Greetings! I would like to welcome everyone to the Simon Necronomicon Info Page. If this is your first time here please feel free to review some of our previous articles. What is the Urilia Text doing in the Simon Necronomicon? Many readers of the Simon Necronomicon may have asked themselves this question at one time or another. In the SN’s Introduction we read:

“After the long and poetic MAGAN text, comes the URILLIA text which might be Lovecraft’s R’lyeh Text, and is subtitled “Abominations”. 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. Again, more conjurations and seals are given, even though the reader is charged not to use them; an inconsistency that is to be found in many grimoires of any period and perhaps reveals a little of the magicians’s mentality; for there is very little that is evil to the advanced magus, who cares not if he deals with angelic or demonic forces, save that he gets the job done!”

Based on what is written in the Simon Necronomicon’s Introduction, the Urilia Text deals “with the direct worship of the Serpent.” I find this to be an interesting remark since some Gate-Walkers, are inclined to view the Urilia Text as a “forbidden” rite. I must say, however, that the Urilia Text is the rite of the advanced Magician, or as the Introduction noted, “for there is very little that is evil to the advanced magus,..”

Some Gate-Walkers may say that this conclusion is “my own” and not what is implied by the Mad Arab. We will shortly see that with a little research and some practical experience that this is the Adept Rite in the Necronomicon Tradition. Readers may also want to review prior posts appearing on the blog page that suggest this as well:

Under the title Sumeria, in the tome’s Introduction we read the following:

“Although a list is appended hereto containing various entities and concepts of Lovecraft, Crowley, and Sumeria cross-referenced, it will do to show how the Editor found relationships to be valid and even startling. AZATOT is frequently mentioned in the grim pages of the Cthulhu Mythos, and appears in the NECRONOMICON as AZAG-THOTH, a combination of two words, the first Sumerian and the second Coptic, which gives us a clue as to Its identity. AZAG in Sumerian means “Enchanter” or “Magician”; THOTH in Coptic is the name given to the Egyptian God of Magick and Wisdom, TAHUTI, who was evoked by both the Golden Dawn and by Crowley himself (and known to the Greeks as Hermes, from whence we get “Hermetic”). AZAG-THOTH is, therefore, a Lord of Magicians, but of the “Black” magicians, or the sorcerers of the “Other Side”. “

According to the information cited above, Crowley invoked AZAG-THOTH, a deity found in the Urilia Text. Evidently Crowley was a Magician of the “Other Side,” or a “Black” magician. This is interesting because the tome is dedicated to Crowley by its editors, who go on to introduce him with the words that follow:

“Edward Alexander Crowley grew up in a strict Fundamentalist religious family, members of a sect called the “Plymouth Brethren”. The first person to call him by that Name and Number by which he would become famous (after the reference in the Book of Revelation), “The Beast 666”, was his mother, and he eventually took this appellation to heart. He changed his name to Aleister Crowley while still at Cambridge, and by that name , plus “666”, he would never be long out of print, or out of newspapers. For he believed himself to be the incarnation of a god, an Ancient One,”

The editors of the Simon Necronomicon, after dedicating the tome to Crowley, describe him as an “Ancient One.” This would seem to suggest that, Crowley, being an Adept Magus, was a worker of the Ancient Ones. Is it possible then that the Gate-Walking rites of initiation are in themselves, an initiation into the workings of the Urilia Text? In order to answer this question, we need to review the “Lord of the Black Magicians,” Azag-Thoth, and the words of the Mad Arab as found in the Simon Necronomicon.

There are many metaphors that appear in the mysteries of the Necronomicon Tradition, as well as, the grammar used in the tome. Aside from the historical deities appearing in the text, we find a few entities appearing in Lovecraftian fiction, with different spellings. For example, it is mentioned in the tome’s Introduction that “AZATOT…appears in the Necronomicon as AZAG-THOTH. Necronomicon adepts are aware that the Lovecraftian entities appearing in the Simon Necronomicon, spelled differently than how they are in the Cthulhu Mythos, as they are formulas of Geomatria value, such is the case with the term Azag-Thoth. Azag is defined as enchanter in the Sumer Aryan Dictionary by L. A. Waddell. Thoth is the Coptic name for the Kemetian deity Tehuti. However, the metaphoric language of the Necronomicon Tradition reveals itself in Kenneth Grant’s Nightside of Eden on page 118:

“Maat is the feminine counterpart of Thoth, who is identical with Daath. Maat and Daath have a therefore an esoteric equipollence which is nowhere made so plain as in the inscription to Thoth – as his consort – of the cynocephalus or dog-headed ape. Maat is therefore the True Word which, when reflected or ‘aped’ by the cynocephalus, becomes falsehood. It is the dual aspect of Nuit, as the non-manifest (noumenon) and the manifest (phenomena), that is combined in the eleventh power-zone, Daath. Daath is therefore the crux of the Tree, the true place of crossing over to the ‘other side’, and its significance in relation to Maat as the window opening upon the Nu Aeon, the Aeon of Nu-Isis or Maat, will now be explained.”

