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KEYS TO THE ANCIENT ONES PART 13: PAZUZU IS CHORONZON?

Greetings!

I would like to extend a warm welcome to everyone here at the GateWalker’s Page. If this is your first time here, we asked that you begin your journey by reading some of our previous articles to aid you in understanding how we arrived at our current discussion.

In the Simon Necronomicon’s CHART OF COMPARISONS, we find Choronzon being equated with Pazuzu. I am sure that this has raised much speculation across the Occult Community by critics and practitioners alike. In view of such, it may be good for us to review the meaning of all of this as we move on in our understanding of the most Sacred Tradition.

Before we delve further into this discussion, I would like to remind that those of us who are Initiated into the Simon Necronomicon Tradition, it is a must that we research the information in the grimoire, as well as, what we are told by the energies in the tome through epiphany. Let us now move on into our discussion by first defining what Choronzon is.

I found a very interesting online article about Choronzon which gives us a very good definition about the said subject being discussed. Thelemapedia: The Encyclopedia of Thelema and Magick, which can be accessed here

http://www.thelemapedia.org/index.php/Choronzon made the following observations:

“Choronzon first appeared in the Enochian writings of John Dee in the 16th century, where he was synonymous with the serpent in the Garden of Eden. Aleister Crowley paraphrased Dee’s description of Choronzon as “the first and deadliest of all the powers of evil…rightly so, for although he is not a person, he is the metaphysical contrary of the whole Process of Magick” (1998). In the system of Thelema, Choronzon is the Dweller in the Abyss, that great spiritual wilderness which must be crossed by the adept to attain mastery. Choronzon is there as the final obstruction. If he is met with the proper preparation, then he is there to destroy the ego, which allows the adept to move beyond the Abyss. If unprepared, then the unfortunate traveller will be utterly dispersed into annihilation.

In The Vision and the Voice, Crowley describes Choronzon:

The name of the Dweller in the Abyss is Choronzon, but he is not really an individual. The Abyss is empty of being; it is filled with all possible forms, each equally inane, each therefore evil in the only true sense of the word—that is, meaningless but malignant, in so far as it craves to become real. These forms swirl senselessly into haphazard heaps like dust devils, and each such chance aggregation asserts itself to be an individual and shrieks, “I am I!” though aware all the time that its elements have no true bond; so that the slightest disturbance dissipates the delusion just as a horseman, meeting a dust devil, brings it in showers of sand to the earth.

Crowley also speaks of him in Magick Without Tears:

And whoso passeth into the outermost Abyss—except he be of them that understand—holdeth out his hands, and boweth his neck, unto the Chains of Choronzon. And as a devil he walketh about the earth, immortal, and he blasteth the flowers of the earth, and he corrupteth the fresh air, and he maketh poisonous the water; and the fire that is the friend of man, and the pledge of his aspiration, seeing that it mounteth ever upward as a Pyramid, and seeing that man stole it in a hollow tube from Heaven—even that fire he turneth into ruin, and madness, and fever, and destruction. And thou, that art an heap of dry dust in the city of the Pyramids, must understand these things.

In a more general sense, Choronzon represents dispersion, impotence, malace, corruption, restriction, and death. A more detailed account of Choronzon can be found in the Tenth Aethyr (called ZAX) in The Vision & the Voice. “

In the above passage, Crowley describes Choronzon as the ‘Dweller of the Abyss.’ Crowley’s perception of Choronzon, as expressed in Magick Without Tears, is that he is “as a devil he walketh about the earth, immortal, and he blasteth the flowers of the earth, and he corrupteth the fresh air, and he maketh poisonous the water; and the fire that is the friend of man, and the pledge of his aspiration, seeing that it mounteth ever upward as a Pyramid, and seeing that man stole it in a hollow tube from Heaven—even that fire he turneth into ruin, and madness, and fever, and destruction.”

