### The Genesis of a Grimoire: Understanding the Background So, first things first, _Gates of the Necronomicon_ isn't the famous, or infamous, book itself, but rather a companion and explanation _of_ the _Necronomicon_. It was penned by an author named Simon, who seems to be quite a figure in the world of occultism. He sets out to shed light on the _Necronomicon_, a work that's been translated from Greek, which was likely a translation of an even older Arabic text. Now, right off the bat, we hit a major point of contention. The _Necronomicon_ is steeped in heated controversy. Many people argue it's a total hoax, a jumble of ancient religious and occult practices cleverly wrapped up under the name of a book conjured into existence by the master of weird fiction himself, H.P. Lovecraft. But, just as fiercely, others insist it's a genuinely powerful occult manual. It's a curious twist that often the book's fiercest critics are also the ones who acknowledge its power, whether real or imagined. Published originally in 1977, this version of the _Necronomicon_ became arguably the best-selling grimoire, or occult manual, in the world. This popularity only stirred the pot of controversy even more. If you're curious about the nitty-gritty details of this historical squabble, Simon points you towards his earlier work, _Dead Names: The Dark History of the Necronomicon_. The story of how this particular _Necronomicon_ surfaced is quite the tale! Simon summarizes it, noting it's practically become legend. It involves two monks from an Eastern Orthodox Church getting busted by Federal authorities in the early 1970s for pulling off the largest rare book heist in the nation's history, swiping hundreds, maybe even thousands, of rare books from libraries and private collections across the US and Canada. Some sources say the full extent of the damage, including books being "cannibalized" for prints and maps, might never be known. Amidst this grand theft, one of the stolen books was said to be the _Necronomicon_. An Abbot, who also happened to be a ceremonial magician, infiltrated the book ring for the Church investigation. This Abbot, Simon himself, was teaching medieval ceremonial magic classes in Brooklyn Heights, close to where Lovecraft once lived. He designed a Ceremonial Magic exhibit and was generally immersed in the occult world. He recounts that he didn't even know what the _Necronomicon_ was until Herman Slater, from the Magickal Childe Bookstore, identified it for him. Simon hadn't read Lovecraft and apparently wasn't into Gothic horror or occult fiction, preferring actual grimoires. He hadn't heard the name _Necronomicon_ until this manuscript landed in his hands!. This seems unbelievable today, given the name's fame, but back then, there were no other published _Necronomicons_. Herman Slater played a crucial, though often overlooked, role. He described the book's importance, kept pushing Simon to finish the translation (which happened on October 12, 1975, Aleister Crowley's 100th birthday, and was dedicated to him, although publication took over two more years), and sought a publisher. Despite publishers turning it down initially, it was finally published in December 1977, the same year as some other notable events. It was released in limited, deluxe editions that sold out quickly, leading to more printings, and the paperback version has reportedly never been out of print since 1980. ### A Shadowy Reputation: Controversies and Warnings Since its publication, the _Necronomicon_ has attracted thousands of practitioners, from seasoned occultists in famous lodges to complete newcomers. Unfortunately, it's also become tied up with what Simon calls "sleaziest cultoids". This connection has led to a lot of negative attention. Fundamentalist Christian publications have labeled it a Satanic bible, linking it to cult sites, murders, kidnappings, insanity, and all sorts of criminal activity. Necronomicon sigils have even appeared in police manuals for investigating occult crimes. Preachers and talk-show hosts have demonized it, and its symbols show up with heavy metal bands and even in a Japanese video game. Increasingly, it's been paired with LaVey's Satanic Bible in media portrayals, creating a "Devil's Duet" in tabloids. Simon acknowledges respect for LaVey's basic ideas but stresses that the two books are quite different. LaVey's system is more about ideological and psychological liberation from societal guilt and repression, where Satan symbolizes freedom. The _Necronomicon_, however, is less about ideology and more about a specific, potentially dangerous practice. While it contains demons, it doesn't require worshipping them. Being a LaVeyan Satanist isn't necessary to perform Necronomicon rituals. Simon issues very strong warnings about the dangers involved. The rituals open a Gate, representing a step over the Threshold to the Other Side, and there's no turning back. This step can be dangerous, particularly to one's psyche. Someone not free from guilt and repression is in even greater peril. Unbalanced individuals