How To Live A Post-Simon Necronomicon Life Part 3: The Hidden Secret of the Urilia Text!

Gate-Walking is an interesting experience, but after taking a sabbatical from my Simon Necronomicon workings, I began to explore the Art of Ninzuwu. Initiation into The Ivory Tablets of the Crow was the most intense occult experience I had up till this point. My dreams were so strong at this time that it was hard to distinguish them from the waking state. It was during these same dreams that I received specific instructions, not only about Ninzuwu, but certain esoteric principles and values.

Most of the practices discussed within the Simon Necronomicon community are inconsistent with the workings of the grimoire itself. For example, I’ve heard many Necronomicon practitioners, who after walking the seven gates of initiation, will then look at the Urilia Text like it is a path in itself. This is false. The Urilia Text is not a path, but another form of calling. That’s it! In all actuality, over 90% of Simon Necronomicon practitioners do not perform the Ceremony of Calling properly.

The Urilia Text is NOT A Path Separate from the Gate Deities

But Another Form of Calling

Being a member of the same magical organization that Simon is a part of, as he describes in Gates of the Necronomicon, I can only reveal certain things to students who’ve achieved specific understandings in their work. Very few students make it this far because they believe ritual is the “work”. If there is one thing that the initiate must understand, it is the “Calling” and how it works. Simon says in Gates of the Necronomicon that ancient Sumerians’ idea of the underworld was a place existing beneath the earth, but also in the outer regions of space. This is very important!!!! In another section of the same text, Simon mentions that after having been initiated, one must open the “Eighth Gate.”

The Eighth Gate is the Ceremony of Calling, but if, according to Simon, the underworld exists both, beneath the earth and in the outer regions of space, then for both forms of “calling” the initiate must open the gate of the netherworld. That is the Secret!!!.  In other words, if the underworld was viewed as existing both beneath the earth and in the regions outer space, the Necronomicon magician must open the Ganzir when working with either the Book of Calling, or the Urilia Text. The differences in the ceremony is based on the spirits that are called, but in either case Ganzir must be opened. Get it? The Necronomicon? Book of Dead Names? Simon’s perspective, which he tried to disguise in the text was that the entire Sumerian civilization is deceased, including its pantheon. Its gods and goddesses no longer exist in the societies of men. Gods die when the are not remembered, but can be resurrected through magical ritual. Opening the Gate to the underworld is the key in the Ceremonies of Necronomicon Callings:

“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.”

In Gates of Necronomicon, we are told that the Calling of the Ancient Ones occurs during the new moon, while initiatory rites are performed during the full moon. The Ancient Ones are the Elder Gods and other spirits. The full moon rites are initiatory. If you are initiated, then your monthly rite takes place on the new moon.

The Book of Calling and the Urilia Text find their origin in the canon of exorcism of the evil UDUG is known as UDUG HUL, the Akkadian expansion of which (known in Akkadian as Utukkū Lemnūtu) is in sixteen tablets. Utukkū Lemnūtu, Tablets 1-7 Utukkū Lemnūtu, Tablets 8-16 What was so amazing about all of this is that I was learning the true meaning of the Necronomicon Ceremonies of Calling, which are based on the Udug Hul, only when working with The Ivory Tablets of the Crow. The ironic thing about all of this is that in the Sumerian UDUG HUL is states:

“grasped in my right hand the raven, the herldic bird of the gods”.“

Up until this time, I never knew that Sumerians considered the crow and raven as the “bird of the gods.” In the Necronomicon, Simon has set traps to protect the tome’s technology and that of the user. We find certain knowledge found in the Book of Calling to be used in the Urilia Text and visa-versa. This is explained in the Necronomicon’s introduction:

“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.”

Many of the statements made in the Simon Necronomicon’s introductions are blinds, especially in the above cited material. In Gates of the Necronomion, Simon later says that it will be “racial suicide,” to choose the side of the serpent of god One thing that Simon does note, which is somewhat of a novel thought, is that creation is a product of the Netherworld, with the Chthonic being the source of all things:

“The Underworld in ancient Sumer was known by many names, among them ABSU or “Abyss”, sometimes as Nar Mattaru, the great Underworld Ocean, and also as Cutha or KUTU as it is called in the Enuma Elish (the Creation Epic of the Sumerians). The phonetic similarity between Cutha and KUTU and Chthonic, as well as Cthulhu, is striking. Judging by a Sumerian grammar at hand, the word KUTULU or Cuthalu (Lovecraft’s’s Cthulhu Sumerianised) would mean “The Man of KUTU (Cutha); the Man of the Underworld; Satan or Shaitan, as he is known to the Yezidis (whom Crowley considered to be the remnants of the Sumerian Tradition). The list of similarities, both between Lovecraft’s creations and the Sumerian gods, as well as between Lovecraft’s mythos and Crowley’s magick, can go on nearly indefinitely, and in depth, for which there is no space here at present.”

Reading the Magan Text in light of man’s origins is an interesting exercise indeed. Sadly though, many participants of the Simon tome will miss the boat. Instead of seeing this grimoire for the technology that it is, they will seek to try to make a religion out of a tradition that is reserved for warlocks and witches. Perhaps this is a good thing, as such ignorance usually keeps the fool-hearted away from the adept chamber, the Art of Ninzuwu.