Taoist Sexual Theory and Techniques:

Balancing Male Sexual Energy in the Lower Tan Tien

essay created: January, 2000
minor updates at various times.
INTRODUCTION
I am not a Healing Tao instructor. I am not certified in any way. I have been studying
meditation since 1986 - the Healing Tao system since 1988 (but not continuously since then);
I’ve had an eclectic path. I’m just a guy sharing some knowledge. I am certainly not claiming
that this knowledge is complete, nor that it is correct for everyone. It is my humble opinion
that it’s useful, but I encourage you to really understand it and evaluate it for yourself, and to
see if it is right for your body. Practice moderation. People vary: Listen to your own body.
I’ve come to a point where I want to write down a multi-part essay on Dual Cultivation
techniques for men. To solidify the knowledge for myself, to provide help for others, and to
elicit further study and feedback from others. I’ve studied mostly in Mantak Chia’s "Healing
Tao" system (and some from other sources). Yet, I find that the conclusions and techniques
that I’m arriving at – and am most comfortable with – are quite different from Chia’s basic
Healing Love technique (the Upward Draw).
ASSUMPTIONS ABOUT THE READER
I’m assuming some knowledge on the reader’s part, in these essays. I'll be commenting on,
but not thoroughly explaining nor giving instruction for, some of the Healing Tao's "Healing
Love" practices.
THEORY: CATEGORIES OF PRACTICE
I’ve started to categorize some of the Taoist techniques. I’m not fanatical about categorizing
each technique, but I think it is useful to recognize some general trends and strategies.
Safety Valve
The Six Healing Sounds. This releases heat and stress from the organs.
Circulation of Energy
Microcosmic Orbit.
Physical Exercise <HLDealingWithTheForce.htm> (often neglected by beginning chi gong
enthusiasts). This is so important!
Stretching <gapsstretching.htm> (hatha yoga is a good practice).
Re-Location of Energy
The Upward Draw is a prime example. Aroused, or unaroused, sexual energy accumulates in
the lower tan tien, and you move the energy up – hopefully in a way that is pleasurable,
nourishes the body, and avoids ejaculation. I’ve found this technique to be helpful, but far
from a complete answer. It also has some problematic issues, some of which I’ll address
later. I think that it probably works best when used as just one of several techniques that
someone is competent with.
The Upward Draw does have some aspects of an Elixir technique (described below). The
sexual energy often mixes with the energies of the upper tan tiens (heart and brain). Also
when the sexual energy produces subtle bliss explosions in the upper tan tiens those subtle
energies are sometimes spontaneously exchanged between male and female – especially if
the chemistry is just right between the two of you. Still, the Big Draw is primarily a Re-
Location of Energy technique. These Elixir phenomena are usually incidental, and usually
only partial balance is attained.
Another example of Re-Location is Bone Marrow Nei Kung (a.k.a., Marrow Washing). In this
technique you work with unaroused sexual energy and move it into the bone marrow.
According to Traditional Chinese Medicine, the bone marrow and essence (kidney energy,
sexual energy) are very closely related – and so the re-directed essence can blend with and
nurture the bone marrow quite well.
The difficulty with relying primarily on Re-Location of Energy techniques is that balance is not
achieved. Ok, some balance is achieved – but not deliberately, not specifically, and not fully.
Gradually (or not-so-gradually) the un-coupled male energy builds up either in the genital
region, the lower tan tien, or generally through-out the body. If you go along this way,
eventually the accumulated unbalanced energy will express itself through its’ natural course:
ejaculation. Or, worse, the unbalanced energy will express itself as a pattern of disharmony
within the body.
Mixing of Opposite and Complementary Energies (Elixir techniques)
If you start reading translations of classic Taoist texts, and as your practice progresses, you
might agree with me that this is really the core and central strategy of Alchemical Taoism.
The short explanation for this can be said in one word: balance. The esoteric explanation for
this goes to the heart of Taoist cosmology. This theory of this strategy deserves its’ own
section (see below).
