Good Morning! I wanted to make an important announcement about our work upon the path. After taking some time away from the work, I gained some deep clarity that I thought it would be useful to share with others who are on the road of transformation.
It is sad to see, and in some aspect to my error, that many have been led astray by the shadow energies of the DinGir. Please allow me to explain further. Before we continue, however, it is important that I advise our staff of writers at Papers in the Attic, that all pertinent information, information in regards to the procedures and insights about our Tradition, are to be posted, if at all in the forum. It is not everyone’s business to inform the public about what is going on within our Order. Now let us continue.
I initially took some time, like many in our Tradition, to gain some insights into its workings and function. I must say after long observation, and some time speaking with the DinGir, I see that a lot of things are not being practiced in accord with the Covenant. The best way to proceed with this issue is to show how one operates within the confines of our work.
Self-Initiation. This is the most important aspect of our Tradition. Our initiation is basically following the steps of Gate-Walking, as given in the Simon Necronomicon. This is usually done along with a mentor, who has been working with the path for some time. During this time the Initiate is to focus only on the initiation. The Calling is done after initiation. It is very important to understand that the Calling is done after one has passed initiation. Although there is a temptation to explore other parts of our Tradition, the Initiate must be patient, for this also is a test. it is also a test in quieting the mind.
During the Gate-Walking Process, the Initiate only need to focus on memorizing the prayer to the Fire God, the Watcher, and the Gate Incantation of the said Gate before Walking it. The Watcher is not to be used for various tasks until after initiation. Also the lesson given in Asaru Issue #1, should be mastered. These lessons are an aid in energy cultivation, which is much-needed during the initiation. One must also copy the tome in their own hand.
Another aspect that comes up in this discussion of initiation pertains to Walking the Gates after initiation. Over the past few years, several members of this Tradition have made the error of Walking gates out of the initiatory order given in the Simon Necronomicon after they have walked the Seven Gates of Initiation. For example, after initiation a person may choose to Walk DinGir Ishtar’s Gater, the Gate of DinGir Adar, this is in error, as I will explain shortly. It is important for all Initiates to understand that there is a big difference between Walking a Gate and Calling.
After initiation a person may feel the need to talk to DinGir Ishtar. It would be useful to in this case to call DinGir Ishtar via the ritual of Calling as given in the Book of Calling. The same goes for other Gates. Gate-Walking is not a one-time thing. It is a way to reaffirm our vows with the DinGir and ultimately DinGir Ishtar, the Queen of Heaven. The Gate-Walking initiation is where the Islamic religion discovered Hajj. It serves the same purpose. It is not a way of contacting a DinGir. This is what the Calling is for. The mad Arab is very specific about this operation. In the Second Testimony of the Mad Arab, we read:
“Know that the Seven Spheres must be entered in their times and in their seasons, one at a time, and never the one before the other.”
After initiation the Gate-Walker can re-walk the Gates, but this must be done in the same fashion that they walked during initiation. If they want to simply speak to the DinGir, they would do so in the method of Calling presented in the Book of Calling, which demonstrates to forms of Calling. The First is for energies that are associated with the DinGir and the next for energies associated with the realm or the Urilia. “Simon” touches upon this briefly in Gates of The Necronomicon. There are also two Crowns of Anu, one that is white and one that is Beaten Copper. The one that is made of beaten copper is for the Urilia Text energies.
The Urilia Text workings are to be done during the time that the “Great Bear hangs from its tail.” This is the time of praise to our ancestors and to the lords of the Underworld. These times are Aquarius, Taurus, Leo, and Scorpio, or 12 o’clock, 3 o’clock, 6 o’clock, and 9 o’clock. Some of the formulas given in the Urilia text can be used with the regular methods of Calling, like the Hymn to the Ancient Ones. All Callings whether to the Dingir or the chthonic energies are done during the new moon, whereas the Gate-Walking is done during the full moon.
While the Atlantean Necronomicon explores the deeper meanings of the Urilia text, we are initiates in the ways of the DinGir, via the Watcher. The whole of the DinGir and the Urilia workings are whole and to honor one without the other is as “Simon” puts in Gates of the Necronomicon “suicide.” Don’t judge your transformation by special effects. The energies in the Urilia are primordial sides of the DinGir not manifested in our realm, things not actualized, some are spirits of the deceased and of those in anguish. It is a big universe. Use balance.
