Asch Mezarcph, chap. 5 (quoted by Eliphas Levi). The Qahalah contains further reference to sexual esotericism. Cl., tor example, Zohar, 1.55 b, "die saint-though blessed—elects to reside only where male and temale are united," inasmuch as the occult sense of the sexual union is the path of the spiritual Androgyne destroyed by "sin "
348
Cf. also the recipe of the GreatBook of Nature (128): "To dissolve a metal, make it red hot and then submerge it in water.” Plotinus (Enncads-,3 5.8), in an unfortunately confused text, gives an idea of how to understand ambrosia as an inebriating force that spins around itself without emptying into another. When the power ot stopping (striking with the lance) acting on desire results in that, amor (eros) is transformed into a--mors (non-death, ambrosia), to use the same phonetic assimilation as employed in trouhador esotericism.
349
of Fire, everything will come out. in its more complete form, though Fire by itself alone can also lead to perfection” (ibid., 132),
' Chemical Wedding, 2, §15. ' Cf. Evola, The Yoga oi Power, part 2. For the practical aspect of the sexual methods, see Inctoduzionc alb magia. i:238ff; 2:329ff. For an explanation of the techniques relative to magic, initiatic, and ecstatic tisage in the different traditions, cf. Fvola, Eros and die Mysteries of Love: The Metaphysics oi Sex (Rochester, Vt., 1991).
350
Philakxhes, lncroicus ape reus, §18, and also Geber, Summa. BCC, 1:530, [On the heroic path, warrior initiation, and triumphal death, cf, Fvola, Revolt against the Modern World, chaps. 18, 19, in wliicli he also alludes to the technical side of evoking the "double" or Mercury in warrior experiences.]
