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Commentaries On The Magan Text Part 5: The Yin and Yang


This is our fifth discussion about the mystical Magan Text. If this is your first time here, you would do well to review some of our previous essays concerning the Magan Text, or look up some of our prior discussions found by use of our menu.

After our previous four discussions, we find that we come to this place in the Text:

“When on High the Heavens had not been named, The Earth had not been named,”

The above passage taken from the Magan Text, has many meaning and can be defined in many ways. However, when we review the terminology used here, we can easily come to an appreciation that this passage is referring to the absolute state of existence, or as one would say in the East, the Way, or Tao. It was during this time that only silence existed. There was no time as there was no definition, or no principle. This is the realm of the absolute. The Text continues:

“And Naught existed but the Seas of ABSU,
The Ancient One,
And MUMMU TIAMAT, the Ancient One
Who bore them all,
Their Waters as One Water.”

 It is here that we see the first two principles required for all phenomena, negative and positive, also known as the Yin and Yang. Notice how similar this passage from the Magan Text is aligned with the definition of the Yin and Yang, as described in the classic work Zen Yoga: A Path to Enlightenment though Breathing, Movement and Meditation, we read

“The Yin/Yang symbol is one of the oldest and best-known life symbols in the world, but few understand its full meaning. It represents one of the most fundamental and profound theories of ancient Taoist philosophy. At its heart are the two poles of existence, which are opposite but complementary. The light, white Yang moving up blends into the dark, black Yin moving down. Yin and Yang are dependent opposing forces that flow in a natural cycle, always seeking balance. Though they are opposing, they are not in opposition to one another. As part of the Tao, they are merely two aspects of a single reality. Each contains the seed of the other, which is why we see a black spot of Yin in the white Yang and vice versa. They do not merely replace each other but actually become each other through the constant flow of the universe.”

 We can also understand that in the Ancient Mesopotamian epic, ABSU would represent the Yang and TIAMAT the Yin. We can determine this since ABSU was the first to strike out, and Yang is an assertive force. This would show TIAMAT as being the Yin, or shadow force. While doing some research into this subject, I came across a few Wikipedia notes that evidently derive from other sources, though I thought it would be good to share them with you. Here is what is mentioned by Wikipedia , under the entitled subject Yin and Yang:

“The relationship between yin and yang is often described in terms of sunlight playing over a mountain and in the valley. Yin (literally the ‘shady place’ or ‘north slope’) is the dark area occluded by the mountain’s bulk, while yang (literally the ‘sunny place’ or ‘south slope’) is the brightly lit portion. As the sun moves across the sky, yin and yang gradually trade places with each other, revealing what was obscured and obscuring what was revealed.”

Since the mention of ABSU/TIAMAT is concerning the yin-yang forces, then it can also be appreciated that ABSU/TIAMAT are also symbolic of the yin-yang progression in nature, but different from what is described above as a solar progression, ABSU/TIAMAT would refer to the lunar progression and various lunar phases. To be more precise, ABSU would refer to the full moon and TIAMAT would then be symbolic of the New Moon. Yet I must admit that what ABSU/TIAMAT is symbolic of can translate too many other things, but for our discussion here, we will be analyzing what this all means in reference to some of the other parts written in the Simon Necronomicon. This lunar progression is also described by the Mad Arab in The Urilia Text:

“And with these incantations, and with others, the sorcerers and the she-sorcerers call many things that harm of the life of man. And they fashion images out of wax, and out of flour and honey, and of all the metals, and burn them or otherwise destroy them, and chant the civilizations. And they cause plagues, for they summon PAZUZU. And they cause madness, for they call AZAGTHOTH. And these Spirits come upon the Wind, and some upon the Earth, crawling. And no oil, no powder, suffices to save a man from this iniquity, save that exorcisms handed down and recited by the able Priest. And they work by the Moon, and not by the Sun, and by older planets than the Chaldaens were aware.”

Another interesting revelation that we find here is that the ABSU actually represented the Elder Gods. We must remember that Enki’s temple was called  E’abzu.  Enki was also known as the Lord of the Abzu. Further evidence of this is revealed by Cardoza, in his online article entitled Lilith, The Original Scarlet Woman:

“In ancient Sumerian belief, the primal gods, the ZU, originally emerged from the Great Chaos of the ABYSS. This Chaos was characterized as an endless Great Sea located in the heavens. The primal gods themselves, the Deep Ones, were called the Ab-Zu (Ap-Su), stellar powers who were connected directly with the Great Deep. Their servitors, who carried out their will, were called the An-Zu, lunar powers who were connected with the air of the night sky. Primary among these were the Abgal, seven wise demi-gods who also emerged from the Waters of the ABYSS, and each of the seven were created male-female.”

Therefore, Enki as “Lord of The Abzu” was the leader of the primal gods. Their servitors, refer to in the article as the Abgal, or attendants of Master Enki, also called in the Simon Necronomicon the Aphkallhu, but can be researched underneath the spelling Apkallu.  We are further reminded here that mostly what is written in the Magan Text does not concern a mythological war between the Elder Gods and that the Ancient Ones, but that the Elder Gods (Yang) and the Ancient Ones (Yin) are to both be cultivated in our practice. Harmony is achieved in Gate-Walking after initiation, when the Initiate works with both the Elder Gods during Full Moon times and the Ancient Ones during the New Moon. This principle must be understood by the Initiate otherwise they will never come to an appreciation as to the purpose of Gate-Walking. The Magan Text is a treaty on how to integrate both the practices dedicated to the Elder Gods and those of the Ancient Ones. Simon states in his Introduction of the Necronomicon the following:

“Basically, there are two “sets” of gods in the mythos : the Elder Gods, about whom not much is revealed, save that they are a stellar Race that occasionally comes to the rescue of man, and which corresponds to the Christian “Light”; and the Ancient Ones, about which much is told, sometimes in great detail, who correspond to “Darkness”. …The Elder Gods evidently possessed a certain Wisdom that was not held by their Parents, yet their Parents held the Power, the Primal Strength, the First Magick, that the Elder Ones tapped to their own advantage, for they were begotten of Her.”

2 thoughts on “Commentaries On The Magan Text Part 5: The Yin and Yang

  1. Hummm…I finally see how you came up with Duma! In reading the ying and yang working w/ both the Elder gods and the Ancient ones, I was reading the part of the lunar progression from the Urilia text by the Mad Arab. To summon this up I see that when the Pazuzu and Azagthoth are called that no oil or powder can save man from this destruction. From oil and powder that = Quintessence which is part of the Arra sign.So not even fire,water earth or air can save man from this exept an able priest which would have to work under the full moon of the elder ones…in the name of Master Enki “Lord of the Abzu!

  2. Interesting; in Mosaic magic they say to call angels during full moons and demons at the time of New Moon. The 7 Annunaki Archdemons (German Electors of Hell) are called during eclipses.

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