Here we see that “Thoth” represents Daath, which in the writings of the Simon Necronomicon would equate to Ganzir. For those readers who wonder about the meaning of the Daath sphere, I thought you might find this link useful; The site mentions the following about Daath:

Crowley suggests that it might be considered as a doorway to another dimension, and it can be used in this capacity to investigate the other side of the Tree, the Qliphothic. In placement it sits on top of the Abyss – that which separates the 3 Supernals (Kether, Chokmah and Binah) from the rest of the Tree, separating the World of Archetypes from the World of Form. Daath is where pure Force unites with pure Form – it is the child of Binah and Chokmah. Daath is the highest point of awareness of the human soul. Gareth Knight puts it well -“Before Daath the experience of a soul is devoted to bringing about a fusion of itself with the Spirit – to ‘becoming’. After the powers of Daath are fully operative in a soul there is no further process of becoming for that soul ‘is’.” Will Parfitt says: “Chesed could be related to being and Geburah related to doing. Daath as the higher resolving factor which includes both being & doing can be termed becoming.” Indeed, above the Abyss all that exists is in a state of Being, below the Abyss all is in a state of Doing according to which Sphere is being invoked. Daath is the synthesizing point. As Daath brings its energies to bridging the Abyss that separates the Supernal Triangle into the Lower Emanations it begins the process of manifestation into Malkuth. Above the Abyss this is definitely the Transcendent and Transpersonal – beyond who we know ourselves to be.”

Therefore, Crowley was an enchanter of Daath or a magician of the “other side.” We find this to be the case to with the Mad Arab also. The amazing thing about the Mad Arab’s experience is that he received the Three Seals of MASSHU when he was in Ganzir. The time that he spent in Ganzir is where he gained knowledge of the whole system of Gate-Walking. This can be proven by a careful look at the text itself.

Experienced Gate-Walkers are well aware how a name is received when walking a Gate, as it mentions in the Book of Entrance:

Seventh, thou must needs arrive back at the centre of the Gate, before thine altar, at which time thou must fall to the ground, looking neither to the right nor to the left at what may be moving there, for these Operations attract many kinds of wandering demon and ghost to the Gates, but in the air above the altar whereupon thou wilt presently see the Gate opening for thee and the Spirit-Messenger of the Sphere greeting thee in a clear voice, and giving thee a Name, which thou must remember, for that is the Name of thy Passing the Gate, which thou must use each time thou passeth thereby. The same Spirit-messenger will meet thee and, if thou know not thy Name, he will forbid thee entrance and thou wilt fall to the Earth immediately.”

Usually in the modern era of the Gate-Walking tradition, receiving a name in passing the Gate usually comes by way of epiphany. Notice how the Mad Arab received knowledge of one of the greatest traditions on earth, as mentioned in his First Testimony:

“But in the dead embers of the fire, now cold and black, was a shining metal plate. I picked it up and saw that it also was carved, as the stone, but very intricately, after a fashion I could not understand. I did not bear the same markings as the stone, but I had the feeling I could almost read the characters, but could not, as though I once knew the tongue but had since long forgotten. My head began to ache as though a devil was pounding my skull, when a shaft of moonlight struck the metal amulet, for I know now what it was, and a voice entered into my head and told me the secrets of the scene I had witnessed in one word: KUTULU.”

Similar to how a “name” is received when walking the Gates, so it is in the Mad Arab’s experience about gaining knowledge of the tome, came from his understanding of the name KUTULU, which is an energy that is found in the Urilia Text workings. Another passage reveals that the Mad Arab spent a lot of time in the Urilia text, but first it is important for us to clear something up. When the Initiate visits Ganzir for the first time, after having ascended to the Gate of Marduk, it is not the same formula as when one enters the Urilia Text.