The applications of this strategy are endless, and you’ll see it pop up in all sorts of
techniques. Fusion of the Five Elements is a good example. Kan & Li is a, if not the, prime
example. Mixing of masculine and feminine energies. Heaven and earth. Conscious
knowledge and real knowledge. The classic techniques along this line go on and on, plus you
can make up your own. I’ll explain some sexual Elixir techniques in following sections.
MIXING OF OPPOSITE AND COMPLEMENTARY ENERGIES (ELIXIR Techniques)
"First there was the one,
from the one came two,
from the two came three,
from the three came five,
and from the five came the myriad things."
- Taoist saying
The above saying is the basis of Taoist cosmology; it’s a bare-bones map of God and
creation. The one is Wu Chi (Emptiness, God, however to you refer to the Underlying
Reality). The two is yin and yang. The three are the three tan tiens (the seats of the three
treasures: jing, chi, and shen). The five are the five elements.
Wu Chi is pure union, stability, and is void of dynamics. The off-spring energies of Wu Chi
are differentiated; each is it’s own characteristic pattern of activity – and has a tendency to go
off on it’s own and do it’s own activity. As well, each of the off-spring energies has inherent
attraction towards its’ polar opposite. According to Taoism, these subtle cohesions and
dynamics drive the universe and everything in it.
"Going along, and reversal."
"Gathering the medicines and making the elixir."
"Using the false to cultivate the Real."
"To develop power, subduing energy is more important than accessing energy."
- Taoist phrases and sayings
Usually, without esoteric training, the energies express through the senses of the human
body – and seek their opposites outside of the body. So, a person following desires in an
outward manner expends a lot of energy following external desires, doesn’t conserve much,
and so produces little of anything with much power or purity within themselves. (Though, to a
degree, people do learn to stay centered just by living life and wisening up; I’m simplifying
things to make a point.)
A basic idea of Taoist alchemy is to mix the opposite and complementary energies inside the
human body, as a way of stepping back towards the One Energy. When the opposite
energies mix, several things happen. They adhere to each other; their draw towards each
other – and back towards the One energy – is strong. Also, each energy’s tendency to go off
on it’s own pattern of activity is neutralized by the energy of its’ opposite; the new energy is
stable. Last, the resulting new energy has a purity and nurturance that is quite profound. The
mixed energies have transmuted into a single "elixir" (also known as "compassion energy").
"Why is cultivating the elixir called restoring the elixir?
When the five energies are separated, each is isolated;
When you know how to restore the original state, they all combine –
Mind and body unwavering, they form into a whole."
- from The Inner Teachings of Taoism
<http://www.amazon.com/exec/obidos/ASIN/1570626804/alchemicaltaoism>
This alchemical strategy is, as far as I know, unique to Taoism. Often, in other traditions, the
strategy is to employ stillness meditations in order to directly access Wu Chi. Or, to use
sound to move up the vibrational ladder. Both of those ways can be quite helpful, and Taoism
employs at least the former. However, alone, they leave gaps in development. One: if the
methods are successful in accessing refined levels then, over a period of time, they tend to
disperse the physical vitality of the practitioner. Second: they don’t provide enough tools to
deal harmoniously with differentiated energies. The Taoist elixir methods condense purity,
and so simultaneously build one’s health and spiritual refinement. And the elixir method
provides a way to engage in the world as a means of cultivation.

You may have heard the story of the vinegar tasters. There is a picture of Confucius,
Buddha, and Lao Tzu, who each are tasting from a pitcher of vinegar; only Lao Tzu has a
pleased expression. The three people represent the three main philosophies in China:
Confucianism, Buddhism, and Taoism. The Confucian and Buddhist regard the world as full
of suffering, and eschew it. The Taoist has learned alchemical methods of making activity in
the world sweet, and helpful towards spiritual progress.
Going over the above few paragraphs, you can see how this "elixir" strategy is very profound.
