While things were bubbling on the circumference of what is now known as the Necronomicon Tradition, I was being investigated by both domestic and international secret intelligence organizations. This is something that is seldom talked about in the occult community, but in many ways I understood the government’s position on such matters. The use of the term “black magic” in the eyes of some officials conjures up images of all sorts of illegal activities that many LHP organizations use to money. Since our use of the phrase was in sincere interests of understanding the chthonic energy, I wasn’t worried, as the Necronomicon Tradition has never been an advocate for any criminal activity.
I began searching for deeper ways to expand the knowledge of this path. As a mentor to many now studying the Necronomicon, I had to answer to the Din.Gir, and for the most part was being used as a vessel to promote the tradition. Simon, in Gates of the Necronomicon, noted how practitioners of the Necronomicon Gnosis are part of an invisible “secret society.” Being a witness of Simon’s testimony, I always held the principle that in order for a tradition to survive, the teacher must make sure that the students’ development must be greater than his own.
My search in expanding the system began with the Orient. After reading in Outer Gateways, where Kenneth Grant equates Tiamat with the kami of Shinto lore, I was determined to learn more about this indigenous system that is interwoven into Japanese culture. After doing an online search on the topic of Shinto, I discovered that my chances of learning more about this form of spirituality seemed dim, as it is specific of those possessing a Japanese nationality. I decided to summon the Watcher and related my interest in learning Shinto. Two weeks later, one of my students had a disagreement with a lady, whom we shall call Ms. M.
Ms. M didn’t want any conflict or drama in her life. She knew I was her friend turned rival’s mentor and invited me to discuss this problem at branch office of a Sect Shinto group named Worldmate. Perfect! Often times, requests made to the Watcher are achieved by the nature of this being. Nergal means the “great watcher” and as a deity is associated with the planet Mars and was ruler of the netherworld in ancient Mesopotamian mythology. Any blessing by the hand of Nergal comes at the expense of war or pestilence, as these are the attributes associated with this deity. It is almost like calling on war and pestilence as a solution to a problem. The ancient Mesopotamians called upon certain emotions and experiences in life by their assigned names.
Learning Shinto was indeed a blessing. I found to be similar to many of the practices found in the Necronomicon by Simon. Since all indigenous faiths operate from similar templates, I was able to get a clear picture of the Shinto gnosis left to the children of men from the divine world. It was like seeing a light in a dark tunnel for the first time. The importance placed upon virtue made way for a big change in my understanding of spiritual things. Maybe learning Shinto was also part of the invisible society’s plan.
The night before Ms. M called and invited me to the Worldmate office, I had a dream of being followed by at least a thousand spirits that appeared as men of an unnatural black complexion. I am not certain what they wanted, but I decided to go into a beauty parlor and wait till the crowd passed. When I entered the office, a stunningly attractive woman told me to wait. Afterwards, I got in the car with the woman, and she drove me in the direction of the rising sun. I woke up and five minutes later, Ms. M called.
After studying Shinto for some time, I tried incorporate the principles I learned into the rites of the Simon Necronomicon, but it didn’t seem to work in the same way. The Necronomicon spirits work as if one were on a battlefield. During this time, I ventured into the workings of the Urilia Text and began to understand the meaning of the Watcher.
Understanding the Meaning of the WatcherThere are many theories about what the Watcher of the Simon Necronomicon. The most practical and effective way of discovering the identity of the watcher is by understanding the terms of the Chaldean covenant spoken of by the Mad Arab. We know that the name Nergal means “great watcher.” Nergal was sometimes used in certain texts as a personification of the whole realm of Ereshkigal. Based on the description given in the Simon Necronomicon, the Watcher is indeed a product of the Land of Kur:
Cease to lie unwaking beneath the Mountains of KUR.
Rise up, from the pits of ancient holocausts!
Rise up, from the old Abyss of NARR MARRATU!
“And the Watcher appears sometimes as a great and fierce Dog, who prowls about the Gate or the Circle, frightening away the idimmu who forever lurk about the barriers, waiting for sacrifice. And the Watcher aloft the Sword of Flames, and even the Elder Gods are awed thereby. And sometimes the Watcher appears as a Man in A long Robe, shaven, with eyes that never lose their stare. And the Lord of the Watchers dwells, it is said, among the Wastes of the IGIGI, and only Watches and never raises the Sword or fights the idimmi, save when the Covenant is invoked by none less than the Elder Gods in their Council, like unto the Seven Glorious APHKHALLU.
