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How to Enter the Mystical Gates Of Enki, Enlil, & Anu

The Gates Of Enki, Enlil, and Anu

The Gates Of Enki, Enlil, and Anu

Greetings! I would like to welcome everyone to the Simon Necronomicon Gate-Walker’s Info Page. If this is your first time here, please review some of our previous articles, and feel free to share some thoughts about your path as well. Stay Blessed!

While the operations of the Seven Gates and the initiatory procedures about how to enter them have been described in thorough detail on this blog page and in other works attributed to Simon, not much is written about the Gates that lie past Adar (the 7th Gate). The Mad Arab states the following in the Book of Entrance:

“For this reason, few have ever opened the Gate of ADAR, and spoken to the Horned One who resideth there and giveth all manner of wisdom regarding the operations of necromancy, and of the spells that hasten unto death. Only when thou hast shown thy power over the Maskim and the Rabishu, mayest thou venture forth to the Land of the IGIGI, and for that reason was this Covenant made, that none shall safely Walk through the sunken valleys of the Dead before having ascended to MARDUK, nor shall they breach the Gates that lie beyond ADAR until they have seen the Signs of the Mad God and felt the fury of the hellish Queen.”

The Mad Arab clearly describes Gates that lie beyond Adar. These “gates” are also described in Gates of the Necronomicon by Simon on page 215:

“The Igigi, of course are the spirits who dwell beyond the “zoned ones,” beyond the realm of the planets and in the vastness of space.”

This is also shown in the Simon Necronomicon’s SUPPLEMENTARY MATERIAL TO 777:
Table VII [A.C.] Table XXV [S.]
0. . . . ANU (TIAMAT)
1. Sphere of the Primum Mobile ENLIL (ABSU)
2. Sphere of the Zodiac or Fixed Stars ENKI; LUMASHI (IGIGI)
3. Sphere of Saturn ADAR
4. Sphere of Jupiter MARDUK
5. Sphere of Mars NERGAL
6. Sphere of the Sun UTU
7. Sphere of Venus INANNA
8. Sphere of Mercury NEBO
9. Sphere of the Moon NANNA
10. Sphere of the Elements KIA
While the process for passing the seven initiatory gates is well-described throughout the various resources mentioned, the process of reaching the stars, and the Gates beyond, seems to be quite different, and in some ways a paradox. It would almost seem like a contradiction for the Mad Arab to receive the book on the “planes of the Igigi” before knowing the formula for passing the Gates, but this is what appears in his First Testimony:

“For this is the Book of the Dead, the Book of the Black Earth, that I have writ down at the peril of my life, exactly as I received it, on the planes of the IGIGI, the cruel celestial spirits from beyond the Wanderers of the Wastes.”

The formula for accessing the planes of the Igigi is not performed through ritual. This is shown by what is stated in Part 2 of the Mad Arab’s Testimony:

“Watch well, however, all that they do and all that they say, and write it down in a book that no one will see, as I have done, for it will serve thee well at some future time when thou wilt recognize them by their words or by their actions.”

The act of watching well and observing all that they do and observe and writing it in a book is how one gains access to the gates of the Igigi. The term Igigi means “those who Watch and see.” These gates are accessed through only through the mystical process of continually copy the text, and this further emphasized by a careful reading of the Mad Arab’s words that follow:

”And when fire comes from the heavens, there wilt surely be panic among the people, and the Priest must calm them an take this book, of which he must make a copy in his own hand, and read the exorcisms therein that his people may not be harmed.”

From the words cited above, we can see emphasis placed on the exercise of copying the book. However, when we compare the two passages cited above, we can determine that the time it takes to observe and copy the words over is actually how the planes of the Igigi is walked.

“For this is the Book of the Dead, the Book of the Black Earth, that I have writ down at the peril of my life, exactly as I received it, on the planes of the IGIGI, the cruel celestial spirits from beyond the Wanderers of the Wastes.”

“Watch well, however, all that they do and all that they say, and write it down in a book that no one will see, as I have done, for it will serve thee well at some future time when thou wilt recognize them by their words or by their actions.”