messing with these rituals are simply "doomed". Groups of unbalanced individuals attempting this are on a "suicide run". He is particularly emphatic about sacrifice. Groups resorting to animal slaughter to boost their image should definitely leave the _Necronomicon_ out of it, as blood in a ritual can have extremely unpleasant consequences. And for anyone deluded enough to think murdering a human for power or favor from entities like Pazuzu or Lucifer: "think again, fool," Simon warns, stating that Cthulhu will gleefully rip them apart from the inside. He personally disavows anyone who commits human sacrifice in the name of the _Necronomicon_, stating it won't bring power but destruction, and curses them from the book's "very heart and soul". He stresses that readers should pay special attention to the section on blood sacrifice, as their lives depend on it, and strongly recommends years of initiated study under an experienced master of religions that practice animal sacrifice before attempting such a rite alone. This highlights the profound potential dangers discussed in the book. ### The Core Concept: The Gates and Their Significance At its heart, _Gates of the Necronomicon_ revolves around a fundamental thesis: the idea that ancient peoples were intimately involved in a "higher—or simply Other—purpose" related to the alignment of structures like tombs and palaces with astronomical phenomena. The most frequently mentioned phenomenon in ancient testaments of stone was a **Celestial Gate**. This Gate was associated with death, leading the deceased to another world, but it could also be opened by the living. Intriguingly, there might also have been an "anti-Gate," possibly the same Gate used improperly, allowing malevolent forces to enter our world, potentially with disastrous consequences. This idea of a Gate isn't unique to this system; it's a basic thesis found in virtually every occult or spiritual organization across time and place. You can find echoes in Aztec Mexico, Daoist China, ancient Egypt, Sumer, and even in later traditions like the Golden Dawn, medieval ceremonial magick, the Tarot, and the Enochian system of Dr. John Dee, not to mention the writings of Aleister Crowley. It is explicitly the cornerstone of the _Necronomicon_. Simon proposes that this Gate spoken of by the ancients is a real "place" – existing perhaps as an event, a physical location, or more likely, a combination of both. The book promises to provide tables and charts suggesting its location and instructions on how to open it. This information is necessarily complex, drawing on knowledge of many languages, mythologies, and sciences. The author hopes he's made it as clear as possible, and a comprehensive bibliography is included for interested or critical readers to follow his reasoning. The existence of Gates is central to the entire _Necronomicon_ mythos. The Mad Arab, the purported author of the original text, speaks of the Gates and gives emphatic instructions on how, when, and with what words and diagrams they should be opened. There's a stark warning: once you start going through the Gates, you must continue straight through all seven. Stopping partway is enough to let "something Other" in, and an operator's lack of experience on the higher planes (represented by the remaining Gates) would be fatal, not just to them but to society generally. This raises a compelling question: what exactly is this "something Other"? What forms might it take? The book explores the possibility that the _Necronomicon_ hints at another science, a parallel "astrology" that doesn't quite touch the one we know. It suggests a "ghost in the machine," a loophole, a way Out of the vast mechanism of time, space, and destiny. _Gates of the Necronomicon_ analyzes the _Necronomicon_'s initiatory procedure, focusing on its unique "calendar" and method of psychic self-structuring. It hints at a distant, ancient "War" (on Earth or in the heavens?) whose battle lines were drawn in the earliest civilizations and are still memorialized today. The weapons of this conflict are the tools of the magician and alchemist, where immortality is merely the first step in choosing sides. What does it mean for immortality to be just the _first_ step? It certainly makes you wonder about the later stages! The Gate concept is linked to a division between "reality" and "fantasy". The visible world is measurable "reality," while the invisible world contains events and data that, when brought to the light of the visible, function as "fantasy" for the general population. Occultists don't just "believe" or "disbelieve"; they observe, record, investigate, and analyze these events. The Gate is the channel of communication between these two worlds. In ancient Sumeria, the Temple (BAR) was depicted as a square building with doors, a prototype of the mandala, where humans could reach the "Other Side" to contact superhuman beings who gave them civilization and promised to return. This connection between temples and Gates is fascinating; it suggests these ancient structures were not just places