The Watcher. First, let me begin by saying that the Watcher in the Necronomicon Tradition is NOT the Lamassu or Sedu of Sumerian lore. I have discussed this at length in other writings as the Atlantean Necronomicon as being relative to Kutulu, or the Seven Evil Spirits heralded by Namtar. Readers unfamiliar with this topic should search out the excerpt from the Atlantean Necronomicon entitled Kutulu. This does not mean that we are to worship Kutulu or those forces above the DinGir, for the spirits of the Four Spaces also act as a Watcher. F.A.M. Wiggermann in the book Mesopotamian Protective Spirits: The Ritual Texts, page 152 states:
“Each individual monster is associated with a god that operates in the same field of action, a part of nature, both while the god covers the whole, the monster only represents a slice…The responsibilities of the monsters together circumscribe the essence of supernatural intervention in human affairs: The preservation of life, but also sudden violent death; the protection of peace; but also disruptions of war and weather….(page 153) …For the monsters, outlaws by nature, it is only a small step from unpredictable servant to rebel, and from rebel to defeated enemy. The role of the god in their relation changes accordingly from master to rightful ruler, and from rightful ruler to victor.”
Wiggermann’s observation above pertains specifically to the ancient Mesopotamian paradigm, where the “evil forces” were used for the good. They were used for weapons in many cases. Notice what is recorded by Hibbert Trust in the Hibbert Lectures, published in 1887, we read:
“The primitive inhabitant of Babylonia paid a special worship to the winds. He beheld in them spirits of good and evil. He prayed for the “good wind” which cooled the heats of summer and brought moisture to the parched earth, and he saw in the storm and tempest, in the freezing blasts of winter and the hot wind that blew from the “burning desert, “the seven evil spirits.” They were demons “who had been created in the lower part of heaven,” and who warred against the Moon-god when he suffered eclipse. They were likened to all that was most noxious to man. The first, we are told, was the sword (or lightning) of rain;” the second, “a vampire;” the third, “a leopard;” the fourth, “a serpent;” fifth, “a watch-dog”(?); the sixth, “ a violent temptest which blows against god and king;” and the seventh, “a baneful wind.” But their power caused them to be dreaded, and they were venerated accordingly. It was remembered that they were not essentially evil. They too, had been the creation of Anu, for they came forth from the sky, and all were “the messengers of Anu their king.” In the war of the gods against the dragon of chaos, they had been the allies of Merodach. We read of them that ere the great combat began, the god “created the evil wind, the hostile wind, the tempest, the storm, the four winds, the seven winds, the whirlwind, the unceasing wind.”
Hibbert’s observation reminds me of what the Mad Arab wrote about the Watcher:
“The Watcher comes from a Race different from that of Men and yet different from that of the Gods, and it is said that he was with KINGU and his hordes at the time of the War between the Worlds, but was dissatisfied and did cleave unto the Armies of Lord MARDUK.”
Those may also note that in Hibbert’s work a “vampire” is mentioned among these seven spirits. In the information we just cited the following footnote appears:
“Usumgalu, expressed by ideographs that signify “the solitary monster.” It denoted a fabulous beast which “devoured the corpses of the dead”.., and was therefore not exactly a vampire, which devoured the living, but corresponded rather to one of the creatures mentioned in Is. Xiii, 21, 22, xxxiv. 14”
Here we see that the Watcher is not a sedu or lamassu, who are depicted in the Simon Necronomicon as ones god and goddess, but a primal force. The information cited above clearly matches the identity of the Watcher. These are forces of the lower heavens and work as mediators between the alchemy of god and ourselves. They were venerated in Sumerian history. This is a uniques aspect that no other paths hold true. Here we see again the wisdom of the Mad Arab’s writings. In view of these things, we should always seek to honor our Watcher, and not just assume that “we are the Watcher,” and all that non-sense. We are the Watcher when we are awake. Migration of Symbols by Donald Mackenzie states:
“Dr. Langdom appears to have resuscitated an ancient Sumerian whirlpool goddess. This is Is-ha-ra of Ur. She is one of the virgin goddesses beloved by Tammuz..she must have been invoked much in magic….A symbol called the basmu, or viper, represented her in a temple.”