Further evidence about this is found in just how the Necronomicon is laid out. The Simon Necronomicon is consists of twelve different sections:

The Testimony of the Mad Arab = Aries = AGRU (XUBUR)

Of the Zonei and their Attributes = Taurus = KAKKAB U ALAP SHAME (KINGU)

The Book of Entrance and of the Walking = Gemini = RE’U KINU SHAME U TU’AME RABUTI (VIPER)

The Incantations of the Gates = Cancer = SHITTU (SNAKE)

The Conjuration of the Fire God = Leo = KALBU RABU (LAKHAMU)

The Conjuration of the Watcher  = Virgo = SHIRU (WHIRLWIND)

The Book Maklu of the Burning of Evil Spirits = Libra = ZIBANITUM (Ravening Dog)

The Book of Calling = Scorpio = AKRABU (SCORPION-MAN)

The Book of Fifty Names = Sagittarius = PA-BIL-SAG (HURRICANE)

The Magan Text = Capricorn = SUXUR MASH (FISH-MAN)

The Urilia Text = Aquarius = GULA (HORNED BEAST)

The Testimony of the Mad Arab, (the second part) = Pisces = DILGAN U RIKIS NUNI (WEAPON)

Another sign given in the Simon Necronomicon that entering the realms of the Igigi is symbolic of copying the book over is revealed to us 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.”

The “Wind” is symbolic of thoughts and the “Seas” are a metaphor for desires. Copying the book over is “walking” in itself, which is why instruction is not given for the Gates of Enki, Enlil, and Anu, in detail. There are other passages appearing in the Simon Necronomicon point to the “sacred act” of writing the book over. Notice what is mentioned in the Incantation of the Nebo Gate:

“Lord NEBO, what spirit, on earth or in heavens, is not conjured by Thy mystic Writing?”

What is cited above about DinGir Nebo, is that energies can be conjured through the act of writing. All ancient civilizations trace the origin of writing to some “divine influence.” A Study of Writing by I.J. Geib, page 230 states:

“The concept of the divine origin and character of writing is found everywhere, in both ancient and modern times, among civilized as well as primitive peoples. In the main it is due to the widespread belief in the magic powers of writing.”

In the beginning, the Initiate may research some terms, learn many of the ritual practices related to the Necronomicon Tradition and complete the initiation by Walking the Seven Initiatory Gates. The experience is very transformational and at times overwhelming. This is what is known in esoteric studies as the “outer work.” It is a way of tilling the soil and preparing the Candidate. This process can last for quite some time. Later, the Initiate is prepared to enter the mystical work, while still maintaining some elements of ritual in their practice, like Calling the Fire God and the Watcher. The inner works of mysticism begin with entrance to the realm of Enki and the work there is performed by copying the book over. Let us not forget that visiting the realm of Enki, the Igigi in this case, can be reached through ritual, but operating on the level of Enki is quite a different thing. It is here that writing takes on the form of initiation. Geib continues on page 232:

“Among primitives writing and books are the subject of astonishment and speculation. To them books are instruments of divination. A book can reveal the future and reveal what is hidden; it is a guide and a counsellor and, in general, a mystic power.”

Not only was this idea held by what Geib calls “primitives,” but so-called civilized man, though the only difference between the two is due to issues of the observer,  Geib continues:

“Belief in universal symbolism as practiced by Pythagoreans, Gnostics, astrologers, magicians, and cabbalists has its fountainhead in mystic interpretations of the alphabet…The power of a charm or amulet depends to a great extent on the writing which it includes.”

Based on the two observations by Geib, we can understand some of the statements made by the Mad Arab and why he emphasized “writing,” as it was the way we enter the realm of the Igigi. Let us note a few of these:

“And this is the amulet that I held in my hand, and hold to this very day, around my neck as I write these words…. I learned of the powers of the astral Gods, and how to summon their aid in times of need. I learned, too, of the frightful beings who dwell beyond the astral spirits, who guard the entrance to the Temple of the Lost, of the Ancient of Days, the Ancient of the Ancient Ones, whose Name I cannot write here…. Lammashta opens her dread jaws, AZAG-THOTH gloats blindly at his throne, KUTULU raises his head and stares up through the Veils of sunkun Varloorni, up through the Abyss, and fixes his stare upon me; wherefore I must with haste write this indeed,…. Remember always to copy each of the formulae as I have put it down, and not to change it by one line or dot, not so much as a hair’s breadth, lest it be rendered valueless, or worse: a broken star is the Gate of GANZIR, the Gate of Death, the Gate of the Shadows and the Shells…..”