of worship but active mechanisms for interacting with another reality. ### Universal Symbolism and Ancient Connections The idea of a Gate isn't confined to Sumeria and the _Necronomicon_. This book delves into mysteries across Sumer, Egypt, India, Tibet, China, and Mexico, examining literature on magick, alchemy, astrology, and yoga to identify the Gate, how to open it, and the reasons why one should. The concept is intertwined with the idea of the Underworld. To the Sumerians, the Underworld was the only afterlife, a desolate place one entered via death, the most common way to pass through its Gate. What is this Underworld, and why would anyone _want_ to go there?. Simon points out that in contrast to the bleak Sumerian popular view of the afterlife, their prayers and iconography suggest another mythos, involving figures like the fish-being Oannes and structures like ziggurats. He steps back from Von Däniken-esque speculation about ancient spacemen, but acknowledges the temptation to believe that the mystical Gate opened through ritual is connected to a physical interdimensional Gate, perhaps like one used by Oannes to bring knowledge to the Sumerians thousands of years ago. This Oannes figure, descending from the sky or sea, wearing strange clothing, bringing enlightenment, and then disappearing, makes the idea of the Underworld just being for the dead seem limited. If there's an earthly Underworld, there's likely a macrocosmic, celestial one. Oannes pointed to the stars and returned to them, possibly using elements of Sumerian "reality" as allegories for another reality. This idea that ancient myths might be allegorical descriptions of deeper, perhaps scientific, truths from non-human sources is certainly food for thought! The journey through the Gate is often symbolized by a passage through the Underworld and relates strongly to shamanic initiation. Initiates experience symbolic death, sometimes involving vivid imagery of dismemberment, by being isolated in darkness in caves, tombs, or buildings. They undergo experiences to cope with their new "reality" before being "reborn" into society. To a shaman, this might not feel like a "nervous breakdown" but rather a possession or torture by supernatural forces, images containing occult power and insight. Other potent symbolism connected to the Gate includes the Vagina Dentata, or Vagina with Teeth. While psychologists link this to castration anxiety, occultists see a deeper layer prevalent in the _Necronomicon_ and other mystery processes. This devouring aspect is echoed in myths like the Malekulan Ghost who waits in a Cave (the Gate) to devour the soul of the departed unless propitiated by sacrifice or if the soul can solve a labyrinth puzzle. Failure means loss of immortality. The stone dolmen, a symbol of the Tomb, Cave, and Womb of rebirth, also represents this passageway, this Gate. The parallels between Malekulan rites and beliefs, and those of ancient Egypt and Mesopotamia are striking, so much so that scholars have studied them, suggesting possible ancient sea travel and migration of ideas. The myth of a benevolent white-skinned god in the moon who brought culture to Malekula has similarities to the Sumerian Oannes myth, opening up further fields of study. Could the Sumerians have "seeded" basic myths and rituals globally after their encounter with Oannes? It's a provocative idea. Even classical literature echoes this; Virgil recounts Aeneas' descent into the Underworld through a similar Gate guarded by a prophetess demanding sacrifice. The Malekulan custom of burying the deceased with a rod to part the waters of death is reminiscent of Moses and the Red Sea. Simon points out that the similarity between the Malekulan myth and Virgil's account, given their separation, must point to a shared ancient source or a common psychological denominator in all races. This common thread across cultures, from ancient epics to isolated island myths, certainly makes you ponder the deep, shared roots of human spiritual experience. These digressions serve to highlight a universal belief in vital energy (known by many names like mana, ka, soul) existing outside the body and its relationship to the Gate and the Underworld. ### The Seven Gates and the Great Bear The Necronomicon's initiatory structure involves passing through seven Gates, which correspond to the seven ancient "planets" or Zonei: Moon, Mercury, Sun, Venus, Mars, Jupiter, and Saturn. These are the "Zoned Ones" traveling in their orbits, distinct from the "unzoned" fixed stars that make up the Zodiac. This sequence of seven stages is deeply rooted in ancient belief systems, including the oldest Egyptian legends where the Underworld was composed of seven gates, only later increasing in number. A key element in this system, and one given tremendous importance, is the Great Bear constellation, specifically the Big Dipper (Northern Ladle). This is in contrast to the modern focus on planets and the Zodiac. To understand its importance in the Necronomicon's cosmology, Simon examines ancient Chinese Daoist writings