This relates to a passage that we find in the Simon Necronomicon’s Book of Calling:

Know, fourthly, that it is become the obligation of the Priests of the Flame and the Sword, and of all Magick, to bring their Power to the Underworld and keep it chained thereby, for the Underworld is surely the Gate Forgotten, by which the Ancient Ones ever seek Entrance to the Land of the Living, And the Ministers of ABSU are clearly walking the Earth, riding on the Air, and upon the Earth, and sailing silently through the Water, and roaring in the Fire, and all these Spirits must be brought to subjection to the Person of the Priest of Magick, before any else. Or the Priest becomes prey to the Eye of Death of the Seven ANNUNNAKI, Lord of the Underworld, Ministers of the Queen of Hell.”

When we compare the two passages we can definitely conclude that Choronzon would be considered an Ancient One. Crowley describes Choronzon as the “Dweller in the Abyss.’ I think many of our readers will enjoy this definition of Choronzon, found at the following link: http://www.crossroads.wild.net.au/333.htm

“Choronzon is the dweller on the threshold, the Guardian of the Abyss. He is the ultimate initiator, and so to turn back when he looms unexpectedly in one’s life, is to deny oneself possibilities of evolution. For it is not just the Abyss which Choronzon guards, but also the supernal triad beyond it, those ineffable flowers of samadhi which may only be reached by crossing the Abyss. Whether this crossing is a torturous ordeal or a blissful release is basically up to the individual’s perspective, to how they deal with the process of initiation”.

The above quote gives us a deeper perspective of the Rites of GateWalking. Choronzon is the Dweller of the Abyss. He is the Great Initiator, and must be passed if one is to move on to enlightenment. The Abyss, in the Simon Necronomicon Tradition, is opened when GateWalker performs the Calling, which includes the workings of the URILLA Text. It is here that Chorozon is invoked and the GateWalker can travel into the deeper mysteries of the Astral Kingdom. Yet what is interesting and unique about the GateWalking System is that Choronzon is called upon within each Gate Initiation.

A part of the GateWalking Initiation includes within its Rites is the Conjuration of the Watcher. In the NORMAL INVOCATION OF THE WATCHER, we find the following words:

“Cease to lie unwaking beneath the Mountains of KUR.
Rise up, from the pits of ancient holocausts!
Rise up, from the old Abyss of NARR MARRATU!”

This passage clearly shows us that the Watcher is from the Abyss. In some of our previous discussions we were able to identify the Watcher with KUTULU, which can be seen here at this link:

http://warlockasyluminternationalnews.com/the-bandar-sign-part-1-kutulu/

We come to appreciation in our process of Initiation that the elements of the Abyss are indeed in our psyche. The elements of the Abyss are included in our work to burn away the “false ego” which claims many occultists. The challenges that Choronzon brings up are not external issues, but those affecting the psyche. Peter J. Carroll and many chaos magicians consider Choronzon to be an embodyment of all the psychic crap that is floating around the aether. Magicians who have more amicable experiences with Choronzon have reported him to be helpful and friendly, although posessing a rather bizarre sense of humour.. Choronzon, is said to be the conquest of the ego, which prevents a magician from reaching enlightenment. Of course, there are always those of us who would rather work with the ego than against it. These are referred to by Thelemites as the ‘Black Brothers’, as are those who worship Choronzon as the guardian of the portal between worlds. Probably the most popular working involving Choronzon is Peter J. Carroll’s ‘Mass of Choronzon’. This calls upon it to grant a random desire of the magician’s subconscious.  Choronzon is the key to the other realms and whatever experiences that one has with this entity depends on the psyche of each individual. Yet there is another thing that must be taken into consideration-Why is Choronzon comparable to PAZUZU? For that answer we must look at another figure-The Baphomet.

Frater Samuel 23 (Brian Shaughnessy ) makes a very interesting observation concerning the Baphomet, which can be seen here:

http://chaoscurrent.com/experience/baphomet.html

“I see Baphomet as comparable to Choronzon or the angelic office of Satan, in certain of his functions. Baphomet has opposed me, at times forcing me to reconcile with the “bad” things I have done (particularly in the past) and also forcing me to confront the positive things I have done. Baphomet represents to me the amalgamation of all of our disparate actions and motivations, perhaps only approachable from a dualistic mindset. Baphomet is the personification of unification.”

