working the Great Work with Set. He was Great Har or Hor; HarWe r - the Principle of Majestic Man. With the Elect
in Xem, symbolized by HarWer, Set might fuse the Two Lands and accomplish the Great Work.
The traditional rule of HarWer upon the Earth (in Khem) was through pharaoh, and his title was the Living
Horus. He wore the Crown of the Two Lands, which to the uninitiated into the Priesthood of Set meant Upper and
130 Statement of Astaroth, The Diabolicon.
131 Statement of Belial, The Diabolicon.
- 329 -
Lower Khem. HarWer/Pharaoh’s function was to balance the affairs of Light and Darkness in Xem. In time this
great magical function became no more than a political office occupied by a mortal who wore, held, and sat upon
sacred symbols that had lost true meaning.
...Because in those ancient days all did not go well. Man and priesthood became political and corrupt when left
on their own to see how well they would do with what they had learned. Seeing that man had a good deal more to
learn before he would be mature enough to commit himself entirely to the Great Work, Xem and the true Temple of
Set made preparations and vanished into the disguise of the Amon Cult. (Appropriately, Amon means “hidden” -
compare to the hieroglyphic Xem. ) This gave the Priesthood of Set time to wrap their secrets in myth and occult
(which also means “hidden”) puzzles, which could then pass fragmentarily and obscurely through time, until the
time of the purification was past and the work could begin again.
Xem remains secret until established. The Order of Anpw will come about and provide the tools for the work
ahead. The Dark and hidden aspects of Anubis are now important, and their reasons can be seen.
He who wears the Double Crown is needed also for the work that is to be done. Ra is man, and HarWer is
Exalted/Majestic Man. He who wears the Crown of the Two Lands exists and is Michael Aquino. He must be
supported, for there must be an order within the realm wherein the Elect are found.
Xem must not fade and be ended. Xem is the Philosopher’s Stone, for Xem will change and know its being. The
old world fades behind Xem to exist no more. We are those who define and shape. Reason will be born and a new
world recognized.
In the Year X ÆS, Michael A. Aquino was ceremonially crowned with the Double Crown and entrusted with the
Crook and Flail. These are not symbols of the High Priesthood, but they are symbols of Majestic/Royal or exalted
Man. He who bears them in Maat is HarWer manifest. The time has come full circle, and Michael Aquino is that
awesome Principle Come Into Being. 132
“Yea, he wrought also in me a Work of Wonder beyond this, but in this matter I am sworn to hold my peace.” 133
132 While I appreciate both the complementary and complimentary intentions of RKB here, I would not characterize HarWer as a
pharaonic personification or influence, nor myself as a modern version thereof. I would consider HarWer as a locus of the
natural/objective universe’s awareness of itself, which is perhaps only possible by juxtaosing itself to the Principle (Set) and
particulate manifestations of isolate consciousness which it is not (the Elect of Set). - M.A.
133 Aleister Crowley’s comment in One Star in Sight concerning his attainment of the grade of Ipsissimus (10)=[1], echoed by me
in my own 1979 letter to the Priesthood discussing my own Ipsissimus VI° initiation. - M.A.
- 330 -
A51: The Book of Opening the Way: Key 4
- by Ronald K. Barrett V°
XIV/1979
At this point in our work, it is important to approach the new language that was first mentioned in Key #1. The
learning of this new language will be more like remembering than gathering new data, as several of the Elect will
already attest. To make this clear, go back to the first time you read the Book of Coming Forth by Night and recall
the first impression it made. Was it not almost a feeling of remembering? The same should be true of this language
of which I write.
new twist to something we thought so familiar. This is because that book contains a good deal more between its
covers than what has yet been understood - some of which I shall try to point out as I continue to define Xem.
Another text that has a wealth of important things to understand is the Diabolicon, even though the symbolisms are
“cloaked”.
Symbolism is the key, and one must learn to think in symbolism (of which both texts are greatly composed).
Symbolism is a visible form of abstract (magical and philosophical) principles, qualities, and functions, awakening
within us an understanding (consciousness) of being and of an already-possessed knowledge contained in our true
being. Symbolic thought-form can actually provide a synthesis to our dual mental processes, and thereby both excite
and express Xeper.
Symbolism is not exactly a new language to the Elect to be sure, for it can be found in use since the year I A.S.
We had to use it in various forms to work even the simplest magic. But until the pure form of the Pentagram of Set
was discussed in the Book of Coming Forth by Night, the symbols used were not really directly approached, and
were therefore rather loosely interpreted to any meaning we wished to attach to them. Only one symbol other than
the Baphomet was given truly serious thought, and that was the trapezoid, due to LaVey’s fascination with it. And
then we all found out that even the Baphomet was a corruption of a pure symbol. This was an important matter to
the Prince of Darkness, because he wanted the Pentagram restored to its original and pure form. I’m sure that this
was not because of Set’s just disliking the design of the Baphomet. Instead I would suspect that in an impure form,
the Pentagram cannot be understood as the truth that it symbolizes.
