“The Book of the Forgotten Ones” (1977) by Nema Andahadna

There cometh the Book of the Forgotten Ones. This shall be for the priests of Maat.
In the name of creation and that which is before it, Aumgn!
—NAHADA 62, “The Forgotten Ones”
The Cincinnati Journal of Ceremonial Magick, Vol. I, No. II, 59

If a reader were to browse through the chapter on Lovecraftian magick in Robert North’s New Flesh Palladium (2006, 4th edition) or The Book of Lies: The Disinformation Guide to Magick and the Occult (2008), or peruse Kenneth Grant’s later Typhonian Trilogies, especially Outside the Circles of Time (1980), they would come across references to a supposed Lovecraftian occult text or work called The Book of the Forgotten Ones. One of the rituals is discussed briefly in The Necronomicon Files (2003). Yet unlike Necronomicon Gnosis: A Practical Introduction (2007) by Asenath Mason, you cannot exactly go online and buy a nice hardcopy edition of this particular occult text.

Some years ago I received a communication from the Maatian gestalt via the mediumship of Soror Andahadna (Nema).
—Allan Holub, “The Second Book of the Forgotten Ones”
The Cincinnati Journal of Magick, Vol. II, No. VI, 33

The Book of the Forgotten Ones is a channeled text, received by the medium Soror Andahadna (Nema, Maggie Ingalls). The reception of texts from a divine or supernatural source is accepted by many religions and occult groups, examples include Joseph Smith and the Book of Mormon or Kenneth Grant and the Book of the Spider. One can even draw a Lovecraftian parallel with the images of Cthulhu created by sensitive artists in “The Call of Cthulhu.”

Nema was a practitioner of Thelema, the system of ceremonial magick created by Aleister Crowley and extended by Kenneth Grant and others, and in 1974 had channeled the book Liber Pennae Praenumbra: The Book of the Foreshadowing of the Feather, which established her own “Maat” current, based on Thelemic principles. She joined the Bates Cabal in Ohio, helped write and publish The Cincinnati Journal of Ceremonial Magick in 1976, co-founded the Horus-Maat Lodge in 1979, and published a number of works on her Ma’atian magick. She was a member of Kenneth Grant’s Typhonian Order for several years, and alongside Michael Bertiaux became one of Grant’s favorite examples of Lovecraftian occults in his Typhonian trilogies.

Soror Andahadna, a contemporary priestess of Maat, has received snatches from beyond the Abyss, and they comprise The Book of the Forgotten Ones. It contains allusions to mysteries that first appeared in the writings of Frater Achad [Charles Stansfield Jones]. It would appear that there exists just without the circle of mundane awareness a complete grimoire of magical formulae. It is perhaps from this lost grimoire that artists and poets have been drawing with increasing frequency over the past century, or since the ‘first whirlings’ of the New Aeon were adumbrated more than four hundred years ago in the writings of Rabelais, and earlier initiates.
—Kenneth Grant, Outside the Circles of Time 46-47

“Snatches” is perhaps the best description of it, because if The Book of the Forgotten Ones has ever been a single complete text, I’ve found no record it. What we have are three separate chapters which were published over the space of a decade in the Cincinnati Journal of Ceremonial Magick, alongside much other Thelemic and Ma’atian material by Nema and the Bates Cabal.

The first chapter is “The Forgotten Ones,” published in Vol. 1, no. 2, pp.59-63 as by NAHADA 62. The text is dated 16 July 1971, which would make this earlier than the Liber Pennae Penumbra, and contains no overt references the Lovecraft Mythos, being for the most part a long series of short declarative sentences and instructions, for example:

Ye know Me, though my name be forgotten, in the dread of impending events. I am the motion of a leaf blown down an empty street. I am the sender of omens.

Chant the incantation of My Name.

It will destroy you. Pronounce My Name aloud, in repetition—it will banish all but pure Awareness.

Descend into My Temple, meet yourself. Bear thence the Wand of the Papyrus, and the sword, the shield of mine devise, and the eye Globe. Ye are twain therein, and learn the Alchemy and Mass of No*.
—NAHADA 62, “The Forgotten Ones”
The Cincinnati Journal of Ceremonial Magick, Vol. I, No. 2, 60

These could be taken as instructions for a ritual, couched in symbolic language for adepts. As to who the “Forgotten Ones” are, Nema would later expand on that slightly in her work Maat Magick: A Guide to Self-Initiation (1995), with a bit of a Jungian approach:

I call our survival urges the Forgotten Ones (FO) because our intellects tend to forget them or to trivialize them. Our individual and collective Egos are artifacts of intellect; it’s ego’s vanity that blinds intellect to the power of the FO. […] The Forgotten Ones include, but are not limited to, the instincts of hunger, sex, fight-or-flight, clanning, communication, curiosity, altruism and religion, all those imperatives or actions ensuring survival of self, offspring, and species. The gods our ancestors worshipped are rooted in the Forgotten Ones, given typical human personalities, then made larger and more powerful than humans. […] The gods and goddesses of the old pantheons gained independent life through centuries of worship and did play a directing role in the spiritual, moral and social lives of their devotees.