Frater Samuel’s observation is a profound one indeed fro it reveals Chorozon’s true purpose. Chorozon forces us to deal with our prior “sins” or Earthly debts before we can move on into the higher realms of consciousness, we must address issues that prevent the process of enlightenment from taking place. This is where the pride of a magician can become the very thing that destroys them. What is also interesting here is the comparison between Baphomet and Choronzon. If Choronzon can be compared to Baphomet, then we can also understand that the relationship between Choronzon and PAZUZU, as mentioned in the Simon Necronomicon, would then find its link with Shugal. We mention this here in our discussion because of Frater Samuel’s statement concerning the Baphomet. The Baphomet is actually an androgynous figure.  This is also relative to Choronzon. Crowley tells us the guardian of this realm (Daath) is Choronzon Shugal having the kabbalistic value of 666 – this guardian is both a male Shugal 333 and a Female Choronzon 333. This guardian’s role is to destroy the ego, for one cannot enter the supernal while clinging to the attachments of the ego. Interestingly, in the article The Demon of the South-West Wind by Stephen Sennitt, Sennitt makes the following observations, http://philhine.org.uk/writings/sp_pazuzu.html :.

“In his erudite book, The Domain of Devils, Eric Marple describes the wind demon as the most terrible of all demonic entities, having the power to spread loathsome diseases with his dry fiery breath. The demon has “for a head the almost fleshless skull of a dog”1 representing death, disease, and as the fleshless death’s head of the desert scavenger, starvation. Significantly, William Woods states in his History of the Devil: “… in Mesopotamia the horned demon, Pazuzu, rode on the wind and carried malaria…”2 thus emphasising the demon’s destructive role as “lord of fevers and plagues.” Perhaps relating Pazuzu to the devouring dragon, Typhon, “angel of the fatal winds”, equated with the disease Typhoid.

Another representation of the wind demon can be traced in the Old Testament, where the devil is described as a hairy black creature; a haunter of the desert wastelands.3

The idea of the wind devil as a desert creature may derive from the Egyptian concept of Set, the destroyer, most ancient of the gods, who was represented as a strange, dog-like animal, not unlike that scavenging denizen of the desert, the jackal. Kenneth Grant has called this manifestation of Set, Shugal “the desert fox symbolic of Set, the male half of the Beast 666.”4 the number of Shugal being 333. The “female” half of the Beast is Choronzon (333), another pestilential being – representing Chaos in all its latent or manifested aspects. Choronzon is said to have driven Aleister Crowley insane by his invocation of the entity in the North African desert.5 Representing the malaise of chaos and destruction Choronzon is probably one of the most complex symbols in western occultism.

Interestingly, in relating Pazuzu to the concept of the Beast, we find his number is 107. Kenneth Grant states that this number is the number of the angel of Leo, OVAL, the messenger of the Beast.6 Oval literally means “egg”, and therefore refers to the aeon of the “daughter”, or the aeon of Set, which is still in embryonic form. In many of the world’s ancient theologies, this final aeon is the era of destruction, when the messenger of the Beast, Pazuzu, delivers his word..,”

We can see in the above quote that the correspondence between Choronzon and PAZUZU, was also calculated by one of Crowley’s students Kenneth Grant. It is here that we find how critics of the Simon Necronomicon must point the finger at themselves for being ignorant since they are uninitiated in the Qliphothic Tradition, their opinions are of no value along with their observations of it.. Sennitt continues:

“Interestingly, in relating Pazuzu to the concept of the Beast, we find his number is 107. Kenneth Grant states that this number is the number of the angel of Leo, OVAL, the messenger of the Beast.6 Oval literally means “egg”, and therefore refers to the aeon of the “daughter”, or the aeon of Set, which is still in embryonic form. In many of the world’s ancient theologies, this final aeon is the era of destruction, when the messenger of the Beast, Pazuzu, delivers his word: the howl of pestilential desert wind. The ancients may have recognised this word as the dread “great dragon”: ATEM, whose number is 440; it is also the number of “to annihilate”: “cease”, “disappear”, and, significantly, “complete”, which may refer to the ending of the cycle, as ATEM is also the goddess of periodicity, identical to the terrible Hindu goddess, Kali the destroyer. It is also interesting to note that 107+333=440. This formula may represent the ultimate blast of devastating wind from the mouth of the “great dragon”, ATEM, the Beast of the Apocalypse. “

