http://www.redicecreations.com/specialreports/2005/11nov/occultnecronomicon.html
Información:
Weird TalesThe Necronomicon, HP Lovecraft, Abdul Alhazrad, Aleister Crowley, Michael Aquino, John Dee & Peter Levenda
2005 11 24
By Jeff Wells | rigorousintuition.blogspot.com
"A dangerous book. The theological equivalent of a loaded gun." - William S Burroughs on the Necronomicon.
Two different version of the The Necronomicon |
To illustrate this link here are some examples cited by Grant: Al Azif [Lovecraft's Arabic title for original manuscript of the Necronomicon], the book of the (mad) Arab. This book is referred to as all powerful in a magical sense corresponds to Crowley’s Al vel Legis. Crowley claimed this book to contain the supreme spells. The Great Old Ones from the Mythos = The Great Old Ones of the Night Time, a phrase which occurs in rituals of the Golden Dawn. The Cold Waste, Kadath = Hadith, the Wonder of the Waste, a title taken by Crowley etc. etc. There are many other parallels but these point out the path for you to follow if you want to find others.The above list shows how there are indeed links between what was understood to be only “fictions” and a “real” occult tradition. It seems that Lovecraft was a channel, chosen or random, for ideas to ooze into our reality from beyond. The place where these ideas come from has become known amongst Typhonian occultists and others as the Mauve Zone, a place where the concepts such as “real” and “unreal” lose any meaning, a zone which can spill from the pages of a book into the mind of its reader, opening up a gate though which the Great Old Ones can, once again, gain a footing on our world.
H.P. Lovecraft's Cthulhu
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Into this bubbling swamp of spiritual fecundity stepped Peter Levenda, aka "Simon." Charming, soft-spoken and aloof, well-versed in all aspects of occult theory and practice, he eased his way to the center of the scene. The Necronomicon was a team effort. Herman provided the sponsorship, while the design and layout were the work of Jim Wasserman of the OTO, a raving cokehead from Jersey named Larry Barnes whose daddy had the production facilities and a fellow who called himself Khem Set Rising (who also designed the sigils). The text itself was Levenda’s creation, a synthesis of Sumerian and later Babylonian myths and texts peppered with names of entities from H.P. Lovecraft’s notorious and enormously popular Cthulhu stories. Levenda seems to have drawn heavily on the works of Samuel Noah Kramer for the Sumerian, and almost certainly spent a great deal of time at the University of Pennsylvania library researching the thing. Structurally, the text was modeled on the wiccan Book of Shadows and the Goetia, a grimoire of doubtful authenticity itself dating from the late Middle Ages."Simon" was also Levenda’s creation. He cultivated an elusive, secretive persona, giving him a fantastic and blatantly implausible line of bullshit to cover the book’s origins. He had no telephone. He always wore business suits, in stark contrast to the flamboyant Renaissance fair, proto-goth costuming that dominated the scene. He never got high in public.In short, he knew the signifiers and emblems of authority, and played them to the hilt. He hinted broadly of dealings with intelligence agencies and secret societies operating at global levels of social influence. He began teaching classes in the back room, and showed a genuine knack for clarifying and elucidating such baroque encrypted arcana as John Dee’s Enochian magick system in such a way as to make it understandable even to a novice. He also lacked the guts to let a woman know when he was through with her, or so Bonnie said. She was positioned to know at the time, despite her failing marriage to Chris Claremont, the comic book author who put the X-Men on the map. Chris was her third husband. I was her fourth, and last.As Simon, Levenda threw parties with various forms of live entertainment and staged rituals presented by the various groups that swarmed around the shop. He had no political enemies on the scene, owing to his adamantine and resolute refusal to affiliate with any one group. There has always been a very heavy crossover factor between the Renaissance fair/Society for Creative Anachronisms crowd, the science-fiction fan circuit and the occult/wicca scenes. Simon had friends throughout all of these arenas, and they all showed up to support this effort at unity.
My involvement was on the translation side. I've been around occult groups in New York since the late Sixties. I was a friend of Herman Slater of the old Warlock Shop in Brooklyn Heights before it moved to Manhattan and became Magickal Childe. I was around during the famous Witch Wars of the Seventies, when it seemed that everyone was casting spells on everyone else. I was there when Gardnerians and Welsh Trads and Alexandrians and Sicilian Trads sat down around a table in the back of Herman's shop to settle the War and make peace once and for all. Herman had once interviewed neo-Nazis in New York in the 1960s and we had a lot of interests in common. I never joined any of the groups, that wasn't my intention or inclination, but I was a familiar face around the campfire, so to speak. My fascination has always been on the degree to which religion and occultism influence mainstream politics; Unholy Alliance began as an academic study of this before it turned into a Nazi history. As for the Necronomicon, it was part of a stash of stolen books. The story is told, I think, in other places and I have been asked this before -- also on the Internet -- so to summarize: in the 1970s a couple of Eastern Orthodox monks pulled off the biggest rare book heist in the history of the United States. It was a continuing crime, the books being taken from libraries and private collections all over the country (and, it was said, Canada and Mexico). They were finally busted, and did federal time, but most of the books were never recovered. The Necronomicon was part of this swag as were a lot of occult books. It was in Greek, handwritten, but the problem was that much of the Greek was unintelligible. My modest contribution to this was recognizing that some of the Greek was an attempt to phoneticize Babylonian and Sumerian words. I am not one of the people arguing that this Necronomicon is THE Necronomicon, or that Lovecraft was even aware that it existed. I think Lovecraft heard the name through one of his friends in the Golden Dawn, and used it creatively. If the Simon Necronomicon is a hoax, I think it would have been better done and more closely followed the Cthulhu Mythos. I kind of like the fact that William Burroughs was into it, and wrote Simon and L. K. Barnes a letter praising it as an important spiritual breakthrough.
"My role in the Necronomicon affair was as a general editor of the translated text. I also did much of the background research....I researched Sumarian lore at the NY Public Library, for instance, and provided some of the bibliography for Simon's introduction."
Levenda also wrote a short promotional article on the Necronomicon, which has turned up at the American Religions Collection at the University of California at Santa Barbara's Davidson Library. Next to his byline, someone has written in "Simon (Editor of Necronomicon)" Levenda was receiving half of the royalties from the Simon book, so he must have had an important hand in the book.
Investigations into the background of Roderick Ferrell revealed that his interest in the Necronomicon was far more than casual. His possession of the book at the time of his arrest was no coincidence. According to seventeen-year old Audry Presson, a friend of Ferrell's at Eustis High School, Ferrell often discussed the Necronomicon with her over the telephone. Presson testified under cross-examination by defense attorney Candice Hawthorne that she and Ferrell had shared an interest in the book, although he took it more seriously than she did. Psychologist Wade Myers III testified that Ferrell "felt he was able to get powers from this book."
...to not make their sacrifices to demons neither too large nor too small for fear that the evil spirits will not answer when summoned or else grow too powerful. He follows this with an anecdote about a priest from Jerusalem who worshipped the "Old Ones" and sacrificed sheep to demons. Human sacrifice also seems to be encouraged by the Simon Necronomicon, as seen on page 19: "strive ever onward...though it mean thine own death; for such a death is as a sacrifice to the Gods, and pleasing.