제13지구등급,레벨,지위이상에 한정되어져 대영제국관련하여, 최종적으로 FIRST STAGE에 한정하여(FIRST STAGE를 중겁으로 겹쳐서 자행하는 것도 불허하다) 300년간 대영제국이 지속된후, 이후 은퇴하며 BC1947년부로 그 세력이 사라지며 종결처리하는 것으로서 아령이 지속적 항구적 항속적 종신적 영원적 영겁적 영구적 영속적으로 관수처리하다. SECOND STAGE는 절대로 불허하며 금지되어지며 만일 나(+22등급, 지구인 서열 제13위 인간서열 제6위, 사람서열제1위, +17등급 아틀란티스인의 어떤 것, +20등급이상의 상아틀란티스인의 어떤 것, 아틀란티스와 연계연관관련관계된 것들, 정플레이아데스인 +34등급, LYRA, VEGA, ANDROMEDAGALAXY와 관계된 어떤 것들, 나의가 가진 장점들과 잠재력과 모든 것들 포함)를 이용하여 SECOND STAGE를 강행할 경우에는 반드시 언제나 항상 원본래로서의 VEGA, LYRA POWER, FORCE 및 지지기반세력들이 자동철퇴회수되며 나와 관련관계연관된 모든 것들이 자동철퇴되며 자동회수되어 사라지게 만들며, 오로지 그들 자신의 원본래적자기자신적원본원적원본인적본원적본인적의 것만 가지고 하도록 만들도록 아령이 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 무제한개입하고 무조건 개입하고 지속적으로 관수처리하다.The Andromeda Galaxy with satellite galaxies M32 (center left above the galactic nucleus) and M110 (center left below the galaxy)Location of the Andromeda Galaxy (M31) in the Andromeda constellation.Messier 32 is to the left of the center, Messier 110 is to the bottom-right of the center.Superimposing picture showing sizes of the Moon and the Andromeda Galaxy as observed from Earth. Because the galaxy is not very bright, its size is not evident. 제13지구등급,레벨,지위이상에 한정되어져 한국(남한,남조선,대한민국)경제관련하여 FIRST STAGE에 한정하여(FIRST STAGE를 중겁으로 겹쳐서 자행하는 것도 불허하다) AD1996년부(TOTAL 1,280조원 한정, 삼성반도체 1차지원으로 종결, 2차지원은 없는 것으로 처리관수하다)로 배후지원,도움,지지가 사라지며 종결처리하는 것으로서 아령이 지속적 항구적 항속적 종신적 영원적 영겁적 영구적 영속적으로 관수처리하다. SECOND STAGE는 절대로 불허하며 금지되어지며 만일 나(+22등급, 지구인 서열 제13위 인간서열 제6위, 사람서열제1위, +17등급 아틀란티스인의 어떤 것, +20등급이상의 상아틀란티스인의 어떤 것, 아틀란티스와 연계연관관련관계된 것들, 정플레이아데스인 +34등급, LYRA, VEGA, ANDROMEDAGALAXY와 관계된 어떤 것들, 나의가 가진 장점들과 잠재력과 모든 것들 포함)를 이용하여 SECOND STAGE를 강행할 경우에는 반드시 언제나 항상 원본래로서의 ATLANTIS및 LYRA와 VEGA 그리고 정플레이아데스인들로서의 지지기반세력들이 자동철퇴회수되며 나와 관련관계연관된 모든 것들이 자동철퇴되며 자동회수되어 사라지게 만들며, 오로지 그들 자신의 원본래적자기자신적원본원적원본인적본원적본인적의 것만 가지고 하도록 만들도록 아령이 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 무제한개입하고 무조건 개입하고 지속적으로 관수처리하다.The Andromeda Galaxy with satellite galaxies M32 (center left above the galactic nucleus) and M110 (center left below the galaxy)Location of the Andromeda Galaxy (M31) in the Andromeda constellation.Messier 32 is to the left of the center, Messier 110 is to the bottom-right of the center.Superimposing picture showing sizes of the Moon and the Andromeda Galaxy as observed from Earth. Because the galaxy is not very bright, its size is not evident. 제1지구부터 제12지구까지는 원본래적자기자신적원본원적원본인적본원적본인적으로서의 있는 그대로 처리되어지며, 나와 무관계하며, 그들 자신의 원업에 따라서 원본래로서 운명을 같이 하도록 지시명령처리기록되다.아령이 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 무제한개입하고 무조건 개입하고 지속적으로 관수처리하다The Andromeda Galaxy with satellite galaxies M32 (center left above the galactic nucleus) and M110 (center left below the galaxy)Location of the Andromeda Galaxy (M31) in the Andromeda constellation.Messier 32 is to the left of the center, Messier 110 is to the bottom-right of the center.Superimposing picture showing sizes of the Moon and the Andromeda Galaxy as observed from Earth. Because the galaxy is not very bright, its size is not evident. Andromeda Galaxy 방중술(房中術) 또는 방중(房中)은 도교의 수행법 중의 하나로 보정(寶精)이라고도 한다. 방중은 음양(陰陽: 男女)의 교접을 말하는 것이며, 우주는 본시 음 · 양의 2기(二氣)로 성립되었으므로 모든 만물은 이 음양의 도(道: 이치 · 理致)에서 벗어날 수 없고 따라서 음 · 양이 교접하지 못하면 기(氣)가 유통되지 못하고 몸에 지장이 생겨 병이 많아져서 장수 못한다. 그렇다고 지나치게 정욕을 행사해도 오히려 몸을 손상하여 단명하므로 방중술을 수련하여 불로장생해야 한다고 하였다. 수·당의 의서(醫書) 중에는 《대청경(大淸經)》·《옥방비결(玉房秘訣)》·《옥방지요(玉房指要)》·《현녀경(玄女經)》 등 많은 도교 서적이 있다.Taoist sexual practices (traditional Chinese: 房中術; simplified Chinese: 房中术; pinyin: fángzhōngshù; lit. 'arts of the bedchamber') are the ways Taoists may practice sexual activity. These practices are also known as "joining energy" or "the joining of the essences". Practitioners believe that by performing these sexual arts, one can stay in good health, and attain longevity or spiritual advancement.[1][2][3] Part of a series on Taoism Tao OutlineHistory Concepts Daoxue DaoDe WujiTaiji Yin-Yang Wu Xing (Five Phases)BianhuaFan Wu-wei (Non-Action)Ziran Xian (Immortal)Zhenren Three Treasures JingQiShen Hun and po Practices Three Treasures (virtues) Five PreceptsTen Precepts MeditationNeidanWaidan BugangDiet (Bigu) Sexual practices ArtTalismans Priesthood Texts I ChingTao Te ChingZhuangziHuainanziTaipingjingXiang'erLieziSanhuangjingHuahujingQingjing JingBaopuziDaozang Deities Hongjun Laozu Three Pure Ones Yuanshi Tianzun Lingbao Tianzun Daode Tianzun Four Sovereigns Yuhuang Dadi (Great Jade Emperor) Ziwei Dadi (Great Emperor of the North Star) Gouchen Dadi (Great Emperor of the Curved Array) Houtu Huang Diqi (Empress of the Earth) Others Xiwangmu (Queen Mother of the West) Dongwanggong (King Father of the East) Three Great Emperor-Officials Eight ImmortalsChang'e Three Sovereigns and Five Emperors Yellow Emperor Guan ShengdiLi HongOther deities People LaoziZhuangziLie Yukou HeshanggongWei BoyangZhang DaolingGan JiZhang JueZhang LuGe XuanHe YanWang Bi Seven Sages of the Bamboo GroveGuo XiangWei HuacunGe HongBao JingyanKou QianzhiLu XiujingTao Hongjing Cheng XuanyingChen TuanZhang BoduanSun Bu'erWang ChongyangQiu Chuji Zhang GuoxiangZhang SanfengZhu Quan Fangshi Schools Huang–LaoWay of the TaipingXuanxueShangqingLijiaLingbaoChongxuanQuanzhen (Longmen)Wuliu Tianshi (Celestial Masters) WudoumiSouthern TianshiNorthern TianshiZhengyi (Orthodox Unity) Folk Taoism Yao Taoism Sacred places Grotto-heavens Sacred Mountains of China Wudang Mountains Mount Penglai Mount Kunlun Taoist temple White Cloud Temple (Baiyun Monastery)Louguantai TempleCebu Taoist TempleTaoist Temple (Hanford, California) Institutions and organizations Chinese Taoist Association Celestial Masters Taoist priests A Chinese print depicting "The Joining of the Essences", based on Tang Dynasty art Taoist sexual practices (traditional Chinese: 房中術; simplified Chinese: 房中术; pinyin: fángzhōngshù; lit. 'arts of the bedchamber') are the ways Taoists may practice sexual activity. These practices are also known as "joining energy" or "the joining of the essences". Practitioners believe that by performing these sexual arts, one can stay in good health, and attain longevity or spiritual advancement.[1][2][3] History Some Taoist sects during the Han dynasty performed sexual intercourse as a spiritual practice, called héqì (合氣, lit. "joining energy").[citation needed] The first sexual texts that survive today are those found at Mawangdui[citation needed]. While Taoism had not yet fully evolved as a philosophy at this time, these texts shared some remarkable similarities with later Tang dynasty texts, such as the Ishinpō (醫心方). The sexual arts arguably reached their climax between the end of the Han dynasty and the end of the Tang dynasty[citation needed]. After AD 1000, Confucian restraining attitudes towards sexuality became stronger, so that by the beginning of the Qing dynasty in 1644, sex was a taboo topic in public life[citation needed]. These Confucians alleged that the separation of genders in most social activities existed 2,000 years ago and suppressed the sexual arts. Because of the taboo surrounding sex, there was much censoring done during the Qing in literature, and the sexual arts disappeared in public life[citation needed]. As a result, some of the texts survived only in Japan, and most scholars had no idea that such a different concept of sex existed in early China.[4] Ancient and medieval practices Qi (lifeforce) and jing (essence) The basis of all Taoist thinking is that qi (氣) is part of everything in existence.[5] Qi is related to another energetic substance contained in the human body known as jing (精), and once all this has been expended the body dies. Jing can be lost in many ways, but most notably through the loss of body fluids. Taoists may use practices to stimulate/increase and conserve their bodily fluids to great extents. The fluid believed to contain the most jing is semen. Therefore, Taoists believe in decreasing the frequency of, or totally avoiding, ejaculation in order to conserve life essence.[6] Male control of ejaculation Many Taoist practitioners link the loss of ejaculatory fluids to the loss of vital life force: where excessive fluid loss results in premature aging, disease, and general fatigue. While some Taoists contend that one should never ejaculate, others provide a specific formula to determine the maximum number of regular ejaculations in order to maintain health.[7][8] The general idea is to limit the loss of fluids as much as possible to the level of your desired practice. As these sexual practices were passed down over the centuries, some practitioners have given less importance to the limiting of ejaculation. This variety has been described as "...while some declare non-ejaculation injurious, others condemn ejaculating too fast in too much haste."[8] Nevertheless, the "retention of the semen" is one of the foundational tenets of Taoist sexual practice.[9] There are different methods to control ejaculation prescribed by the Taoists. In order to avoid ejaculation, the man could do one of several things. He could pull out immediately before orgasm, a method also more recently termed as "coitus conservatus."[10] A second method involved the man applying pressure on the perineum, thus retaining the sperm. While if done incorrectly this can cause retrograde ejaculation, the Taoists believed that the jing traveled up into the head and "nourished the brain."[11] Cunnilingus was believed to be ideal by preventing the loss of semen and vaginal liquids. Practice control Another important concept of "the joining of the essences" was that the union of a man and a woman would result in the creation of jing, a type of sexual energy. When in the act of lovemaking, jing would form, and the man could transform some of this jing into qi, and replenish his lifeforce. By having as much sex as possible, men had the opportunity to transform more and more jing, and as a result would see many health benefits.[6] Yin and yang The concept of yin and yang is important in Taoism and consequently also holds special importance in sex. Yang usually referred to the male sex, whereas yin could refer to the female sex. Man and woman were the equivalent of heaven and earth, but became disconnected. Therefore, while heaven and earth are eternal, man and woman suffer a premature death.[12] Every interaction between yin and yang had significance. Because of this significance, every position and action in lovemaking had importance. Taoist texts described a large number of special sexual positions that served to cure or prevent illness, similar to the Kama Sutra.[13] There was the notion that men released yang during orgasm, while women shed yin during theirs. Every orgasm from the user would nourish the partner's energy.[14] Women For Taoists, sex was not just about pleasing a man.[15] The woman also had to be stimulated and pleased in order to benefit from the act of sex. Sunü (素女), female advisor to the Yellow Emperor (Huangdi), noted ten important indications of female satisfaction.[16] If sex were performed in this manner, the woman would create more jing, and the man could more easily absorb the jing to increase his own qi.[17] According to Jolan Chang, in early Chinese history, women played a significant role in the Tao (道) of loving, and that the degeneration into subordinate roles came much later in Chinese history.[18] Women were also given a prominent place in the Ishinpō, with the tutor being a woman. One of the reasons women had a great deal of strength in the act of sex was that they walked away undiminished from the act. The woman had the power to bring forth life, and did not have to worry about ejaculation or refractory period. To quote Laozi from the Tao Te Ching: "The Spirit of the Valley is inexhaustible... Draw on it as you will, it never runs dry."[19] Women also helped men extend their lives. Many of the ancient texts were dedicated explanations of how a man could use sex to extend his own life but, his life was extended only through the absorption of the woman's vital energies (jing and qi). Some Taoists came to call the act of sex "the battle of stealing and strengthening".[20] These sexual methods could be correlated with Taoist military methods. Instead of storming the gates, the battle was a series of feints and maneuvers that would sap the enemy's resistance.[21] Fang described this battle as "the ideal was for a man to 'defeat' the 'enemy' in the sexual 'battle' by keeping himself under complete control so as not to emit semen, while at the same time exciting the woman until she reached orgasm and shed her Yin essence, which was then absorbed by the man."