And sometimes the Watcher appears as the Enemy, ready to devour the Priest who has erred in the incantations, or omitted the sacrifice, or acted in defiance of the Covenant, for which acts the very Elder Gods cannot forbid that silent Race from exacting its toll. And it is said that some of that Race lie waiting for the Ancient Ones to once more rule the Cosmos, that they may be given the right hand of honour, and that such as these are lawless. This is what is said.”
Based on what is written in the Simon Necronomicon, we can certainly see that the Watcher as a resident of Kur is from the realm of Ereshkigal. We also learn that the Watcher appears as:
a. a dog-like creature
b. holding a sword of flames
c. a man that never loses their stare and dressed in a long robe.
d. a Watcher that can execute punishment upon the magician if the breaks the covenant.The fact that the Watcher can “devour the Priest who has erred in the incantations, or omitted the sacrifice,” leaves little room for doubt that the Watcher is not only an Utukku, but sometimes is a gallu. Under the topic Utukku, Wikipedia states:
“The utukku were a type of spirit In Sumerian religion that had escaped the underworld, either by their own power or by being summoned forth by a priest, such as the one appearing in the Epic of Gilgamesh. They could be either benevolent or evil. The evil utukku were called Edimmu and the good lamassu or shedu.
Two of the best known edimmus were Asag (slain by Ninurta) and Alû. Though they are sometimes confused for The Seven Evil Spirits, an utukku is the raised spirit of a mortal, while The Seven were created by Anu as plague gods….
They were siblings of the Anunnaki. They were in the service of the underworld, and were required to fetch home the fruit of the sacrifices and burnt offerings, which generally consisted of the blood, liver, and other “sweetmeats” of the sacrificed animal.”
The utukku possess all the characteristics of the Watcher, especially the fact that they were required to fetch the “fruit of sacrifices.” We can also understand why Simon, in many of his writings, refers to the workings in the Necronomicon as necromancy. as the utukku, different from the seven plague gods created by Anu, they were a “raised spirit of a mortal,” literally, “rise up from the pits of ancient holocausts.” In his review of theUdug-hul incantations (Udug being the proper Sumerian form, the Akkadian utukku), author, Markham J. Geller writes the following in Healing Magic and Evil Demons: Canonical Udug-hul Incantations:
“The Utukku is identified here as a Gallu-demon, perhaps with some description as ‘ruffian’ in mind, since the gal-la demons featured as the Netherworld police.”
Out of all the types of utukku, the Watcher resembles the Gallu (sometimes spelled Galla) closer than any other forms of such demon. Conceptions of the Afterlife in Early Civilizations by Gregory Shushan, page 17, states:
“When Inana prepares to ascend back to earth, she is stopped by the Anuna who demand a substitute if she is to leave the underworld. Several armed demons (galla) surround her on all sides, and escort her back to earth to find one. Galla do not eat or drink, make love or have children, and are known for breaking families apart. According to incantation texts, they are native to the netherworld (as opposed to having human origins).‘Galla’ was also a term for the earthly city officials responsible for the release of corpses to their families. Their equivalents were characterized as agents of death, deputies, police, executioners, or even ‘bandits’ (Katz 2003: 126, 149-51).”
Based on our discussion so far, we can see what the Mad Arab meant when he wrote:
“Know, fourthly, that it is become the obligation of the Priests of the Flame and the Sword, and of all Magick, to bring their Power to the Underworld and keep it chained thereby, for the Underworld is surely the Gate Forgotten, by which the Ancient Ones ever seek Entrance to the Land of the Living,”
According to the Chart of Comparisons in the Simon Necronomicon, the Abyss as compared with Nar Mattaru represents outer space. The Religion of Babylonia and Assyria by Theophilus G. Pinches, states:
“The /gallu/. As this word is borrowed from the Sumerian /galla/, which hasa dialectic form,/mulla/, it is not improbable that it may be connected with the word /mula/, meaning”star,” and suggesting something which is visible by the light it gives…”
The galla is one sort of Watcher. The descriptions of the Watcher appearing in the Simon Necronomicon are variations of the Utukku. Fo example, the shedu fit the description of the dog. During my work with the Simon Neconomicon, I was attended by a female watcher, a Lamassu. Based on my understanding, it seems that the Watcher, being a spirit of the deceased, was trying to gain merit in the realm of Ereshkigal and transcend to a higher realm.