It is walking along the natural course of creation / manifestation in reverse – back towards the
source. It also provides a means of storing increased amounts of energy without the energy
going wild and out of control. Along the path of storing energy, and of mystical progression,
there is moderation and simplicity. You’ll see this theme come up over and over, in various
ways, in Taoist writings: balance, balance, balance.
Congealing the Elixir: Sincerity
"The pairing of female and male requires the yellow woman;
The central mediator forms the receptacle of creation.
If you ask for genuine information on the yellow woman,
Sincerity alone has the effect of harmonizing the five elements."
- from The Inner Teachings of Taoism
<http://www.amazon.com/exec/obidos/ASIN/1570626804/alchemicaltaoism>
There is a deep-center where the energies mix to form the elixir. This deep-center gets called
by a number of symbolic names, "the cauldron" <CauldronRequisites.htm>, "the yellow
woman", "the mysterious pass", and so on. The practice of stable focused attention is part of
what makes a cauldron, and the quality of attention / intention makes a difference: aligned
steadied clear awareness. At it’s heart this central place is established by one thing: sincerity.
If you are insincere, then you are off-center, and the elixir will not congeal. If your intent is
virtuous and realistic, if you’ve come to terms with yourself and life, you can feel it – you are
centered – and Heaven and Earth will gladly conjoin in your elixir field. This quality of
Sincerity is the real center of any working cauldron. It is first: before diamond-shaped
vortexes, before trigrams, and before pa-quas.
I’m sure that you can feel this in yourself, and you can see this in people in your life whom
you’ve respected. When someone has come to terms with things, there is a coherence and
strength; the virtues naturally aggregate in support. When someone is off, their energies
have more of a tendency to scatter. It’s also a matter of degree, and of practice: quality and
stability of focused awareness improves gradually. Sincerity is one of the things that makes
the difference between just accessing some energy and wasting it, versus having the elixir
"congeal".
Note: This aspect of sincerity in relation to congealing the elixir precludes energetic
vampirism as a means of effective long term cultivation. If methods of absorption are
employed with a partner, then they must be in the context of reciprocal relationship.
So, establish a stable center: sincerity. Be attentive to balance, and go in reverse: gather the
medicines inside of your body, deliberately mix them. Congeal the elixir.
There is plenty of classic Taoist literature along these lines, much of it translated by Thomas
Cleary: The Taoist I Ching
<http://www.amazon.com/exec/obidos/ASIN/0394743873/alchemicaltaoism>. The Inner
Teachings of Taoism
<http://www.amazon.com/exec/obidos/ASIN/1570626804/alchemicaltaoism>. The Book of
Balance and Harmony
<http://www.amazon.com/exec/obidos/ASIN/0865473633/alchemicaltaoism>.
The Deep-Center: Resolution into the Primordial
It is the resolution of blended substances into the primordial aspects of Formlessness and
Light that connects this whole process with Deeper Truth - and is what really provides the
Sound Basis for alchemy. This occurs in the deep center <ExtVesCenter.htm>, and is beyond
the scope of this essay.
ANALYSIS OF THE BIG DRAW
Disclaimer: This is not an instruction on the Big Draw, that knowledge in the reader is
assumed. Also, this is not a comprehensive analysis of the Big Draw – but focuses on issues
relevant to this series of essays.
First off, the Big Draw is an important and useful tool. Do not mistake my critique for a
suggestion to do away with it. I’m focusing on its’ short-comings because I assume that it’s
usefulness is understood. I think it is best used in balance as one of several techniques.
