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       "The 'pure substance' or the 'elixir' 
		... obtained from the entrails of 
      Mother Nature, is in alchemy nothing other than the gynergy so sought 
      after in Tantrism. Just like the Tantric, the alchemist thus draws a 
      distinction between the 'coarse' and the 'sublime' feminine. After the 
      destruction of the 'dark mother', the so-called nigredo, the second phase 
      follows, which goes by the name of albedo ('whitening'). The adept 
      understands this to mean the 'liberation' of the subtle feminine ('pure 
      substance') from the clutches of the coarse 'dragon' (prima materia). 
 
  The master has thus transformed the black 
      matter, which for him symbolizes the dark mother, following its burning or 
      cutting up in his laboratory into an ethereal 'girl' and then distilled 
      from this the 'pure Sophia', the incarnation of wisdom, the 'chaste moon 
      goddess', the 'white queen of heaven'. One text talks 'of the 
      transformation of the Babylonian whore into a virgin' (Evola, 1993, p. 
      207).  
      
       Why are 
					you so nasty to me? 
      
       It's not 
					nice to throw ink on my face.
 Now this transmutation is not, as a contemporary observer would perhaps 
      imagine the process to be, a purely spiritual/mental procedure. In the 
      alchemist’s laboratory, some form of black starting substance is in fact 
      burned up, and a chemical, usually liquid substance really is extracted 
      from this material, which the adept captures in a pear-shaped flask at the 
      end of the experiment. The Indians refer to this liquid as rasa, their 
      European colleagues as the 'elixir'. Hence the name for Indian alchemy — 
      Rasayana.
 
 Even though all the interpreters in the discussion of the alchemic 'virgin 
      image' (the subtle feminine) are of the unanimous opinion that this is a 
      matter of the spiritual and psychological source of inspiration for the 
      man, this nevertheless has a physical existence as a magical fluid. The 
      'white woman', the 'holy Sophia' is both an image of desire of the 
      masculine psyche and the visible elixir in a glass. (In connection with 
      the seed gnosis we shall show that this is also the case in Tantrism.)
 
 This elixir has many names and is called among other things 'moon dew”'or 
      aqua sapientiae (water of wisdom) or 'white virgin milk'. The final 
      (chemical) extraction of the wonder milk is known as ablactatio (milking). 
      Even in such a concrete point there are parallels to Tantrism: In the 
      still to be described 'Vase initiation' of the Kalachakra Tantra, the 
      ritual vessels which are offered up to the vajra master in sacrifice, 
      represent the wisdom consorts (mudras). They are called 'the vase that 
      holds the white [the milk]' (Dhargyey, 1985, p.. Whatever ingredients this 
      'moon dew' may consist of, in both cultural circles, it is considered to 
      be the elixir of wisdom (prajna) and a liquid form of gynergy. It is as 
      strongly desired by every European adept as by every Tibetan tantric 
      master.
 
      
       
 We can thus state that, in Tantrism, the relation between the real woman 
      (karma mudra) and the imaginary spirit woman (inana mudra) is the same as 
      that between the dark mother (prima materia) and the 'chaste moon goddess' 
      (the feminine life-elixir or gynergy) in European alchemy. Therefore, the 
      sacrifice of karma mudra (prima materia), drawn usually from the lower 
      classes, and her transformation into a Buddhist 'goddess' (inana mudra) is 
      an alchemic drama. Another variation upon the identical hermetic play 
      emerges in the victory of the vajra master over the dark horror dakini 
      (prima materia) and her slaughter, after which she (post mortem) enters 
      the tantric stage as a gentle, floating figure — as a nectar-giving 'sky 
      walker' ('the chaste moon goddess').   
		The 
      witch-like cemetery whore has transformed herself into a sweet granter of 
      wisdom.
 
		--  
        "The Shadow of the Dalai Lama," by Victor and 
      Victoria Trimondi 
       
       
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