from the Shangqing school, which predate the Necronomicon by centuries. In Shangqing Daoism, meditating on the Northern Dipper was seen as a way to enter that Gate and align with its power. It was the Gateway to the Underworld, a place of creative transformation and celestial travel. It also offered protection from demonic influences attracted to occult studies. Invoked in the North, the direction associated with Death, it was believed to be a mirror image of the earth's lowest point, the Nadir, where the dead were buried. Invoking the Dipper was therefore seen as opening the Gate between the living, the dead, and the gods, granting control over death itself, leading to immortality. This is a powerful idea – the constellation as a literal entry point to mastering life and death! Simon argues that the Star rituals in Western traditions like the Golden Dawn are "pale imitations" of the more precise Shangqing Daoist invocations, suggesting that understanding the Chinese practices can enhance Western rituals. The concept of an "astral body," often seen as being made of "starry stuff," would have been immediately understood by the ancient Chinese as the "body of light" created by invoking the Northern Dipper. Invoking this Gate is the Necronomicon's initial rite and the starting point for studying its system, which Simon describes as a complete magical system including yogic, meditative, and ritualistic methods for self-transformation "on a scale heretofore unrecognized in the West". Just as the Necronomicon invokes three Gods for the Gates – Anu, Enlil, and Enki – Shangqing Daoism has three gods presiding over the Northern Dipper Gate, referred to as the Three-in-One. These are sometimes called the Male, Female, and Great One, or White Tiger, Female One, and Primordial King. Intriguingly, the third name, Ying’Er, sounds suspiciously close to the Sumerian Enki, who is described as the Ruler of the Gate of Life. The Necronomicon's occult calendar is based on an actual stellar event: the moment the Great Bear hangs from its tail in the sky. This used to happen around midnight on April 30th, Walpurgisnacht or Beltane. This calendar is adjusted by simple observation, unlike astrological calendars which depend on potentially debatable zodiacs or house divisions. It requires the magician to be aware of and in tune with the actual movements of celestial forces. This is likened to yoga – you either succeed or you don't; it's not subjective. In the Necronomicon system, you don't get passwords to the Gates; you discover them yourself. Success is measured differently than in ceremonial magic based on planetary hours. No one can initiate you; the system initiates you, and the power rests within you and the system, not with external leaders. This self-driven aspect makes it a potentially "perfect tool". The Northern Dipper is also strongly linked to Aleister Crowley's god-form Babalon, represented as a seven-pointed star. Simon suggests this isn't about the star's shape but the number of stars in the constellation. The seven-starred Northern Dipper is seen as the outward manifestation of the seven-pointed Star of Babalon. Furthermore, through gematria (numerology), Babalon's number, 156, is also the number of Zion, the Holy Mountain, perceived as the cosmic center, akin to Mount Sumeru, Mount Kunlun, and the ziggurats of Babylon. The famous Tower of Babel was even exactly 156 feet high. This connection between the Northern Dipper, Babalon, and sacred cosmic mountains as poles around which the universe rotates is quite a web of symbolism! The antipodes, or mirror images, of the seven stars of the Northern Dipper are the Seven Annunaki, Lords of the Underworld. These dwell below the cosmic mountains, in the Seven-Gated Underworld, representing the Macrocosm's Nadir. They are called "Dog-faced" in the Necronomicon, possibly referencing the Dog Star Sirius, though the dog as an Underworld symbol is pervasive across cultures. The Magan Text within the Necronomicon is concerned with Inanna's descent into the Underworld, a process also involving seven steps or stages. This acts as an "anti-universe" or mirror image to the seven celestial Gates. Paradoxically, one needs to descend the seven Underworld gates before ascending the seven celestial ones. This mirror concept appears in Tibetan beliefs about the soul visiting demonic powers for seven days after death, then angelic powers for seven days. An ancient Egyptian papyrus depicts the Underworld as a seven-gated maze, linked by Jungian authors to European labyrinths. The entrance to the Malekulan Underworld also involves a labyrinth puzzle. These labyrinth symbols often represent the passage through the Gates. The Necronomicon's rituals are believed to affect multiple planes simultaneously: mental, physical, astral, personal, collective, and universal. Acting on oneself affects the world, and vice-versa, reflecting the Hermetic axiom "as above, so below". Attempting to open the Gate in one's soul risks opening the Gate to the Other World and potentially releasing demons. Inanna's