If you are like me, you’ve had some good partial success with the Big Draw – but have had a
tough time getting full resolution on the sexual issue. Maybe you can have intercourse for a
number of times without ejaculation. Maybe this success lasts for a number of days, maybe
for several weeks, or perhaps more than a month. But probably, eventually, one of several
things happens – all at least partially related to a build-up of male sexual essence. During
some love-making sessions, you practice the Big Draw – and it kind of works (a good deal of
energy gets drawn up), but in the lower tan tien you still have the desire to ejaculate – you try
to retain semen, but eventually you ejaculate. Or you have so much desire built up that you
decide to just "go for it" and have a normal love-making session. Perhaps certain positions
are especially difficult for semen retention, ones in which there is more intense contact with
the genitals and not as much with the heart areas (for instance, "doggie style", or when the
man is on top and the woman’s knees are up near her shoulders). Also, different love-making
sessions have different moods. Maybe it’s easy to retain semen when the mood is soft, slow,
and with a lot of heart energy – but very difficult when the mood is more aggressive, when
both you and your partner really want to f*** hard. For me, the Big Draw is only (at best) a
partial solution in these situations.
My point, here, is that the Big Draw is a "Re-Location of Energy" method. As such, the male
jing retains its’ quality of wanting to go off in its’ own direction (ejaculation, in search of its’
primary alchemical opposite: female jing). Store enough unbalanced jing and it will come out
(or potentially create imbalances within the body); that is its’ nature. This is in contrast to
balancing the male jing with an opposite and complementary energy, which neutralizes its’
interest in seeking its’ opposite: it is stabilized and so is in a state that is conducive to long
term storage.
In addition to the material downfall of semen loss, the Big Draw can lead to psychological
difficulties in the bedroom. First, and most obvious, is a feeling of let-down, failure – and
perhaps guilt – at not being successful in areas that are important to you (spiritual,
relationship, personal development). Especially if there is recurring failure with the technique.
You think, "Hey, I’ve got the technique but I’m still not able to attain good success. I must not
be practicing enough. Or I have some character flaws that I need to work on. I’ll just continue
practicing the technique and improve over time." The are also other, perhaps less obvious,
psychological and energetic difficulties that can occur. The reticent male. The dis-empowered
male (no energy in lower tan tien). But what if the weak points inherent in the Big Draw (as an
exclusive technique) prohibit full resolution?
SOLUTIONS: THEORY - Elixir methods in the lower tan tien.
1. The first idea to implement is the mixing of opposite and complementary energies: elixir
methods. Instead of just moving sexual energy to a different location, or circulating it (both of
which do incidentally mix it with other medicines, but only incidentally), deliberately take care
and technique to balance the sexual energy with other energies. Once an energy is
alchemically balanced, it is stabilized; it doesn't have the tendency to run off in it’s own
direction. This way there is less chance of a build-up of unbalanced sexual energy (which
would eventually find an outlet).
In addition to balance, the elixir methods have the benefit of being easier. You don’t
constantly hold the energy back against its’ natural tendency. There is the initial effort of
"gathering the medicines", moving the opposite and complementary energies inside of your
body to where they’ll interact, but from there on you let the natural forces of the energy do
their thing, and they work for you. The energies mix inside of your body. They’re satisfied,
you benefit; everyone is happy.
2. The second idea is to perform the elixir methods primarily in the lower tan tien. The lower
tan tien is the natural habitat of the water element, and there is great benefit –
psychologically, physically, sexually – in the ability to stay centered with your sexual energy
there, and perform alchemy there, both in and out of the bedroom. As well, there are
disorders that can occur if you rely exclusively on healing love methods that are aimed at
directing sexual energy out of the lower tan tien.
Both of these ideas are quite different from the Big Draw, which aims at re-locating sexual
energy to the upper regions of the body and does not distinctly attend to the issue of
balancing that energy.
SOLUTIONS: TECHNIQUES
Note: These techniques pre-suppose that you've done whatever work necessary in order to
open up space, and free flow, in the lower tan tien. It's important to have the supportive
practices of Yi Swallows Chi <IS1GentlerResources.htm>, Zang-Fu Pulsing
<FiveLLayersZangFu.htm>, as well as - if needed - the other practices mentioned in
Establishing the Abdomen <AbIntro.htm>. They clear and prepare the way so that the
alchemy has room to occur within the lower tan tien, and guard against the accumulation of
stuck energy.
