continually points to God. It is no wonder that men worshipped the several things of the world. The world of matter is a revelation of fear to the savage in Northern climes; he trembles at his deity throned in ice and snow. The lightning, the storm, the earthquake startle the rude man, and he sees the divine in the extraordinary.

The grand objects of Nature perpetually constrain men to think of their Author. The Alps are the great altar of Europe; the nocturnal

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sky has been to mankind the dome of a temple, starred all over with admonitions to reverence, trust, and love. The Scriptures for the human race are writ in earth and Heaven. No organ or miserere touches the heart like the sonorous swell of the sea or the ocean-wave’s immeasurable laugh. Every year the old world puts on new bridal beauty, and celebrates its Whit-Sunday, when in the sweet Spring each bush and tree dons reverently its new glories. Autumn is a long All-Saints’ day; and the harvest is Hallowmass to Mankind. Before the human race marched down from the slopes of the Himalayas to take possession of Asia, Chaldea, and Egypt, men marked each annual crisis, the solstices and the equinoxes, and celebrated religious festivals therein; and even then, and ever since, the material was and has been the element of communion between man and God.

Nature is full of religious lessons to a thoughtful man. He dissolves the matter of the Universe, leaving only its forces; he dissolves away the phenomena of human history, leaving only immortal spirit; he studies the law, the mode of action of these forces and this spirit, which make up the material and the human world, and cannot fail to be filled with reverence, with trust, with boundless love of the Infinite God, who devised these laws of matter and of mind, and thereby bears up this marvellous Universe of things and men. Science has its New Testament; and the beatitudes of Philosophy are profoundly touching. An undevout astronomer is mad. Familiarity with the grass and the trees teaches us deeper lessons of love and trust than we can glean from the writings of Fénélon and Augustine. The great Bible of God is ever open before mankind. The eternal flowers of Heaven seem to shed sweet influence on the perishable blossoms of the earth. The great sermon of Jesus was preached on a mountain, which preached to Him as He did to the people, and His figures of speech were first natural figures of fact.

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The Pythagorean Theory of Music and Color | Chapter 16

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HARMONY is a state recognized by great philosophers as the immediate prerequisite of beauty. A compound is termed beautiful only when its parts are in harmonious combination. The world is called beautiful and its Creator is designated the Good because good perforce must act in conformity with its own nature; and good acting according to its own nature is harmony, because the good which it accomplishes is harmonious with the good which it is. Beauty, therefore, is harmony manifesting its own intrinsic nature in the world of form.

The universe is made up of successive gradations of good, these gradations ascending from matter (which is the least degree of good) to spirit (which is the greatest degree of good). In man, his superior nature is the summum bonum. It therefore follows that his highest nature most readily cognizes good because the good external to him in the world is in harmonic ratio with the good present in his soul. What man terms evil is therefore, in common with matter, merely the least degree of its own opposite. The least degree of good presupposes likewise the least degree of harmony and beauty. Thus deformity (evil) is really the least harmonious combination of elements naturally harmonic as individual units. Deformity is unnatural, for, the sum of all things being the Good, it is natural that all things should partake of the Good and be arranged in combinations that are harmonious. Harmony is the manifesting expression of the Will of the eternal Good.


It is highly probable that the Greek initiates gained their knowledge of the philosophic and therapeutic aspects of music from the Egyptians, who, in turn, considered Hermes the founder of the art. According to one legend, this god constructed the first lyre by stretching strings across the concavity of a turtle shell. Both Isis and Osiris were patrons of music and poetry. Plato, in describing the antiquity of these arts among the Egyptians, declared that songs and poetry had existed in Egypt for at least ten thousand years, and that these were of such an exalted and inspiring nature that only gods or godlike men could have composed them. In the Mysteries the lyre was regarded as the secret symbol of the human constitution, the body of the instrument representing the physical form, the strings the nerves, and the musician the spirit. Playing upon the nerves, the spirit thus created the harmonies of normal functioning, which, however, became discords if the nature of man were defiled.

While the early Chinese, Hindus, Persians, Egyptians, Israelites, and Greeks employed both vocal and instrumental music in their religious ceremonials, also to complement their poetry and drama, it remained for Pythagoras to raise the art to its true dignity by demonstrating its mathematical foundation. Although it is said that he himself was not a musician, Pythagoras is now generally credited with the discovery of the diatonic scale. Having first learned the divine theory of music from the priests of the various Mysteries into which he had been accepted, Pythagoras pondered for several years upon the laws governing consonance and dissonance. How he actually solved the problem is unknown, but the following explanation has been invented.

