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To: alt.magick,alt.magick.tantra,alt.religion.sexuality,alt.philosophy.taoism,sci.psychology.transpersonal,alt.consciousness.mysticism,alt.religion.gnostic
From: tyagi@houseofkaos.abyss.com (xiwangmu)
Subject: Elixir/Pill/Stone/Christ (was Re: OTO Supreme Secret (IX') (LONG))
Date: 30 Dec 96 22:10:41 GMT

49961230 AA1  The Revolution Continues!!  (cc'd to Thelema93-L@hollyfeld.org)

E6


Leroy Lauer : 
>#...Where does the Belief that there is anything such as an "Elixir of 
>#Life" come from?  

tyagi@houseofkaos.abyss.com (xiwangmu):
>I presume that this is the alchemic 'Elixir of Eternal Life/Immortality' 
>and has been promoted by Rosicrucians and various other Western 
>esotericists for centuries, by taoists for centuries before them (cf
>Chang Tao Ling or my namesake Xiwangmu and the religion of taoism;
>Michel Strickmann is a good source, as in some measure is Blofeld).  

I've reading a great deal about the central tenets and details on how
this Elixir/Stone was supposed to be obtained/made.  the above are decent
references, though I would add Ko Hung (_Pau P'u Tzu_) and the Five
Element School of Chinese philosophy on the Elixir.


>it is also called the 'Universal Medicine' and is apparently derived of 
>and at times equivalent to the 'Philosopher's Stone'....

'Aqua Vitae' or the 'Waters of Life' were variably said to be an elixir
themselves or to make possible the transmutation of metals on par with
the Philosopher's Stone (a catalyzing superagent) through direct
application or addition to an ongoing alchemical process.


>in the case of this elixir, we may presume that an association of it with
>sexuality may in some measure inspire juvenal effects (as the telos or
>sex-enthusiasm may, being on the order of the fervency of life, also in
>some way resist the entropism of age (possibly see Reichian 'Orgonics' for 
>more here as well).

as was pointed out to me in email, Reich probably would not have really
enjoyed being referred to in a discussion about ritualized sexuality,
but my point in citing him was as regards rejuvenational sexual energies.


>I have no evidence that this leads to any kind of physical 'immortality', 

I met an individual who claimed to be immortal once, said he was a student
of 'Swamiji' (therefore likely claming kundalini or yogic experience, tho
at the time I wasn't really sufficiently knowledgeable to challenge this).

he said he didn't need to sleep (though he slept quite comfortably in our
living room) and that the transition to sleeplessness was part of the
'intense benefit' of immortality.  I gave him a hug and a chess set and
sent him along his way after he stayed with us for a few days.  he got
me out visiting local Buddhist temples.  a catalyst to be sure.


>though with a bit of exaggeration and concealed metaphor I can easily 
>see how 'immortality' can be turned to a shorter-term and mystical 
>significance.

I'd like to expand on this having reviewed some additional materials of
relevance.  the exaggeration comes in the form of life-extension to a
few years on the basis of enthusiasm and doing what one enjoys (do as
you please!).  

the metaphor comes from intensified perceptions which have the ability to
extend or contract subjective time-sense (the Elixir is traditionally
supposed to give this ability in a kind of psychedelic effect by some
sources).  alternatively it implies a release of life and materiality
such that one 'coasts through', enjoying life to its fullest extent,
taking people as the sage does (straw dogs) and events as leaves along
the stream (responding to sensation and calamity with equanimity and 
poise: "Is that so?", while diligently setting one foot after another
in a wu type of wei).
 

>the paradigm from which this proceeds often includes a categorization of 
>the material and bodily as 'inferior' and 'mortal', including dualistic or
>emanationalist metaphysics as a polar opposite to that of materialism
>(in that the material *originates in the nonmaterial*).  this leads us to
>concepts such as the 'Body of Light', the 'soul', and various other quasi-
>or non-material substances/entities, ....

this is what turned me off to whole Western take on the subject a while
back, though as it relates to sex magick I find it worthwhile to review,
especially such a text as that of Eliade.  

the typical interpretation of this is a kind of materialism which takes 
the formula of the Eucharist so presented in previous posts in this 
series (Subject: the Supreme Secret of the OTO (IX'), located at:

		ftp://ftp.hollyfeld.org/pub/Esoteric/Usenet/Thelema/

		with subject midsections 'oto--ix' (e.g. 9612.oto--ix.tn))

as something quite literal.  this of course need not be the case, and is
why there were catcalls after my demise for 'lecturing on that which is
ineffable'.  I have no qualms about my authority (limited to my person)
or my action (speculating on that which is too often overlooked and/or
misunderstood or presumed simplistically while used for org-bait).