It is easy to see how “writing” can be connected with magic when we consider that the simple use of ink and paper convey the same messages as the most complex computers we use today. Also what is conveyed in writing are the thoughts and feelings of the writer to the reader, a transmission occurs. This transmission can change our way of being, our emotional state, our thoughts. The “divine” work of sacred writing teaches us a lot about life and how we can make our dreams a reality. It is magic. A book is composed of words, which are made up of letters that represent certain sounds, which are written on matter, or paper. These words we associate with images that we see in life. We are able to see these words because of the light reflected from the pages that these letters of different shapes are seen by our eyes. So we have a combination of light, sound, thought, and matter. This is how the higher realms are accessed and it is also a step towards our own divinity.

Each experience that we encounter is a word in the sentence structure of life. Every object  in our experience is a letter. Therefore, the act of sacred writing is a step towards the development of our inner god-hood and gives us a deeper understanding as to how experiences are manufactured. The Mad Arab also agrees:

“My fate is no longer writ in the stars, for I have broken the Chaldean Covenant by seeking power over the Zonei. I have set foot on the moon, and the moon no longer has power over me. The lines of my life have been obliterated by my wanderings in the Waste, over the letters writ in the heavens by the gods.”

The Chaldeans were of the opinion that their fates were written by the planets and the light which they reflected from the Sun, determined fates that could be favorable, or unfavorable. In the Chaldean Oracles of Zoroaster translated by Thomas Stanley in 1661,c we find the following comments:

“Stoop not down, for a præcipice lies below on the Earth,
Drawing through the Ladder which hath seven steps; beneath which
Is the Throne of Necessity.”

He calls the Descention into wickednesse, and misery, a Precipice; the Terrestrial and Mortasl Body, the Earth: for by the Earth he understands mortal Nature, as by the fire frequently the Divine; by the place with seven Wayes, he means Fate dependant on the Planets, beneath which there is seated a certain dire and unalterable Necessity: The Oracle therefore adviseth, that thou stoop not down towards the mortal Body, which being Subject only to the Fate, which proceeds from the Planets, may be reckon’d amongst those things which are at our Arbitrement: for thou wilt be unhappy if thou stoop down wholly to the Body, and unfortunate and continually failing of thy Desires, in regard of the Necessity which is annex’d to the Body.”

Now that we have clear insight that the realms of the Igigi are Walked not in ritual per se, but by copying the book over, we can now explore how the Gates of Enlil and Anu are reached.
Table VII [A.C.] Table XXV [S.]
0. . . . ANU (TIAMAT)
1. Sphere of the Primum Mobile ENLIL (ABSU)
2. Sphere of the Zodiac or Fixed Stars ENKI; LUMASHI (IGIGI)
“And the Number of ANU is Sixty, the Perfect Number, for he is Father of the Heavens. And the Number of ENLIL is Fifty, and he is the Father of the Wind. And the Number of ENKI is Forty a most excellent Number, and he is our Father, of all who would tread these forgotten paths, and wander into Lands unknown, among the Wastes, amid frightful monsters of the Azonei.”

The numbers of Anu (60), Enlil (50), and Enki (40), equal 150. The Seven Gates of initiation equal 99; Nanna (30), Nebo (12), Ishtar (15), Shammash (20), Nergal (8), Marduk (10), and Adar (4). !50 plus 99 equals 249. 2 + 4 + 9 = 15. 15 is the number of Ishtar.


Once the Initiate has been “born-again” through initiation, a permanent marriage between the macrocosm and the microcosm is formed. You cannot change the womb that you came from physically or spiritually. Our understanding of this reveals to us how the realm of Enlil, the Apsu, is reached. Since we now know that traveling along the realms of the Igigi means copying the book over, it is expected of us to inquire about hot to reach the next state of being-Enlil. The answer lies in continuing the prior level of operation.

In the realm of Enki, we are still calling the Gods as we have learned. We are still feeding our Watcher, if we choose to do so, and some of us will still visit realms the gated realms, or Call upon the Gods whom we met during our initiation, but our approach to ritual changes. Gates of the Necronomicon by Simon page 218 says:

“Whereas the Walking is a strictly self-initiatory process, the Calling involves the exercise of powers that have been attained through initiation.”

At this point in our discussion, I must state that the “Calling” is of two sorts, one mystical (telepathic), and the other through ritual. The Mad Arab confirms this for us in his First Testimony:

“Remember, always, in every empty moment, to call upon the Gods not to forget thee, for they are forgetful and very far away.”

