The Agga Sign (4): To Recover Potency
We begin our latest discussion on the Agga Sign with the third working of the Sphere of LIBAT, located on page 111 of the Simon Necronomicon entitled; To Recover Potency spell. This working represents the King’s anointing, through the sexual rites of the Sacred Marriage celebration, in Ancient Sumeria. Transferring divine power to the King occurred during his participation in sexual relations with INANNA/ISHTAR. The Goddess was represented by a Temple Priestess. Any child that was conceived during these sexual relations was considered half-human and half-divine. When INANNA/ISHTAR’S brother, Utu the Sun god, replied to Inanna in the famous epic, The Courtship of Inanna and Dumuzi, Utu spoke of Dumuzi as ‘being conceived on the sacred marriage throne.’ This would also indicate that some of the early priestly-rulers who were anointed through the Sacred Marriage rites, at times had sexual relations with their own relatives who were acting as Temple Priestesses, or ‘in-laws.’
The origin of the term ‘in-law’ is founded upon the laws of marriage between gods and humans. If the ‘gods’ happened to marry someone who was not part of their divine family, the prospective spouse had to be adopted into the ‘divine family’ by law. It is from this practice that we derive the term, ‘in-law.’ Although these practices were detested by the Judaic-Christian rites, it is still evident in their history, as Abraham was married to his sister Sarah. The children of the Sacred Marriage Rite unions were later known as the Nefilim during Judeo-Christian times. Additionally, it is mentioned in another account concerning Dumuzi, when he was being chased by the galla that he was no mere mortal, due to the fact that he was ‘married to the Goddess Inanna.’ Through the Sacred Marriage Rite, the King was endowed with clairvoyant powers since his kundalini was raised, and his third eye opened. It can easily be said that a divine ruler was a sexually potent one as well, and because of such, he wore the Crown of Anu, also known as the Aga.
The term AGA means crown. This term is also defined in such texts, as the MUL. APIN, as, the Crown of Anu. The Simon Necronomicon refers to the Crown of Anu on page 100. It is listed as part of the ceremonial garb that the priest or priestess would wear during some of the operations of magick listed in the text therein. Another interesting reference is made about the ‘Crown of Anu’ in the Simon Necronomicon on page 78, under the banishing ritual entitled, THE EXORCISM OF THE CROWN OF ANU it states:
“I have put on the Starry Crown of Heaven, the potent Disk of ANU on my head
That a kindly Spirit and a kindly Watcher
Like the God that hath made me
May stand at my head always”
In the above passage we can see that the Crown of Anu represented the epitome of the Tantric alchemical work that was employed by the Ancient Sumerian Adepts. It also represents the merging of the ancient Mother-Son rites with the up and coming Patriotic institution. On page 78 of the Simon Necronomicon, the Crown of Anu is described as being a ‘spotless white’ color. This is the color of INANNA/ISHTAR. It is interesting to note that the sister sorority of the Freemasons, The Order of the Eastern Star, also wear white fezzes. The other reference to the Crown of Anu’ is given to us on page 100, where it states that the ‘Crown may be made of beaten copper.’ Copper was also a symbol for blood in Ancient Sumeria. This is expressed even today amongst the Freemasons who wear a fez of a blood-red color.
The Simon Necronomicon speaks of two different rites, that of the Ancient Ones, and those of the Elder Gods. On page 78 of the Simon Necronomicon, it mentions a ‘kindly Spirit’ and a ‘kindly Watcher’ being atop of ones’ head. What does this mean? Another passage in the Simon Necronomicon can lead us to a greater understanding of this. On page 202 of the Simon Necronomicon it states:
“And it means nothing save that a man, being born, is of sadness, for he is of the Blood of the Ancient Ones, but has the ‘Spirit’ of the Elder Gods breathed into him…,When the Great KUTULU rises up and greets the Stars, then the War will be over..,”
This passage is very clear in defining the ‘kindly Spirit’ as being the spirit of the Elder Gods, and the kindly Watcher being KUTULU, as he has greeted the stars completing the great Tantric work.
Earlier in our discussion, we spoke about the Courtship of Inanna and Dumuzi, wherein Utu, trying to convince Inanna to accept Dumuzi as a husband, stated that he was born on the ‘Sacred Marriage Throne.’ This would also make Dumuzi a spiritual son of Inanna, which would explain the ancient mother-son depictions that have been found around the world. However, popular these artifacts are, the meaning of them is often misunderstood.
During the copulation between the King and INANNA/ISHTAR, the King was able to obtain enlightenment and an astral fetus was created, or a spiritual child. This is the Watcher. This spiritual child is KUTULU. Within the Tantric rites of Ancient Sumeria, the priest and priestess worked hard to maintain there state of spiritual awareness, and within this work a new creation was born, or a spiritual being that would act as a vehicle to the initiate. This new creation had to be nourished in order for it to grow. On page 70 of the Simon Necronomicon it mentions that ‘the Watcher is from a Race different from that of Men and yet different from that of the Gods.’ It also mentions that the Watcher in the beginning was with KINGU, and we know that Man was created from the blood of KINGU. Later in the MAGAN Text we are told about ‘Children who were born of earth that in the creation of Anu were spawned.’ One definition of the word spawn is to produce an egg. It is this spiritual egg or fetus, which undergoes development through the GateWalking process, which was a sign of the candidate’s true initiation. In a book entitled THE OMNIPOTENT OOM by Hugh B. Urban, the author has this comment to say concerning Aleister Crowley:
“However, the ultimate goal that Crowley sought through his sexual magical practices seems to have gone far beyond the mundane desire for material wealth; indeed, in his most exalted moments, Crowley appears to have believed that he could achieve the birth of a divine child a spiritual, immortal, godlike being, who would transcend the moral failings of the body born of mere woman. This goal of creating an inner immortal fetus, Crowley suggests, lies at the heart of many esoteric traditions, from ancient Mesopotamia to India to the Arab world.”
From the above quote, we can safely understand that the goal of the Tantric practices of Ancient Sumeria was for the development of a new creation within us, an immortal part of ourselves that was to be nourished and that was conceived on the Sacred Marriage Throne. We will discuss this more in our next discussion concerning the BANDAR SIGN. For now though we will conclude with these following words and definitions.
LILLIK IM LINU USH KIRI
(SPIRIT-DOG) (WIND) (SHINE-NOT) (POISON) (MUZZLE)
(MORSEL-TO TOUCH-TESTICLE) (MALE SLAVE-OPEN FOR ME-A WAY)
TIKU LITTUK NI YISH
(RAINDROPS) (FIRE OIL-RECEIVE) (ONES’ OWN) (SON)
LIBBI IA LU AMESH ID
(APPEASEMENT OF THE GODS) (ENKI) (MAN) (PLURAL)
GINMESH ISHARI LU SAYAN
(MUCH LAPIS LAZULI) (MOUNTAIN-LION) (MAN) (FOUNTAINS OF LIFE)
SAYAMMI YE LA URRADA
(WOMAN-FASTING) (OF) BEAUTY) SOUL-OVERFLOW-PROTECT(
(SINCE TIME IMMEMORIAL) (ABOVE-STAR)