the Western alchemist is typically attempting to fabricate the Stone,
and while related to the Elixir they are separable.  that the COTO's
instruction singles out the Universal Medicine and Elixir of Life as
part of its 'oriental' teachings tells me that greater focus is needed
in that area for review (something I am returning to yet again as I
write this and other reviews of Western sex magick texts online/off).

the taoists were apparently as disconnected as several Western 
alchemists to the *actuality* of their behavior (that being the turning 
of 'base metals' to gold or cinnabar) as compared to the *appearance*
and its resonance to subjective states of consciousness.  this can be
readily perceived in an examination of their recipes and formulae,
which actually promote *artificial* gold as superior to that which is
obtained from earthen ore (they were smart enough to know the 
difference too, so there's no criticizing them as ignorant).
 
the inclusion of religious, astrological and ritual preparation does
not function as an indicator of their superstition in the face of
chemistry, which is what many scoffers tend to presume.  it displays
their obvious inner processes and how these were effected through
legitimate and even contemporary magical techniques.

the literal goals (e.g. gold, panacaeic medicine, great sex) were like
hooks to meme-seed the surrounding culture while they went about their
experiments (often controversial, certainly so in modern Amerika) and
served as a welcome mat to other mystics and mages who knew the 
significances of the terminology (cf. also masonic "keys").


>this paradigm appears to take at least some of its elements from Plato,
>with his Ideas or Forms (the originals after which all physical 
>manifestions are merely shadows -- see the Cave Analogy).  

moreso it probably derives from Plato's pupil Aristotle and his followers,
though as Hermetic syncretism delights in complex combination it may be
hard to discern.  Aristotle's promotion of the PRIMA MATERIA and his
FOUR ELEMENTS (recently posted to alt.magick also, along with its
attendant QUALITIES which mediated these) included within it the notion
of transmutability.  this provided rational support to Muslims and
Christians for the metals-transmutation theory and set the stage for the
integration of additional elemental schemes (such as the popular polarity
of Mercury and Sulphur or the "TRIA PRIMA" of Paracelsus, adding Salt).

of course the paradigm is predominantly a Western one, though early on
there was possible commerce.  likely the Chinese had conceptions of
transmutability from their Five Elements School and others like it
before Alexandrian syncretism, however.


>it may also involve Plotinic concepts of emanation, arriving at more 
>and more gross substrates until the physical, death-imbued realm, is 
>manifested....

not only this but the idea that Terra Mater was *alive* (a shamanic
ascription of vital essence) gave way to the idea that metals, being
alive, had LIFE-STAGES, proceeding inevitably to 'gold' for some odd
reason (I have yet to determine why or how this progression arose).


>almost all of this may also be taken as mystical metaphor, which 
>confuses matters in wonderful ways (:>).

what I mean by this is that we may identify OURSELVES with the metals,
or the ore from which the metal (our purified future selves) may be
extracted in a sort of birthing.  also our consciousness may be said
to be 'transmutable', the various elements corresponding to elements
of consciousness and/or personality.  there are many ways in which
the concepts may be applied fruitfully and I encourage futher 
speculation.  the material processes were catalysts to enact the spell.


>the concept of 'immortality' is valuably investigated.  it can imply the
>usual mythological perpetuation of bodily living processes that are described 
>of such beings like angels, elves, dragons and some vampires.  it can also 
>imply some sort of 'spiritual perpetuity', inclusive of survival of the 
>personal consciousness beyond what we know to be the death experience.

these are what I think of as 'exoteric' interpretations.


>likewise, it can imply a condition *during life* wherein our consciousness
>is rarefied or concentrated (often described as one's spirit or essence
>becoming comprised of or imbued by some fabulous substance, such as made 
>of crystals, diamonds, or adamantine).

and this or variants upon it is what I consider to be the 'esoteric'
interpretation -- something which cannot be obtained but through having
lived through the process, ineffable and thus difficult to qualify or
quantify in any rational sense.  the truth is in the tasting.

but make no mistake, though the COTO or its co-horts may seek to instruct
the process alchemic/tantric in sexual metaphors, this does not constrain
the application to this realm.  it allows it, and makes way for it, which
is something I'm sure that Crowley was out to promote, among those horny
Germans, but it may be *translated to an internal alchemy* just as much
as it may be *achieved through a variety of formative parallels*.


>quoting Cavendish:

[most omitted]

>	3 The Elixir of Life
	
>	The belief in the existence of an Elixir of Life is a
>	reflection of the magical theory that man is potentially
>	divine.  God is eternal and incorruptible, and it follows
>	that somewhere, if man could only reach it, immortality
>	waits for him, too.