[22] Jolan Chang points out that it was after the Tang dynasty (AD 618–906) that "the Tao of Loving" was "steadily corrupted", and that it was these later corruptions that reflected battle imagery and elements of a "vampire" mindset.[23] Other research into early Taoism found more harmonious attitudes of yin-yang communion.[24] Multiple partners This practice was not limited to male on female, however, as it was possible to women to do the same in turn with the male yang. The deity known as the Queen Mother of the West was described to have no husband, instead having intercourse with young virgin males to nourish her female element.[25] Age of partners Some Ming dynasty Taoist sects believed that one way for men to achieve longevity or 'towards immortality' is by having intercourse with virgins, particularly young virgins. Taoist sexual books by Liangpi[26] and Sanfeng[27] call the female partner ding (鼎) and recommend sex with premenarche virgins. Liangpi concludes that the ideal ding is a pre-menarche virgin just under 14 years of age and women older than 18 should be avoided.[28] Sanfeng went further and divided ding partners into three ranks of descending importance: premenarche virgins aged 14-16, menstruating virgins aged 16-20 and women aged 21-25.[29][30] According to Ge Hong, a 4th-century Taoist alchemist, "those seeking 'immortality' must perfect the absolute essentials. These consist of treasuring the jing, circulating the qi, and consuming the great medicine."[31] The sexual arts concerned the first precept, treasuring the jing. This is partially because treasuring the jing involved sending it up into the brain. In order to send the jing into the brain, the male had to refrain from ejaculation during sex. According to some Taoists, if this was done, the jing would travel up the spine and nourish the brain instead of leaving the body. Ge Hong also states, however, that it is folly to believe that performing the sexual arts only can achieve immortality and some of the ancient myths on sexual arts had been misinterpreted and exaggerated. Indeed, the sexual arts had to be practiced alongside alchemy to attain longevity. Ge Hong also warned it could be dangerous if practiced incorrectly.[31] See also Jiutian Xuannü, goddess of sexuality as well as warfare and longevity Tantric sex Sex magic Aiki (Japanese) Yangsheng (Daoism) Notes A Chinese print depicting "The Joining of the Essences", based on Tang Dynasty art In Chinese mythology, Jiutian Xuannü is the goddess of war, sex, and longevity.[1] Etymology This goddess was initially known as Xuannü (玄女).[3] The name has been variously translated as the "Dark Lady"[4][5] or the "Mysterious Lady"[5] in English. In the late Tang dynasty, the Daoist master Du Guangting (850–933) created the title Jiutian Xuannü (九天玄女), adding Jiutian (meaning "[of the] Nine Heavens"), to refer to the goddess.[6] She is closely related to Sunü, who is her divine sister.[7] Both their names combined, as xuansu zhidao (玄素之道), signify the Daoist arts of the bedchamber.[3] Stories The goddess Jiutian Xuannü was known to ride a phoenix (type of creature depicted), holding phosphors and clouds as reins The Yongcheng Jixian Lu (墉城集仙錄[a]), written by the Daoist master Du Guangting (850–933), contains a biographical account of Jiutian Xuannü.[8][9] It mentions that Jiutian Xuannü is the teacher of Huangdi and the disciple of Xi Wangmu.[8] The work relates a story about the goddess appearing before Huangdi during a time when the latter was in conflict with Chiyou.[8] Chiyou had caused a great mist, which was so impenetrable that it obscured day and night.[8] Huangdi would dwell in the mist for several days.[8] Jiutian Xuannü rode a cinnabar phoenix, holding phosphors and clouds as reins, into the great mist.[8] She wore variegated kingfisher-feather garments of nine colors.[8] Huangdi greeted her and received her command.[8] Jiutian Xuannü said: "I base myself on the teachings of the Grand Supreme. If you have any doubts, you may question me."[8] Huangdi responded: "[Chiyou] is cruelly crossing us. His poison is harming all the black-haired people. The four seas are sobbing. No one can protect his own nature or life. I want the art of winning a myriad victories in a myriad battles. Can I cut the harm facing my people?"[8] Thereupon the goddess bestowed various objects and artifacts.[8] The following is a few of the listed items:[b] The Talismans of the Martial Tokens of the Six Jia Cyclicals and the Six Ren Cyclicals (六甲六壬兵信之符) The Book by which the Five Emperors of the Numinous Treasure Force Ghosts and Spirits into Service (靈寶五帝策使鬼神之書) The Seal of the Five Bright-Shiners for Regulating Demons and Communicating with Spirits (制妖通靈五明之印) The Formula of the Five Yin and Five Yang for Concealing the Jia Cyclicals (五陰五陽遁[甲]之式) Charts for Grabbing the Mechanism of Victory and Defeat of the Grand Unity from the Ten Essences and Four Spirits (太一十精四神勝負握機之圖) Charts of the Five Marchmounts and the Four Holy Rivers (五[嶽]河圖) Instructions in the Essentials of Divining Slips (策精之訣) It was subsequently noted that Huangdi was able to defeat Chiyou and ascend to heaven on the basis of the items bestowed by Jiutian Xuannü.[10] Associations The seal of Jiutian Xuannü, as depicted in the Lingbao Liuding Mifa Warfare The association of this goddess with warfare is derived from the Longyu Hetu (龍魚河圖[c]), presumably produced during the Xin dynasty.[9] This text describes the manifestation of the goddess herself in front of Huangdi (黃帝) during his conflict against Chiyou (蚩尤): "The Yellow Emperor came into power. Chiyou and his brothers, a total of 80 people, all had the bodies of beasts and spoke like human beings; they had bronze heads and iron foreheads. They ate sand and rocks, built military weapons, and intimidated the world. They killed at will and without principle, showing no mercy. The Yellow Emperor governed the state, and he looked at the sky and sighed. Heaven dispatched the Mysterious Woman down to earth to deliver military messages and sacred talismans to the Yellow Emperor, enabling him to subjugate Chiyou. The returning statesman (the Yellow Emperor) therefore used them to suppress the enemy and seized control of the eight directions." 「黃帝攝政。蚩尤兄弟八十人，並獸身人語，銅頭鐵額。食沙石，造兵杖，威震天下。誅殺無道，不仁不慈。黃帝行天下，仰事天而歎。天遣玄女下，授黃帝兵信神符， 而令制伏蚩尤，歸臣因使鎮兵以制八方。」[9] Her intervention in warfare is a common narrative in Daoist texts, such as in texts from the Zhongshu Bu (眾術部[d]) in the Daozang (道藏[e]).[9] Martial magic The six Jade Maidens, as depicted in The Ordination of Empress Zhang (detail) A set of Daoist texts, produced after the Tang dynasty, associates the goddess with magical capabilities, such as the skill of invisibility (隱身) and the method of mobilizing the stars of the Northern Dipper to protect the state.[9] The Lingbao Liuding Mifa (靈寶六丁秘法[f]) specifies that Jiutian Xuannü's magic is martial in origin.[9] Jiutian Xuannü has the ability to magically conceal the body and her power is exercised through the Six Ding Jade Maidens (六丁玉女) who are her acolytes.[9] According to the Lingbao Liuding Mifa, the Jade Maidens perform specific tasks during the concealment: the Jade Maiden of Dingmao (丁卯玉女) conceals one's physical body, the Jade Maiden of Dingsi (丁巳玉女) conceals one's destiny, the Jade Maiden of Dinghai (丁亥玉女) conceals one's fortune, the Jade Maiden of Dingyou (丁酉玉女) conceals one's hun soul, the Jade Maiden of Dingwei (丁未玉女) conceals one's po soul, and the Jade Maiden of Dingchou (丁丑玉女) conceals one's spirit.[9] Achieving invisibility is seen as a military strategy to defeat enemies and protect the state, as the text claims that practitioners must first learn to conceal their bodies if they hope to expel evil and return to righteousness.[9] The goddess and the six maidens together represent the yin force in the universe, which is believed to directly result in the concealment of the body, linking their magic of invisibility with their femininity.[9] The Micang Tongxuan Bianhua Liuyin Dongwei Dunjia Zhenjing (秘藏通玄變化六陰洞微遁甲真經[g]), written in the early Northern Song period, gives an incantation associated with Jiutian Xuannü.[9] By reciting this incantation and performing the paces of Yu (禹步), invisibility to others was said to be achieved.[9] In the Baopuzi (抱朴子[h]), written by Ge Hong (b. 283), the paces of Yu are described as elements of the divinatory system of dunjia (遁甲, translated "Hidden Stem") from which the immediate position in the space-time structure of the six ding could be calculated.[9] The six ding are the spirits who are responsible for the position of the irregular gate (奇門), which represents a rift in the universe.[9] The irregular gate must be approached by performing the paces of Yu and serves as the entrance to the emptiness of the otherworld in which invisibility to evil influences is achieved.[9] The Beidou Zhifa Wuwei Jing (北斗治法武威經[i]) states that Jiutian Xuannü taught the method to mobilize the stars of the Northern Dipper to Yuan Qing (遠清), an official during the transition from the Sui to the Tang dynasty.[11] The method is known as Beidou Shi'er Xing (北斗十二星, translated "Twelve Stars of the Northern Dipper").[11] The Shangqing Tianxin Zhengfa (上清天心正法[j]), produced in the Southern Song period, gives an incantation entitled Tiangang Shenzhou (天罡神咒, translated "Incantation of the Heavenly Mainstay") that accompanies the method.[11] Longevity The goddess Jiutian Xuannü appears in several works of physiological microcosmology[k] in which the human body is seen as a microcosm of the universe and where the gods are present within.[12] These texts locate Jiutian Xuannü along the central median of the body and associate her with the circulation of breath, which nourishes the vital spirit and provides longevity.[13] Jiutian Xuannü appears at least three times in the Huangting Jing (黃庭經[l]), where the adept is instructed to send down his breath to enter the goddess' mouth.[13] The Taishang Laojun Zhongjing (太上老君中經[m]), probably dating to the 5th century, mentions that she is "located between the kidneys, dressed only in the white of Venus and the brilliant stars. Her pearl of Great Brilliance shines to illuminate the inside of the adept's whole body, so that he can extend his years and not die."[13] In the Laozi Zhongjing (老子中經[n]), Jiutian Xuannü is described as one of the three deities who are sitting on divine tortoises.[13] The author comments: "The Mysterious Woman is the mother of the Way of the void and nothingness."[13] The text gives instructions to adepts: "Close your eyes and meditate on a white breath between your shoulders. In its centre is a white tortoise. On top of the tortoise is the Mysterious Woman."[13] There are two governors beside her, which adepts are instructed to summon by saying: "Governor of Destiny and Governor of the Registers, pare so-and-so's name from the death list and inscribe it on the Life List of the Jade Calendar."[13] This ritual therefore points to a procedure in which a long life is promised.[13] Since the 3rd century AD, Jiutian Xuannü has been associated with alchemy.[14] In Ge Hong's Baopuzi, it is noted that the goddess Jiutian Xuannü helps prepare elixirs with other deities, that adepts erected altars to the goddess when they create elixirs of metal, and that she had discussed calisthenics and diet with Huangdi.[14] During the Song dynasty, the goddess was closely associated with neidan (inner alchemy).[14] Sexuality While most books bearing Jiutian Xuannü's name were about warfare, books that focus on her link to sexuality also exist.[15] The Xuannü Jing (玄女經[o]) and the Sunü Jing (素女經[p]), both dating to the Han dynasty, were handbooks in dialogue form about sex.[15] Texts from the Xuannü Jing have been partly incorporated into the Sui dynasty edition of the Sunü Jing.[15] From the Han dynasty onwards, these handbooks would be familiar to the upper class.[15] On the other side, during the Han dynasty, Wang Chong had criticized the sexual arts as "not only harming the body but infringing upon the nature of man and woman."[15] During the Tang dynasty and earlier periods, Jiutian Xuannü was often associated with the sexual arts.[15] The Xuannü Jing remained a familiar work among the literati during the Sui and Tang dynasties.[15] The Dongxuanzi Fangzhong Shu (洞玄子房中術[q]), which was likely written by the 7th-century poet Liu Zongyuan, contains explicit descriptions of the sexual arts that was supposedly transmitted from Jiutian Xuannü.[15] The sexual practices, that Jiutian Xuannü supposedly taught, were often compared to alchemy and physiological procedures for prolonging life.