According to RA, if one partner approaches sex with an open higher emotional center (radiating green ray, or love) and the other partner has that center closed or not developed at all (in the case of organic portals), the lower centers of the other are also closed and there is no exchange of energy, which creates a "hunger" for sex or excessive need, which leads to promiscuity, and the first person is left with a feeling of emptiness and robbery.
Sex without the green ray, only in the red, yellow, orange ray (lower centers) leads to various types of domination and theft of energy (which would be adequate for feeding 4D STS.)
More from Wile's book. In the previous excerpt, he commented that by the time of the purely alchemical texts, there was an assumption of total nonejaculation. The role of the woman also degenerated:
Reading the sexology classics as dramatic scripts, the first three groups in this collection show well-rounded female characters, whereas the literature of sexual alchemy portrays women as flat metaphysical props. The earlier texts portray dialogue, postures, and vignettes in which we can imagine human characters, unlike the alchemical agenda of the elixir school, which obscures the possibility of sexuality as human communion. In the early texts, the female partner is called"woman" or "enemy," but by the last she has become "other," "crucible," or"stove." Calculations once employed to determine eugenic possibilities and fertility are now turned to predicting the precise moment of the appearance of the "medicine," an event that may occur only once in a woman's lifetime. There is a concomitant shift in focus from the energy released on orgasm to the rarer "medicine" of puberty or ovulation. In the full blown sexual alchemy literature, foreplay and female orgasm have all but disappeared, corresponding to a shift in language froın regarding the woman's essence as "yin-ching" to seeing her as harboring the "true yang." In the early texts, one still feels that women hold up half the tao, but by the end of the sexual alchemy tradition, she has become a kind of sexual wet nurse. Kristofer Schipper has identified an interesting psychological ambivalence in the Chinese male response to female sexuality. In Le corps taoïste he says: "Making love is good for the health, but in reading these manuals it becomes apparent that the attitude is not fundamentally so positive. Love is also fearful: woman is a vampire who steals man's essence. One shutters to think that it was in this very manner that the Queen Mother of the West, that great goddess, gained immortality."
This isn't surprising to me, given Chinese society, which wasn't very conducive to monogamous, loving couples - at least not in the context of the esoteric sexual practices. Grok got this very wrong in its presentation of the Chinese system in L's article. E.g., "within the authentic Taoist sexual-alchemy tradition ... intercourse between two people who are genuinely in love ... is regarded as one of the most powerful healing modalities available to human beings in this density." That's actually a
Western ideal, not a Chinese one. Wile:
In matters of sex, both Confucianists and Taoists were more rational than romantic, however, although applying a strict cost-benefit analysis, they came to different conclusions. The Confucianists felt that marriage was too important a social institution to confuse with love, and the Taoists felt that sex was too powerful a spiritual crucible to corrupt with romance.
These texts reflect an elite, even esoteric, tradition based on coitus reservatus and multiple partners - but belief in the dangers of sexual excess and the benefits of what Charlotte Furth calls "mild continence" were the common property of all classes.
In the sexual alchemy texts, the pleasure principle has all but disappeared, and the focus has shifted entirely to technical instructions for a procedure in which joy and love are irrelevant. The sensual pleasure of sex has been completely sublimated and replaced with a transcendental pleasure, which is a function of the meditational process and not the sex act itself. The focus of attention has shifted from foreplay and sexual response to the preliminary phases of entering one's own meditative state. Here pleasure has become just another symptom of readiness in regulating the alchemical "firing time."
Notwithstanding the emphasis on emotional harmonization between partners, it would be rash to equate this with current Western notions of romantic love. The word "love" (ai ) appears only four times in all of these texts. "The Highest Tao Under Heaven" says, "If one is slow and prolonged, the woman will experience great pleasure. She will feel as intimate as with a brother and love you like a father and mother." The Classic of Su Nü tells us that by practicing coitus reservatus, "a man's love for the woman will actually increase"; and the Exposition of Cultivating the True Essence Thematic Progressions says that, "engaging in the 'battle of essences' in the proper way, not only strengthens the body, but increases a woman's love for the man." The Wondrous Discourse speaks of "respect and love” (ching ai 敬愛) and “kindness and love" (en ai 恩愛) as the basis for conjugal harmony. Emotional considerations largely disappear in the sexual alchemy texts, but here in the householder manuals, sexual compatibility is emphasized as crucial for marital success and in turn the stability and prosperity of the family and health of the offspring.
My guess is that when such practitioners did not take care to emphasize emotional harmonization at the very least, they encountered the "feeling of emptiness and robbery" due to what Ra described, which led them more and more to see women as energy vampires, and thus to focus more on preventing ejaculation completely, thus guarding their precious ching and qi from those ravenous females. (And it must have been very difficult to emotionally harmonize when the practitioner had dozens of consorts or concubines available, as implied in this quote from one of the classics: “Even greater benefits are reaped by frequently changing female partners. Tо change partners more than ten times in one night is especially good.” Or this one: “When having intercourse with women, as soon as you feel yourself aroused, change partners. By changing partners you can lengthen your life. If you return habitually to the same woman, her yin-ch'i will become progressively weaker and this will be of little benefit to you.”) Talk about missing the boat. IMO, the taoists discovered (or remembered) some good things about sex, but they lacked the thing to make it all work. Funnily enough, that thing is what the
western sexual mystics get right, e.g. the monogamy of the early karezza advocates - though they lack a lot of the more intricate practices that the Chinese developed.
Interestingly, Wile points out that Mantak Chia, who popularized taoist sexual alchemy in the 80s, showed no indication of having read any of the actual texts, but his presentation was consistent with them.
In the introduction to his first book, Chia tells us that his teachings are a synthesis of practices he learned from four masters in Thailand and Hong Kong. Although his teachings accord in the main with those found in the present anthology, Chia's books show no evidence of his having studied the ancient texts in the original. ... All of this by way of speculation that what he offers seems largely to be the product of oral transmission and in fact contains much of value not found as such in any of the published documents in this collection.
Chia's presentation isn't as extreme as the late alchemical texts:
Chia ensures a balanced trade partnership by requiring that both practitioners be schooled in the techniques of microcosmic orbit meditation and absorption of sexual energy. Introducing Western notions of love and monogamy makes his message more palatable to modern couples, but his strict construction of coitus reservatus and suspension of menses proves that he is not merely watering the potion for the current marketplace. As radical as Chia's message is in regard to ejaculation for procreation only, the pleasure principle and romantic love have by no means been banished from his system.
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