When the Watcher is invoked and proper sacrifice is made, the Chaldean Covenant is invoked. The Chaldean Covenant is maintaining the pact with the utukku-demon itself. This is confirmed for us in Chaldean Oracles and Theurgy by Yochanan Lewy, where we read:
“The great Paris magical papyrus contains directions for a covenant with an “assistant demon” who is called upon to be present at the conclusion of the compact ‘*.
When the Watcher is called, not only is the pact between the practitioner and the utukku-demon reinforced, but also the magician’s allegiance to the underworld. In the Book of Calling it clearly states that it is a text dedicated to various monstrous chthonic deities, and more importantly to the “Seven Demons of Flame.” Notice what is written in the Book of Calling:
“This is the Book of the Seven Demons of the Ignited Spheres, of the Seven Demons of the Flame.”
Although, the initiatory rites of the Simon Necronomicon may resemble traditional Kabbalistic lore it would be foolish to investigate the tome with such a view. Not only are the seven gates in the Simon Necronomicon, the shadow side of the planetary powers, as evidenced by the reversed moon gate symbol attributed to the Gate of Nanna, but were the most powerful demons in Babylonian lore. Chaldean Magic: Its Origin and Development by Francoise Lenormant, states:
“The demons of the Babylonians were of two kinds. The most powerful and formidable were those which had a cosmical character, whose action was exercised upon the general order of nature, and whose wickedness had power to trouble it. In one of the formulae which we quoted earlier, we saw that seven had 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”
Simon Necronomicon magic is a treatise in ancient Mesopotamian witchcraft not religion. And this is where many practitioners get confused. The exceptional thing about these rites is that they serve a very rare and distinct technology. Lenormant describes these demons as “counterparts.” In other words, the knowledge magician can draw upon these forces, as Simon writes in the Introduction of the Necronomicon:
“These latter are the Evil Gods who wish nothing but ill for the Race of Man, and who constantly strive to break into our world through a Gate or Door that leads from the Outside, In. There are certain people, among us, who are devotees of the Ancient Ones, and who try to open the Gate, so that this evidently repulsive organization may once again rule the Earth.”
The devotees of the Ancient Ones are identified as opening a “gate” to let primordial forces enter our world. This “gate” is also described by the Mad Arab:
These are the signs carved upon the grey stone, that was the Gate to the Outside:
“Let all who read this book be warned thereby that the habitation of men are seen and surveyed by that Ancient Race of gods and demons from a time before time, and that they seek revenge for that forgotten battle that took place somewhere in the Cosmos and rent the Worlds in the days before the creation of Man, when the Elder Gods walked the Spaces, the race of MARDUK, as he is known to the Chaldeans, and of ENKI our MASTER, the Lord of Magicians.”
Breaking the Chaldean CovenantThe Chaldean Covenant is broken when the practitioner begins a journey into the Cult of the Dead. For both the rites of working with the energies in the Book of Calling and the Urilia text, one is required to open up the 8th gate, and communicate with the gods and demons of this ancient race. When Simon mentions waiting till the dark of he moon to work with the Ancient Ones, he is saying that the full moon rites were strictly for initiation. The calling of energies in post-initiation occurs during the new moon. This is something that very few practitioners of the Simon Necronomicon are aware.
Simon often asserts in his literature that the ancient Mesopotamians viewed the netherworld as existing both underneath the earth and out in space. This means that the gate to the netherworld is opened both in the heavenly rite and that of the chthonic nature, though the preliminaries to such callings are different.
Necronomicon Banishings & Shinto
The first year, after I had stopped working with the Necronomicon rites, things be came strange for me. I remember one full moon, a time normally attributed to calling the watcher, I decided to catch the bus home instead of walking a mere three short blocks. Sitting down, I noticed a man, similar in appearance to Woody Allen, staring at me. His body started shaking, like he was going into convulsions. In a clear voice he asked me if I knew what time it was. Yes it was the full moon.
On another occasion, I was resting on the leaving room couch and fell into a light sleep. I projected out of my body and could see myself asleep in the living room. My consciousness floated towards the ceiling and I heard a voice saying that “I am still a Son of Ishtar.” What was amazing about this time is that I didn’t work with either the Neconomicon, nor the Shinto I had studied and learned. However, what I did notice was that the longer I abstained from ritual magic, the less often were the supernatural experience.