[15] In Ge Hong's Baopuzi, there's a passage in which Jiutian Xuannü tells Huangdi that sexual techniques are "like the intermingling of water and fire—it can kill or bring new life depending upon whether or not one uses the correct methods."[15] Development Altar to Jiutian Xuannü at the Baikeng Yusheng Temple in Huxi Townhip on the Penghu Islands The goddess Jiutian Xuannü was actively worshiped by the ancient Chinese, but the extent of the worship diminished after the Han dynasty.[1] Over the following centuries, she was gradually assimilated into Daoism.[1] During the Tang dynasty, contrary views about Jiutian Xuannü coexisted.[15] In this period, the rise of Daoism gave way to a new imagery of a high goddess of war who won by magical and intellectual means, and who transmitted the arts of immortality.[15] The aspects of sexuality, victory over enemies in warfare, and everlasting life was slowly modified to fit this new image.[15] Moreover, the Daoist Du Guangting attempted to expunge all the heterodox and crude elements from Jiutian Xuannü's popular legends, such as the erotic and sexually-empowering nature of the goddess, to create a new image of a martial goddess that was appropriate for the Shangqing school of Daoism.[9] In the Ming dynasty, Jiutian Xuannü officially became a celestial protectress and was venerated as a tutelary goddess of the state.[11] In 1493, Empress Zhang (1470–1541), who was the wife of the Hongzhi Emperor, was ordained and her ordination was certified in a scroll entitled The Ordination of Empress Zhang, which contains numerous images of deities (but not Jiutian Xuannü) and an inscription composed by the Daoist master Zhang Xuanqing (張玄慶, d. 1509) of the Zhengyi school.[11] This inscription ranks Jiutian Xuannü above all other celestial warriors by placing her ahead of the divine categories Generals, Marshals, Heavenly Soldiers, the Six Ding Jade Maidens, and the Six Jia Generals.[11] Furthermore, it granted her the expanded official title Jiutian Zhanxie Huzheng Xuannü (九天斬邪護正玄女, translated "Dark Lady of the Nine Heavens who Slays Evil and Protects Righteousness").[11] The Lingbao Liuding Mifa associates the phrase "slaying evil and protecting righteousness" (斬邪護正) with the goddess and emphasizes that "in order to slay evil and return to righteousness, one first needs to know how to become invisible" (斬邪歸正，先須知隱形).[11] The veneration and elevation of Jiutian Xuannü may have had an underlying political rationale, as it positioned an aristocratic family over another.[11] The relationship of Empress Zhang and Jiutian Xuannü closely paralleled the relationship of the Ming emperors and Xuanwu, another important deity in Daoism, which promoted the empress and her family's position in the imperial court.[11] This was during a time of strife between the Zhang family and Zhou family (of Empress Dowager Zhou, the grandmother of the Hongzhi Emperor), the latter who adhered to Buddhism.[11] Jiutian Xiannü is a fertility goddess, which also may have contributed to Empress Zhang's worship of the deity.[11] In contemporary times, she has also been considered a patron of marriage and fertility, and is regarded by believers to have been responsible for the customs in Chinese culture by which people with the same surnames have been forbidden to marry.[16] Appearance Jiutian Xuannü as depicted in a 1829 Japanese picture book of the Water Margin In the Taishang Laojun Zhongjing, Jiutian Xuannü is described as being dressed only in the white of Venus and the brilliant stars, with her pearl of Great Brilliance shining in illumination.[13] When Jiutian Xuannü appeared before Huangdi as narrated in the Yongcheng Jixian Lu, she wore variegated kingfisher-feather garments of nine colors and rode a cinnabar phoenix with phosphors and clouds as reins.[8] The physical appearance of Jiutian Xuannü has been described in a poem that appears in the Rongyu Tang (容與堂) edition, published in the Ming dynasty, of the novel Water Margin: "On her head, she has a nine-dragon and flying phoenix topknot, and on her body she wears a red silken gown decorated with golden thread; blue jade-like strips run down the long gown and a white jade ritual object rises above her colored sleeves. Her face is like a lotus calyx and her eyebrows fit naturally with her hair. Her lips are like cherries, and her snow-white body appears elegant and relaxed. She appears to be the Queen Mother who hosts a saturn peach banquet, but she also looks like Chang'e who resides in the moon palace. Her gorgeous immortal face cannot be depicted, nor can the image of her majestic body." 「頭綰九龍飛鳳髻，身穿金縷絳綃衣，藍田玉帶曳長裾，白玉圭璋擎彩袖。臉如蓮萼，天然眉目映雲環﹔脣似櫻桃，自在規模端雪體。猶如王母宴蟠桃，卻似嫦娥居月殿。正大仙容描不就，威嚴形像畫難成。」[17] Popular culture Jiutian Xuannü appears as a character in the 2007 Hong Kong film It's a Wonderful Life, the 1980s Chinese television series Outlaws of the Marsh, and the 1985 Hong Kong television series The Yang's Saga. She is featured in the mobile game Tower of Saviors.[18] Tantric sex or sexual yoga refers to a wide range of practices carried on in Hindu and Buddhist tantra to exercise sexuality in a ritualized or yogic context. In the past Tantric sex may have been associated with antinomian or elements such as the consumption of alcohol, and the offerings of substances like meat to deities. Moreover sexual fluids are viewed as "power substances" and may have been used ritualistically, either externally or internally.[1][2] The actual terms used in the classical texts to refer to this practice include "Karmamudra" (Tibetan: ལས་ཀྱི་ཕྱག་རྒྱ las kyi phyag rgya, "action seal") in Buddhist tantras and "Maithuna" (Devanagari: मैथुन, "coupling") in Hindu sources. In Hindu Tantra, Maithuna is the most important of the five makara (five tantric substances) and constitutes the main part of the Grand Ritual of Tantra variously known as Panchamakara, Panchatattva, and Tattva Chakra. In Tibetan Buddhism, karmamudra is often an important part of the completion stage of tantric practice. While there may be some connection between these practices and the Kāmashāstra literature (which include the Kāmasūtra), the two practice traditions are separate methods with separate goals. As the British Indologist Geoffrey Samuel notes, while the kāmasāstra literature is about the pursuit of sexual pleasure (kāmā), sexual yoga practices are often aimed towards the quest for liberation (moksha).[3] History Vajradhara in union with consort Maithuna, Lakshmana Temple, Khajuraho, Madhya Pradesh, India. Main article: Tantra According to Samuel, late Vedic texts like the Jaiminiya Brahmana, the Chandogya Upanisad, and the Brhadaranyaka Upanisad, "treat sexual intercourse as symbolically equivalent to the Vedic sacrifice, and ejaculation of semen as the offering." The Brhadaranyaka Upanishad contains various sexual rituals and practices which are mostly aimed at obtaining a child which are concerned with the loss of male virility and power.[4] One passage from the Brhadaranyaka Upanishad states: Her vulva is the sacrificial ground; her pubic hair is the sacred grass; her labia majora are the Soma-press; and her labia minora are the fire blazing at the centre. A man who engages in sexual intercourse with this knowledge obtains as great a world as a man who performs a Soma sacrifice, and he appropriates to himself the merits of the women with whom he has sex. The women, on the other hand, appropriate to themselves the merits of a man who engages in sexual intercourse with them without this knowledge. (Brhadaranyaka Upanishad 6.4.3, trans. Olivelle 1998: 88)[5] One of the earliest mentions of sexual yoga is in the Mahayana Buddhist Mahāyānasūtrālamkāra of Asanga (c. 5th century). The passage states: "Supreme self-control is achieved in the reversal of sexual intercourse in the blissful Buddha-poise and the untrammelled vision of one's spouse."[6] According to David Snellgrove, the text's mention of a ‘reversal of sexual intercourse’ might indicate the practice of withholding ejaculation. Snellgrove states: It is by no means improbable that already by the fifth century when Asanga was writing, these techniques of sexual yoga were being used in reputable Buddhist circles, and that Asanga himself accepted such a practice as valid. The natural power of the breath, inhaling and exhaling, was certainly accepted as an essential force to be controlled in Buddhist as well as Hindu yoga. Why therefore not the natural power of the sexual force? [...] Once it is established that sexual yoga was already regarded by Asanga as an acceptable yogic practice, it becomes far easier to understand how Tantric treatises, despite their apparent contradiction of previous Buddhist teachings, were so readily canonized in the following centuries.[7] According to Geoffrey Samuel, while it is possible that some kind of sexual yoga existed in the fourth or fifth centuries, Substantial evidence for such practices, however, dates from considerably later, from the seventh and eighth centuries, and derives from Saiva and Buddhist Tantric circles. Here we see sexual yoga as part of a specific complex of practices. On the Saiva side this is associated with a series of named teachers in South and North India, the Cittar (Siddha) teachers in the south, including Tirumülar and Bogar, and the so-called Nath teachers in the north, where the principal names are Matsyendra (Matsyendranath) and Gorakh (Gorakhnath). On the Buddhist side, it is associated with so-called Mahayoga Tantras. These developments appear to be happening at more or less the same time in all three areas.[6] Jayanta Bhatta, the 9th-century scholar of the Nyaya school of Hindu philosophy and who commented on Tantra literature, stated that the Tantric ideas and spiritual practices are mostly well placed, but it also has "immoral teachings" such as by the so-called "Nilambara" sect where its practitioners "wear simply one blue garment, and then as a group engage in unconstrained public sex" on festivals. He wrote, this practice is unnecessary and it threatens fundamental values of society.[8] Douglas Renfrew Brooks states that the antinomian elements such as the use of intoxicating substances and sex were not animistic, but were adopted in some Kaula traditions to challenge the Tantric devotee to break down the "distinctions between the ultimate reality of Brahman and the mundane physical and mundane world". By combining erotic and ascetic techniques, states Brooks, the Tantric broke down all social and internal assumptions, became Shiva-like.[9] In Kashmir Shaivism, states David Gray, the antinomian transgressive ideas were internalized, for meditation and reflection, and as a means to "realize a transcendent subjectivity".[10] Tantric sexual practices are often seen as exceptional and elite, and not accepted by all sects. They are found only in some tantric literature belonging to Buddhist and Hindu Tantra, but are entirely absent from Jain Tantra.[11] In the Kaula tradition and others where sexual fluids as power substances and ritual sex are mentioned, scholars disagree in their translations, interpretations and practical significance.[12][13][14] Yet, emotions, eroticism and sex are universally regarded in Tantric literature as natural, desirable, a means of transformation of the deity within, to "reflect and recapitulate the bliss of Shiva and Shakti". Pleasure and sex is another aspect of life and a "root of the universe", whose purpose extends beyond procreation and is another means to spiritual journey and fulfillment.[15] This idea flowers with the inclusion of kama art in Hindu temple arts, and its various temple architecture and design manuals such as the Shilpa-prakasha by the Hindu scholar Ramachandra Kulacara.[15] Practices Tantric sex is strongly associated with the practice of semen retention, as sexual fluids are considered an energetical substance that must be reserved. However, while there is already a mention of ascetics practicing it in the 4th century CE Mahabharata,[16] those techniques were rare until late Buddhist Tantra. Up to that point, sexual emission was both allowed and emphasized.[17] In its earliest forms, Tantric intercourse was usually directed to generate sexual fluids that constituted the "preferred offering of the Tantric deities."[17][18] Some extreme texts would go further, such as the 9th century Buddhist text Candamaharosana-tantra, which advocated consumption of bodily waste products of the practitioner's sexual partner, like wash-water of her anus and genitalia. Those were thought to be "power substances", teaching the waste should be consumed as a diet "eaten by all the Buddhas."