An excerpt from:
THE VAJRA YAMA a kalachakratantra(c) Dr. Frisvold



At the heart of Taoism we find the need for purity.  The most precious gem of eastern occult and religious lore. The need for and method to dissolve pride, desire and spiritually destructive self-confidence. Immortality is in many respect a central theme for Taoist yogis as it is for the Hindu yogis. The definition of what this immortality indicates might differ, however purity  is at the core and the purity is  to be searched in the cavity of the chest, where the  hsin  is to be found. Hsin means heart and is central for Taoist yoga that aims towards immortality.  In tantrik lore inspired by the upanishadic thinkers this cavity is called akasha hrdaya and refers to a form of ethereal cavity that has much in common with the more known term akashic record, the storehouse of the cosmic memory. In this cave or vault of ether, the cosmic amalgam that connects the flow of All into the One and therefore continually becomes the All is present as the fuel of transformation and understanding in a constant point of power. Rudely speaking one might say that the blending of the Yin, i.e. the feminine qualities and the Yang, i.e. masculine qualities are the base mechanism in the process of transmutation. Let us therefore focus on the blending of Yin and Yang in Taoist modes for preserving the very essence of rejuvenation  and comment shortly on its pitfall,  vampyrism.  This problem will be discussed from a male point of view. Its quite important to note this since the distinction of sexual magic within the two sexes are treated slightly different in Taoism. Especially in our situation when we will be discussing the accumulation of tapas, or inner heat that are produced through sexual magic many things are different between the sexes operation, experience and use of the heat and the substances it generates.

Basically one can assume that the process of rejuvenation and immortality consist of blending the force of generative production, known as the ching with  that of ether or spirit, the shên by using chi or ki, the prana or breath. The processes includes controlled breathing and visualization and is quite alike the practices of yoga and meditation found within the vama-marga schools of yathuvidah, i.e. tantrik sorcery and enlightenment in the Indian derived tantrik schools. There has been from time to time much controversies between Taoist yogis and Hindu tantrikas of the left hand, probably because the Taoist feel that the concept of sahaja, known as the  spontaneity aroused by occult insight  that explains  so much of the more bizarre behaviours exposed by tantrik adepts has been seen as a threat of the Taoist goal of purity. However, the similarities between the tantrik rituals for rejuvenation and the Taoist rituals are quite alike in many ways, at least the alchemical process is basically the very same.

To attain rejuvenation one must tap into the source of The One, or the Cosmic Power Pool if you will. This is done by yogic exercises, the controlling of breath and training the ability for visualization. Procedures quite alike for Hindu yoga and Taoist yoga. After controlling these abilities the most important matter is the careful monitoring of ones own growth in purity, the cultivation of hsin or the heart. The heart is the vault where the radiations received from The One, The Source is stored and must therefore be purified. This process of purifying the heart will usually take the course of operations known to the western alchemist as the dry path and the wet path. The dry path signifying the purification and putrefaction where the watery elements burn the Seeker and the wet path indicating that the candidate drowns in firelike pools of yinish jest! This is significant for the purification of hsin . The Seeker must know what to let go through the process of putrefaction and what to allow to be distillate. This indicates that the Seeker must harbour the right motivation and the right ability of performing the rituals of accumulating the yin-energies for the rejuvenation of the Yang. If the hsien is not finely tune or the condition of the magus not in totally alignment with the purity required the work purity turns into sordid black magic. The condition of the magus in this setting must be one of total inflammation, but with total lack of attachment. A paradox that is difficult to master. This condition indicates that even if the magus himself obtains this state of paradoxical tranquillity he must not be overturned or unbalanced by the emotional charge produced by the vessel for the yin that he is tapping into. In that very moment the magus might accidentally turns the procedure into an act of vampyrism and through this he will turn the ritual of immortality into an act of black magic by the unintentional bonding that has occurred between the vessel of Yin and the agitator of Yang. The most sordid aspect in such situation is that the ritual it self will aim at securing immortality, but not in a particularly beneficial way.  The release of this sort of radioactive sexuality is addictive for the magus who through this act can end up becoming an addict by his own misuse of beautiful storehouses of yin and view the woman as only an object of desire. The addiction for sucking the yin, of draining the vessel becomes the driving-force. Here the myths surrounding vampires in popular moviemaking is quite interesting. When the vampire is depicted as a person cursed with immortal life and the curse is related to the conditioned will to suck. This brings the whole process into an act of saturnine magic. This field of magic is responsible for the gravest purity as well as the gravest impurity in the ritual performance. This happens because Saturn carries within itself no sense of moral as such, but is the seat for occult philosophy and occult eroticism. Moral arises in the field between Saturn and other planetary emotionally effects mediated through Mercury.

The Taoist ritual for immortality will in its pure sense place great emphasis on the dry path, on the more ascetic mode of operation and will be strict in regard to semen-retention. When the vessel of re-generation is used to stimulate the vessel of the yin two things are utmost important for the accumulation of yin. The yin must contract, that is the river of the vine must shake and the vine must be allowed to flow until the storehouse of yin has fallen to rest. The snake shall keep still in this moist cavity and allow itself to be glowing and see itself as the great receptor of All. Then, and only then shall the snake withdraw from the magnificent cave of yin without producing any faeces or any pearls. Instead he shall allow the gold within to grow, harden and through this stimulate the essence of life it self.

For those who has practiced sexual magic along these lines they will readily recognize the hardening of the gold by the sensations of pressure and sometimes pain-like contractions in scrotum due to the overflow of energies that are at work in the path of putrefaction and distillation. The longer time one maintains to keep this inner fire to absorb in the sexual chakra the harder the spittle of the dragon becomes and its smell, odour and substance changes. The blood of the eagle turns from opal to amber, it becomes harder and the smell of wood is getting more and more distinct. All these factors points towards the fact that one distils the fire it self. In Chinese alchemy and astrology wood is aligned to the element of fire and its colour that takes on a deep yellowish colour and the often extreme hotness of this substance points towards this direction. This is probably one of the reasons why this act so easily turn into vampyrism. One should remember that the djinns of the Arabic world is beings of fire and the lilins is also of a similar composition and substance. Fire is the essential nature of demonic beings and the transformative force itself! Therefore, the magus practicing these rituals of rejuvenation will be prone for both attacking his partner with vampyrism – and not the least become an victim for these same forces himself due to the hunger for this elexir produced in the likeness of these beings of fire, often known as demons.  The state of purity of the magus is everything in such procedure, and only the purity of the hsin determines if the cunning comes with a curse or a blessing.