If we are to call upon the Gods in every “empty moment,” or to transform the activity of daydreaming into a period of communicating with the “mind of God,” then we should be at a level where we can send and receive messages between the divine mind within ourselves and without, via telepathic communication. Once we have reached this point in our work, then we are truly ready to open up the mystical gates, but we must be aware that more work is involved in this process. Enlil, since times of remote antiquity, is attributed with the number 50. This means that he acts in the combined capacity of Enki (40) and Marduk (10). In ancient times, Dingir Marduk operated as a mediator between mankind and DinGir Enki. Chaldean Magic: It’s Origin and Development mentions how Marduk acted a mediator between man and Enki, while Enlil was aligned with the god Mul-ge, who ruled the Underworld, or as our correspondences mention the depths of outer space, the Primum Mobile. The joint energy of Enki (40) and Marduk (10) is what we have in Enlil (50), which is where the mediator and bestower are one. Wikipedia defines this term Primum Mobile as such:

“In medieval and Renaissance astronomy, the Primum Mobile, or “first moved,” was the outermost moving sphere in the geocentric model of the universe. The primum mobile was thought to be responsible for the apparent daily movement of the heavens around the Earth, producing the east-to-west rising and setting of the sun and stars.”

According to ancient thought, the Primum Mobile was the prime mover, or the principle force of inertia that kept the rest of the universe in motion, on a level of mystical initiation there is only one thing that keeps ourselves moving and doing the basic tasks of life consciously and unconsciously, our memory. The Mad Arab states this in the beginning of the Magan Text, as he discusses how we are able to move from the realms of the Igigi (Enki) into the realm of Enlil (Apsu):

“I copied these words down in my tongue and kept them faithfully these many years, and my own copy will go with me to the place where I will go when my Spirit is torn from the body. But heed these words well, and remember! For remembering is the most important and most potent magick, being the Rememberance of Things Past and the Rememberance of Things to Come, which is the same Memory.”

The Mad Arab went from copying the text over into the mystical practices of esoteric memory. We can see this from his statement that “remembering is the most potent magic.” It is this memory, or the ability to remember, that is the most potent magic. This would also mean that the Initiate must copy the book over till one has gain memory over the entire tome. This is when the Initiate begins operating on the level of Enlil. The Mad Arab states in the Second Testimony:

“And when fire comes from the heavens, there wilt surely be panic among the people, and the Priest must calm them and take this book, of which he must make a copy in his own,..”

This idea of entering a gate by memorizing a text is actually a very mystical practice that was even mentioned in the Gurdjieff School of Fourth Way thought. Maurice Nicoll, a prominent spokesperson and writer on many Fourth Way subjects, mentions this in his classic work Psychological Commentaries on the Teaching Of Gurdjieff and Ouspensky, pages 589-592:

“Now you will see why, in the Work, memory is taken as one of the most of all things and why the purification of memory is so important. To keep the memory of useless things alive is not the right use of memory. Memory must be selective…..Now unless you change your memory you will not change your habits of feeling and thought. The present feelings and thoughts you have are mechanical and are based on your mechanical memory…So the memory of your habits of thought, of opinion, of feeling, make you go forward into life and its changing events always exactly in the same way….Now every moment of consciousness, every moment of insight, through self-observation in light of the Work, every sudden moment of seeing what of a fool one is in different ways, not only alters the future but alters the past. “

The fact that the Mad Arab mentions that his copy will go with him when his spirit is torn from his body, helps us to see that she memorized the text. Why is this ability to remember so important? Nicoll touched upon it in the information cited above, as he speaks of mechanical memory.

During the transformation process of our inner being, which we experience during Gate-Walking initiation, our mechanical memory begins to fade. This is primarily because the mechanical memory is the memory of the “false ego.” The memory of the false ego categorizes events by putting negative thoughts and emotions to the forefront of our minds. For example, we may have gone out on a beautiful date ten years ago, but when asked about it today, we may have a difficult time remembering this event. However, if we went on a date ten years ago and it had a violent outcome then we can remember it immediately. So in the course of true transformational work the mechanical memory, which includes our habits and ways of doing things, begins to fade. We begin to remember things that are useful to our development. The Effects of Esoteric Development by Rudolph Steiner, page 69:

“The most striking transformation that occurs in the etheric body during esoteric development is when the power of memory gradually begins to decline. For many people, this is most unwelcome, and it is not recognized as a positive transformation, although it clearly is so. Through esoteric development, ordinary memory must always diminish.”

