The Oracle of Enheduanna

Greetings! I would like to welcome everyone to Papers in the Attic, your resource on matters concerning the Asaru culture. If this is your first time here, please review some of our previous articles.

Over the past few weeks, we have seen some very important changes in the structure of our tradition. A few weeks ago it was announced that The Oracle of Enheduanna would replace the Simon Necronomicon as an initiatory tool. While this announcement was seen as a progressive action by many in our tradition, others felt disenchanted, confused, and disappointed. This has led to a wide range of questions. One of these being; what are the differences between the Simon Necronomicon and the Oracle of Enheduanna? Is it really necessary for members of the Asaru culture to make the switch? Is the Oracle of Enheduanna an authentic Sumerian grimoire, or is it origin just as “sketchy” as the Simon Necronomicon?

Questions, such as the ones cited above, have crossed the minds of many of our readers. Over the past four years we have seen a major increase in the numbers of those who regularly read Papers in the Attic blog page. I am sure that this was largely due to the fact that our staff worked hard to provide freely information that usually comes at a cost. Simply put, it was a sincere effort. The end result to all of this was that the Simon Necronomicon is a powerful grimoire. Many people over the years testified to its effects and benefits. Based on such, it seems only natural that some have asked; why would we abandon its use as an initiatory tool? To answer these questions and more, I decided to divide this article up into two categories; one for the Simon Necronomicon and the other for the Oracle of Enheduanna.


The Simon Necronomicon

I am very happy that I used the Simon Necronomicon and was able to unlock the meaning of its workings. These were very helpful to me. When the Initiate really understands what the Simon Necronomicon is, they know that it is part of a larger path, but is not the path itself.

The fact that the Necronomicon Mysteries are founded in the realm of Ereshkigal is quite obvious from statements made by the Mad Arab himself. In the First Testimony of the SN we read:

“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 plains of the IGIGI, the cruel celestial spirits from beyond the Wanderers of the Wastes.”

The Mad Arab called the SN as the “Book of the Black Earth.” He also describes it as the “Book of the Dead.” These are all references to the realms of Ereshkigal, who resides in Kur. We can be certain of this based on how the term “Black Earth” is used in other sections of the tome. One particularly that the reader will find of interest is in the Magan Text’s Of The Sleep of Ishtar. We find the following in this section:

ISHTAR, Daughter of SIN, she set forth..To the Black Earth, the Land of CUTHA.”

We can clearly see in the information cited above that the term Black Earth is synonymous with the Land of Cutha. Evidently, the Land of Cutha described in the Simon Necronomicon refers to something other than the historical city of Cutha, whose tutelary deity was DinGir Nergal. It appears to be a metaphysical place since the Mad Arab said that he received it on the ‘plains of the Igigi.’  Cutha, sometimes written as Kutha, refers to the Underworld in many ancient Mesopotamian myths. The Babylonian Conception of Heaven and Hell by Alfred Jeremias, page 24 states:

“The special seat of his cult, the Babylonian city Kutha, became so closely identified with conceptions of Hades that in poetry the Underworld is actually called Kutha. His (Nergal’s) temple in Kutha was regarded as the likeness of Hades.”

Based on what we have discussed so far, it is pretty easy to determine that the Black Earth is the Underworld. The Magan Text describes Queen Ereshkigal (goddess of Kur) as ‘mighty in Cutha.’ The rites contained in the Simon Necronomicon are those that exemplify the Underworld. There is nothing unusual about this. However, readers should not that the Underworld, the realm over which DinGir Nergal and her consort ruled, was a land that was not fertile. Food and water was not there. A careful reading of the Magan Text reveals that even after the seven initiatory gates are walked one’s work is based in the Netherworld. Notice what is mentioned in the Book of Calling:

”This is further the Book of NAMMTAR, Chief among the Magicians of ERESHKIGAL…This is the Book of the Seven Demons of the Ignited Spheres, of the Seven Demons of the Flame…This is the Book of the Priest, who governeth the Works of Fire!”

Taking into consideration what we have discussed so far in connection to the Land of Kutha, the Book of Calling reveals that the rites herein are at the service of Queen Ereshkigal. Think about it. Now this is not necessarily wrong. We have to remember that many of the DinGir went stayed in the Underworld at one time or another. These include: Enki, Enlil, Adar, Nergal, Shamash, Nanna, Ishtar, and many more. They stayed in the Underworld for a temporary time and none of these deities prospered while being in this desolate place. Yet they strive to get out. It would seem, as we have discussed on various occasions that this going into the Underworld was a form of initiation. In the book Spiritism and the Cult of the Dead in Antiquity by Lewis Bayles Paton, we find the following observation on page 18:

“it appears that the cult of the dead is one of the most ancient and most widely-spread forms of human worship….,a number of ancient writers formulated the theory that ancestor-worship was the origin of all human religion…The great gods whom men loved and adored were gods of the upper world and of the living; their sway did not extend into the dark abodes of the dead…When death came it was a sign that their favor was withdrawn, or that they were unable to help against the powers of darkness. The disembodied spirit passed out of their jurisdiction into that of divinities with whom in life it had established no friendly relations.”