If symbols are representations of truths, then it becomes the responsibility of the Elect to understand them.
Only by understanding them can they serve us as a language, so that we can accurately communicate among
ourselves as we continue to evolve. Even more important though is the process that occurs within us as individuals
as we work toward and discover their hidden meanings.
How does one unveil the truth of a symbol? I have said that one must be taught symbolic meanings by one’s own
heart, which means that we already possess the knowledge of the symbolic. But this knowledge is locked deep
within, and so our task is to bring what is known to consciousness. And this is why attaining understanding seems
so much like remembering. 134
When we have found one of our questions, this same question will be converted into symbolism deep within our
minds. When we follow the question within, the symbolism will expand and bring before the mind’s eye (inner eye/
third eye) a vast complex of abstract, magical, intuitive states of being with qualities, associations, and relationships
which, while experienced, can never be truly explained. The degree of understanding will be determined by the
heart, not by the intellect. Therefore one must learn to allow the symbolic to enter the consciousness and unite the
inner being with it, unhampered by the mundane intellect. When this understanding has occurred, only then can the
intellect identify with it, even though it will ever be at odds to explain it.
On the other hand every Setian who “experiences” the Pentagram
needs no further explanation than just seeing
the symbol, because its truth has become a part of him. To anyone who has sensed this truth, the pentagram will
remain merely a five-pointed upside-down star, regardless of explanations offered.
With all of this in mind, I shall discuss the Stele of Xem. To do so I shall have to employ my intellect (which
shall be at odds to explain it). It will be up to you to make the symbolisms “live”, for this too is a vital part of
initiation.
The Stele of Xem is both the cover and preface of the Book of Opening the Way, and is composed entirely of
symbolism. No symbol has been used in the Stele for the sake of art; rather art has been employed for the sake of
symbolism. Not only is each individual symbol in itself essential to understanding the whole symbolism, but the
network or relationship of each symbol with the others is equally important.
The Stele manifests in symbolism the formula Xeper ir Xem. The upper portion of the Stele is framed by plumes
of maat, indicating that what is known therein must be perceived-in-truth: understood. One can only understand
that which has become a part of his own reality. “The only truth is that of being.”
The bases of the two plumes are touching the Set-headed uas scepters which face each other. A scepter is a
symbol of authority, and in Khem a stick or staff was a medu or symbol of a word. Closer to the intended meaning
134 Compare the Platonic concept of anamnesis. - M.A.
- 331 -
would be “authority of the word”. Since the uas scepter specifically has a Set-head mounted on one end and the
bifurcated tail on the other end, one can easily interpret this as “authority of the word of Set”. The sap which once
flowed through the staff is replaced with the will of Set which flows into the Two Lands. Accordingly one who carries
the uas also holds its meaning.
On the Stele there are two uas scepters which face each other and frame several lines of hieroglyphs. The scepter
on the left issues forth the word Xem while the scepter on the right limits the same. The reason for this is as
simplistic as it is obvious. Xem is a goal with not an end, but rather a new beginning as its purpose. Xem has been
compared to the Philosopher’s Stone, and not without good reason. An alchemist labors diligently to create his
stone, but not for possession of the stone itself - rather for its transformational properties. The same holds true for
the Initiate in his quest for Xem, as will be seen later in this Key.
Between the two scepters is the neter Anubis, represented as a black jackal. In this form the neter is pure
principle and entirely abstract. No motion is suggested, for the neter is not yet manifested. Around the neter are
hieroglyphic transliterations of the IAM Manuscript which were first written down in English in the year I A.S., and
veiled from understanding until the Utterance of Xem. The secrets of the IAM remained locked in the neter until the
time of Anubis’ manifestation of recognition as Opener of the Way.
The transliteration of the IAM from English into hieroglyphic spelling as well as the ancient tongue became a
very important task for me almost immediately following the South Solstice XIII. Without the skill and knowledge of
Priestess Alexandra Sarris, it might never have been completed. To her we owe many thanks for her many hours and
days of dedication on that project - even though she describes it as a labor of love.
The result of that project (other than the obvious finished product) is that the very words that are used in the
IAM have come alive and have taken a meaning that English simply could not provide. I am convinced that the
project of transliteration was absolutely vital to understanding the manuscript. And now, because of that work, the
symbolism can be translated back into English with a purer and more comprehensive meaning. Ironically, the
English words do not change, for the English already used is as precise as the language will permit. Both renderings
of the IAM are included in the Onyx Tablet.