One day while meditating upon the problem of harmony, Pythagoras chanced to pass a brazier’s shop where workmen were pounding out a piece of metal upon an anvil. By noting the variances in pitch between the sounds made by large hammers and those made by smaller implements, and carefully estimating the harmonies and discords resulting from combinations of these sounds, he gained his first clue to the musical intervals of the diatonic scale. He entered the shop, and after carefully examining the tools and making mental note of their weights, returned to his own house and constructed an arm of wood so that it: extended out from the wall of his room. At regular intervals along this arm he attached four cords, all of like composition, size, and weight. To the first of these he attached a twelve-pound weight, to the second a nine-pound weight, to the third an eight-pound weight, and to the fourth a six-pound weight. These different weights corresponded to the sizes of the braziers’ hammers.

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Stones, Metals and Gems | Chapter 20

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EACH of the four primary elements as taught by the early philosophers has its analogue in the quaternary terrestrial constitution of man. The rocks and earth correspond to the bones and flesh; the water to the various fluids; the air to the gases; and the fire to the bodily heat. Since the bones are the framework that sustains the corporeal structure, they may be regarded as a fitting emblem of the spirit–that divine foundation which supports the composite fabric of mind, soul, and body. To the initiate, the skeleton of death holding in bony fingers the reaper’s scythe denotes Saturn (Kronos), the father of the gods, carrying the sickle with which he mutilated Ouranos, his own sire.

In the language of the Mysteries, the spirits of men are the powdered bones of Saturn. The latter deity was always worshiped under the symbol of the base or footing, inasmuch as he was considered to be the substructure upholding creation. The myth of Saturn has its historical basis in the fragmentary records preserved by the early Greeks and Phœnicians concerning a king by that name who ruled over the ancient continent of Hyperborea. Polaris, Hyperborea, and Atlantis, because they lie buried beneath the continents and oceans of the modern world, have frequently been symbolized as rocks supporting upon their broad surfaces new lands, races, and empires. According to the Scandinavian Mysteries, the stones and cliffs were formed from the bones of Ymir, the primordial giant of the seething clay, while to the Hellenic mystics the rocks were the bones of the Great Mother, Gæa.

After the deluge sent by the gods to destroy mankind at the close of the Iron Age, only Deucalion and Pyrrha were left alive. Entering a ruined sanctuary to pray, they were directed by an oracle to depart from the temple and with heads veiled and garments unbound cast behind them the bones of their mother. Construing the cryptic message of the god to mean that the earth was the Great Mother of all creatures, Deucalion picked up loose rocks and, bidding Pyrrha do likewise, cast them behind him. From these rocks there sprang forth a new and stalwart race of human beings, the rocks thrown by Deucalion becoming men and those thrown by Pyrrha becoming women. In this allegory is epitomized the mystery of human evolution; for spirit, by ensouling matter, becomes that indwelling power which gradually but sequentially raises the mineral to the status of the plant; the plant to the plane of the animal; the animal to the dignity of man; and man to the estate of the gods.

The solar system was organized by forces operating inward from the great ring of the Saturnian sphere; and since the beginnings of all things were under the control of Saturn, the most reasonable inference is that the first forms of worship were dedicated to him and his peculiar symbol–the stone. Thus the intrinsic nature of Saturn is synonymous with that spiritual rock which is the enduring foundation of the Solar Temple, and has its antitypc or lower octave in that terrestrial rock–the planet Earth–which sustains upon its jagged surface the diversified genera of mundane life.

Although its origin is uncertain, litholatry undoubtedly constitutes one of the earliest forms of religious expression. “Throughout all the world, ” writes Godfrey Higgins, “the first object of Idolatry seems to have been a plain, unwrought stone, placed in the ground, as an emblem of the generative or procreative powers of nature.” (See The Celtic Druids.) Remnants of stone worship are distributed over the greater part of the earth’s surface, a notable example being the menhirs at Carnac, in Brittany, where several thousand gigantic uncut stones are arranged in eleven orderly rows. Many of these monoliths stand over twenty feet out of the sand in which they are embedded, and it has been calculated that some of the larger ones weigh as much as 250,000 pounds. By some it is believed that certain of the menhirs mark the location of buried treasure, but the most plausible view is that which regards Carnac as a monument to the astronomical knowledge of antiquity. Scattered throughout the British Isles and Europe, these cairns, dolmens, menhirs, and cistvaens stand as mute but eloquent testimonials to the existence and achievements of races now extinct.

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