The idea is that since the gods of the Underworld could prevent death, something that was outside the preview of gods of earth and heaven, early shaman sought entrance into the Underworld in order to learn how to overcome death. But in order to leave the Underworld one must find someone to take his place. There are benefits to the Underworld rites, but it should also be kept in mind that these energies do not contribute very strongly to a prosperous life.  Therefore, the work of the Simon Necronomicon is temporary.

Another problem lies in a misinterpretation by Simon. In the introduction of the Simon Necronomicon, we read the following:

“There was a battle between the forces of “light” and “darkness” (so-called) that took place long before man was created, before even the cosmos as we know it existed. It is described fully in the Enuma Elish and in the bastardised version found in the NECRONOMICON, and involved the Ancient Ones, led by the Serpent MUMMU-TIAMAT and her male counterpart ABSU, against the ELDER GODS (called such in the N.) led by the Warrior MARDUK, son of the Sea God ENKI, Lord of Magicians of this Side, or what could be called “White Magicians” – although close examination of the myths of ancient times makes one pause before attempting to judge which of the two warring factions was “good” or “evil”. MARDUK won this battle – in much the same way that later St. George and St. Michael would defeat the Serpent again – the cosmos was created from the body of the slain Serpent, and man was created from the blood of the slain commander of the Ancient Army, KINGU, thereby making man a descendent of the Blood of the Enemy, as well as the “breath” of the Elder Gods; a close parallel to the “sons of God and daughters of men” reference in the Old Testament. Yet, though the identity of the Victor is clear, there were – and are – certain persons and organisations that dared side with the vanquished, believing the Ancient Ones to be a source of tremendous, and most unbelievable, power.”

The information cited above makes it seem as if those who work with the Elder Gods are White magicians and those who work with the Urilia Text, or opposite pantheon are the Black Magicians. This ideology is not consistent with workings in the Simon Necronomicon. The seven gates of initiation that appear in the Simon Necronomicon are also a part of Kutha. They are the same seven gates that Ishtar passed through in the Magan Text. Earlier we cited the Book of Calling as saying:

“This is the Book of the Seven Demons of the Ignited Spheres, of the Seven Demons of the Flame.”

The Book of Calling is described as the Book of the Seven Demons of the Ignited Spheres. What are these ignited spheres? The answer lies in a book called Chaldean Magic by Francios Lenormant. On page 26 of this classic work, we read:

“In one of the formulae which we quoted earlier, we saw that the seven bad spirits were placed in the heavens: “seven phantoms of flame,” seven demons “of the ignited spheres,” forming an exact counterpart to the seven gods of the planets..”

Based on Lenormant’s observation the ignited spheres were shadow counterparts of the seven gods of the planets, but were not these gods in themselves. In other words these were the dark side, the shadow side of a said DinGir. This is why we read the following in the incantation of the Nergal Gate, who just happens to be the ruler of Kutha:

“Gate of the Lord of the ARRA and the AGGA, Open!”

This why the Book of Calling admonishes the Priest to keep their ‘power chained to the Underworld.’ The rites of the Simon Necronomicon are in accord with those who want to be initiated into the realm of Queen Ereshikigal, not the heavenly DinGir.

The Initiate keeps his power chained to Ereshkigal’s realm by calling the Watcher. Notice how the wording of the Watcher’s Invocation relates to Ganzir:

“Cease to be the Sleeper of EGURRA.
Cease to lie unwaking beneath the Mountains of KUR.
Rise up, from the pits of ancient holocausts!”

Once one has entered this realm, the only way out of such an initiation is by way of DinGir Enki. Fortunately, Holy Inanna spoke through many of the membership here. Now let us look at the Oracle of Enheduanna in comparison.


