Sumerian Religion - Tablet Records of Alien Gods (2010, Joshua Free & Sarah Banas)

Sumerian Religion - Tablet Records of Alien Gods (2010, Joshua Free & Sarah Banas)

A modern seeker has no doubt already come across countless “primers” of magick and other occult grimoires of ritualized sorcery. Many of them are based in “creative visualization” techniques – the same ones employed by self-help mentors and motivational gurus – and other forms of meditative breathing and mental concentration. These methods are actually quite effective (in the right hands) in the sense that the material world as it is experienced by an individual, is subject to that being’s own “energy” and perspective. Nonetheless, practical examples are often sought and may actually be necessary in breaking the “mental chains” that keep one from reaching their highest potential.

In the sense of Mesopotamian mysticism and magick, the purest form of metaphysics is “oneness” with the “All,” and secondly, to establish a proper relationship with the intermediaries met at the “bond-heaven-earth” of existence. These beings were named the “Anunnaki” by the Sumerians. They composed not only the “mythological” pantheon of deities recorded by our oldest known civilization, but their presence was met with by virtually every ancient culture and various forms of the system became the basis of those as well. Central to this was, of course, the placement of king-rulers that often were often elected based on their bloodlines [see the K-Series of tablets in the Necronomicon Anunnaki Bible]. Perhaps equally as significant as the king was the role of the priest-magician that served as an ambassador between the mortal world and the gods.

The briefest of “Mardukite” advice toward the execution of effective neo-Mesopotamian mysticism was first given in the “Liber N – Necronomicon” and later the Necronomicon Anunnaki Bible, B-Series:

“The [priest] is always to observe the pious ways, and the Rites of Offering at the Altars of Sacrifice. This is traditionally performed by intoning “prayers” [incantations] from the tablets in conjunction with the offering of incense, grain [bread], honey [with butter] and libations of buttermilk (and in some cases, wine). Sacred of “holy” oil [and water] makes an appearance in virtually all ancient Babylonian rites. Water and oil are frequently placed in bowls before icons [of deities] in temples, in addition to offerings of alabaster, gold and lapis lazuli.”

The temple icons are usually statuary of the patron deities. Water (sometimes referred to as “water of the incantation”) is also blessed and dispersed with an “aspergillum.” These rods were often topped with a pine-cone (as seen in some depictions of Marduk and other Anunnaki figures). Bells were sometimes used to dispel evil spirits. Further instructions were later offered for meditation and ritual experimentation in “Liber 9 – Nine Gates of the Kingdom of Shadows” which appeared in the Q-Tablet series of the Necronomicon Anunnaki Bible:

“Make your invocation to Marduk and Sarpanit. Then call in (invoke) the Supernal Trinity – Anu, Enlil and Enki, followed by a conjuration of the Fire and the Four Beacons [lamps] of the Watchtowers [cardinal directions]. Perform the ‘Incantation of Eridu’ and call forth the presence of the personal Guardian-Spirit Watcher.”

The key ingredient to this being the “Incantation of Eridu,” which was simplified in the styling of modern ceremonial magick in the “Liber GG – Gatekeepers Grimoire” and Necronomicon Anunnaki Bible as the “Mardukite Pentagram Rite.” The ritual appears or is alluded to frequently. In the “Evil Demon Series” translated by R.C. Thompson’s in Devils and Evil Spirits of Babylonia (1903) we read from his Tablet “N”:

“By the magic of the word of EA [Enki], And Marduk, son of Eridu,
Let the Incantation of the Deep of Eridu Never be unloosed.”

This should impress the strength and power of the incantation. Spoken by “just anyone,” they would seem to be simple words, but the magician knows better. What’s more, the magician of the ceremonial arts will quickly recognize the various elements employed here. While our “Mardukite” version is given fully in the Y-Series of the Necronomicon Anunnaki Bible, some further validation for one of the few ritualized applications of the system is certainly warranted. The ritual operates as if from the perspective of Nabu, who is most likely responsible for the generation of the Hermetic occult tradition among the people. Though variations exist in the opening of several Assyrian “exorcisms,” the same tablet being translated by Thompson above includes:

“The priest of EA [Enki] am I.
The priest of Damkina am I.
The messenger of Marduk am I.
My spell is the spell of EA [Enki].
My incantation is the incantation of Marduk.
The ‘magic circle’ of EA [Enki] is in my hand.
The tamarask, powerful weapon of Anu
In my hand I hold.”