I would like to welcome everyone to the Necronomicon Gate-Walker’s Journal. If this is your first time here, please review some of our previous articles located in the column on the right.
There are quite a few books that support the spiritual principles of the Necronomicon Tradition. One book that should be a part of every Gate-Walker’s library is The Jade Emperor’s Mind Seal Classic. Details about the book and how it can be obtained can be found at the link below:
Here is a portion of the book’s description:
“The Jade Emperor’s Mind Seal Classic teaches that one can attain immortality through the cultivation of the three treasures of Taoism: ching (sexual and physical energy), qi (breath and vital energy), and shen (spirit and mental energy). Chinese history is sprinkled with accounts of individuals who applied the lessons of the Jade Emperor and lived up to 200 years. Drawing on his extensive knowledge of Taoism, martial arts, and Chinese history and culture, Stuart Alve Olson accompanies his translations with informative commentary that explains the historical context of the texts as well as demonstrates the practical applications of their teachings in contemporary life.”
The curtains of knowledge that exist within the Necronomicon Tradition, gives us the following correspondences to Taoist Alchemy:
Jade Emperor = Kutulu
Ching = Enki
Qi = Enlil
Shen = Anu
There is quite a bit of knowledge that is contained in this book that readers will find very intriguing. Here is one excerpt from the book that I thought our readers would find interesting, pages 104-106:
“The underlining doctrine of Taoism is that humans and heaven are but reflections of each other and are one…Using a personal god has never been a foreign practice to Taoism, but it was also never taken as a final answer or as the true reality. Like Buddhists, Taoists view gods and spiritual beings as still engaging in the process of cultivating their spiritual growth and being subject to retribution for their actions, just as human beings are…The Jade Emperor’s Court is, in essence, the “court of inner man.” Taoism, seen in this light, is not dogmatic or even religious (at least in the Western meaning of the term). Indeed, in the Chinese language the word religion is only a century old, having been introduced by Christian missionaries…… Originally, Buddhist, Taoist, and Confucian ideas were simply referred to as teachings, The Notion of a dogmatic religion was entirely foreign to the Chinese until the intervention of Western beliefs. So when the Taoist speaks of a Supreme God, the language is not the same as when a Western Christian speaks of God. Whereas the Christian speaks of something external but simultaneously connected to his inner being. Heaven and the Jade emperor are seen not only as truly existing, but also as symbols. Externally, they reflect what is going on here, but aren’t involved or necessarily concerned with our affairs.”
Experienced members of the Necronomicon Tradition can see some of the same principles that are so dear to our work, were also prominent in ancient Taoist thought. In previous posts, we discuss the fatal error that many critics of the Simon Necronomicon make, which is comparing the tome to the Western Ceremonial Magick. The Simon Necronomicon draws upon sources and traditions that are found among indigenous people, and it is one of the few tomes that can only be understood by approaching it with the mindset of these same indigenous peoples of Africa, Arabia, Asia, and India.
The Necronomicon Tradition’s philosophy is identical to ancient Taoist thought, as expressed in the excerpt above, and its understanding the divine order of things. The Necronomicon Initiate also understands that “humans and heavenly forces are but reflections of each other,” and views the deities in the SN as forces that are ever-evolving and knows that these forces exist externally, as well as, internally. There are a few passages in the Simon Necronomicon that clearly confirm this for us. For example, the Book of Entrance states the following:
“The Ancient One that had escaped into the Inner World was forced back through the Gate by a magician of great power, but only at a great loss to the villages and flocks of the Island. Many sheep were slain after an unnatural fashion, and many devoured, an many Bedou rendered senseless; for the mind perceives what it is shown, but the sight of the Ancient Ones is a blasphemy to the ordinary senses of a man, for that come from a world that is not straight, but crooked, and their existence is of forms unnatural and painful to the eye and to the mind, whereby the spirit is threatened and wrenches loose from the body in flight….And for that reason, the fearful utukku xul take possession of the body and dwell therein until the Priest banish them back to whence they came, and the normal spirit may return to its erstwhile neighborhood.”
When we closely examine the above passage, we can determine that ‘the Ancient One’s escape into the Inner World.’ is a description of a mental process and not an external event, for the passage concludes:
“the fearful utukku xul take possession of the body and dwell therein until the Priest banish them back to whence they came, and the normal spirit may return to its erstwhile neighborhood.”
Here we see that the term neighborhood is a metaphor used to describe the mind. We find a similar passage in the Magan Text:
“Man is the Key by which
The Gate if IAK SAKKAK may be flung wide
By which the Ancient Ones
Seek their Vengeance”
This passage also illustrates that the entities that appear in the SN refer to, not only external forces, but an internal process of development. There are many things that readers of the Jade Emperor’s Mind Seal Classic will find useful in their work and how it relates to the Necronomicon Tradition.