“Thou mayest not call upon NANNA till thou hast passed the Gate of NANNA. Thou mayest not call NEBO until his Gate hast thou passed. Similarly for the rest of the Gates. When thou hast ascended to the limit of the Ladder of Lights, thou wilt have knowledge and power over the Spheres, and wilt be able to summon them thereby in times of need. This will not give thee power over the ABSU, however, this power being obtained differently by the Ritual of Descent. This Ritual thou wilt undertake in the fifteenth day after the thirteenth of the month when thou hast summoned the Gate of MARDUK to open. For MARDUK slew the Fiends, and INANNA, the Goddess of the Fifteen, conquered the Netherworld, where some of theirs still dwell. This is a most perilous Rite, and may be undertaken by any man who as the formulae, whether he has passes the previous Gates or not, save that it is best advised to have passed through MARDUK Gate before venturing forth into the Pit. 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,…”

Here we see that the Absu, the Abyss, the Underworld, appears in the far reaches of outer space, as well as, below the Earth. It is interesting to note that the Initiate must be able to handle himself against the Maskim and the Rabishu before venturing forth into the land of the Igigi or fixed stars, both of these are accessed through Daath. When the Mad Arab ascended to Marduk and stopped at the Pit (Ganzir), he writes the following:

“I have wrestled with the Black Magician, AZAG-THOTH, in vain, and fled to the Earth by calling upon INANNA and her brother MARDUK, Lord of the double-headed AXE.”

After he passed Adar, he wrote about his experiences in the realm of the fixed stars on two occasions in the text:

“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. And even now I can hear the wolves howling in the mountains as they did that fateful night, and they are calling my name, and the names of Others.”

In the passage above, we see that the Mad Arab had a good outcome, he was no longer under the “fate” of the planets and heard ‘his name’ being called, which meant that he was his own god, a watcher unto his own Self, an Ancient One, and no longer needed to call an “external god.” this was true for him and for the “Others.” On another occasion he writes:

“And against the Ancient Ones, there is only defence. Only a madman, indeed, such as I am called!, can hope to have power over Them that dwell in the Outer Spaces, for their power is unknown, and the number of the hordes uncounted, and each day they breed more horrors than a man’s mind can conceive, the sight of which he can hardly bear. There was a time when the Gate to the Outside was open too long and I witnessed the horror that struck, of which words cannot speak, and of which writing can only confuse.”

The Mad Arab secretly indicates that he too, is a worker of the Ancient Ones. Notice what he writes in the Book of Entrance:

“Once Death Herself has been stared in the Eye, can the Priest then summon and control the denizens of Death’s darkly curtained halls. Then can he hope to open the Gate without fear and without that loathing of the spirit that slays the man.”

The passage cited above that once the Initiate works with “Death” that it is he could “open the Gate without the loathing of the spirit that slays the man.” What is the loathing spirit that slays the man? The answer is given to us in the Urilia Text itself:

“Of all the Gods and Spirits of Abomination, KUTULU only cannot be summoned, for he is the Sleeping Lord. The magician can not hope to have any power over him, but he may be worshipped and for him the proper sacrifices may be made, so that he will spare thee when he rises to the earth.

This “loathing spirit” is KUTULU. When one makes the sacrifice on the New Moon, it is a mere alignment with the Earth’s current and an the kundalini. It is also interesting to note that ancient people of Mesopotamia made sacrifice to the deceased ancestors every New Moon. So if one were to align with practices identical to the ancient Mesopotamians, then a trip to Ganzir is required every month.

3 thoughts on “Understanding the Urilia Text’s Placement In the Simon Necronomicon

  1. Very interesting post my friend! It is always astonishing to see how you look at the text, as well as the system itself, and your understanding of it. These kinds of posts are always very welcome, as they are a nice indication to me of just how much I still have to learn. I have barely scratched the surface..
    Such posts as this one also helps me to look at the texts in different ways.

    I found the following very interesting:

    “The amazing thing about the Mad Arab’s experience is that he received the Three Seals of MASSHU when he was in Ganzir. The time that he spent in Ganzir is where he gained knowledge of the whole system of Gate-Walking.”

    I know that the amulet on page 11 of the Necronomicon is the Seal of the Gate of Ganzir, and that the above is true can be read on page 47 and 48 of the Necronomicon, as it says the following:

    “This will not give thee power over the ABSU, however, this power being obtained differently by the Ritual of Descent. This Ritual thou wilt undertake in the fifteenth day after the thirteenth of the month when thou hast summoned the Gate of MARDUK to open. For MARDUK slew the Fiends, and INANNA, the Goddess of the Fifteen, conquered the Netherworld, where some of theirs still dwell. This is a most perilous Rite, and may be undertaken by any man who has the formulae, whether he has passed the previous Gates or not, save that it is best advised to have passed through MARDUK Gate before venturing forth into the Pit.”

    On page 104 of the Necronomicon can be read that the Ritual of Descent is indeed the Opening of the Gate of Ganzir.

    He (the Mad Arab) was truly mad to have descended into the Pit before Walking any of the Initiatory Steps, yet his courage, as well as his knowledge, are to be admired.

  2. this article is absolutely fascinating. i am never let down by any of the contributors to this site. and, i must say, your Book has opened up so many things to me. i am eternally grateful for all that you do for the sake of the Tradtion. i learn more every day.

  3. Warlock Asylum says:

    Thank you very much. There is a part 2 to this article coming up very shortly.

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