Technique: Preparing the Body
This first technique is something that is practiced solo, with unaroused energy. It can be done
during formal practice time (best done standing) as well as any other time, while doing
practically anything. You can do it all day if you want to. It’s important to do it often because it
teaches the body, lays the energetic groundwork, that will be later be relied upon during more
alchemically raucous times.
Inhale and mix. In this technique your own breath is the fire and your testicle energy is the
water. Inhale the breath to the tan tien, simultaneously the essence from the testicles up into
the tan tien. The breath goes down the front and up under the essence, the essence up the
back and over the breath. They spiral together into the deep-center. This all happens on a
single inhale.
Expanding and contracting. After the "inhale and mix", you exhale and contract the pearl of
energy that you’ve formed. Just gently draw the energy into a smaller sphere on the exhale.
Then, on the next inhale, expand the energy ball some. Exhale: contract, inhale: expand.
When you are ready for another round "inhale and mix" again.
Resting and integration breathing. After a time you may notice some tension build from doing
the technique. The processes that you’ve initiated may need some time to run their course,
don’t push things. Just breathe in a relaxed and natural manner down into the lower tan tien,
employing no special technique. Let things unfold as they may.
You’ll also find that, after a while, you’ll develop a pure energy focal point in the center of the
tan tien – where you’ve been mixing your breath and essence. Energies of your body will go
there easily to mix, and stay there steadily. These components help provide a foundation for
lower tan tien alchemy.
This is a relaxed technique. Some focus and some power will naturally build from this
technique, but it is generally pleasurable and the tension is minor. Learn to distinguish very
mild tension from the build-up of blockage; navigate towards relaxed practice. If tension
persists, give the technique a rest. Go do some physical exercise, stretch, or vary it with
other techniques. Practice moderation.
Note: If you want to establish considerably deeper into this, Sun Do <links.htm> contains a
similar technique that's a central part of extensive lower tan tien training. (The Sun Do
emphasis is not the bedroom arts, but straight-through-the-middle cultivation.)
Technique: from "Art of the Bedchamber"
The below is a direct quote from Douglas Wile’s excellent book, "Art of the Bedchamber: The
Chinese Sexual Yoga Classics including Women’s Solo Meditation Texts", published by
SUNY Press. As the title implies, this is a compilation of translations of classic texts. The
following is from the classic text "Exposition of Cultivating the True Essence by the Great
Immortal of the Purple Gold Splendor".
I think the paragraphs regarding "Absorb", "Inhale", and "Lock" are especially interesting as
pertaining to Elixir strategies, balance. I’ve included the entire (five paragraph) chapter. It’s all
useful, plus I felt a responsibility to be faithful to the original text. Some of the terms are
obscure, but I think that you can get most of the important points.
*** beginning of quote (pg. 141) ***
Chapter 14. The Five Character Teaching
The five characters are: concentrate, contract, absorb, inhale, and lock.
"Concentrate" refers to consciousness. During the act of intercourse, if one feels the
impulse to ejaculate, quickly withdraw the "jade stalk," shut the mouth and close the eyes,
and concentrate the consciousness below the cia-chi in the wei-lu point. The min-men point
is the locus of the ching-ch’i that is one’s most precious possession and should not be
allowed to slip away. One should relate only with the body and not with the spirit, just as if
paying no attention at all. Concentrate the consciousness as prescribed, and even if by
chance one should ejaculate, these times will not be many and will not deplete your strength.
If this is practiced for a long time, one will be able to eliminate leakage altogether. This is the
meaning of "concentrate".