return from the Underworld trailed demons, a warning. The two seven-staged processes (celestial and Underworld) are mirror images, like the visible and invisible Dipper of the Daoists. ### Echoes in Ancient Rituals: Egypt and China The connections between the Necronomicon system and ancient practices are particularly strong when examining Egyptian and Chinese traditions. The importance of the Great Bear is evident in ancient Egyptian ritual, where it's identified with Set, iron, and temple orientation. The Thigh of Set, represented by an adze or "celestial iron scissors" made of shaped iron, was used in Egyptian mummification rites. This instrument, shaped like the Big Dipper (also called the Bull's Thigh constellation), was used in the crucial "Opening of the Mouth" ceremony to reanimate the ka, the spiritual double, sending it back into the deceased's body or statue, signifying rebirth in the Other World. They even wiped blood from a slaughtered bull's severed Thigh on the mummy's mouth and eyes. This iron adze was said to have "opened the mouth of the gods" in a primordial time, giving them life, and its use on mortals commemorated this pact, allowing them to join the gods (stars). The ka returns to its origin, symbolized by the Dipper. There's also a myth of Osiris being wounded "in the thigh," linked to a scroll containing secrets for opening the mouths of the gods. It makes you wonder about the connection between a physical limb, a constellation, an iron tool, and the power to bestow life or animation. Another striking parallel is the Rite of the Watcher in the Necronomicon. The Watcher is a blind, protective force summoned by a sword stuck in the ground, guarding the magician during ceremonies. Neglecting sacrifice to it means it turns on the magician, potentially draining their life over time. Far away in China, the Shangqing schools had a similar ritual, _chien-chieh_ or "sword liberated," where a sword stood in for the magician's body while their astral body vanished into the Other World, acting as a guard until it returned. _Chien-chieh_ is a pun on _shih-chieh_, meaning "corpse-liberated," both Daoist terms for "transformation" and relating to a lost "Sword Scripture". The Chinese path also involved consuming a poisonous "Jade Elixir," an act of ritual suicide at a north-facing altar in a cave, aimed at transporting the magician's pure astral body to the Northern Dipper. The poison was deadly to the mortal body but allowed the astral body to withstand the "undiluted essence of the stars". This willingness to embrace symbolic (or literal) death is a recurring theme in initiatory processes, isn't it? The "Pace of Yü" in Chinese tradition, a method of walking among the stars, is virtually identical to the Necronomicon's "Walking," which involves entering the Seven Gates. Both are walking rituals designed to pace the seven stars/gates of the Northern Dipper, helping to clarify and explain each other. In Western traditions like the Golden Dawn, this is symbolized by ritual circumambulations. ### The Rituals: Walking the Path The initiatory procedure outlined in the Necronomicon, known as "The Walking," involves passing through the Seven Gates. It takes about seven lunar months, including a month of purification before attempting the first Gate. This purification involves sexual abstinence (unless practicing karezza/coitus interruptus without male orgasm), fasting, and a three-day "Black Fast" of water just before the ritual. These practices are designed to help develop an astral body capable of making the required voyage. The Necronomicon's rituals, being so ancient and direct, seem to accelerate the formation of the astral body by triggering a virtual genetic legacy, a memory encoded within the rites and words of power (Hekau) from the deepest layers of the unconscious mind, working its way up to consciousness. This is seen as a reversal of the process in many modern cults that impose schemas from the outside in. The astral body forms around this awakened memory, clothing it in "the material of the stars". The ritual site has specific requirements. It's best performed under the open sky, or in a room resembling the underground vaults where Egyptian mummification took place. Nothing should be suspended from the ceiling; Simon hints the reason will become obvious to those who persevere. Clothing should be simple, and the book provides designs for ritual apparel. On the altar, which must face North (the direction of the Underworld), there must be representations of the God and Goddess. The insistence on this psychosexual polarity is crucial. Sacrificial items appropriate to the chosen deities are also needed. A brazier for the Fire God invocation and incense are required. Four lamps are placed in the four cardinal directions. The Gate itself, specific to the star/planet being invoked, must be drawn on the ground with substances like lime, barley, or white flour. Detailed drawings of the Lunar Gate show it as a doorway with specific inscriptions, including the name NANNA. Other Gates have different