Necronomicon: An Exploration of Forlorn Mysteries
While the debate of the existence of an actual grimoire called the Necronomicon has long been concluded, the popularity of the title still continues to attract attention from occultists, and Lovecraft scholars. However among occultist one of the debates which (depending on who you ask) still continues is whether or not the current line of published incantations, and rituals can be used for any practical purposes. For the purposes of this piece the focus will be on the Necronomicon version which has received the most attention – The Necronomicon by Simon, published by Avon Books.
The author’s introduction of the book while interesting is at times very flawed in its conclusions. The constant repetition of the word “Sumeria” is also very annoying to those that have actually studied – whether independently or academically – Near Eastern history. Much of the authors knowledge of Sumerian/ Babylonian culture is very basic aside from his focus on some linguistics, and Sumerian poetry. It’s interesting to note that the author claims to have done heavy study, and research into the book but overlooked the fact that Sumer is the proper term for the fertile crescent lands. It’s also interesting to note that the book is mostly Babylonian in its cosmology, and not Sumerian. One of the few Sumerian references are in the Lilitu demons, Humwawa, Enki instead of his Babylonian counterpart Ea, and other minor bits. An interesting issue explored however was in the suppose subconscious connection between Aleister Crowley, and H.P Lovecraft. This theory was originally explored by one of Crowley’s students Kennath Grant. While probably very unlikely it sets an interesting tone to the rest of the book.
The Simon Necronomicon is a combination of sorcery, ceremonial magick, and to a certain extent Shamanistic with it’s focus on astral travel. The book also contains an initiatory system into her mysteries which is called “the Ladder of Lights.” The initiation focuses on the concept of gate walking, and contact with the ruling deity of the sphere. The book includes a chapter called “The Maklu Text” or “the book of the burning of evil spirits” – a collection of spells, and incantations. The next chapter is “the Book of Calling” – an outline of some of the most fundamental rituals of the Necronomicon which are used for purification, and banishing. It outlines some of the responsibilities of being initiated into the system.
The “book of 50 names”, and the “Urillia Text” deal with the evocation of certain spirits exclusive to the system, and reminiscent of Babylonian cosmology. In fact the “Magan Text” helps to establish the cosmology of the Necronomicon which rewrites the Babylonian creation epic “the Enuma Elish” for the sake of making it more in line with Lovecraft’s writings. The inclusion of the “the Testimony of the Mad Arab” helped to add a good marketing tool although the second part of the testimony has some interesting hidden gems in working with the system.
The combination of the above can effectively make the Necronomicon not only a complete initiatory system of magick, but also a religion unto itself. This has in fact helped to revive an entire movement of neo pagans dedicated to the Sumerian pantheon with even some trends in new forms of Satanic thought (although ideologically different, and even contradicting it’s original form). The influence of this text has not only helped to revive interest in the works of H.P Lovecraft in the 70’s but might be considered a contributing factor of a rising Sumerian following which probably started in the 90’s. These are of course only my observations.
Nevertheless the Necronomicon has been, and can be used as an effective system of magick. Although much negative press might surround the system both from skeptics, and fanatics, the system itself can be proven useful to the occultist brave enough to explore it.
L.V.X
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