Since the 30° has in it the portion known as the Ladder Rite, we shall give a parallel that we have found in the Necronomicon. One need not be a purveyor of the macabre, in order to see the value of the material in that work, especially if one is in possession of original source materials.
First, we have a crude grade system, which seems similar to the Rosicrucian grades, but not exactly the same:
There are Seven Gates, in the Ritual of the Walking, like the Seven Sides in the Vault of CRC in the Adeptus Minor Ceremony of the Golden Dawn:
After the preparations, the Incantation to the First Gate is uttered, and when one has gone through the Ritual Work, and received the Name (Password) and returned, then the ceremony is over. Similarly, with the other six. When the Magician has reached the end of this journey, a new level is begun ~~~ The Ritual of Descent. This is the Crossing of the Abyss, like the 10th Aethyr in Liber 418. The idea for this can be found in the Ritual Text, "Of the Sleep of Ishtar," Magan Text, Section IV (pp. 166 ff.). This is the famous descent of Inanna to be found in many texts on Sumerian Religion. Sitchin in The Stairway to Heaven, gives an excellent commentary.
This is the rite which binds the Qadosh with the Rose-Croix, as the idea of loss, suffering, sorrow is a prominent feature of the 18°.
Due to the controversial nature of the Sacred Scripture, NECRONOMICON, we can only superficially treat it in this work. Suffice it to say, one can find many interesting things inside its covers, once one has overcome the fear that the average person possesses in. re. this work. But, there is a good reason why most people should shun a work like the Necronomicon, as there is a good reason why most people should shun taking LSD!
We shall, however, quote one of the Rules appertaining to the Sacred Magick, which discloses the hierarchical schema ~~~
"Know, Fourthly, that it is become the obligation of the Priests of the Flame and the Sword, and of all Magick, to bring their Power to the Underworld and keep it chained thereby, for the Underworld is surely the Gate Forgotten, by which the Ancient Ones ever seek Entrance to the Land of the Living. And the Ministers of ABSU are clearly walking the Earth, riding on the Air, and upon the Earth, and sailing silently through the Water, and roaring in the Fire, and all these Spirits must be brought to subjection to the Person of the Priest of Magick, before any else. Or the Priest becomes prey to the Eye of Death of the Seven Annunnaki[sic], Lords of the Underworld, Minister of the Queen of Hell."<22>
In other words, the Magician chains the Power in the Underworld, the Power, the Magick Fire is "below". The Operator is "between". The Aspiration, the Master, ENKI, is "above". Compare this with Liber Tzaddi vel Hamus Hermetici, vv. 36-41, especially verse 40:
"My adepts stand upright; their head above the heavens, their feet below the hells."
<F22>Necronomicon,
p. 97. Note the reference to the Seven Anunnaki. By the
time this book was composed, the Seven Wise Ones of Eridu had
become demoted.
This usually takes place over a long period of time, when once
mighty heroes
become hideous devils, as we shall see is the case with the
Mandaeans and the
Ophites. BACK
NOTE: It is worth mentioning here that since the above was written, we have seen a lot of material on the Internet pertaining to the Necronomicon. It seems that there are a lot of people who hold that the late edition is the authentic version (the edition which has been put together by Turner and company for example). However, in keeping with historic continuity, we can see that the Simon edition whether real or not, shows us a book (which works, by the way) -- that reveals more than its recent propagators would have been aware of.
For example, we are told that at the same time that this book would have been circulating in Damascus, i.e., in the early-mid 8th Century e.v., another book was in circulation in Jewish quarters. This was the famous Raza Rabba, of which only a few short fragments exist today, but which was reputed to be a Magical Text, of the same calibre as the Necro. It was used extensively in the creation of the original version of the Sefer ha-Bahir, which was one of the very earliest Qabalistic Texts to appear in Europe. Also, it is said that the Raza Rabba dealt with demonology and necromancy, and that there were texts like this in circulation in Damascus in the early to mid 8th Century e.v., and this by Scholem in his excellent study, Origins of the Kabbalah.
It is more than likely that the originals of these Jewish works lie not in Jewish Traditions per - se, but in the Ophite Gnosis (which Scholem admits and accepts, by the way). The Ophites managed to last in Babylonia to Talmudic Times, in the areas where the biggest schools were, namely, Nehardea, Pumbeditha, and Sura. And, both Yezidi and Mandaean groups are said to have influenced the Practical Qabalah. The Dark Ages are no longer dark, for the direct link between the Ancient World and the Middle Ages exists, if not in the History Books we are generally allowed to read or have access to, at least here and in other specialty texts.
The importance of all this will be seen later, as we progress through this essay. (Which is to say, come back for more, or buy the book, when it is ready!)
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