PAZUZU’S number, according to Sennitt’s observations is 107. 1 + 0 + 7 += 8. PAZUZU is a force which is found in the Eighth Gate. This is the Gate of Self that Simon mentions in his work “Gates of the Necronomicon.” Being that Simon describes this Gate as the Gate of Self, as we have discussed in previous articles, this would also solidify our findings that PAZUZU is not just one being, but a Race of Watchers. Notice the similar hand positions of PAZUZU and the Baphomet:

PazuzuDemonfromwikipedia

Notice how the right hand is extended up and the left hand is extended down. Now let us look at the Baphomet:

WitchBaphomet

Notice on the head of the Baphomet is the Five-Pointed Star or the ARRA Sign. This is the Sign of the Race that exists from beyond the Stars. These same rites are found in the Calling of the Watcher, where the right hand is extended upwards and the left hand downwards.

“This Invocation is to be made during the course of any Ceremony when it is necessary to summon the Watcher to preside over the outer precincts of the Circle or Gate. The Sword is to be thrust into the ground as before, in the Northeast section

Interestingly, in Taoism and some forms of Japanese Buddhism, the NorthEast is known as the Demon’s Gate. Therefore, the guardian that could properly oppose the entrance of negative forces is the Watcher, which comes from the exact opposite direction-Southwest. This shows us that PAZUZU is the personification of the Race of Watchers.

demon'sgate

It is interesting to note that the South East, as seen in the above diagram, represents the Mother Earth, which relates in our system to Tiamat. Yet the mystery becomes more deeper when we analyze the images of Baphomet and PAZUZU. When the Practitioner is Calling the Watcher, while facing their altars to the North, the right hand is extended upward, which places the right hand in the North-East direction. The left-hand is extended South-West, as the Watcher is being called from the Abyss, or the South-West Sphere of the Mother Earth. PAZUZZU being the Lord of the South-West Winds and Demons, is therefore called to protect the Initiate during the rites of Initiation from forces that may enter from the North-East. Simon mentions this in his Introductory Notes, under the subheading, The Devil:

“PAZUZU was a prime example of the type of Devil of which the Sumerians were particularly aware, and which they depicted constantly in their carvings and statues. The purpose of this iconography was to ward off the spiritual – and psychic – circumstances which would precipitate a plague, or some other evil. “Evil to destroy evil.” Although the ancient people of the world were conscious of an entity we might call the :Author of all Evil”, the Devil or Satan, as evident in the Sumerian Creation Epic and the rumoured existences of the Cult of Set of the Egyptians, the more pressing concern was usually the exorcism of TIAMAT, she exists, somehow, just as the Abyss exists and is perhaps indispensable to human life if we think of Her as typifying the female quality of Energy. Although MARDUK was responsible for halving the Monster from the Sea, the Sumerian Tradition has it that the Monster is not dead, but dreaming, asleep below the surface of the Earth, strong, potent, dangerous, and very real. her powers can be tapped by the knowledgeable, “who are skilful to rouse Leviathan.”

The Mad Arab also speaks about the process in the Book of Entrance:

“For what comes on the Wind can only be slain by he who knows the Wind; and what comes on the seas can only be slain by he who knows the Waters. This is it written, in the Ancient Covenant.”

All of this indicates PAZUZU’S placement or identity with that of the Watcher. Different than the Mass of Choronzon, PAZUZU is invoked at each Gate to tear away at the “false ego” in every aspect of life. Finally, when the Initiate opens the Gate of Self, they beome merged with the Watcher and can cross the Abyss and grow more Adept in the Dark Mysteries.

WARLOCK ASYLUM an Ancient One









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