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polar correspondence to the masculine and continues to function solely as an inner force (shakti) of
the androgyne tantra master, or androgyne alchemist respectively. Within alchemy this internalization
of the feminine principle (i.e., the construction of the maha mudra in Tantrism) is known by the term
rubedo, that is “reddening”.
Since the symbolic sacrifice of the woman in both cases involves the use of the element of fire, in
alchemy just as in Buddhist Tantrism we are dealing with an androcentric fire cult. Within both
contexts a bisexual, ego-centered super being is produced via magic rites — a “spiritual king”, a
“grand sorcerer” (Maha Siddha), a powerful “androgyne”, the “universal hermaphrodite”. “He is the
hermaphrodite of the initial being,” C. G. Jung writes of the target figure of the alchemic project,
“which steps apart in the classic brother–sister pair and unites itself in the ‘conjunctio’” (Jung, 1975,
pp. 338, 340). Consequently, the final goal of every alchemical experiment which goes beyond simple
moneymaking is the union of the sexes within the person of the adept, in the understanding that he
could then develop unlimited power as a man–woman. The identical bisexual definition of the
occidental super being is mirrored in the self-concept of the Tantric, who following his mystic union
(conjunctio) with the feminine — that is to say, after the absorption of the gynergy — is reborn as the
“lord of both sexes”.
In the West, as in the East, he then experiences himself to be the “father and mother of his self” — as
a “child of his self” (Evola, 1993, p. 48) — “He marries himself, he impregnates himself”. He
becomes “known as the father and begetter of all, because in him lives the seed and template of all
things” (Evola, 1993, p. 35) To put it in one sentence — the mystic king of alchemy is in principle
identical with the tantric Maha Siddha (grand sorcerer).
It would spring the bounds of this study to examine further patterns which link the two systems to one
another. We shall, however, return to this where it seems necessary. In our opinion, all the events of
Tantrism can be rediscovered in one form or another in the symbolic scenario of alchemy: the
eroticization of the universe, the deadly dangers which are associated with the unchaining of the
feminine elements, the “law of inversion”, the play upon fire, the swallowing of the “moon” (of the
feminine) by the “sun” (the masculine), the mystical geography of the body, the mantras and
mandalas, the mysticism surrounding the planets and stars, the micro-macrocosmic theory, the dark
light and the clear light, the staged apocalypse, the grasp for power over the universe, the despotism
of the patriarchal hermit, and so forth. We would like to let the matter rest with this list and close the
chapter with a succinct statement from Lhundop Sopa, a contemporary Tibetan specialist on the
Kalachakra Tantra: “Thus, the Kalachakra path becomes in the end like a kind of
alchemy” (Newman, 1985, p. 150). Both systems are thus based upon the same original script.
Next Chapter:
6. KALACHAKRA: THE PUBLIC AND THE SECRET INITIATIONS
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