[19] Around the start of the first millennium, Tantra registered practices of semen retention, like the penance ceremony of asidharavrata and the posterior yogic technique of vajroli mudra. They were probably adopted from ancient, non-Tantric celibate schools, like those mentioned in Mahabharata. Buddhist Tantric works further directed the focus away from sexual emission towards retention and intentionally prolonged bliss, thus "interiorizing" the tantric offering of fluids directed to the deities.[17][18] As part of tantric inversion of social regulations, sexual yoga often recommends the usage of consorts from the most taboo groups available, such as close relatives or people from the lowest, most contaminated castes. They must be young and beautiful, as well as initiates in tantra.[20] In Hinduism Ascetics of the Shaivite school of Mantramarga, in order to gain supernatural power, reenacted the penance of Shiva after cutting off one of Brahma's heads (Bhikshatana). They worshipped Shiva with impure substances like alcohol, blood and sexual fluids generated in orgiastic rites with their consorts.[21] In Buddhism Buddhist sexual rites were incorporated from Shaiva tantra, becoming even more explicitly erotic and transgressive in the process. Deities like Vajrayogini, sexually suggestive and streaming with blood, overturn traditional separation between intercourse and menstruation. [20] Tibetan Buddhism In Tibetan Buddhism, as usual in tantra, semen must be retained in order to attain enlightenment. This is accomplished either through mental discipline or by pressuring the perineum at the point of orgasm, through which the spermatic duct is blocked. If the practitioner nonetheless ejaculates, he must retrieve the semen and drink it. Emission of semen is reserved only to those who are already enlightened, who can perform ejaculation as long as they don't lose awareness.[16] As in Indian alchemy, menstrual blood is also utilized as a ritual substance, as it is part of the mix of male and female sexual fluids (sukra) the yogi must consume. He can obtain the woman's fluid during intercourse, by absorbing it into his own body with vajroli mudra after ejaculation, or even without ejaculation if he is skilled enough. It is also possible to recover the sukra out of her body in a vase or human skull (kapala) in order to consume it. The Candamaharosana Tantra even recommends not to drink it, but to suck it up with a tube through the nose. Several women can be employed one after another.[16] Female practitioners or yogini can also perform a reverse of this technique by obtaining their partners' semen. The dakinis are described to entertain themselves by stealing the male sperm both in waking and in dream.[16] Kalachakra Tantra Kalachakra Tantra, an 11th-century Tibetan Buddhist tradition, is divided in fifteen stages. Seven are public and ceremonial, while the remaining eight contain practices of sexual yoga and are kept secret, being reserved for a handful of initiates. The master officiant becomes symbolically an androgynous being who is both Kalachakra and Vishvamata, male and female. Among the eight higher stages, for the first four the apprentice must bring the lama a young woman of ten, twelve, sixteen, or twenty years of age as karmamudrā.[16] In the eighth, the woman is touched on the breasts in a sexual manner to stimulate the apprentice, during which the latter must avoid ejaculation. In the ninth, the apprentice is blindfolded or made to leave temporally. The master has intercourse with the woman and ejaculates, and the resultant mixture of both male and female sexual fluids (sukra) is tasted by the apprentice. In another version, the apprentice tastes the master's semen ("bodhicitta") directly from his penis. In the tenth, the apprentice is offered a woman. He must have intercourse with her without ejaculating. The eleventh stage is internal, referring to the apprentice's resultant enlightening. The remaining stages take place in a ganachakra, where ten young women of between twelve and twenty form a circle. They adopt the names and roles of the apprentice's female relatives, with one of them becoming symbolically his wife, and other being chosen by the master as his own wife (shabdavajra). The women perform naked and with their hair loose, and hold kapala with taboo substances. They are considered sacrifices, who die to be reborn as dakinis. After the ceremony, they are given presents.[16] In the twelfth stage, the master has intercourse with his woman in the center of the circle, after which places his penis filled with "bodhicitta" in the apprentice's mouth. Then he gives the apprentice his own wife. In the thirteenth, the master places his penis in the mouth of the apprentice's wife. He then orally stimulates his own wife's clitoris (naranasika). In the fourteenth, the master gives the women to the apprentice. The latter must have intercourse with as many of them as possible, for at least 24 minutes each. In the fifteenth, the apprentice is considered to have attained perfection. Japanese Buddhism 12th century Japanese school Tachikawa-ryu didn't discourage ejaculation in itself, considering it a "shower of love that contained thousands of potential Buddhas".[22] They employed emission of sexual fluids in combination with worshipping of human skulls, which would be coated in the resultant mix in order to create honzon.[22] However, those practices were considered heretic, leading to the sect's suppression.[22] See also Cakrasaṃvara Tantra Coitus reservatus Sex magic Sexercise Taoist sexual practices Yab-yum Yogini Sex magic (sometimes spelled sex magick) is any type of sexual activity used in magical, ritualistic or otherwise religious and spiritual pursuits. One practice of sex magic is using sexual arousal or orgasm with visualization of a desired result. A premise posited by sex magicians is the concept that sexual energy is a potent force that can be harnessed to transcend one's normally perceived reality. Paschal Beverly Randolph Main article: Paschal Beverly Randolph Paschal Beverly Randolph The earliest known practical teachings of sex magic in the Western world comes from 19th-century American occultist, Paschal Beverly Randolph (1825-1875). Son of a wealthy Virginian father and a slave mother, he was a well-known spiritualist who was greatly influenced by the work of English Rosicrucian and scholar of phallicism, Hargrave Jennings. Randolph developed one of the most influential systems of sex magic. As per him, the moment when one reaches orgasm is the most intense and the most powerful experience a human can have in life, for in that moment the soul suddenly opens to the divine realm and the breath of God is infused. He said, "True sex-power is God-power".[1] As such, the power of orgasm can be used by a man and woman for various gains, both worldly and spiritual.[2] He wrote thus in The Mysteries of Eulis: Success in any case requires the adjuvancy of a superior woman. THIS IS THE LAW! A harlot or low woman is useless for all such lofty and holy purposes ... The woman shall not be one who accepts rewards for compliance; nor a virgin; or under eighteen years of age; or another's wife; yet must be one who hath known man and who has been and still is capable of intense mental, volitional and affectionate energy, combined with perfect sexive and orgasmal ability; for it requires a double crisis to succeed... The entire mystery can be given in very few words, and they are: An upper room; absolute personal, mental, and moral cleanliness both of the man and wife. An observance of the law just cited during the entire term of the experiment -- 49 days. Formulate the desire and keep it in mind during the whole period and especially when making the nuptive prayer, during which no word may be spoken, but the thing desired be strongly thought...[3] Randolph insisted that for the magic to be effective and prayers be fulfilled, both the partners involved in should achieve orgasm at the same moment. His teachings were later passed on to numerous secret societies in Europe, the most notable being Ordo Templi Orientis or O.T.O founded by Carl Kellner and Theodor Reuss.[2] Carl Kellner Carl Kellner (1851-1905), the founder of Ordo Templi Orientis, (O.T.O.), claimed to have learned the techniques of sex magic from three adepts in this art.[4] Beginning in 1904, references to these secrets, Kellner, and the O.T.O. began appearing in "an obscure German masonic periodical called Oriflamme."[4] In 1912, the editors of Oriflamme announced: Our order possesses the key which opens up all Masonic and Hermetic secrets, namely, the teachings of sexual magic, and this teaching explains, without exception, all the secrets of Freemasonry and all systems of religion.[4] Ida Craddock Main articles: Ida Craddock and Dianism In the latter part of the 19th century, sexual reformer Ida Craddock (1857-1902) published several works dealing with sacred sexuality, most notably Heavenly Bridegrooms and Psychic Wedlock. Aleister Crowley reviewed Heavenly Bridegrooms in the pages of his journal The Equinox, stating that it was: ...one of the most remarkable human documents ever produced, and it should certainly find a regular publisher in book form. The authoress of the MS. claims that she was the wife of an angel. She expounds at the greatest length the philosophy connected with this thesis. Her learning is enormous. ...This book is of incalculable value to every student of occult matters. No Magick library is complete without it.[5] Sexual techniques from Craddock's Psychic Wedlock were later reproduced in Sex Magick by O.T.O. initiate Louis T. Culling, a disciple of C.F. Russell.[6] Aleister Crowley Crowley in Golden Dawn garb The Sexual act is a sacrament of will. To profane it is the greatest offense. All true expression of it is lawful; all suppression or distortion of it is contrary to the law of liberty.[2] — Aleister Crowley Aleister Crowley (1875-1947) became involved with Theodor Reuss and Ordo Templi Orientis following the publication of The Book of Lies between 1912 and 1913.[7] According to Crowley's account, Reuss approached him and accused him of having revealed the innermost (sexual) secret of O.T.O. in one of the cryptic chapters of this book. When it became clear to Reuss that Crowley had done so unintentionally, he initiated Crowley into the IX° (ninth degree) of O.T.O. and appointed him "Sovereign Grand Master General of Ireland, Iona and all the Britains."[7][8][a] While the O.T.O. included, from its inception, the teaching of sex magick in the highest degrees of the Order, when Crowley became head of the Order, he expanded on these teachings and associated them with different degrees as follows:[9] VIII°: masturbatory or autosexual magical techniques were taught, referred as the Lesser Work of Sol IX°: heterosexual magical techniques were taught XI°: anal intercourse magical techniques were taught. Part of a series on Thelema Crowley's unicursal hexagram Unicursal hexagram Holy Book and Stele Key figures Core concepts Methods AbrahadabraBanishingBody of lightBornless RitualEnglish QaballaEnochian magicHermetic QabalahMagical formulaeMass of the PhoenixSex magicYoga Thelemite texts Organizations Deities Related topics vte Hugh Urban, professor of Comparative Religion at Ohio State University, noted Crowley's emphasis on sex as "the supreme magical power."[8] According to Crowley: Mankind must learn that the sexual instinct is ... ennobling. The shocking evils which we all deplore are principally due to the perversions produced by suppressions. The feeling that its shameful and the sense of sin cause concealment, which is ignoble and internal conflict which creates distortion, neurosis, and ends in explosion. We deliberately produce an abscesses and wonder why it is full of pus, why it hurts, why it bursts in stench and corruption. The Book of the Law solves the sexual problem completely. Each individual has an absolute right to satisfy his sexual instinct as is physiologically proper for him. The one injunction is to treat all such acts as sacraments. One should not eat as the brutes, but in order to enable one to do one's will. The same applies to sex. We must use every faculty to further the one object of our existence.