"Contract" means to contract in fear and not dare to advance. When you feel the impulse to
ejaculate, quickly draw back and retreat, lifting out the "jade stalk." Inhale a breath and raise
it to the upper tan-t’ien. Draw back and lift the wei-lu. Now contract the lowest point in the
body and do not allow the ch’i to descend, as if restraining the urge to urinate or move the
bowels. Settle the breath and concentrate the consciousness. Do not move, and in a moment
your energy will subside. Expel a breath from the mouth and embrace the woman with both
arms. Suck the woman’s tongue, gather her saliva and swallow it five or six times, sending it
to the lower tan tien. One can then commence intercourse again without tiring. However, at
the very outset, one must strictly avoid hasty entry and direct penetration, for as soon as one
becomes greatly excited it is difficult to control. However, if forcibly locked, the corrupt ching
having no means of dispersal will give rise to other illnesses. As a rule, one should
repeatedly lift out and withdraw without giving free rein to the passions. In this way, it will be
easy to control oneself during intercourse. This is the meaning of the word "contract." When
the work of the two words, "concentration" and "contraction," is carried out together without
distinction of prior or latter, this then is the male method for locking the ching.
"Absorb" means to appropriate. During intercourse, when the woman becomes ecstatic, she
will always pant and her voice will quaver. The man should close his mouth and slowly
execute soft entry and hard retreat. One must avoid hasty, deep penetration, but advance
just half a step, and with one’s own nose draw in the ch’i from the woman’s nose, inhaling it
to the abdomen. One must not inhale with the mouth for this injures the brain. One inhalation
and one absorption: this is what is known as "inhaling her ch’i above and absorbing her
secretions below." After a moment, one’s ch’i will be in sympathetic response above and
below, and the yang member will naturally become firm and hard. If there is a slight feeling of
loss of self-control, immediately withdraw and continue the method of "concentrating the
consciousness." In this way one can avoid loss of semen almost entirely. This is the meaning
of the word "absorb".
"Inhale" means to gather in. After the woman has released her ching, the man should
withdraw the "jade stalk" an inch or so and adopt a posture of half engagement, inhaling her
nostril ch'i above and her slippery secretions below. The nostrils are the "gate of heaven" and
below is the "gate of life" (ming men). The "gate of heaven" occupies the "upper source" and
the "gate of life" the "lower source". If the "wonderful handle" absorbs alone, then water and
fire will fail to reach the proper balance. However, if one simultaneously inhales from the
"gate of heaven" with one's nose, then with one absorption and one inhalation, above and
below in sympathetic response, it is like drawing water up through a bamboo tube that flows
upward against gravity. If one succeeds in following this method, it greatly increases the
ching and strengthens yang. The spirit then is naturally steadfast. However, if practiced too
long, one will suffer injury, so wait for the woman to rest for a while, and then mount her
again. This is the meaning of the word "inhale". By "absorbing" and "inhaling", withdrawing
and entering, above and below become open and interconnected. When there is absorption
within inhalation, and the two are practiced together, this then is the method used by the man
to gather the women's secretions.
"Locking" means to close the mouth. During engagement in battle, one should close the
eyes and shut the mouth without allowing any outflow. Using only the nose, gradually guide
[the breath] so that [above and below] are in sympathetic response. One must not allow
oneself to reach the point of panting. If one fails to lock, the "gate of man" then connects with
the "gate of heaven" and the "gate of life." If the kidneys and "gate of heaven" are not secure,
and there is escape from above, the ching secretions of the "primal yang" inevitably will be
ejaculated from below. If the "gate of man" is securely locked, the ch’i of the brain descends
to the kidneys and flows into the "jade terrace." There now being complete circulation from
top to bottom, the ching-ch’i is in harmony and one will never leak. This is the meaning of the
word "lock." The word "lock" functions in the midst of the other four. At the outset of
intercourse, one must cherish one’s own body and seal in the ch’i, never letting go of it for a
moment. In this way, the word "lock" always operates in conjunction with the work of the
other four words.
*** end of quote (pg. 142) ***
Technique: KF’s Dual Kan & Li
Bring the woman's essence into the man's cauldron <CauldronRequisites.htm>, to mix the
two.
During love-making, draw small "sips" of her essence up through your penis, up the spine, to
just above the focal point that you’ve established in the "Preparing the Body" technique. Draw
your own aroused essence straight up the middle to meet the woman’s essence that has
been drawn into your cauldron. The masculine and feminine meet and mix.
