“Remember, always, in every empty moment, to call upon the Gods not to forget thee, for they are forgetful and very far away. Light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember.”

The words quoted above appear in the First Testimony of the Mad Arab. here we are instructed to call upon the Gods ‘in every empty moment.’ These empty moments are times when we may be troubled by various stressful things that occur in our daily lives. This holds especially true for Gate-Walkers.

There are quite a few mystical exercises that appear in the Simon Necronomicon, and serve as examples of what it means to call upon the gods.  One of these methods can be found in the Second Testimony of the Mad Arab where we are told the following:

“The larvae are enormous, twice as large as a man, but do breed on his excretions, and even, it s said, upon his breath, and grow to terrible height, and do not leave him until the Priest or some magician cut him off with the copper dagger, saying the name of ISHTAR seven times seven times, aloud, in a sharp voice.”

Here we are instructed by the Mad Arab to recite the name of ISHTAR 39 times we in need of protection, but this protection may be needed in times simply as one feeling excessive tiredness, or when we are feeling stressed out. The Mad Arab also makes mention of lighting fires on the tops of temples and pyramids, which refers to keeping our goals first and foremost in our minds, and whatever interferes with such, we are to pray to the gods. Just remembering to pray to the gods is a part of the exercise in itself.

The gods are forgetful if we have not unlocked that internal divine part of ourselves that relates to an outer manifestation of the deities. Therefore, we are reminded of instilling divine qualities into our being via Gate-Walking, by also remembering to call upon the deities. Our success in the realms of Gate-Walking depend upon our relationship with the “gods” externally and internally. The deified counterparts to our starry body exist in the material world as aspects of nature and the stars. In other words, our minds were designed to intercept the energies of all forms of matter seen and unseen.

When we direct attention to a particular deity we give this said energy life, and it can function in the manner described by its own mythology. On the other hand, by giving attention to the said deity, via Gate-Walking , unlocking the quality of this deity and its attributes into our own psyche. The gods live through us. Prayer is a form of sacrifice. Still in all, like animals and plants, spirits do exist in their own world apart from man, but it is through our emotions, dreams, and thoughts that we are able to understand the quality of our spiritual being and use prayer as a way of inculcating divine qualities within our being.

From a Time before Time
From a Land beyond the Stars
From the Age when ANU walked the earth
In company of Bright Angels.
We have survived the first War
Between the Powers of the Gods
And have seen the wrath of the Ancient Ones
Dark Angels
Vent upon the Earth
We have survived the Age when ABSU ruled the Earth
And the Power destroyed out generations.
We have survived on tops of mountains
And beneath the feet of mountains
And have spoken with the Scorpions
In allegiance and were betrayed.
And TIAMAT has promised us nevermore to attack
With water and with wind.
But the Gods are forgetful.
Beneath the Seas of NAR MATTARU
Beneath the Seas of the Earth, NAR MATTARU
Beneath the World lays sleeping
The God of Anger, Dead but Dreaming
The God of CUTHALU, Dead but Dreaming!
The Lord of KUR, calm but thunderous!
The One-Eyes Sword, cold but burning!”

1 thought on “Proverbial Words From The Mad Arab: The Meaning of Prayer

  1. I’ve been searching for something like this, Brother. I have been keeping up with my morning & evening devotionals, but I’ve also been looking for ones specific to just communing with the DINGIR; this ISHTAR one is excellent!

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