When I received the Art of Ninzuwu teachings and began putting them into practice, my learning took on an intuitive nature like nothing I experienced before. I began to understand why the most-noted sources on Simon Necronomicon lore, Kenneth Grant and Michael Bertiaux, were also strong advocates of Shinto. Grant went as far as saying that the kami were in fact Tiamat, which would lead anyone curious of such a comparison into exploring Shinto. Bertiaux’s explicit faith in the strength of Shinto is expressed in his famous work the Voudon Gnostic Workbook, where we read:“The Kami, or the Gods of the Shinto Religion, are the most powerful forces in the world. They are the purest and most ideal embodiments of natural forces and elemental power, as well as being the expressions of the divine intelligibility of all being. The religion of the future will be a form of Shinto, separated from its Japanese isolation and fused with many elementals from magick.”
It took me a moment to understand and appreciate why both Bertiaux and Grant had reached similar conclusions in regards to Shinto. The reason they admonished Shinto technology in their writings was because it is effective in banishing Necronomicon energies. In the Simon Necronomicon, we read:
“The method of the NECRONOMICON concerns deep, primeval forces that seem to pre-exist the normal archetypal images of the tarot trumps and the Golden Dawn telesmatic figures. These are forces that developed outside the Judeo-Christian mainstream, and were worshipped and summoned long before the creation of the Qabala as we know it today. Hence, the ineffectiveness of the Golden Dawn banishing procedures against them. They are not necessarily demonic or qliphotic in the sense that these terms are commonly understood in the West, they just simply represent power sources largely untapped and thus far ignored by twentieth-century, mainstream consciousness.”
The summary provided here on banishings is that Christian magic, which is basically Western Occultism, since it is only western occultism that we find the calling of angels and certain names of god that appear in the Bible. Simon personifies his essay in the work of using Golden Dawn material. However, in review of the material present by author L. A. Waddell, the sciences of the far east makes for an effective banishing. I was soon to learn this when writing The Armor of Amaterasu Ohkami.
A few months after undergoing the initiation found in the Yi Jing Apocrypha of Genghis Khan, I started receiving impressions for a certain form of healing in dreams. This led me to the study of the Nihon Shoki, where I could now see certain formulas guised in the histories of ancient gods.
Based on the rules found in the old Ainu myths, it is important that you undergo any magical or mystical rite before releasing it to the public. This being the case, I began to employ the Empowerment of Takama no Hara, the first initiation given in what is known today as The Armor of Amaterasu Ohkami. During this time I had a few talks with Ankhara, who was undergoing some problems. I took note of the issues she was going through and I kept her in my thoughts and left things at that.
Later that night, I began to employ some of the new methods that were revealed to me. At a certain point I would close my eyes and I could travel anywhere astrally. It was like a television would open up in my mind. I sent Ankhara some energy in the form of an etheric crystal, then ended the rite. Surprisingly, the next day I received a message from Ankhara thanking me for keeping her family in prayer and helping get rid of the bugs that I saw surrounding her in my dream. This was very surprising, being that I didn’t tell her about the rite I was doing or what I saw in dreams prior.
Although the situation with Ankhara was unique, I was still going through the initiation. Towards the last three days of the empowerment, I experienced dreams of seeing bugs flying off of me. I mentioned this to my wife and she said that it seem like a sign that negative energies were leaving me. These dreams occurred for three nights in a row.
On the last day of initiation, after finishing the empowerment rite, I dreamed of the insects flying off of me again, but felt something loosening on the top of my head. I brushed the top of my head, near the area where a person is crowned, and a large insect fell to the ground. This thing was huge and was definitely the queen of all the other insects that were flying off my body in previous dreams.
My interpretation of the dream was that the empowerments in the Armor of Amaterasu Ohkami had removed the crowning forces of the Simon Necronomicon, which confirms the opinions of both Grant and Bertiaux. After waking up from this dream, I stopped smoking cigarettes cold turkey and also lost desires for alcohol and some unhealthy foods.
“Know that when thou have fixed the mind towards the mystical journey of dreams, you must heed the practices of purity. Otherwise, you will face the demons in dreams and have little power over the Gate of Life.” – The Ivory Tablets of the Crow