The second chapter is “Return of the Elder Gods: An Invocation of the Forgotten Ones” in The Cincinnati Journal of Ceremonial Magick vol. 1, no. 3, pp.17-26 (1978), as by “Nema and the Shadow.” Unlike the previous chapter, this is a completely different style, much more expositional and less ceremonial; it discusses the Elder Gods, their relation to the Forgotten Ones, and how (and why) to invoke the latter to aid against the invasion of the former. This is the ritual discussed in The Necronomicon Files (2003, 120-1); the paragraph in The Book of Lies 145 seems based directly on The Necronomicon Files. In one of those “as above, so below” turnabouts, it seems that:

In the Macrocosm, these forces are the Elder Gods; in the Microcosm, they are the Forgotten Ones. to  our present Consciousness, these gods are Qlipothic, constituting the Dark aspects of the anti-Universe and the human Unconscious respectively. Admittedly, there is a certain danger inherent in contact them; but there is sure disaster in neglecting to do so.
—Nema and the Shadow, “Return of the Elder Gods”
The Cincinnati Journal of Ceremonial Magick, Vol. I, No. 3, 17

While not explicitly Mythos-related (unless you count the term ‘Elder Gods’ in a sense Lovecraft never used), there are details of the work that suggest Nema was definitely being inspired by the work of Kenneth Grant, particularly Cults of the Shadow (1976) and Nightside of Eden (1977). It is notable that in Maat Magick, Nema writes:

Mr. Grant expresses a dangerous experience in Nightside, one that can be apprached “in person” only from above the Abyss. […] He speaks more eloquently on the subject than anyone since H. P. Lovecraft. Unlike H.P. L., Mr. Grant is a conscious adept and priest of the eldrich [sic] dark; rather than speak of unspeakable horrors, he presents useful information about the denizens of the tunnels and the dangers of the Nightside. (209)

What really brought all this together was “The Second Book of the Forgotten Ones” in The Cincinnati Journal of Magick vol. II, no. 6, pp.33-53 (1988) by Allen Holub. This essay is an exegesis on Nema’s channeled text, along with a channeled text of his own received 7 January 1976, and directly connects these workings with the Lovecraft Mythos…sortof:

By way of introduction; this essay discusses a collection of forces deemed variously the Elder Gods, the Old Ones, and the Forgotten Ones. The two former names are unfortunate as they associate these forces with the writings of H.P. Lovecraft. Though Lovecraft may or may not have been in contact with these beings, his fearful ravings are of little use to the practicing magician. As far as I can determine, the forces discussed below have no relation whatever with the begins contacted by Lovecraft, even though some of them bear the same names. This similarity of nomenclature may be attributed to Lovecraft having indeed reached the Portal, that is, the verge of true communication with the Dark Forces. However, instead of communicating with them, he was eaten by them. The forces Lovecraft represents in his stories are not the true Elder Gods at all but are the shadows of the Elder Gods distorted to the point of unrecognizability by madness. For these reasons, the forces here will be called the Forgotten Ones, a name they choose for themselves. These are not the gods of the Lovecraft Mythos.
—Allen Holub, “The Second Book of the Forgotten Ones”
The Cincinnati Journal of Magick, Vol. II, No. VI, 33-34

Holub’s forceful assertion that the Forgotten Ones/Elder Gods are not the same as any entities in Lovecraft’s fiction appears to be a direct confirmation that some people did see the connections. Kenneth Grant appears to blithely ignore this entirely in his chapter on “The Forgotten Ones” in Outside the Circles of Time, and given the relative scarcity of the original journals, it’s possible few people were the wiser. Whether Holub was ever speaking for Nema on the matter is unknown.

In content, these snippets of The Book of the Forgotten Ones are both disappointing and interesting. The original channeled text and ritual by Nema appear to represent her genuine spiritual and occult leanings and practice, related as they are to the Ma’at current; Holub and Grant both seized on these as inspiration and raw material for their own expansion of the material. In the case of Kenneth Grant—who was apparently eager to seize on any magical practice vaguely related to his own Lovecraftian leanings—this resulted in the rather wider dissemination of The Book of the Forgotten Ones than it would otherwise have gotten.