Memory is what moves us through our day-to-day lives on a conscious and unconscious level. The idea of ridding the old memory, or “old personality,” and beginning anew, is discusses in the canon of the Christian gospel. During our transformation, aspects of our persona begin to change, as the “prime mover,” the Primum Mobile, of our personalities lies in our memory. We have experienced a point before our initiation where our habits, and tastes, but primarily, our way of doing things, is determined by how we arrange our thought and emotional process and this is what is known as mechanical memory.

On the other side of the coin, as described in the Magan Text, concerning Dingir Ishtar, when we begin to walk the Gates the kundalini-force begins to rise. Ishtar’s Decent into the Underworld is a metaphor for the “egg” that is produced by a woman during certain phases of the Moon. A woman produces an “egg” based on the energy that she draws from the Moon, or to put it bluntly, each month a woman receives a gift from the outer realms in the form of an egg. During sexual intercourse, semen is ejaculated from the male and travel to the egg and a new life is formed. In the Necronomicon Mysteries, the egg is Ishtar, and Enki (the god of semen) takes prime responsibility for sending the sperm cell, two elementals, symbolizing the two chromosomes, as they impregnate this egg and a new life is born. These are the things that the Initiate experiences during the Gate-Walking Process of Initiation, but on a spiritual level. We are thus a new being, but our existence after being born from the cosmic womb of consciousness now takes on a mystical path after the “after-birth” of human instability is shed. After we memorize the entire text, we learn how to self-remember in the true sense of the word. The interactions described in ancient Mesopotamian mythology about the interactions between Enki and Ishtar are relative to the force of kundalini. Enlil’s aspect as the “Primum Mobile” refers to the inner flow of life-force energy. The Initiate is already aware how the vibration and signs given in the tome are useful tools, which teach us how profoundly our insect and subconscious minds can create our experience, as these gods are mere arch-types for internal process that are in agreement with stellar movements. Once we have engaged in “esoteric memory” we are then prepared to reach the realm of fire, also known as the Gate of Anu.

Interestingly, “anuship” is something that was bestowed upon Kingu by Tiamat. Tiamat is the possessor of the Tablets of Destinies. It is useful to note that even after the conflict between Marduk and Tiamat, we find these words  in the Magan Text:

“And TIAMAT has promised us nevermore to attack..With water and with wind.”

This clearly reveals to us that the battle between Marduk and Tiamat is a metaphor, but what is key here is that Tiamat, by her ability to bestow “Anuship” reveals also that “Anu” is a state of being, and confers to the process of being able to enact the rituals through visualization, eventually leading to astral projection. Notice what is written in the Testimony of the Mad Arab Part 2:

“Now, there are Two Incantations to the Ancient Ones set down here, which are well known to the Sorcerers of the Night, they who make images and burn them by the Moon and by other Things. And they burn them by the Moon and by other Things. And they burn unlawful grasses and herbs, and raise tremendous Evils, and their Words are never written down, it is said. But there are. “

The passage cited above mentions that the ‘Words of the Ancient Ones are never written, but in some respects they are.’ This would mean that there are those who did engage in the practice of writing “Words” down, but no longer had to since they had reached the realm of memory, or Enlil. If we notice on the Supplementary Material To 777, which appears in the Simon Necronomicon’s Introduction, we find the following:
  Table VII [A.C.] Table XXV [S.]
0. . . . ANU (TIAMAT)
1. Sphere of the Primum Mobile ENLIL (ABSU)
If Enlil represents the Primum Mobile, then Anu, according to the chart below, would correspond to the Empyrean:

It is interesting to note that Anu would correspond as the Empyrean to the realm of Tiamat, who is the source of all things.The Empyrean is the highest heaven, thought by the ancients to contain the pure element of fire. Wikipedia has this to say under the topic Empyrean:

“Empyrean, from the Medieval Latin empyreus, an adaptation of the Ancient Greek ἔμπυρος empyrus “in or on the fire (pyr)”, properly Empyrean Heaven, is the place in the highest heaven, which in ancient cosmologies was supposed to be occupied by the element of fire..”

