Greetings! I recently came across a great book that explores ancient Mesopotamian thought and is an essential read for the Gate-Walking community. The name of the book is The Doctrine of Sin in the Babylonian Religion written by Julian Morgenstern. Amazon provides the following description of the book:
“This is an extremely rare and important book on religion, first published in Germany in 1905. The first page of the book clarifies what sin really was, in its original form. It is defined as having been anything done to anger the gods. This work offers an outstanding rundown on the early gods, who they were and what they stood for. It contains information not found elsewhere concerning our origins, the source of evil, the gods themselves and humankind’s interaction with them.”
I must say this book gave me a clearer perspective on ancient Mesopotamia and further validation of the Necronomicon Tradition. although this work was written in 1905, it is one of the many works, not listed in the Simon Necronomicon’s bibliography that confirms the tome’s authenticity. One of the key points of this unique work is that it illustrates that the practice of “calling the Watcher” was indeed an integral part of ancient Mesopotamian spirituality. On page 27 of the book we find information that is directly in line with what is written about the Watcher and Necronomicon Philosophy in general:
“This was a specialization of the functions of the ilu ameli, while the conception of the sedu and lamassu as guardian deities of man himself was the result of the generalization of their functions as guardians of the house. That they were closely related to the gods is shown by the determinative that always precedes their ideograms. The goddess Istar is described as having a sedu before her and a lamassu behind her, one to her right, and one to her left. Finally, as a direct working of the law of contrast, just as the body of a sick man was regarded as the seat of an evil spirit, so the sick man prayed that a good spirit might enter his body and dwell there.”
This corresponds with the words of the Mad Arab that are written in the Book of Entrance:
“And for that reason, the fearful utukku xul take possession of the body and dwell therein until the Priest banish them back to whence they came, and the normal spirit may return to its erstwhile neighborhood.”
Other points of interests in the work include the function of evil spirits and how they were even used for benevolent purposes, which may give further reason for the placement of the Urilia Text within the Simon Necronomicon. What I found most intriguing, while reading this material, is that it emphasizes the need for cleanliness and purification. In most shamanistic religions, purification makes up about 75 percent of any primordial system.
This is one of those books that I would like to list as required reading for anyone who is a serious practitioner of ancient Mesopotamian spirituality.
Warlock Asylum
“This is an extremely rare and important book on religion, first published in Germany in 1905. The first page of the book clarifies what sin really was, in its original form. It is defined as having been anything done to anger the gods. This work offers an outstanding rundown on the early gods, who they were and what they stood for. It contains information not found elsewhere concerning our origins, the source of evil, the gods themselves and humankind’s interaction with them.”
I must say this book gave me a clearer perspective on ancient Mesopotamia and further validation of the Necronomicon Tradition. although this work was written in 1905, it is one of the many works, not listed in the Simon Necronomicon’s bibliography that confirms the tome’s authenticity. One of the key points of this unique work is that it illustrates that the practice of “calling the Watcher” was indeed an integral part of ancient Mesopotamian spirituality. On page 27 of the book we find information that is directly in line with what is written about the Watcher and Necronomicon Philosophy in general:
“This was a specialization of the functions of the ilu ameli, while the conception of the sedu and lamassu as guardian deities of man himself was the result of the generalization of their functions as guardians of the house. That they were closely related to the gods is shown by the determinative that always precedes their ideograms. The goddess Istar is described as having a sedu before her and a lamassu behind her, one to her right, and one to her left. Finally, as a direct working of the law of contrast, just as the body of a sick man was regarded as the seat of an evil spirit, so the sick man prayed that a good spirit might enter his body and dwell there.”
This corresponds with the words of the Mad Arab that are written in the Book of Entrance:
“And for that reason, the fearful utukku xul take possession of the body and dwell therein until the Priest banish them back to whence they came, and the normal spirit may return to its erstwhile neighborhood.”
Other points of interests in the work include the function of evil spirits and how they were even used for benevolent purposes, which may give further reason for the placement of the Urilia Text within the Simon Necronomicon. What I found most intriguing, while reading this material, is that it emphasizes the need for cleanliness and purification. In most shamanistic religions, purification makes up about 75 percent of any primordial system.
This is one of those books that I would like to list as required reading for anyone who is a serious practitioner of ancient Mesopotamian spirituality.
Warlock Asylum