The whole system is in Cutha. This is why it mentions DinGir Nergal as being the lord of the Aggga and the Arra. So it is not about Walking but about the Calling once one is initiated but doing such on the new moon.
The initiate will want to note that one should curtail the Calling based on what forces they are working with. In doing so, the euphoria that was experienced during the Urilia Text working can be tapped into among the DinGir. During the Calling we can reach out to many deities, whatwe can call is listed in the Book of Calling. It is best to get a stable foundation for now. Some have taken the path of working with the Dead, the land of Shells as a path. This is unique in its own way, but none is greater than another. Study the Asaru language to excel in all things.
Stay blessed.
It is sad to see, and in some aspect to my error, that many have been led astray by the shadow energies of the DinGir. Please allow me to explain further. Before we continue, however, it is important that I advise our staff of writers at Papers in the Attic, that all pertinent information, information in regards to the procedures and insights about our Tradition, are to be posted, if at all in the forum. It is not everyone’s business to inform the public about what is going on within our Order. Now let us continue.
I initially took some time, like many in our Tradition, to gain some insights into its workings and function. I must say after long observation, and some time speaking with the DinGir, I see that a lot of things are not being practiced in accord with the Covenant. The best way to proceed with this issue is to show how one operates within the confines of our work.
Self-Initiation. This is the most important aspect of our Tradition. Our initiation is basically following the steps of Gate-Walking, as given in the Simon Necronomicon. This is usually done along with a mentor, who has been working with the path for some time. During this time the Initiate is to focus only on the initiation. The Calling is done after initiation. It is very important to understand that the Calling is done after one has passed initiation. Although there is a temptation to explore other parts of our Tradition, the Initiate must be patient, for this also is a test. it is also a test in quieting the mind.
During the Gate-Walking Process, the Initiate only need to focus on memorizing the prayer to the Fire God, the Watcher, and the Gate Incantation of the said Gate before Walking it. The Watcher is not to be used for various tasks until after initiation. Also the lesson given in Asaru Issue #1, should be mastered. These lessons are an aid in energy cultivation, which is much-needed during the initiation. One must also copy the tome in their own hand.
Another aspect that comes up in this discussion of initiation pertains to Walking the Gates after initiation. Over the past few years, several members of this Tradition have made the error of Walking gates out of the initiatory order given in the Simon Necronomicon after they have walked the Seven Gates of Initiation. For example, after initiation a person may choose to Walk DinGir Ishtar’s Gater, the Gate of DinGir Adar, this is in error, as I will explain shortly. It is important for all Initiates to understand that there is a big difference between Walking a Gate and Calling.
After initiation a person may feel the need to talk to DinGir Ishtar. It would be useful to in this case to call DinGir Ishtar via the ritual of Calling as given in the Book of Calling. The same goes for other Gates. Gate-Walking is not a one-time thing. It is a way to reaffirm our vows with the DinGir and ultimately DinGir Ishtar, the Queen of Heaven. The Gate-Walking initiation is where the Islamic religion discovered Hajj. It serves the same purpose. It is not a way of contacting a DinGir. This is what the Calling is for. The mad Arab is very specific about this operation. In the Second Testimony of the Mad Arab, we read:
“Know that the Seven Spheres must be entered in their times and in their seasons, one at a time, and never the one before the other.”
After initiation the Gate-Walker can re-walk the Gates, but this must be done in the same fashion that they walked during initiation. If they want to simply speak to the DinGir, they would do so in the method of Calling presented in the Book of Calling, which demonstrates to forms of Calling. The First is for energies that are associated with the DinGir and the next for energies associated with the realm or the Urilia. “Simon” touches upon this briefly in Gates of The Necronomicon. There are also two Crowns of Anu, one that is white and one that is Beaten Copper. The one that is made of beaten copper is for the Urilia Text energies.