Bobby Derie is the author of Weird Talers: Essays on Robert E. Howard & Others (2019) and Sex and the Cthulhu Mythos (2014).

Necronomicon Gnosis: A Practical Introduction (2007) by Asenath Mason

“He is firmly convinced that all our gang—you, Two-Gun Bob, Sonny Belknap, Grandpa E’ch-Pi-El, and the rest—are genuine agents of unseen Powers in distributing hints too dark and profound for human conception or comprehension. We may think we’re writing fiction, and may even (absurd thought!) disbelieve what we write, but at bottom we are telling the truth in spite of ourselves—serving unwittingly as mouthpieces of Tsathoggua, Crom, Cthulhu, and other pleasant Outside gentry.”
—H. P. Lovecraft to Clark Ashton Smith, 3 Oct 1933, Dawnward Spire, Lonely Hill 449

During their lifetimes, H. P. Lovecraft and his contemporaries received inquiries into whether or not the grimoires and entities in their pulp fiction were real—Lovecraft, ever the materialist, always admitted they were fiction. Yet in time occultists did begin to appropriate elements of the Mythos, and notable early works include Kenneth Grant with his Typhonian Trilogies, beginning with The Magical Revival (1972); Anton LaVey’s The Satanic Bible (1976). These works and others like them have in turn inspired further occult material, either expanding on previous work or adapting Lovecraftian elements to other magical paradigms. Lovecraftian occult literature has grown up alongside and occasionally interacting with Cthulhu Mythos fiction.

Much of the early occult interest centered around the Necronomicon, the most evocative of Lovecraft’s fictional grimoires, and in the 1970s it inspired a few prominent hoaxes, including editor George Hay’s Necronomicon: The Book of Dead Names (1978) and “Simon” with the ersatz Necronomicon (1977), which for the last several decades has been in print in a cheap and eminently affordable paperback edition.  These last two books were presented in the format of genuine grimoires, complete with ritual texts, sigils, talismans, etc. These books have formed the basis for a “Necronomicon tradition” in contemporary occult literature, with writers and practitioners attempting to reconcile, reconstruct, expand upon, and incorporate material from the various sources of the Lovecraftian occult into a cohesive system—or at least their personal system. It is only appropriate that Asenath Mason begins her work addressing this reality:

“[This book] refers to chosen published versions of the Necronomicon (by ‘the Necronomicon’ I will refer in this book to the general idea of the book and the particular lore of entities, not to any specific published text) as well as on some Necronomicon-related texts and grimoires which have appeared in the internet over the last few years. All these texts are generally considered hoaxes and if you do any serious research, you will find out that none of them is the ‘genuine’ Necronomicon. […] This fact, however, should not discourage us from working with these texts. […] Magical power is not contained within any written book but within our minds, and a mind of a creative individual can transform fiction into a genuine experience. In this sense we can use the Lovecraftian lore as a tool in exploration of dark labyrinths of our mind.”
—Asenath Mason, Necronomicon Gnosis 9

Mason’s statement here is derived from chaos magicians like Phil Hine, author of Prime Chaos (1993) and Pseudonomicon (1994). While “Simon” presented their hoax Necronomicon with a false backstory as an actual text which inspired Lovecraft, and Kenneth Grant asserted Lovecraft had stumbled upon some occult truth which he expressed through his fiction, chaos magicians owned the fact that Lovecraft invented the Necronomicon, that it was a fictional text—but chose to work with it anyway. Fictional concepts and ideas in their tradition can be as valid for magickal operations as those taken from factual mythologies; to an inhabitant of the 20th or 21st century, Cthulhu and Osiris are both essentially dead names to conjure with.

Necronomicon Gnosis is essentially an exegesis of Lovecraftian occult materials: Mason’s interpretation of the body of magical ideas presented in the original stories (focusing primarily on H. P. Lovecraft, Robert E. Howard, Clark Ashton Smith, and August Derleth’s “posthumous collaborations” with Lovecraft) and already-presented occult material (primarily the Simon and Hay Necronomicons, Kenneth Grant, Phil Hine, Peter J. Carroll, Stephen Sennitt, and Donald Tyson). The text is not exhaustive and aimed at beginners who have limited experience with the occult or Lovecraft; the result is a bit odd but workable, a combination of literary analysis followed by suggestions or instructions for occult rituals or exercises, with many references to occult works the readers aren’t likely to be familiar with (titles included in a handy bibliography in the back).