designs; the Mercury Gate is a simple square frame, the Venus Gate resembles Indian mandalas, the Mars Gate is symmetrical with a Pentagram and the BANDAR sign, the Jupiter Gate is a frame with a diagonal and the AGGA symbol, and the Saturn Gate is a telescopic doorway with Greek words, a Pentagram, and a crescent Moon symbol. The Gate drawings can also be inscribed on permanent surfaces like parchment or silk for reuse. A **Seal of the Spirit of the Gate** is also necessary. For the First Gate (Moon/Nanna), the seal is made on silver on the thirteenth day of the Moon. It's a three-barred design featuring an eight-pointed star (perhaps the Dipper plus Polaris or Arcturus), a crescent Moon, and three undecipherable glyphs. This seal must be kept from sunlight and wrapped in silk, preferably made a month before the ritual on the previous Full Moon night. This period of being wrapped is crucial for its consecration, allowing it to sink into the unconscious and gather psychic force. The **Watcher** must be invoked as guardian and sacrificed to. The Watcher is summoned using a sword stuck in the ground. Failure to sacrifice to the Watcher can be disastrous, resulting in the magician's destruction. The entire ritual should be written out in the magician's own hand. Memorizing invocations is highly recommended, but having a written copy is imperative as memory can fail. The ritual for the First Gate begins around midnight on the thirteenth day of the Moon. The magician approaches the Gate "with awe and respect". The Fire God is invoked, incense is burned, and sacrifices are made to the twin Deities. The four lamps are lit from the central fire, invoking the Earthly Gates. The Watcher is invoked, the copper dagger raised, and the Sword thrust into the Earth. The Seal is unwrapped, and its name whispered upon it. Then comes the core of the ritual: the **Walking**. The magician recites the Incantation of the Walking "loudly, and in a clear voice" while walking clockwise around the inscribed Gate a specific number of times – for the First Gate, it's thirty times. The number of circumambulations corresponds to the Gate's number. The Incantation doesn't need to be repeated thirty times, but the Sumerian phrases at the end seem to help induce a fugue state to receive the Gate's "Word". After the walking, the magician falls prostrate before the altar, looking only up above the altar area (often lying on their back), waiting to hear or see the Word of the Gate. The Gate may visibly open, and other sights might occur, all of which should be consciously noted, but only those taking place _within_ the Gate area. Once the vision passes, the magician feels a "falling" sensation and finds themselves back in the Temple area. Thanks are given to the Deities. The Sword of the Watcher is touched so it can depart. A section of the Magan Text recounting Inanna's Descent is recited as a reminder and protection. The fire is extinguished, and the ceremony concludes. It's crucial to immediately record everything experienced _within_ the Gate, but _not_ things that happened around the edges, as these might be the actions of the dreaded idimmu (demon-like beings attracted to operations) and writing about them opens a Gate for them. This detail about the idimmu is chilling – it suggests even acknowledging certain forces can give them power over you. The Moon Gate (Nanna/Sin) is seen as the most important step, establishing a foundation in the Otherworld. Its associations (silver, purple, lapis lazuli, watery essences) are echoed in later Gates, making it truly the "most ancient". Passing it signifies "no return". Passing through all Seven Gates isn't necessarily done in seven consecutive months; it can be stretched out over years. ### The Calling: Evoking Entities Separate from the self-initiatory Walking rituals are the Calling ceremonies, which require powers attained through initiation. These are equivalent to the Golden Dawn's Evocation to Visible Appearance, aiming for a visible manifestation of a spiritual entity or force. Simon suggests this could be a "self-induced hallucination," but one that is structured, controlled, shared, and can convey useful information, confirming initiatory progress. The Necronomicon provides a framework for this, albeit less complex than the Golden Dawn's. It describes entities like Anu, Enlil, Enki, the Watcher, various demons, and the Fifty Names of Marduk. Mastering the Gates (Walking) is essential before attempting Calling, as Calling opens the "Eighth Gate," a highly personal Gate to forces and experiences outside traditional occult practice. No one can prepare you for these experiences, and rushing in without a solid background in the symbolism is perilous. The entities that can be summoned are listed in specific sections like the Book of Calling, the Urilia Text, and the Book of the Fifty Names. These range from Gate Spirits to spirits of the Dead, Unborn, the Fifty Names, and monstrous entities. The ceremony specifications are similar to the Walking but involve specific magic circles (Mandal of Calling) and