The Urilia Text workings are to be done during the time that the “Great Bear hangs from its tail.” This is the time of praise to our ancestors and to the lords of the Underworld. These times are Aquarius, Taurus, Leo, and Scorpio, or 12 o’clock, 3 o’clock, 6 o’clock, and 9 o’clock. Some of the formulas given in the Urilia text can be used with the regular methods of Calling, like the Hymn to the Ancient Ones. All Callings whether to the Dingir or the chthonic energies are done during the new moon, whereas the Gate-Walking is done during the full moon.
While the Atlantean Necronomicon explores the deeper meanings of the Urilia text, we are initiates in the ways of the DinGir, via the Watcher. The whole of the DinGir and the Urilia workings are whole and to honor one without the other is as “Simon” puts in Gates of the Necronomicon “suicide.” Don’t judge your transformation by special effects. The energies in the Urilia are primordial sides of the DinGir not manifested in our realm, things not actualized, some are spirits of the deceased and of those in anguish. It is a big universe. Use balance.
The Watcher. First, let me begin by saying that the Watcher in the Necronomicon Tradition is NOT the Lamassu or Sedu of Sumerian lore. I have discussed this at length in other writings as the Atlantean Necronomicon as being relative to Kutulu, or the Seven Evil Spirits heralded by Namtar. Readers unfamiliar with this topic should search out the excerpt from the Atlantean Necronomicon entitled Kutulu. This does not mean that we are to worship Kutulu or those forces above the DinGir, for the spirits of the Four Spaces also act as a Watcher. F.A.M. Wiggermann in the book Mesopotamian Protective Spirits: The Ritual Texts, page 152 states:
“Each individual monster is associated with a god that operates in the same field of action, a part of nature, both while the god covers the whole, the monster only represents a slice…The responsibilities of the monsters together circumscribe the essence of supernatural intervention in human affairs: The preservation of life, but also sudden violent death; the protection of peace; but also disruptions of war and weather….(page 153) …For the monsters, outlaws by nature, it is only a small step from unpredictable servant to rebel, and from rebel to defeated enemy. The role of the god in their relation changes accordingly from master to rightful ruler, and from rightful ruler to victor.”
Wiggermann’s observation above pertains specifically to the ancient Mesopotamian paradigm, where the “evil forces” were used for the good. They were used for weapons in many cases. Notice what is recorded by Hibbert Trust in the Hibbert Lectures, published in 1887, we read:
“The primitive inhabitant of Babylonia paid a special worship to the winds. He beheld in them spirits of good and evil. He prayed for the “good wind” which cooled the heats of summer and brought moisture to the parched earth, and he saw in the storm and tempest, in the freezing blasts of winter and the hot wind that blew from the “burning desert, “the seven evil spirits.” They were demons “who had been created in the lower part of heaven,” and who warred against the Moon-god when he suffered eclipse. They were likened to all that was most noxious to man. The first, we are told, was the sword (or lightning) of rain;” the second, “a vampire;” the third, “a leopard;” the fourth, “a serpent;” fifth, “a watch-dog”(?); the sixth, “ a violent temptest which blows against god and king;” and the seventh, “a baneful wind.” But their power caused them to be dreaded, and they were venerated accordingly. It was remembered that they were not essentially evil. They too, had been the creation of Anu, for they came forth from the sky, and all were “the messengers of Anu their king.” In the war of the gods against the dragon of chaos, they had been the allies of Merodach. We read of them that ere the great combat began, the god “created the evil wind, the hostile wind, the tempest, the storm, the four winds, the seven winds, the whirlwind, the unceasing wind.”
Hibbert’s observation reminds me of what the Mad Arab wrote about the Watcher:
“The Watcher comes from a Race different from that of Men and yet different from that of the Gods, and it is said that he was with KINGU and his hordes at the time of the War between the Worlds, but was dissatisfied and did cleave unto the Armies of Lord MARDUK.”