In this way the man’s essence is attracted to and gets what it wants, and what will balance it:
the woman’s essence. But this occurs inside the body of the man, instead of through
ejaculation.
This is to be done in small doses, at various times during intercourse. You get to keep your
masculine energy in the lower tan tien, and you also get balance.
Then, at the woman's orgasm take a bit of a bigger sip - up the spine all the way to the heart.
Mixing in the lower cauldron, at that time, is too intense: the man'd loose it. So, move both
energies up in a similar pattern, but mix higher - at the upper center (heart). Then you'd get
to experience her orgasm with her in a heart opening way (probably vocal) that'd likely
promote a communal orgasm. A communal, heart-opening and upward orgasm.
Technique: Dating Qi Gong
This idea is an expansion of an idea that someone posted on the HT-USA online forum.
Thank you, "Daos". The idea posted was an expansion of the Inner Smile: Basically, any time
you receive some good energy, in the course of a day, receive that energy and smile it down
into your organs.
Ok, now to the sexual application.
Sometimes we all have casual interactions that carry some sexual energy. Perhaps, it is with
a casual date. Maybe it is a smile that is exchanged with someone you pass in the market, or
anywhere. My observation is that I (used to) receive that sexual energy just partially into my
body – and it stimulated my sexual energies. A longing (perhaps just very mild) starts and my
energies start to reach out of my body in search of satisfaction. This leaves me off-center and
with stimulated, unbalanced sexual energy. This can have unfortunate repercussions on my
alchemy down the line.
Solution: Essentially, this is a problem of having the medicines near each other, but not
directly mixing them. Stimulation, attraction, but no consummation. When the sexual energy
is received (in the form of a glance, smile, or presence of a woman) you can smile that
energy down into your organs, mixing it with your own energies in the proper alchemical
location: inside of your body. You can also smile the energy all the way down to your
genitals, or down to your cauldron, and mix it with your sexual energy there. The energies get
deliberately and directly mixed inside of you. This way you stay centered, and your energies
get nourished & balanced.
It’s an important note, here, that there is a huge difference between just having medicines
(energies) near each other in your system, verses them having actual contact with each other
and mixing. Often, it’s key to be very specific in directing the energies to mix with each other.
The energies should be brought into direct contact with each other, where you want to mix
them, to a state of balance. Be attentive to detail.
A note on social life: A healthy social life is crucial to a healthy inner life. Certainly, those of
us who do a good deal of meditative practices need more time alone, but don’t expect to
master your energies in an alchemical closet. Human interaction is part of a healthy
alchemical process. The exception is during periods of intense training, or perhaps when
studying with an advanced teacher. But, even then, these are usually limited periods of time
– followed by times when healthy social interaction is in order.
A note on pornography: My experience is that you are stimulating your own sexual energy
but not receiving energy from the picture. Thus the medicines are not present to produce the
elixir.
Technique: Starlight
This method is quite similar to the "Dating Qi Gong", but the subtle energies of a star are
used. Stars are immense sources of love. If you prepare yourself in a meditative state, gaze
up at a star and open to it, the star gives a very pure love that is quite harmonious with the
human body. You simply smile that energy into your body, your organs, and also down to the
lower tan tien to mix with your own essence (water element). As you close your meditation,
pay your respects to the star. This is a very good method of solo to balance the build-up of
male sexual energy.
Technique: Basic Kan & Li practice
Lesser Kan & Li (suitable for viewing on-screen, 88k):
 <images/LesserKanLiScreen.jpg> <images/LesserKanLiScreen.jpg>
A note on inversion
You’ll notice that a number of techniques in this essay describe the mixing of opposites along
a route of inversion.
It’s very explicit in the Kan and Li practice. The fire is brought down the front past the meeting
point, and then up the middle. Water is brought up the back past the meeting point, and then
down the middle. Water and fire meet in the cauldron <CauldronRequisites.htm>, inverted
from their original positions.