While Lovecraft or his contemporaries might include some impressive feats of magic in their fiction like raising the dead, Mason’s Necronomicon Gnosis rites are generally more modest in scope, and focus on the understanding and spiritual development of the practitioner—the gnosis aspect of the title. For example, part of the instructions for “The Black Communion” a rite to invoke Shub-Niggurath include:

While the priest recites the incantation, the priestess must concentrate on becoming possessed by the invoked force. She should envision the Goddess with all her attribute and fully identify with her, o that the consciousness of the entity and the priestess become one. She should also arouse her sexual energy of the Kundalini serpent and inflame herself until she feels the primal insatiable lust, embodied by Shub-Niggurath.
—Asenath Mason, Necronomicon Gnosis 134

The sexual aspect of this ritual is not unusual among Lovecraftian occult rites; Kenneth Grant was a disciple of Aleister Crowley, whose system incorporates ceremonial sex magick and the use of sexual fluids in rituals, for example. However, the vast majority of Lovecraftian occult materials are written by men, and there is a distinct androcentric and heteronormative approach to sex and sexual workings in the works of Grant, Simon, Tyson, etc., the material often focus either on lascivious depiction (like Grant’s infamous “Rite of Ku”) or on a male practitioner. In interpreting the material, Mason addresses some of the more obvious biases briefly:

[…] sex gives us power over ourselves because it is the ultimate expression of life. Thus, we have the conviction, characteristic of all monotheistic religions, telling us that sex is sin, as all mastery over life is reserved to God and man is not allowed to aspire to the divine power.
—Asenath Mason, Necronomicon Gnosis 127

Shub-Niggurath has been associated with any number of female mythological figures by various authors, and Mason spends quite a bit of time running through her accumulated symbolism. While Lovecraft described her as a “sophisticated Astarte”, occultists have associated her with Kali, Inanna, Ishtar, Lilith, Tiamat, Pan, and Bamphomet; with the moon, the planet Venus, and the elemental Earth…and so on and so forth. Mason makes a game effort to untangle the varied strands of symbolism and association with Shub-Niggurath, but as with efforts to “sort out” the Cthulhu Mythos itself, too many writers have contributed too many conflicting thoughts to produce a unified and consistent approach, except at a very high level: Shub-Niggurath is about sex, and exploration of your sexuality is a valid path to gnosis.

That is the point that Mason returns to, again and again, circling back to it through her readings of the Mythos and the Lovecraftian occult, the rituals and invocations. The desire for gnosis could be said to guide a number of Mythos readers who have no practical interest in the occult, and might well balk at the concept, but still thrill to the emotions evoked by a weird tale or look forward eagerly to a terminal revelation, or perhaps seek to broaden their horizons by reading Lovecraftian fiction that challenges the structure of the Mythos they are familiar with. It is a pursuit which, stripped of the occult trappings of spells and grimoires is explored in works like Scott Jones’ When The Stars Are Right: Toward An Authentic R’lyehian Spirituality (2014).

Necronomicon Gnosis: A Practical Introduction more or less fulfills its remit. While not as simple a magical system as presented in Donald Tyson’s Necronomicon series or as consistent a system as presented in the Necronomicon books by “Simon”, it is a solid effort at condensing the probably irreconcilable mystic mishmash of forty years of dedicated occult kitchensinking and presenting it while maintaining a consistent philosophy. For those who are interested in going deeper into the Lovecraftian occult, the Necronomicon Gnosis is a useful jumping-off point, naming key texts and authors to further their explorations.

The eternal temptation of such a combined approach is à la carte occultism—readers taking what they want or can use, and leaving the rest. This is effectively the same dilemma faced by readers and authors of the Cthulhu Mythos, and for many of the same reasons: with all these different stories, riffing off of the material created by Lovecraft and others, some of which is clearly incompatible with the rest—how do you decide what is true for you? What exactly are you as a reader or writer of Mythos fiction looking to accomplish? Perhaps we should all take a page from Mason’s book and consider not the trappings of the Mythos, but what we are trying to achieve through the use of the Mythos, what philosophy underlies it all. Do we seek escapism…or revelation and gnosis?

Asenath Mason is the founder of Lodge Magan, the Polish lodge of the Dragon Rouge magical order. Necronomicon Gnosis was published in both Polish and English editions by Edition Roter Drache in 2007. Those interested in a nonfiction history of the Lovecraftian occult and the Necronomicon tradition in particular should read The Necronomicon Files: The Truth Behind the Legend by Daniel Harms and John W. Gonce III.

Bobby Derie is the author of Sex and the Cthulhu Mythos (2014)