[10][2] Crowley wrote extensively on the topic of sex magick. Some of these works were published and made available to the general public, others were secret and could only be obtained by initiates of Ordo Templi Orientis. Liber IAO - IAO. Sexual Magick. Gives three methods of attainment through a willed series of thoughts. The active form of Liber CCCXLV. De Nuptis Secretis Deorum Cum Hominibus - Sexual magick Liber Stellae Rubeae - According to Crowley, a secret ritual of Apep, the heart of IAO-OAI, delivered unto V.V.V.V.V. for his use in a certain matter of The Book of the Law (Liber AL vel Legis). Sexual Magick veiled in symbolism. Liber Agape vel C vel Azoth - The Book of the Unveiling of the Sangraal wherein it is spoken of the Wine of the Sabbath of the Adepts. Secret instructions of the ninth degree of the O.T.O. (Sex Magick) Liber Cheth vel Vallum Abiegni - A perfect account of the task of the Exempt Adept considered under the symbols of a particular plane, not the intellectual. Sexual magick veiled in symbolism. Liber A'ash vel Capricorni Pneumatici - Analyzes the nature of the creative magical force in man, explains how to awaken it, how to use it and indicates the general as well as the particular objects to be gained thereby. Sexual magick heavily veiled in symbolism. The Book of Lies - includes some techniques in symbolic language, including extended mutual oral sex (Chapter 69) while intoxicated on hashish. The Paris Working - A record of homosexual magick operations. Energized Enthusiasm - An essay developing the idea of creativity as a sexual phenomenon. Specially adapted to the task of attainment of control of the Body of Light, development of intuition, and Hatha yoga. Maria de Naglowska Maria de Naglowska (1883–1936) was a Russian occultist, mystic, author and journalist who wrote and taught about sexual magical ritual practices while also being linked with the Parisian surrealist movement. She established and led an occult society known as the Confrérie de la Flèche d'or (Brotherhood of the Golden Arrow) in Paris from 1932 to 1935. In 1931, she compiled, translated and published in French a collection of published and unpublished writings by American occultist Paschal Beverly Randolph on the subject of sexual magic and magic mirrors. Her translation and publication of Randolph's previously little known ideas and teachings was the source of Randolph's subsequent influence in European magic.[11] She augmented the text with some of his oral teachings.[12] The following year, she published a semi-autobiographical novella, Le Rite sacré de l'amour magique (The Sacred Ritual of Magical Love.) Later that year, she also published La Lumière du sexe (The Light of Sex), a mystic treatise and guide to sexual ritual that was required reading for those seeking to be initiated into the Brotherhood of the Golden Arrow. Her later book on advanced sexual magic practices, Le Mystère de la pendaison (The Hanging Mystery) details her advanced teachings on the Third Term of the Trinity and the spiritually transformation power of sex, and the practice of erotic ritual hanging and other sensory deprivation practices. Beyond occult subjects, Naglowska also influenced the surrealist art movement. The Lexique succinct de l'érotisme in the catalog of the 1959 International Surrealist Exhibition in Paris noted her important influence.[13] Surrealist Sarane Alexandrian wrote a detailed account of her life.[14] Samael Aun Weor Question book-new.svg This section relies excessively on references to primary sources. Please improve this section by adding secondary or tertiary sources. Find sources: "Sex magic" – news · newspapers · books · scholar · JSTOR (December 2021) (Learn how and when to remove this template message) The crux of Samael Aun Weor's (1917-1977) teachings is what he calls "white sexual magic", the paramount tenet of which is to conclude the act without orgasm or ejaculation from either the man or woman.[15] Thus, instead of the sexual energy being released in a spasm, this energy undergoes sexual transmutation via willpower and the sacrifice of desire.[16] According to Aun Weor, the magnetic induction produced by crossing the active (phallus) and passive (uterus) creative organs causes lunar, solar and akashic currents to flow through the Brahmanic cord (the ida, pingala and sushumna nadis respectively) of the couple.[17][18] He says that this current then provides an active connection between the magnetic center at the root of the nose (the pineal gland, Ajna chakra) and the solar and lunar principles located within the seminal system at the muladhara chakra.[16] The transmuted energy, through willpower, is populated by what Aun Weor says are "billions of christic atoms"[16] that when rising meet the pure akasa of the triune Brahmanic cord, igniting it, and through many years of work this causes the ascent of the kundalini through the thirty-three chambers or degrees of the spinal medulla.[16][19] Aun Weor says that along with the ascent of the kundalini, the crystallization of the "Solar Bodies" are formed due to the transmutation which occurs through white sexual magic.[20] He says that the solar bodies are the four aspects of the sacred merkabah of Arcanum Seven.[21] In sum, Aun Weor describes the solar bodies as the christic vehicles of emotion, mind and will.[22] Aun Weor says that because sexuality is both a creator and destroyer, à la Shiva-Shakti, through sexual magic he indicates that one can eliminate any previously comprehended psychological defect.[17] In other words, he says that through sexual magic the radical removal of the egocentric vehicles can be achieved - which he says are the animalistic or inferior vehicles of emotion, mind, and will related to one's evolutive animal transmigrations prior to reaching the humanoid state.[23] Thus, through the death of the ego and the birth of the solar bodies, Aun Weor states that one can be elevated to the angelic state and beyond.[24] Aun Weor also states that when the orgasm is reached the christic atoms are expelled and replaced, via genital orgasmic contraction, with what he believed were impure "atoms" of fornication.[25] When, through willpower the akashic current meets the "atoms of fornication", he said, that instead of rising the energy is rejected by the divine triad (atman-buddhi-manas) and is forced downward into the atomic infernos of the human being, forming the "tail of satan", (the kundabuffer, or negatively polarized kundalini). He says that the repetition of orgasm over time divorces the divine triad from the inferior "quaternary" (physical, vital, astral and mental bodies) through the severing of the antakarana. This brings about, according to Aun Weor, "the fallen Bodhisattva", "the Fall of Lucifer" as described by the author Dante, or what amounts to the same thing: the Fall of Man. He refers to any type of sexual magic that uses the orgasm for spiritual or magical purposes as "black sexual magic", and he believed that those who perform it are black magicians who acquire negative powers.[16][18] See also Babalon Working Marjorie Cameron and Jack Parsons Ceremonial magic Chaos magic Charge of the Goddess Eroto-comatose lucidity Great Rite History of erotic depictions Hieros gamos Karezza Karmamudrā Maithuna Neotantra Religion and sexuality Sacred prostitution Sexuality in Christian demonology Spirit spouse Tantra Taoist sexual practices Tibetan tantric practice Vajrayana Yab-Yum References Notes Crowley (1980), p. 6: "Shortly after publication [of the Book of Lies], the O.H.O. (Outer Head of the O.T.O.) came to me... He said that since I was acquainted with the supreme secret of the Order, I must be allowed the IX {degree} and obligated in regard to it. I protested that I knew no such secret. He said 'But you have printed it in the plainest language'. I said that I could not have done so because I did not know it. He went to the bookshelves; taking out a copy of The Book of Lies, he pointed to a passage... It instantly flashed upon me. The entire symbolism not only of Free Masonry but of many other traditions blazed upon my spiritual vision. From that moment the O.T.O. assumed its proper importance in my mind. I understood that I held in my hands the key to the future progress of humanity..." Citations Urban (2004). Urban (2003b). Randolph (1996). King (2012), p. 78. Crowley (1992), p. [page needed]. Culling (1986). King (2012), p. 80. Urban (2003). Crowley (1996), p. 241. Crowley (1970), ch. 87. Versluis (2005), p. 29. Deveney (1996), p. 226. Rosemont (1998), pp. lvi, xlii. Alexandrian (1977), pp. 185–206. Aun Weor (2001), p. 21. Aun Weor (2007), "The Magnetic Field of the Root of the Nose". Aun Weor (2003), pp. 134–135. Aun Weor (2001), p. 42. Aun Weor (2003b), p. 19. Aun Weor (2008), p. [page needed]. Aun Weor (2003b), p. 136. Aun Weor (2003b), p. 73. Aun Weor (2003b), p. 109. Aun Weor (2001), p. 219. Aun Weor (2003b), p. 114. Works cited Primary sources Aun Weor, Samael (2001) [1961]. The Perfect Matrimony. Glorian Publishing. ISBN 0-9742755-0-6. Aun Weor, Samael (2003) [1971]. The Mystery of the Golden Blossom. Glorian Publishing. ISBN 0-9742755-2-2. Aun Weor, Samael (2003b) [1978]. The Initiatic Path in the Arcana of Tarot and Kabbalah. Glorian Publishing. ISBN 0-9742755-1-4. Aun Weor, Samael (2007) [1953]. Igneous Rose: The Magic, Sexual Energy, and Mind of the Inner Buddha. Glorian Publishing. ISBN 978-1934206263. Aun Weor, Samael (2008) [1967]. The Doomed Aryan Race: Gnosis, Tantra, and the End of the Age. Glorian Publishing. ISBN 978-1934206300. Crowley, Aleister (1970). The Confessions of Aleister Crowley. New York: Farrar Straus & Giroux. ISBN 0-8090-3591-X. Crowley, Aleister (1980). The Book of Lies. Weiser Books. ISBN 978-0877285168. Crowley, Aleister (1992) [1919]. "The Blue Equinox". The Equinox. York Beach, ME: Samuel Weiser. III (1). ISBN 0-87728-210-2. Crowley, Aleister (1996). Skinner, Stephen (ed.). The Magical Diaries of Aleister Crowley: Tunisia 1923. Samuel Weiser. ISBN 0-87728-856-9. Culling, Louis T. (1986). Sex Magick. St. Paul, MN: Llewellyn Publications. ISBN 0875421105. Randolph, Paschal Beverly (1996). The Mysteries of Eulis. Appendix B in Deveney (1996), pp. 327–342. Secondary sources Alexandrian, Sarane (1977). Les Libérateurs de l'amour. Éditions du Seuil. ISBN 2020045443. Deveney, JP, ed. (1996). Paschal Beverly Randolph: A Nineteenth-Century Black American Spiritualist, Rosicrucian, and Sex Magician. Albany, NY: State University of New York Press. ISBN 978-0-7914-3120-7. King, Francis (2012). Megatherion: The Magickal World of Aleister Crowley. Creation Books. ISBN 978-1840681802. Rosemont, Penelope (1998). Surrealist Women: An International Anthology. Athlone Press. ISBN 978-0485300888. Urban, Hugh (2003). "Unleashing the Beast: Aleister Crowley, Tantra, and Sex Magic in Late Victorian England". Esoterica. V: 138–192 – via Esoteric.msu.edu. Urban, H. B. (2003b). "The Power of the Impure: Transgression, Violence and Secrecy in Bengali Śākta Tantra and Modern Western Magic". Numen. 50 (3): 269–308. JSTOR 3270489. Urban, Hugh B. (September 2004). "Magia Sexualis: Sex, Secrecy, and Liberation in Modern Western Esotericism". Journal of the American Academy of Religion. 72 (3): 695–731. doi:10.1093/jaarel/lfh064. Versluis, Arthur (2005). Gutierrez, Cathy (ed.). The Occult in Nineteenth Century America. Aurora, CO: The Davies Group. ISBN 1-888570-83-0. Aiki, a Japanese budō term, at its most basic is a principle that allows a conditioned practitioner to negate or redirect an opponent's power. When applied, the aiki practitioner controls the actions of the attacker with minimal effort and with a distinct absence of muscular tension usually associated with physical effort. Etymology In Japanese Aiki is formed from two kanji: 合 – ai – joining 氣 – ki – spirit The kanji for ai is made of three radicals, "join", "one" and "mouth". Hence, ai symbolizes things coming together, merging. Aiki should not be confused with wa which refers to harmony. The kanji for ki represents a pot filled with steaming rice and a lid on it. Hence, ki symbolizes energy (in the body). Thus aiki's meaning is to fit, join, or combine energy. However, care must be taken about the absolute meanings of words when discussing concepts derived from other cultures and expressed in different languages. This is particularly true when the words we use today have been derived from symbols, in this case, Japanese kanji, which represent ideas rather than literal translations of the components. Historical use of a term can influence meanings and be passed down by those wishing to illustrate ideas with the best word or phrase available to them. In this way, there may be a divergence of the meaning between arts or schools within the same art. The characters ai and ki have translations to many different English words. Historically, the principle of aiki would be primarily transmitted orally, as such teachings were often a closely guarded secret. In modern times, the description of the concept varies from the physical[1] to vague and open-ended, or more concerned with spiritual aspects. Martial arts An aikido kokyu nage throw Aiki lends its name to various Japanese martial arts, most notably Aikido,[2] and its parent art, Daito-ryu aiki-jujutsu. These arts tend to use the principle of aiki as a core element underpinning the bulk of their techniques. Aiki is an important principle in several other arts such as Kito-ryu, Judo, Yamabujin Goshin jutsu and various forms of Kenjutsu and Japanese Jujutsu.