You’ll find that this basic pattern for mixing opposites to be very powerful. The medicines
draw together and condense very strongly, creating a sort of suction-power into their
intersection. The suction tends to draw in more energy from above and below. This is really a
key technique to create a strong cauldron.
It’s a quite different effect from simply bringing fire down to mix with water on a straight path,
which still creates balance but doesn’t create the strong condensing and suction. There are
times when it’ll be more appropriate for your body to have a relaxed mixing, and other times
when the strong suction is the right thing. Observe for yourself.
See the Kan & Li <kanliIntro.htm> section for more details.
This technique of mixing along an inverted path is important.
END NOTE
This essay has described some techniques, but don’t mistake that this is a complete system
of cultivation; it only addresses a certain aspect along a certain line of thinking. As you store
more energy, you will need to (in stages) distribute the energy and pay attention to
development and balance in a broader scope. Fusion of the five elements is important. Also,
the progression of Lesser, Greater, and Greatest Kan and Li can be used to cultivate the
three major vertical centers.
One of the benefits of balancing sexual energy actually occurs while you are not having sex:
The sexual energy is satisfied and so is not continually partially aroused, on the prowl for
more stimulation. This allows the water element to be spend more time in it’s unaroused –
cooler, more condensed - state, which is very nurturing. On the contrary, if the essence
always somewhat heated and expanded by arousal, a couple of problems occur. One, the
heat causes a constant (at least) mild imbalance in the body.
Second, the excited and expanded essence is that much more difficult to contain in the
bedroom; it’s had a jump-start towards ejaculation on many levels. Obtaining satisfaction
(balance) while excited allows one to really shift to the condensed, unaroused state more
comfortably.
When I was once asking one of my friends for advice on sexual alchemy, he replied that a lot
of it had to do with what was going on with me during the day. What was I thinking about all
the time? Were my five elements in balance? Was water and fire balanced? Were heaven
and earth balanced?
Balance, balance, balance.
BIBLIOGRAPHY
Art of the Bedchamber : The Chinese Sexual Yoga Classics Including Women's Solo
Meditation Texts
<http://www.amazon.com/exec/obidos/ASIN/0791408868/alchemicaltaoism>, By Douglas
Wile, ISBN 0-7914-0886-8
The Taoist I Ching
<http://www.amazon.com/exec/obidos/ASIN/0394743873/alchemicaltaoism>, Translated by
Thomas Cleary, ISBN 0-394-74387-3
The Book of Balance and Harmony
<http://www.amazon.com/exec/obidos/ASIN/0865473633/alchemicaltaoism>, Translated by
Thomas Cleary, ISBN 0-86547-363-3
The Inner Teachings of Taoism
<http://www.amazon.com/exec/obidos/ASIN/1570626804/alchemicaltaoism>, Translated by
Thomas Cleary, ISBN 0-87773-363-5
RESOURCES ON THE INTERNET
Healing Tao U.S.A. <http://www.healingtaousa.com/>
Healing Tao U.S.A. Taoist Forum <http://www.healingdao.com/cgi-bin/tpost.pl> (online
discussion site)
The Lin Institute <http://www.actionlove.com>
For a quick intro to Dr. Lin's work, see Lin's Links <HLLinsLinks.htm>. Dr. Lin’s techniques for
semen retention are generally regarded (by guys on the Taoist Forum) as the most effective
of relocation techniques. The techniques are discussed on his website, and can also be
ordered on his cd (in html format), titled "Resonant Excitation of Sexual Orgasms".
Multiple Orgasm through Sound <http://multiples.com/>
(Jack Johnston Seminars)
This site promotes another refinement-relocation technique, utilizing sound and integrated
breathing to transform, express, move the energy.
Tantra.com <http://www.Tantra.com/>
This website is a hub for all sorts of information and products on esoteric sexuality. As this
website is run by women, it has a good stock of resources for women. Books, videos, teacher
directory, courses, lots of online essays.