Those may also note that in Hibbert’s work a “vampire” is mentioned among these seven spirits. In the information we just cited the following footnote appears:
“Usumgalu, expressed by ideographs that signify “the solitary monster.” It denoted a fabulous beast which “devoured the corpses of the dead”.., and was therefore not exactly a vampire, which devoured the living, but corresponded rather to one of the creatures mentioned in Is. Xiii, 21, 22, xxxiv. 14”
Here we see that the Watcher is not a sedu or lamassu, who are depicted in the Simon Necronomicon as ones god and goddess, but a primal force. The information cited above clearly matches the identity of the Watcher. These are forces of the lower heavens and work as mediators between the alchemy of god and ourselves. They were venerated in Sumerian history. This is a uniques aspect that no other paths hold true. Here we see again the wisdom of the Mad Arab’s writings. In view of these things, we should always seek to honor our Watcher, and not just assume that “we are the Watcher,” and all that non-sense. We are the Watcher when we are awake. Migration of Symbols by Donald Mackenzie states:
“Dr. Langdom appears to have resuscitated an ancient Sumerian whirlpool goddess. This is Is-ha-ra of Ur. She is one of the virgin goddesses beloved by Tammuz..she must have been invoked much in magic….A symbol called the basmu, or viper, represented her in a temple.”
The whole system is in Cutha. This is why it mentions DinGir Nergal as being the lord of the Aggga and the Arra. So it is not about Walking but about the Calling once one is initiated but doing such on the new moon.
The initiate will want to note that one should curtail the Calling based on what forces they are working with. In doing so, the euphoria that was experienced during the Urilia Text working can be tapped into among the DinGir. During the Calling we can reach out to many deities, whatwe can call is listed in the Book of Calling. It is best to get a stable foundation for now. Some have taken the path of working with the Dead, the land of Shells as a path. This is unique in its own way, but none is greater than another. Study the Asaru language to excel in all things.
Stay blessed.
Dear Brother, this information will greatly aid both newcomers, as well as the more experienced members who suddenly are aware of an incredible complexity of our ways, and the enormous importance of checking theirselves as to their actions and perceptions. I know for a fact that even despite my utter dedication and seriousness in regard to all the issues you discussed, I will, and must, try even harder to come to full understanding, as my current efforts, already of such a high level that I spend days and nights fully awake, fasting practicing and researching, are still not enough to gain the level of attainment I so desperately work for, having sacrificed any form of normal existence, in order to fullfill my sacred duty. I will redouble my efforts in all aspects of these issues, and i will prove my worth and understanding in due time.
Thank you, Brother.
Awesome post, Brother. I really appreciate you answering many of the questions I had about where this tradition was headed and the mechanics behind the workings.
– A
this is a clarification to our tradition. I have read the Atlantean NEcronomicon among other “books” if we can call them that from another group, the “Mardukites” and I have not seen the deep understanding of our tradition as is here among the Asaru. I have long assosiated, due to my read and study of the Atlantean Necronomicon with the underworld. It is clear as the mad Arab urges the Initiate to keep their powers chained to the underworld and the invocation of our Watcher calls Him/Her from Nar Marratu.
In any form we can not over state the Importance of getting inititated/ Aquinted with the Ding Gir before calling their powers and the Powers of the Necronomicon. This order of rites are stated in all corners of the Tome, and it is not optional but a measure for the initiate to experience the full changes of the Alchemy of Transformation within the Text while remaining whole, that is unharmed.
i would have to agree whole heartily with you, Brother Dakkel. i have done some study of the “mardukites” and their offerings. and have been left wanting. there is no intimacy within these works as we find within our extended family here. i thank the DinGir everyday for Brothers Warlock, Dumu, and Etluzini for their unselfish offerings and willingness to teach us as we trod along this path. if the only option we had was to turn to these “others” for guidance, i am afraid we would be completely lost. and doomed.
Blessings,
kingu
I feel the utmost gratitude for the Asaru Elders, for they have put so much work and effort to bring our Sacred Tradition into the light of our Awareness. The “Mardukites” are interested in restoring some sort of organize religion of Babylon, and organized religion is not known for having relation to the Gods but political and hierarchical structure. Their works have been very disappointing especially after all the hype it’s creator promotes it. They had rewritten the rituals of the Sacred Necronomicon to fit their ideas, they claim the Necronomicon is an entirely Babylonian work that they call the Anunaki Tradition and they are the “chosen” people to “restore” this tradition as they see fit with no historical research to confirm their ideas, thus ignoring all the references made to Sumerian lore. And the language used throughout the work is confusing, talks about fragmented reality, perceptual inconsistencies and allusion to the idea of the Din Gir being Aliens. Not a work of true spiritual evolution. That is my take on the cake.