[3] Techniques accomplished with aiki are subtle and require little mechanical force with the aiki arts generally classed as soft internal martial arts. Concept Aiki is a complex concept, and three aspects have been used to describe it in relation to a martial situation: 1) Blending, not clashing Aiki typically describes an idea of oneness or blending in the midst of combat. In aikido it generally describes the more elevated notion of blending rather than clashing. "Blending" is often described even within aikido as awase (合わせ).[4] Many definitions for aiki seem to be based around awase due to the complexity of the word usage in a particular Japanese context; the exact English interpretation would be hard to describe. Emphasis is upon joining with the rhythm and intent of the opponent in order to find the optimal position and timing with which to apply force. To blend with an attack, many believe it is necessary to yield to incoming forces but basic practitioners of aiki understand that there is a difference between 'blending' and 'giving way', and they instead train to 'take the line' of attack subtly and control it. Aiki is closely related to the principle of ju though the latter places more emphasis on the active physical manipulation on a mechanical structural level. 2) Leading the assailant The aiki practitioner is able to lead the attack, and thus the attacker, into precarious positions. The influence over an assailant grows as the assailant's balance deteriorates. Body movements (tai sabaki) used for this may be large and obvious or small and subtle, internally generated movements. Subtle weight shifting and the application of physical pressure to the assailant enables one to lead them, keep them static, or keep them unbalanced (kuzushi) in order to employ one's own technique. In the same manner, through deceptive movements, the aiki practitioner may negate a defence response from the assailant or create a defence response from the assailant that puts them even further into peril. There is a strong degree of intent, will or psychology[5] to this aspect of domination. Mind and body are coordinated. 3) Use of internal strength – Ki energy Kiai and aiki use the same kanji (transposed) and can be thought of as the inner and the outer aspect of the same principle. Kiai relates to the manifestation, emission or projection of one's own energy externally (external strength), while aiki relates to one's own energy internally (internal strength). Thus kiai is the union of external energies while aiki is the union of internal energies. This use of ki will involve the use of kokyu power, i.e. breathing is coordinated with movement.[6] Kokyu ryoku is the natural power that can be produced when body and consciousness (mind) are unified. The term kokyu (呼吸) can also be used to describe a situation in which two opponents are moving with appropriate timing. Thoughts on the concept Aiki is considered to be an ancient practice, and its practice is often kept within a particular individual or two from a family/school lineage. Culturally, and due to certain necessities of the time period, the aiki knowledge was usually a very well-guarded secret and rarely disclosed. The oldest book to have historically discussed aiki was the 1899 Budo Hiketsu-Aiki no Jutsu. On the subject of aiki it was written: The most profound and mysterious art in the world is the art of aiki. This is the secret principle of all the martial arts in Japan. One who masters it can be an unparalleled martial genius.[7] The Textbook of Jujutsu (Jujutsu Kyoju-sho Ryu no Maki) from 1913 stated: Aiki is an impassive state of mind without a blind side, slackness, evil intention, or fear. There is no difference between aiki and ki-ai; however, if compared, when expressed dynamically aiki is called kiai, and when expressed statically, it is aiki.[7] The term aiki has been used since ancient times and is not unique to Daito-ryu. The ki in aiki is go no sen, meaning to respond to an attack. ... Daito-ryu is all go no sen—you first evade your opponent's attack and then strike or control him. Likewise, Itto-ryu is primarily go no sen. You attack because an opponent attacks you. This implies not cutting your opponent. This is called katsujinken (life-giving sword). Its opposite is called setsuninken (death-dealing sword).[8] In religious Daoism and Traditional Chinese medicine, yangsheng (養生, "nourishing life"), refers to various self-cultivaton practices aimed at enhancing health and longevity. Yangsheng techniques include calisthenics, self-massage, breath exercises, meditation, internal and external Daoist alchemy, sexual activities, and dietetics. Most yangsheng methods are intended to increase longevity, a few to achieve "immortality"— in the specialized Daoist sense of transforming into a xian ("transcendent", who typically dies after a few centuries, loosely translated as "immortal"). While common longevity practices (such as eating a healthy diet or exercising) can increase one's lifespan and well-being, some esoteric transcendence practices (such as "grain avoidance" diets where an adept eats only qi/breath instead of foodstuffs, or drinking frequently poisonous Daoist alchemical elixirs of life) can ironically be deadly. Terminology The word yangsheng is a linguistic compound of two common Chinese words. Yǎng (養) means 1. Nurture; rear, raise, foster; nourish; tend, care for, look after. 2. Support by providing basic necessities; provide for; maintain, keep in good condition; preserve; watch over. 3. Train; groom; educate in the proper way of carrying out one's responsibilities; cultivate. 4. Nurse; treat so as to aid in recuperation. (Kroll 2017: 533, condensed) Besides the usual third tone reading yǎng this character has an uncommon alternate fourth tone pronunciation yàng (養) meaning "support and take care of (especially one's parents)". For instance, yàngshēng occurs in the late 4th-century BCE Mengzi, "Keeping one's parents when they are alive [養生者] is not worth being described as of major importance; it is treating them decently when they die that is worth such a description." (1.13, tr. Lau 1970: 130). Note that the regular and seal characters (e.g., 養) combine a yáng (羊, "sheep", originally picturing a ram's head) phonetic component and shí (食, "food, feed") radical denoting "feed animals", while the ancient oracle and bronze characters (e.g., 䍩) combine yáng (羊, "sheep) and pū (攵, "hit lightly; tap") denoting "shepherd; tend sheep". Shang dynasty Oracle bone script for sheng (生, "grow; live") Shēng (生) means 1. Live, be alive, exist; life; living being; the act of living; lifetime, lifespan. 2. Cause to live, bring into existence; give birth to, bear; originate; come forth, appear; to grow, develop. 3. Fresh; green; unripe, raw; uncooked; unfamiliar; unacquainted; unskillful, clumsy, inept, awkward, unrefined. 4. Nature, natural instinct, inherent character, intrinsic quality. (Kroll 2017: 408, condensed). Ancient characters for sheng (生) were pictographs showing a plant growing out of the earth (土). The unabridged Chinese-Chinese Hanyu Da Cidian ("Comprehensive Chinese Word Dictionary"), lexicographically comparable to the Oxford English Dictionary, gives five definitions of yǎngshēng (養生): 1. 保养生命; 维持生. [Take good care of one's health, preserve one's lifespan] 2. 摄养身心使长寿. [Nourish one's body and mind for longevity] 3. 畜养生物. [Raise animals] 4. 谓驻扎在物产丰富, 便于生活之处. [Be stationed in a healthy location with abundant produce] 5. 生育. [Give birth; raise] The specialized fourth meaning quotes Zhang Yu's (張預) commentary to The Art of War that says, "An army ordinarily likes heights and dislikes depths, values brightness and disparages darkness, nourishes itself on vitality and places itself on solidity. Thus it will not fall prey to a host of ailments and may be declared 'invincible'." (9, tr. Mair 2007: 109)]. The Hanyu Da Cidian also gives a definition of yàngshēng (養生), see the Mencius above: 1. 指奉养父母. [Support and take care of one's parents] (1984: 12, 522). The idea of yang (養, "nourishing") is prominent in Chinese thought. There is a semantic field that includes yangsheng (養生, "nourish life"), yangxing (養形, "nourish the body"), yangshen (養身, "nourish the whole person"), yangxing (養性, "nourish the inner nature"), yangzhi (養志, "nourish the will"), and yangxin (養心, "nourish the mind") (Despeux 2008: 1148). Translations "Nourishing life" is the common English translation equivalent for yangsheng. Some examples of other renderings include "keep in good health; nourish one's vital principle" (DeFrancis 1996), "nurturing vitality", "nourishing the vitality" (Needham and Lu 2000: 72, 115), longevity techniques" (Engelhardt 2000: 74), and "nurturing life”, “cultivating life” (Dear 2012: 1). Some sinologists translate yangsheng and yangxing (養性) as "macrobiotic", using English macrobiotic in its original meaning "Inclined or tending to prolong life; relating to the prolongation of life" instead of its more familiar macrobiotic diet meaning, "Of or pertaining to a Zen Buddhist dietary system intended to prolong life, comprising pure vegetable foods, brown rice, etc." (OED 2009). The first example was Alfred Forke's 1907 translation of Wang Chong's 80 CE Lunheng, mentioned below. Wang's autobiography says that near the end of his life, "he wrote a book on Macrobiotics [養性] in sixteen chapters. To keep himself alive, he cherished the vital fluid [養氣]." (tr. Forke 1907: 348). Joseph Needham and Lu Gwei-djen say, Macrobiotics is a convenient term for the belief that it is possible to prepare, with the aid of botanical, zoological, mineralogical and above all chemical, knowledge, drugs or elixirs [dan 丹] which will prolong human life beyond old age [shoulao 壽老], rejuvenating the body and its spiritual parts so that the adept [zhenren 真人] can endure through centuries of longevity [changsheng 長生], finally attaining the status of eternal life and arising with etherealised body a true Immortal [shengxian 升仙] (Needham and Lu 1974: 11). Donald Harper translates yangsheng and changsheng (長生, "long life") in the Mawangdui Silk Texts as "macrobiotic hygiene" (2009). Changsheng is used in the Mawangdui medical manuscripts to designate "a somatic form of hygiene centering mainly on controlled breathing in conjunction with yogic exercises", comparable with the classical Greek gymnosophists (Collins and Kerr 2001: 14). Historical developments Information about yangsheng "nourishing life" health cultivation was traditionally limited to received texts including the Chinese classics, until this corpus was augmented by some second-century BCE medical manuscripts discovered in the 1970s. Han manuscripts Manuscript written on bamboo strips, from the Kongzi Shilun (孔子詩論), an early discussion of the Classic of Poetry, Warring States period (c. 475-221 BCE) Original silk fragments of the 168 BCE Daoyin tu (Chart for Guiding and Pulling [Qi Circulation]) in the Mawangdui Silk Texts In Western Han dynasty (202 BCE – 9 CE) tombs, Chinese archeologists excavated manuscript copies of ancient texts, some previously unknown, which included several historically important medical books that came to be known as the "medical manuals." Scribes occasionally copied texts on valuable silk but usually on bamboo and wooden slips, which were the common media for writing documents in China before the widespread introduction of paper during the Eastern Han (25 BCE–220 CE). Fifteen medical manuscripts, among the Mawangdui Silk Texts, were excavated in 1973 at the Mawangdui archaeological site (modern Changsha, Hunan). Two others, among the Zhangjiashan Han bamboo texts, were discovered in 1983 at Mount Zhangjia (張家山) (Jiangling County, Hubei). Both locations were in the Han-era Changsha Kingdom (202 BCE-33 CE) (Engelhardt 2000: 85-86). The Mawangdui manuscripts were found in a tomb dated 168 BCE, while Harper places the redaction of the manuscripts in the third century BCE (1998: 4). Six of the fifteen texts can be directly related to the yangsheng medical tradition