>	_The Black Arts_, by Richard Cavendish, Putnam's Sons,
>		1967; pp. 189-95.  [] bracketed are mu-comments.
>	__________________________________________________________

here's what I'd focus on and what Crow illustrates beautifully:

	that the opus alchymicum is predominantly (esp. for the
	West) an attempt to *BECOME AS GOD*, in the sense of the
	ability to heal, to manipulate the Creation, to exhibit
	extraordinary powers, to become deathless, to create a
	kind of living being through artifice rather than animal
	(in the Homunculus), in the acquisition of unlimited
	wealth/power, and in possessing a created entity.

this was reflected in the absorption/co-option of Christ-as-Stone,
described by Jung and made obvious in the description of matter's
transmutation through 'suffering', 'death' and 'resurrection'.

the question Thelemites could fruitfully ask when thinking about 
such 'sacrifices' is whether the Eucharistic is an outmoded and 
'black' rite, or if there is something novel about it.  should it 
be scrapped like the other Osirian behemoths which are maintained 
and gradually being overcome by the Novel Aeon, or is there an 
element to it (say, the entire concept of 'initiation' as a 
'death-rebirth process') which should be reworked, integrated 
into a new paradigm?  is that even possible?


>and Crow:

[most omitted]

>	MEDIAEVAL AND RENAISSANCE ALCHEMY

>	*Origin and Antecedents*.  The occult science of Alchemy
>	bears much the same relation to Chemistry that Astrology
>	does to Astronomy.  ...

does it?  or is Astrology less involved with an interior and PARALLEL 
science/art?


>	Alchemy had three main objects:

>	1. The transmutation of the base metals into gold, or more
>	generally the conversion of abundant relatively useless
>	material into rare useful substances....  

>	2. The prolongation of life indefinitely, or more generally,
>	the cure of all disease and senility....

>	3. The creation of a human being from non-living chemical
>	materials, such as an artificial man being called the *android*
>	or *homunculus* [cf. the IX' secret document 'De Homunculus' in
>	which Crowley relates sex magick secrets in the fabrication of
>	the Magical Child, described previously in this series and
>	conflated with the fabrication of the 'Elixir of Life' as the
>	effluvia of ritualized sexuality in prescribed circumstances,
>	often fabricating an astral or magical being to carry to fruition
>	the desire/will of the magician; mu]; or in more general terms,
>	to create living things from non-living [cf. various genesis
>	stories in which the gods effect this very thing, being immortal
>	and able to transmute substances from one to another; mu]....

>       _A History of Magic, Witchcraft and Occultism_, by W.B. Crow,
>               Whilshire Book Co, 1979; pp. 199-200. [] bracketed
>               are mu-comments or rephrasings/condensation (re: Jung).
>       _______________________________________________________________

#3 is what I'd like to learn more about as regards its origins and
usages.  the Chinese certainly have a notion of 'essential recomposi-
tion' whereby one ingests the Elixir or a series of Pills such that
we are transmogrified in preparation for That Big Leap (into the
state of the *HSIEN* or *SHEN JEN* (Immortal/Mountainman or True Man,
respectively), often related as a rising to the sky (cf. Bible too)
or a shift of plane/location to the Paradisial Dwelling, possibly
the Western Paradise wherein Xiwangmu rules or the Blessed Isles
whereat grow the 'Herb of Immortality'.

how does at all relate to such notions as the ANDROID or the separate
but functional HOMUNCULUS?  Crowley's _Moonchild_ goes some distance
to explain, and 'De Humunculus' indicates a kind of Servitor-like
relationship.

one thing is clear, this is precisely ANOTHER kind of GOD-WORK, since
we are thereafter to POSSESS the creation with our purpose and in
some cases our consciousness.

>and lastly, Seligmann:

[mostly omitted]

>			A spirit fed within, spread through the whole*
>			And with the huge leap** mix'd infused a soul;
>			Hence man and beasts and birds derive their strain
>			And monsters floating in the marbled main; 
>			These seeds have fiery vigour***, and a birth
>			Of heavenly race, but clogg'd with heavy earth.'

[...]

>	
>	_The History of Magic and the Occult_, by Kurt Seligmann,
>		Harmony Books, 1975; pp. 93-6.
>	___________________________________________________________________

[slightly rearranged]

>	[mu notes: 
>	    * - development of the Body of Light, and parallel to the 
>		generation of an 'adamantine body' and/or the 'magical 
>		child within', perhaps relating to the Thelemic 'secret
>		self' or 'dwarf self'; 

also note the relationship between this and the Stone, which is said to
be able, upon contact with a sometimes vastly greater quantity of 'base
metals' to instantly transmute the entirety to 'perfection' (often gold).