The Oracle of Enheduanna

It is highly probable that the works of Enheduanna were considered to be the world’s first sacred writings. I found this information in a Wikipedia article under the title Enheduanna, we read:

Enheduanna composed 42 hymns addressed to temples across Sumer and Akkad including Eridu, Sippar and Esnunna. The texts are reconstructed from 37 tablets from Ur and Nippur, most of which date to the Ur III and Old Babylonian periods (Sjöberg and Bergman 1969:6-7). This collection is known generally as ‘The Sumerian Temple Hymns’. The temple hymns were the first collection of their kind, in them Enheduanna states: “My king, something has been created that no one has created before.” The copying of the hymns indicates the temple hymns were in use long after Enheduanna’s death and were held in high esteem.”

Another interesting thing about the Oracle of Enheduanna is that is 100 % ancient Mesopotamian. During the early stages of Papers in the Attic blog page, and even in some of the latter posts, the writers would use the Simon book as a template for understanding various aspects of the Sumerian paradigm. By dealing with Sumerian texts itself we cut out all Western influence.

When I discovered the Simon Necronomicon, I was happy that it didn’t have aspects of the Biblical or Christian mythos, but it was still influenced by Western ideology, an ideology that was present amongst the ancient priests of Sumer. For the most part, as seen in Simon’s introductory essays, the Simon Necronomicon is heavily influenced by Lovecraftian and the views of Crowley.

The Oracle of Enheduanna includes a complete system of Gate-Walking that is not tainted by the rites of Ganzir. There were other initiation rites in the land of Sumer besides those held in Kutha and the Oracle of Enheduanna touched upon those of the heavenly DinGir, specifically Holy Inanna. It also contains information about Enheduanna that cannot be found anywhere else.

All the rituals and formulas that appear in the Oracle of Enheduanna are the same ones that were practiced over 4,000 years ago. It is not an experiment. It is an authentic Sumerian Grimoire designed for the Initiate to reach maximum levels of morality, purity, oneness with the universe, being able to communicate with such.


The Asaru Language

The advance work of the Initiate begins in the early stages on initiation by learning the Asaru Language and its mystical practices. These are designed for the Initiate to adapt to the world of Jinn Science and enter the 81 Gates in 81 days, in which superhuman powers dawn. More will be written about this at another time, but not publicly. Stay blessed.

Warlock Asylum

7 thoughts on “What Are The Differences Between The Oracle of Enheduanna & The Simon Necronomicon?

  1. Wow Brother!! My mind is spinning from anticipation as I am overwhelmed by the magnitude of this sacred Path. I am already performing the practices daily and am enjoying it very much. It feels very different than the Simon Necronomicon.

    1. Warlock Asylum says:

      It would be nice to hear about your a new post perhaps?

      1. Well yes… I’ve been thinking about that. Though I’m not sure how that will make me look, for my first experience with this book may make me seem appear to be utterly insane…

  2. Dear Brother Warlock Asylum,

    A very informative post, thank you very much!

    This post left me with some questions, which is puzzling my mind a lot right now. I hope you, or someone else can answer these.

    Are the Gates and/or Gate experiences mentioned in the Orancle of Enhenduanna different from the Gates mentioned in the Necronomicon? If so, as I am currently in the middle of the process of Gate Walking using the Simon Necronomicon, what would be the a wise thing to do? Should I continue what I started and Walk the remaining Gates using the same method and source, being the Necronomicon? And after that, or maybe at the same time, start using the Oracle of Enhenduanna?

    Or is it possible or even necessary, even when being in the middle of my Gate Walking, to make a switch from the Necronomicon to the Oracle of Enheduanna? And how and at what point can this be best done? As you can imagine, I don’t want to be left stuck being partly initiated into a system, which seems rather harmful to me.

    Thanks in advance for your time and effort!

    Many blessings,

    1. Warlock Asylum says:

      Thank you for your response Imajica. It is appreciated. Let me say this before we continue further. Being initiated into the Necronomicon Current is a priceless experience. I have seen people pay thousands of dollars for what the DinGir bestow upon us freely. As you can see all of the information here, for the most part was inspired by Necronomicon workers.

      There is a lot of benefit in walking the seven gates in the Simon Necronomicon. We must remember that the DinGir were the first to visit Kutha.

      T^he Oracle and the Simon Necronomicon are two different initiations with two different aims. I would finish walking as described in the Simon Neronomicon and then over time move into The Oracle.

  3. Thank you very much for your kind response and answer to my question. I guess I was a bit too quick with my question, as I see it being answered in your post “What Value Does The Simon Necronomicon Have in Asaru Culture?”. I will continue to walk on the road I was already travelling on, which indeed seems the sensible thing to do. Again, thank you very much for your time and effort in answering my question!

    Many Blessings!

    1. Warlock Asylum says:

      No problem at all. Family is Family…I will link another article you may find of interst once it is finished

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