of nourishing life. Two, the He yinyang (合陰陽, "Conjoining Yin and Yang") and the Tianxia zhidao tan (天下至道谈, "Discussion of the Perfect Way in All Under Heaven"), mainly focus on techniques of sexual cultivation. Two others, the Yangshengfang (養生方, "Recipes for Nourishing Life") and the Shiwen (十問, "Ten Questions"), similarly have sections on sexology, but also discuss breathing techniques, food therapies, and medicines (Harper 1998: 22-30). The Quegu shiqi (卻穀食氣, "The Rejection of Grains and Absorption of Qi) deals mainly with techniques of eliminating grains and ordinary foodstuffs from the diet and replacing them with medicinal herbs and qi through special fuqi (服氣, "breath ingestion") exercises. The text repeatedly contrasts "those who eat qi" with "those who eat grain" and explains this in cosmological terms, "Those who eat grain eat what is square; those who eat qi eat what is round. Round is heaven; square is earth." (tr. Harper 1998: 130). The Daoyin tu (導引圖, "Gymnastics Chart") above contains color illustrations of human figures performing therapeutic gymnastics. Some of the recognizable captions refer to the names of exercises, such as xiongjing (熊經, "bear hangs") and niaoshen (鳥伸, "bird stretches"), mentioned in the Zhuangzi and other texts below (Engelhardt 2000: 86). The Zhangjiashan cache of manuscripts written on bamboo slips were excavated from a tomb dated 186 BCE, and contained two medical books. The Maishu (脈書, "Book on Meridians") comprises several texts that list ailments and describe the eleven (not modern twelve) meridian channels. The collection is closely related to the Mawangdui meridian texts and both briefly describe yangsheng practices of nourishing life. The Yinshu (引書, "Book on Pulling") outlines a daily and seasonal health regimen, including hygiene, dietetics, and sleeping; then it details fifty-seven preventative and curative gymnastic exercises, and massage techniques; and concludes with the etiology and the prevention of diseases. The text recommends various therapies, such as breathing exercises, bodily stretches, and careful treatment of the interior qi. It says: "If you can pattern your qi properly and maintain your yin energy in fullness, then. the whole person will benefit". The Yinshu considered longevity techniques as limited to the aristocracy and upper classes, and makes a distinction between "upper class people" who fall ill owing to uncontrolled emotions such as extreme joy or rage, and less-fortunate individuals whose diseases tend to be caused by excessive labor, hunger, and thirst. Since the latter have no opportunity to learn the essential breathing exercises, they consequently become sick and die an early death. (Engelhardt 2000: 88). The Yinshu manuscript is the "earliest known systematized description of therapeutic exercise in China, and possibly anywhere in the world." (Yang 2022: 110). Han texts Zhuang Zhou, Yuan dynasty painting, 14th century Classics from the Han dynasty (202 BCE-220 CE) first mentioned yangsheng techniques. The Daoist Zhuangzi has early descriptions of yangsheng, notably Chapter 3 titled Yangsheng zhu (養生主, "Essentials for Nurturing Life"), which is in the pre-Han "Inner Chapters" attributed to Zhuang Zhou (c. 369-286 BCE). In the fable about Lord Wenhui (文惠君) coming to understand the Dao while watching Cook Ding (庖丁) cut up an ox, he exclaims how wonderful it is "that skill can attain such heights!" The cook replies, "What your servant loves is the Way, which goes beyond mere skill. When I first began to cut oxen, what I saw was nothing but whole oxen. After three years, I no longer saw whole oxen. Today, I meet the ox with my spirit rather than looking at it with my eyes. My sense organs stop functioning and my spirit moves as it pleases. In accord with the natural grain [依乎天理], I slice at the great crevices, lead the blade through the great cavities. Following its inherent structure, I never encounter the slightest obstacle even where the veins and arteries come together or where the ligaments and tendons join, much less from obvious big bones." ... " "Wonderful!" said Lord Wenhui. "From hearing the words of the cook, I have learned how to nourish life [養生]." (3, tr. Mair 1994: 26-27) Two other Zhuangzi chapters mention yangsheng. In the former context, Duke Wei (威公), the younger brother of King Kao of Zhou (r. 440-426 BCE), asked Tian Kaizhi (田開之) what he had learned from his master Zhu Shen (祝腎, "Worthy Invoker"), who replied, "I have heard my master say, 'He who is good at nurturing life [善養生者] is like a shepherd [牧羊]. If he sees one of his sheep lagging behind, he whips it forward'." In order to explain what this means, Tian contrasted a frugal Daoist hermit named Solitary Leopard (單豹) who lived in the cliffs, only drank water, and was healthy until the age of seventy when a tiger killed him, with a wealthy businessman named Chang Yi (張毅) who rushed about in search of profits, but died of typhoid fever at the age of forty. "Leopard nourished his inner being and the tiger ate his outer person. Yi nourished his outer person and sickness attacked his inner being. Both of them failed to whip their laggards forward." (19, tr. Mair 1994: 179). This shepherding wordplay recalls the ancient characters for yang (養, "nourish"), such as 䍩 combining yáng (羊, "sheep") and pū (攵, "hit lightly; tap") denoting "shepherd; tend sheep", discussed above. The latter story concerns the Lord of Lu (魯君) who heard that the Daoist Yan He (顏闔) had attained the Way and dispatched a messenger with presents for him. Yan "was waiting by a rustic village gate, wearing hempen clothing and feeding a cow by himself." When the messenger tried to convey the gifts, Yan said, "I'm afraid that you heard incorrectly and that the one who sent you with the presents will blame you. You had better check." The messenger went back to the ruler, and was told to return with the presents, but he could never again find Yan He, who disliked wealth and honor. "Judging from this, the achievements of emperors and kings are the leftover affairs of the sages, not that which fulfills the person or nourishes life [完身養生]. Most of the worldly gentlemen of today endanger their persons and abandon life in their greed for things. Is this not sad?" (28, tr. Mair 1994: 287-288). Three Zhuangzi chapters mention yangxing (養形, "nourishing the body"). One has the earliest Chinese reference to ways of controlling and regulating the breath (Engelhardt 2000: 101). It describes daoyin ("guiding and pulling [of qi]") calisthenics that typically involving bending, stretching, and mimicking animal movements (Despeux 2008: 1148). Blowing and breathing, exhaling and inhaling, expelling the old and taking in the new, bear strides and bird stretches—all this is merely indicative of the desire for longevity. But it is favored by scholars who channel the vital breath and flex the muscles and joints, men who nourish the physical form [養形] so as to emulate the hoary age of Progenitor P'eng. (15, tr. Mair 1994: 145). Although the Zhuangzi considers physical calisthenics inferior to more meditative techniques, this is a highly detailed description (Engelhardt 2000: 75). Another Zhuangzi chapter describes the limitations of yangxing (養形, "nourishing the body") (Maspero 1981: 420-421); "How sad that the people of the world think that nourishing the physical form [養形] is sufficient to preserve life! But when it turns out that nourishing the physical form [養形]is insufficient for the preservation of life, what in the world can be done that is sufficient?" (19, tr. Mair 1994: 174-175) The 139 BCE Huainanzi is an eclectic compilation, attributed to Liu An, from various Hundred Schools of Thought, especially Huang–Lao religious Daoism. ‘’Huainanzi’’ Chapter 7 echoes ‘’Zhuangzi’’ 15 disparaging yangsheng techniques because they require external supports. If you huff and puff, exhale and inhale, blow out the old and pull in the new, practice the Bear Hang, the Bird Stretch, the Duck Splash, the Ape Leap, the Owl Gaze, and the Tiger Stare: This is what is practiced by those who nurture the body [養形]. They are not the practices of those who polish the mind [e.g., the Perfected, 至人]. They make their spirit overflow, without losing its fullness. When, day and night, without injury, they bring the spring to external things [物], they unite with, and give birth to, the seasons in their own minds. (7.8, tr. Major 2010: 250). This criticism "gives a fascinating glimpse into the similarities", perceived even in the second century BCE, "between the qi cultivation practiced for physical benefits and the qi cultivation practiced for more transformative and deeply satisfying spiritual benefits, which seems to have involved more still sitting than active movement." (Major 2010: 236). The Huainanzi uses the term yangxing (養性, "nourishing one's inner nature") to denote mind-body techniques such as dietary regimens, breathing meditation, and macrobiotic yoga. "Since nature is the controlling mechanism of both consciousness and vitality, 'nourishing one's nature' produces both elevated states of consciousness and beneficial conditions of bodily health and longevity." (Major 2010: 907). For instance, Tranquility and calmness are that by which the nature is nourished [養性]. Harmony and vacuity are that by which Potency is nurtured [養德]. When what is external does not disturb what is internal, then our nature attains what is suitable to it. When the harmony of nature is not disturbed, then Potency will rest securely in its position. Nurturing life [養生] so as to order the age, embracing Potency so as to complete our years, this may be called being able to embody the Way. (2.13, Major 2010: 103). Another Huainanzi context compares five yang- "nourish; nurture" techniques. In governing the self, it is best to nurture the spirit [yangshen 養神]. The next best is to nurture the body [yangxing 養形]. In governing the state, it is best to nurture transformation [yanghua 養化]. The next best is to correct the laws. A clear spirit and a balanced will, the hundred joints all in good order, constitute the root of nurturing vitality [yangxing 養性]. To fatten the muscles and skin, to fill the bowel and belly, to satiate the lusts and desires, constitute the branches of nurturing vitality [yangsheng 養生].” (20.18, tr. Major 2010: 815) The circa first century BCE Huangdi Neijing ("Inner Classic of the Yellow Emperor") discusses varied healing therapies, including medical acupuncture, moxibustion, and drugs as well as life-nourishing gymnastics, massages, and dietary regulation. The basic premise of longevity practices, which permeates the entire text "like a red thread", is to avoid diseases by maintaining the vital forces for as long as possible (Engelhardt 2000: 89). The Suwen (素問, "Basic Questions"), section echoes the early immortality cult, and says the ancient sages who regulated life in accordance with the Dao could easily live for a hundred years, yet complained that "these good times are over now, and people today do not know how to cultivate their life". (Engelhardt 2000: 90). The astronomer, naturalist, and skeptical philosopher Wang Chong's c. 80 CE Lunheng ("Critical Essays") criticizes many Daoist beliefs particularly yangxing (養性, "nourishing one's inner nature") (Despeux 2008: 1149). The Lunheng only uses yangsheng once; the "All About Ghosts" (訂鬼) chapter explains how heavenly qi (tr. "fluid") develops into ghosts and living organisms, "When the fluid is harmonious in itself, it produces and develops things [養生], when it is not, it does injury. First, it takes a form in heaven, then it descends, and becomes corporeal on earth. Hence, when ghosts appear, they are made of this stellar fluid." (tr. Forke 1907: 241). Wang Chong's "Taoist Untruths" (道虛) chapter (tr. Forke 1907: 332-350) debunks several yangsheng practices, especially taking "immortality" drugs, bigu grain avoidance, and Daoist yogic breathing exercises. Daoist waidan alchemists frequently compounded elixirs of "immortality", some of which contained lethal ingredients such as mercury and arsenic that could cause elixir poisoning or death. One Lunheng anti-drug passage repeats the phrase tunyao yangxing (吞藥養性, "gulp down drugs and nourish one's nature") in a botanical example of natural aging. The human hair and beard, and the different colours of things, when young and old, afford another cue. When a plant comes out, it has a green colour, when it ripens, it looks yellow. As long as man is young, his hair is black, when he grows old, it turns white. Yellow is the sign of maturity, white of old age. After a