In looking at the top portion of the Stele of Xem, please take note of the fact that every entity is shown in a
walking posture, indicating a definite motion of the Principles of the entity. It would be a mistake to regard this
motion as necessarily involving time and space. It would not be a mistake to regard this motion as the abstract
process of Setamorphosis.
The Stele is read from left to right, hence Set is the first entity with whom we must concern ourselves. An
Initiate embarking upon the path to Xem must receive the Gift of Set. This Gift is only given to those who have been
considered by Set as his own Elect, and then only after they have ventured into the Darkness via their own will and
established a personal relationship with the Prince of Darkness. Because of the nature of this unique Gift, an initial
transformation occurs within the new Priest(ess) of Set, and the Initiate must adjust to a new quality/condition
which cannot be quit. 135
That quality/condition is absolute freedom. But the figure of Set is upon a dark base which only elevates him
slightly above the next figure, which is the Initiate. This shows Set’s own accessibility as a friend and his close
relationship with the Elect. “Lo, I pass near to thee, I pass near to thee.”
Set’s gaze is upon the spine and skull of the Initiate, for these are the centers of the fiery essence and the temple
of being. His arms are upraised as he gives of his own essence. His garb is dark for obvious reasons.
The Initiate is the next figure, and he walks upon a thick black line, which is the Darkness or the abstraction of
his own being. He wears a light garment, which shows the realm in which his semblance or manifestation must
exist, but around his waist is a dark band which is his umbilical, for he is also a child of Darkness. A dark nemes
covers his upper vertebrae and his skull, which is divided at the crown by a headband, indicating phi quality. Upon
his pineal gland is the hooded Serpent One, the force of essential fire, she “who twines the spine and rests her head
upon the brow”. Her trailing body neatly separates the two halves of the brain.
A circular disk rests upon the heart of the Initiate, but the pentagram which would normally be in the center of
the disk hovers freely above and before him, indicating his freedom and the conditions of his path. He has entered
the inner temple, the Setian realm. The pentagram before him “shines forth” in Its Principle of creation and change.
The Initiate is reminded and charged not to succumb to rest or preservation. He must conquer all fear of the
unknown and the ever-changing. Within the magic of the pentagram is the reality and the proportion to the gates
ahead. The pentagram is his perspective of balance as he journeys deep within his self.
In his right hand the Initiate grasps the symbol for neter. A thorough discussion of the neteru and their Setian
significance will be the subject of discussion later, but for now let’s say that the Initiate has a specific neter with
whom he shall function in the cooperative effort. His right hand is his functional aspect, while his left hand is his
working aspect; and the two (while related) are quite different to the individual Initiate. His work is his effort in his
personal Setamorphosis and is unique to himself. The result of his work, however, may serve all of the Elect, and in
135 This suggests that the Priesthood of Set is either inherent wiithin or expected of every recipient of the Gift of
Set. I think it
quite possible for the Gift to be unconsciously utilized [as among the more intelligent and creative of the profane] or both
recognized and exercised by Initiates of the I°/II° without any necessity for the Priesthood as a consequence. This Priesthood-
expectation by RKB, quite possibly because of his own intense drive towards and deep commitment to it, was to prove a major
cause of controversy later in his High Priesthood. - M.A.
- 332 -
that respect becomes functional. His work will usually reflect one or another aspect of his neter as well as his
relationship with that neter, but his function will directly reveal the Principle of the neter.
The left hand of the Initiate is grasping the right hand of Anubis, who is the guide in this aspect. (It is not
difficult to see how Anubis’ role as initiatory guide became bastardized into guide of the dead, when one considers
the nature of this path.) So here we have the left hand of the Initiate which is his personal initiation, guided by the
functional right hand of Anubis.
On the Stele we find Anubis shown in two ways: as a black jackal and anthropomorphically.
Anubis as Black Jackal
To appreciate the symbolism of Anubis as a black jackal, there are some Egyptological considerations to be
made. First is that the canine that is commonly regarded as the Egyptian jackal as it is shown in the ancient art
forms is not a true jackal. Canis lupister, the real jackal of Egypt, has a tufted short tail and yellowish gray fur. In
fact they strongly resemble the American coyote, except for coloring which varies in both species a little. Jackals also
look somewhat like an enlarged fox, and sometimes display near-feline characteristics. They are basically
nonpredatory, as they prefer carrion (which is a clue to the Principle of Anubis). They are mostly nocturnal, timid,
extremely agile and supple, and preferably nonsocial animals.
It seems that the black jackal is actually a composite canine image for the neter Anubis/ Upuat. The image is
shown with such features as the long pointed ears of a fox or a jackal, the tufted tail of a wolf or jackal, and the short
black coat of the wild dog of Egypt.
The obvious question is why a composite image, rather than just selecting one canine (such as a wolf or a real