>	  *** - again the seeds are the source, relate 'vigour' and 
>		'VITRIOL'.  to wit:

>		 	Visita Interiora Terrae Rectificando
>			Invenies Occultum Lapidem.  "Visit the 
>			interior parts of the earth: by 
>			rectification thou shalt find the hidden 
>			stone."  Its initials make the word 
>			V.I.T.R.I.O.L., the Universal Solvent....

>			_The Book of Thoth_, Crowley, 
>				Weiser, 1981; p. 104 ('Art').
>			___________________________________________]

apparently originally constructed by Basil Valentine, quoted by Crowley.


>personally I find the dualistic concept of ghosts inhabiting bodily meat-
>puppets in the 'gross earth plane' objectionable, though I do see that
>it is a compelling paradigm.  I tend to favor viewing these words and
>their sources as metaphors in explaining the subjective and objective
>experiences, and how these may be refined and rarefied into a kind of
>'resurrection', a mystical consciousness-state which is pointed toward
>in the prescription to 'become as little children'; entering into a kind
>of revised or renewed 'Paradise' spoken of by countless religious.  
>...present-centered, living consciousness....

I'd modify the above out of 'resurrection' (because I don't tend to
enjoy the language or the iconography) to that of 'immortalization',
being not just a passe 'overcoming of death' in the conventional sense
but a dwelling within life such as to be untouched by the FEAR of death
and consistently includes it.  see LaVey or various tantrics when they
talk about the value of surrounding themselves with 'ars noires', such
as skulls, snakes, and other cthonic and wrathful symbolism.


>#>that formula includes femina superiora (symbolized by the Tau cross) in
>#>coitus with sustained movement and ejaculation-delay.  apparently this
>#>is supposed to be similar to 'building up a charge' when silk is rubbed
>#>vigorously against a glass rod.  the intercourse is referred in metaphor
>#>to a ship in a storm, the 'captain' being the phallus or male (likely on
>#>account of his ability to determine most precisely when the threshold
>#>of ejaculation is about to occur and may thus communicate it to the 
>#>priestess).

>#The result of this has been a state of visual clarity resembling what I have 
>#attained through use of LSD.  On occasion, that is.

>the persistence and stabilization of that 'occasional' experience or its
>deeper form appears to be a common objective of mystical and magical 
>exploration and discipline.

not only that, but herein we see the twin manifestations of popular
alchemy within both East (taoism) and West (hermeticism): 

		1) Elixir  /Medicine/Drug/Psychoactive Ecstasis
		2) Stone   /Agent   /Sex /Orgasmic Ecstasis 

both of these have their manifestation in a number of cultures wherein
alchemy has held any sort of attention (Indian SOMA/KUNDALINI; Persian
HAOMA/??; Chinese CHIH/??; -- ?? means I don't know if they have their
own names for their sexual alchemy, though I know they include such
things in their instructions).

both arise as a TOOLS OF TRANSFORMATION OF CONSCIOUSNESS, and along
with this I suggest (as has Lily reflected to me a time or two) I
would add 

		3) Grimoire/Book    /Art /Aesthetic Ecstasis 

remind you of anything?  how about Crowley's 'WINE, WOMEN, SONG'?
this principle triplicity, expanded to three known technologies
for psychotransformation, can be found in most mystical cultures
where there is any degree of latitude.

I have recently constructed the stages of Aesthetic Ecstasis as
related to conceptualization:

	0) confusion      (language level orientation, no knowledge base)
	1) literal belief (doctrinal fixation, one knowledge base)
	2) disillusion    (disproof becomes a sore habitual reaction)
	3) understanding  (revelation of metaphoric significance)
	4) experience     (application of principles of mysticism/magick)


>coordination with partners (however many these be) is an imperative element
>of the science of intimatics (of which 'tantric sex' or 'sex magick' is one
>element).

though I would also state that 'sex magick' and 'tantric sex' need not at
all involve orgasm in the sense of physical ecstasis.  in fact, the best
description of 'tantric sex' I can think of begins an inclusion that
would not be possible to describe, integrating all elements of the mystic's
experience in a grand lovemaking with the yidam/dedicatory-deity.


>#>PREVENTING EJACULATION
>#>everything snipped
>#
>#Very interesting.  Thanks for the post.

>you're welcome.  thanks for the inspiration to elaborate.

funny!


E6/6/6

tyagi@houseofkaos.abyss.com
xiwangmu