more sophisticated ritual clothing. The act of contacting these entities is also seen as "opening the Gate," specifically the Gate to the Underworld. This must be done at a specific time, preferably between 11 P.M. and 1 A.M., coinciding with the position of the Dipper. Preparatory rituals take time, so the actual invocation might happen closer to 1 A.M. or later. Simon notes that necromancy (contacting the dead) is common across cultures and sometimes relates to aspects of the deceased "possessing" relatives. He doesn't offer a scientific explanation but points to the Prolegomena for a general discussion. Basic rules for these operations are stressed: don't leave the circle once the ritual begins until the entity is gone (risking possession). Follow instructions exactly, especially copying glyphs and symbols, until you truly understand them. Choose courageous and obedient companions. Don't rush. Decompress and relax before starting; don't bring daily worries into the sacred space, which represents your inner mind made outer. Maintain secrecy with companions. And absolutely keep a detailed record of every ritual – date, time, conditions, type, results – as this information is vital for your inner journey. The record should be kept safe and private. Why is such rigorous record-keeping so crucial? Perhaps to map the inner landscape as accurately as possible, or to track patterns and consequences over time. ### The Occult Calendar: Tables of the Bear A significant practical part of the book is the "Tables of the Bear," providing the occult calendar for performing the rituals. Since the Great Bear is a circumpolar constellation in northern latitudes, it hangs from its tail once every twenty-four hours as it rotates around Polaris. However, this isn't always visible due to daylight. The Necronomicon rituals are performed at night, ideally between 11 P.M. and 1 A.M., the "hour of rising Yang". The Tables provide dates and times for this phenomenon, correct for approximately 40 degrees North latitude. The definition of the "Great Bear hanging from its tail" is when Polaris and Arcturus roughly bisect the northern horizon, with the Dipper's handle between them, hanging "on top" from this perspective. Walpurgisnacht (April 30) is an ideal time as the Bear hangs from its tail around midnight. While any day can work, specific times are crucial. A total solar eclipse at this time would be particularly powerful, allowing the stars to be visible during the open Gate. A Gate left open after the eclipse ends cannot be closed until the next day at the same time. This is a vivid image – a Gate stuck open for 24 hours, potentially letting entities through!. The Tables are provided for both the Walking (indicating purification/fasting start dates relative to the ritual day) and the Calling (indicating when the Gate to the Underworld is open). The Full Moon day is significant for both starting the purification period and performing the Walking ritual. The Meatless Fast begins about a week before the Walking (near the Moon's First Quarter), and the Black Fast three days prior. The Calling times are local standard time and need adjustment for specific latitudes, longitudes, and Daylight Savings Time. The Tables also note some astrological events relevant to the Beltane Gate, although the system is fundamentally sidereal (star-based) rather than zodiacal (tropical astrology). For example, from 2006-2017, Pluto, Lord of the Underworld, was rising in Capricorn on Beltane midnight, seen as powerful for occult workings, especially until the Mayan date in 2012. Simon encourages readers to use their own natal astrological charts to find times of greater individual power, aligning their personal abilities (Table of Earth) with macrocosmic forces (Table of Heaven). The Gate is ready, but the "lock" is within the magician's grasp, unattainable through external means like organized religion or degrees. ### Final Thoughts _Gates of the Necronomicon_ is a detailed exploration of a complex occult system centered on opening Gates between worlds using specific rituals tied to ancient astronomy and symbolism. It draws parallels across vastly different cultures, suggesting a universal underlying tradition. It doesn't shy away from the potential dangers, issuing stark warnings about mental stability and sacrifice. While it provides the framework and timing, it emphasizes that true power and initiation come from within the practitioner's own efforts and connection to the system's energies. It's a book that challenges conventional notions of reality, history, and consciousness, inviting the reader on a deeply personal and potentially transformative, albeit perilous, journey. Whether viewed as a genuine ancient survival or a masterful synthesis of occult traditions, it certainly provides a rich tapestry of ideas to explore. How does the "virtual genetic legacy" of ancient rituals manifest in the modern psyche? What is the ultimate nature of the "Other Side"? These are just some of the questions that linger after delving into the world of the Gates.