Interestingly, the Jinn are said to be made of a smokeless fire, and here it is that the realm of Anu (the Empyrean), is said to be made of fire. Based on the Supplementary Material To 777, Anu, the Empyrean, is relative to Tiamat. This falls in agreement with the Urilia Text as the terms Ur, means light/fire, and ila, can be defined as the goddess. Therefore, the term Urilla, as it is sometimes spelled means the fire of the goddess. This realm is where the initiate after continued practice becomes full Jinn. Notice what is mention in the Simon Necronomicon’s Introduction about the Urilia Text:

“It has more specifically to do with the worship of the Serpent, and the nature of the cults that participate in the Concelebration of Sin.”

Another interesting passage that affirms for us that the workings of “anuship” are relative to Jinn Science is found in the Magan Text:

“And the Blood of the weakest here…Is libation unto TIAMAT..Queen of the Ghouls..”

"A Daughter of the Jinn," also known as a Ghul

The term ghouls is derived from the term ghul, which is a term used to describe a female jinn that is often known to entrap men by their seeming human appearance and apparitional beauty. we find that definition such as these are very well-formed by human fears and prejudices, though some Jinn can be malicious, a quick quote from the Atlantean Necronomicon informs us differently:

“In Arabian and Muslim folklore the Jinn are ugly and evil demons having supernatural powers which they can bestow on persons having powers to call them up. In the Western world they are called “genies.” The term Jinn means concealed, or hidden. This is the same definition that we find for the term “occult.” In Islamic theology, the Jinn are said to be made from a “smokeless fire,” while humans were created out of the Earth. Some accounts report that the Jinn were created before Adam from the “hot wind.” It is said that the Jinn live in a parallel world next to mankind, though they are undetected by humans. The Jinn are able to marry and have children, and have domesticated pets similar to mankind. Parker Ryan states the following concerning the Jinn:

“Jinn were powerful creatures of Arab myth. The Jinn, according to legend, came down from heaven (the sky) in the time before Adam. Therefore, they pre-exist mankind and thus called “Preadamites.” “Infidel pagans” worship these incredibly powerful beings. The Jinn can “beget young on mankind.” The Jinn are usually invisible to normal men. They apparently want great influence on Earth. Much of the magick used in Arab countries concerns the Jinn (protection spells against, or spells to call them up). The Jinn are thus virtually identical with Lovecraft’s Old Ones.”

Ryan points out that the Jinn can “beget young on mankind.” There are many tales throughout the Arab world of humans having intimate relations with the Jinn. A Dictionary of Islam by Thomas Patrick Hughes, B.D., M.R.A.S., states the following concerning the Jinn:

“The Jinn, it has been already shown, are peaceable. They also eat and drink, and propagate their species, sometimes in conjunction with human beings; in which latter case, the offspring partakes of the nature of both parents.”

The subject of Jinn-human progeny is highly debated amongst Muslim scholars. However, there is a great deal of evidence supporting the fact that Jinn and humans are able to produce offspring together. The religion of Islam dictates that Allah created both the Jinn and mankind, but the ancient texts of the pre- Islamic era say something different. Hughes continues on page 134:

“It is said that God created the Jann (or Jinn) two thousand years before Adam (according to some writers, much earlier) and that they are believers and infidels and every sect among them, as among men….It is commonly believed that the preadamite Jinn were governed by forty (according to some seventy-two) kings, to each of whom the Arab writers give the name Sulaiman (Solomon); and that they derive their appellation from the last of these, who was called Jann Ibn-Jann, and who, some say, built the Pyramids of Egypt.”

Although the Jinn are recorded in human history as a separate species made before the time of Adam. The Jinn are actually adepts of the great qliphotic mysteries that are found today in the Simon Necronomicon. Anuship is relative to what is called in Thelema “the City of Pyramids.” Thelemapedia expllains:

“The City of the Pyramids is the mystical home to those adepts that have crossed the great Abyss (see the Tree of Life), having spilled all their blood in the Graal of Babalon. They have destroyed their earthly ego-identities, becoming nothing more than piles of dust (i.e. the remaining aspects of their True Selves without the self-sense of “I”), and become impregnated as a Babe within Babalon. Within, they take on the name or title of Saint or Nemo (Latin for No-Man). In the system of A.’.A.’. they are called Masters of the Temple. It is a step along the path of spiritual purification, and a resting place for those who have successfully shed their attachments to the mundane world.”

The Thelemic City of Pyramids

Based on our discussion, we see that the following definition are applicable to the mystical Gates:

Enki = Esoteric Writing

Enlil = Esoteric Memory

Anu = Jinn Science