plant has become yellow, it may be watered and tended ever so much, it does not become green again. When the hair has turned white, no eating of drugs nor any care bestowed upon one’s nature [吞藥養性] can make it black again. Black and green do not come back, how could age and decrepitude be laid aside? ... Heaven in developing things can keep them vigorous up till autumn, but not further on till next spring. By swallowing drugs and nourishing one's nature [吞藥養性] one may get rid of sickness, but one cannot prolong one's life, and become an immortal. (tr. Forke 1907: 337). Admitting that while some medicines could improve one's health, Wang Chong denied that any could transform one into a xian transcendent. The Taoists sometimes use medicines [服食藥物] with a view to rendering their bodies more supple and their vital force stronger, hoping thus to prolong their years and to enter a new existence. This is a deception likewise. There are many examples that by the use of medicines the body grew more supple and the vital force stronger, but the world affords no instance of the prolongation of life and a new existence following. … The different physics cure all sorts of diseases. When they have been cured, the vital force is restored, and then the body becomes supple again. According to man’s original nature his body is supple of itself, and his vital force lasts long of its own accord. … Therefore, when by medicines the various diseases are dispelled, the body made supple, and the vital force prolonged, they merely return to their original state, but it is impossible to add to the number of years, let alone the transition into another existence. (tr. Forke 1907: 349). The "Taoist Untruths" chapter describes Daoist grain-free diets in terms of bigu (辟穀, "avoiding grains") and shiqi (食氣, "eat/ingest breath"). It says that Wangzi Qiao (王子喬), a son of King Ling of Zhou (571-545 BCE), practiced bigu, as did Li Shaojun (fl. 133 BCE). The idea prevails that those who abstain from eating grain [辟穀], are men well versed in the art of Tao. They say e.g., that [Wangzi Qiao] and the like, because they did not touch grain, and lived on different food than ordinary people, had not the same length of life as ordinary people, in so far as having passed a hundred years, they transcended into another state of being, and became immortals. That is another mistake. Eating and drinking are natural impulses, with which we are endowed at birth. Hence the upper part of the body has a mouth and teeth, the inferior part orifices. With the mouth and teeth one chews and eats, the orifices are for the discharge. Keeping in accord with one's nature, one follows the law of heaven, going against it, one violates one's natural propensities, and neglects one's natural spirit before heaven. How can one obtain long life in this way? … For a man not to eat is like not clothing the body. Clothes keep the skin warm, and food fills the stomach. With a warm epidermis and a well-filled belly the animal spirits are bright and exalted. If one is hungry, and has nothing to eat, or feels cold, and has nothing to warm one’s self, one may freeze or starve to death. How can frozen and starved people live longer than others? Moreover, during his life man draws his vital force from food, just as plants and trees do from earth. Pull out the roots of a plant or a tree, and separate them from the soil, and the plant will wither, and soon die. Shut a man's mouth, so that he cannot eat, and he will starve, but not be long-lived. (tr. Forke 1907: 347). Another passage describes shiqi (食氣, "eating/ingesting breath", tr. "eats the fluid") as a means to avoid eating grains. The Taoists exalting each other's power assert that the "pure man" [真人] eats the fluid [食氣], that the fluid is his food. Wherefore the books say that the fluid-eaters live long, and do not die, that, although they do not feed on cereals, they become fat and strong by the fluid. This too is erroneous. What kind of fluid is understood by fluid? If fluid of the Yin and the Yang be meant, this fluid cannot satiate people. They may inhale this fluid, so that it fills their belly and bowels, yet they cannot feel satiated. If the fluid inherent in medicine be meant, man may use and eat a case full of dry drugs, or swallow some ten pills. But the effects of medicine are very strong. They cause great pain in the chest, but cannot feed a man. The meaning must certainly be that the fluid-eaters breathe, inhaling and exhaling, emitting the old air and taking in the new. Of old, P'êng Tsu used to practise this. Nevertheless he could not live indefinitely, but died of sickness. (tr. Forke 1907: 347-348). Besides shiqi ("eating qi/breath") above, the Lunheng also refers to Daoist breath yoga as daoqi (導氣, "guide the qi/breath"). Many Taoists hold that by regulating one's breath one can nourish one's nature [導氣養性], pass into another state of being, and become immortal. Their idea is that, if the blood vessels in the body be not always in motion, expanding and contracting, an obstruction ensues. There being no free passage, constipation is the consequence, which causes sickness and death. This is likewise without any foundation. Man’s body is like that of plants and trees. … When plants and trees, while growing, are violently shaken, they are injured, and pine away. Why then should man by drawing his breath and moving his body gain a long life and not die? The blood arteries traverse the body, as streams and rivers flow through the land. While thus flowing, the latter lose their limpidity, and become turbid. When the blood is moved, it becomes agitated also, which causes uneasiness. Uneasiness is like the hardships man has to endure without remedy. How can that be conducive to a long life? (tr. Forke 1907: 348-349). The Han Confucian moralist Xun Yue's (148-209) Shenjian (申鋻, Extended Reflections) has a viewpoint similar with Wang Chong's interpretation of cultivating the vital principle. One should seek moderation and harmony and avoid any excesses, and the breath should be circulated to avoid blocks and stagnation, just as the mythical Yu the Great did when he succeeded in quelling the flood waters (Despeux 2008: 1149). Six Dynasties texts During the Six Dynasties (222-589), yangsheng continued to develop and diversify in Daoist, Xuanxue ("Arcane Learning"), and medical circles. The polymath Ji Kang (223-262), one of the Daoist Seven Sages of the Bamboo Grove, wrote a text titled Yangsheng lun (飬生論, "Essays on Nourishing Life"). The early Zhuangzi commentator Xiang Xiu (227-272) wrote a criticism with the same title, and Ji replied in his Danan Yangsheng lun (答難飬生論, "Answer to [Xiang Xiu's] Refutation of 'Essays on Nourishing Life'"). Ji Kang believed that achieving immortality was attainable, but only for those who have extraordinary qi, yet even those without it who practice longevity techniques can achieve a lifespan of several hundred years (Engelhardt 2000: 90). The Daoist scholar Ge Hong's 318 CE Baopuzi ("Master Who Embraces Simplicity") describes many techniques of yangsheng (養生) and changsheng (長生, "longevity"), which Ware (1966) translates as "nurturing of life" and "fullness of life". Methods of neixiu (內修, "inner cultivation") include tuna (吐納, "breathing techniques"), taixi (胎息, "embryonic breathing"), daoyin (導引, "gymnastics"), and xingqi (行氣, "circulation of breath/energy"), which are all old forms of what is today known as qigong (氣功). Methods of waiyang (外養, "outer nourishment") include xianyao (仙藥, "herbs of immortality"), bigu (辟穀, "avoiding grains"), fangzhongshu (房中術, "bedchamber arts"), jinzhou (禁咒, "curses and incantations"), and fulu (符籙, "talismanic registers") (Theobald 2010). Ge Hong quotes the Huangdi jiuding shendan jing (黄帝九鼎神丹經, "The Yellow Emperor's Manual of the Nine-Vessel Magical Elixir"). The Yellow Emperor rose into the sky and became a genie after taking this elixir. It adds that by merely doing the breathing exercises and calisthenics and taking herbal medicines one may extend one's years but cannot prevent ultimate death. Taking the divine elixir, however, will produce an interminable longevity and make one coeval with sky and earth; it lets one travel up and down in Paradise, riding clouds or driving dragons. (4, tr Ware 1966: 75) The Baopuzi makes a clear distinction between longevity and immortality, listing three types of immortals: celestial (tiānxiān, 天仙), earthly (dìxiān, 地仙), and corpse-liberated (shījiě xiān, 尸解仙). Engelhardt says, "The foundation of immortality in any form, then, is a healthy life. This means that one must avoid all excesses and prevent or heal all diseases." Taking a fundamentally pragmatic position on yangsheng and changsheng practices, Ge Hong asserts that "the perfection of any one method can only be attained in conjunction with several others." (Engelhardt 2000: 77). The taking of medicines [服藥] may be the first requirement for enjoying Fullness of Life [長生], but the concomitant practice of breath circulation [行氣] greatly enhances speedy attainment of the goal. Even if medicines [神藥] are not attainable and only breath circulation is practiced, a few hundred years will be attained provided the scheme is carried out fuIly, but one must also know the art of sexual intercourse [房中之術] to achieve such extra years. If ignorance of the sexual art causes frequent losses of sperm to occur, it will be difficult to have sufficient energy to circulate the breaths. (5, tr. Ware 1966, 105). There are inherent dangers for adepts who overspecialize in studying a particular technique. In everything pertaining to the nurturing of life [養生] one must learn much and make the essentials one's own; look widely and know how to select. There can be no reliance upon one particular specialty, for there is always the danger that breadwinners will emphasize their personal specialties. That is why those who know recipes for sexual intercourse [房中之術] say that only these recipes can lead to geniehood. Those who know breathing procedures [吐納] claim that only circulation of the breaths [行氣] can prolong our years. Those knowing methods for bending and stretching [屈伸] say that only calisthenics can exorcize old age. Those knowing herbal prescriptions [草木之方] say that only through the nibbling of medicines can one be free from exhaustion. Failures in the study of the divine process are due to such specializations. (6, tr. Ware 1966: 113). Ge Hong advises how to avoid illness. If you are going to do everything possible to nurture your life [養生], you will take the divine medicines [神藥]. In addition, you will never weary of circulating your breaths [行氣]; morning and night you will do calisthenics [導引] to circulate your blood and breaths and see that they do not stagnate. In addition to these things, you will practice sexual intercourse in the right fashion; you will eat and drink moderately; you will avoid drafts and dampness; you will not trouble about things that are not within your competence. Do all these things, and you will not fall sick. (15, tr. Ware 1966: 252) The Baopuzi bibliography lists a no-longer extant Yangshengshu (養生書, "Book for Nurturing Life") in 105 juan (卷, "scrolls; fascicles; volumes") (Ware 1966: 383). " Drinking, Eating, and Nourishing Life" (飲食養生鏡), 1855 ukiyo-e by Utagawa Yoshitsuna (歌川芳綱) The Eastern Jin dynasty official and Liezi commentator Zhang Zhan 張湛 (fl. 370) wrote one of the most influential works of the Six Dynasties period, the Yangsheng yaoji (養生要集, "Essentials of Nourishing Life"). For yangsheng health and immortality seekers, this text is said to be equally important as the Daodejing and Huangtingjing (黃庭經, "Yellow Court Classic"), it was "a widely available source of information for the educated but not necessarily initiated reader", until it was lost during the eighth century (Despeux 2008: 1149). The Yangsheng yaoji is important in the history of yangsheng techniques for three reasons: it cites from several earlier works that would have otherwise been lost, it presents a standard textbook model for many later works, and it is the earliest known text to systematize and classify the various longevity practices into one integrated system (Engelhardt 2000: 91). In the present day, the text survives in numerous fragments and citations, especially in the Yangxing yanming lu (養性延命錄, "On Nourishing Inner Nature and Extending Life"), ascribed to Tao Hongjing (456–536), Sun Simiao's 652 Qianjin fang (千金方, "Prescriptions Worth a Thousand Gold [Pieces]"), as well as in early Japanese medical texts such as the 984 Ishinpō ("Methods from the Heart of Medicine"). (Barrett and Kohn 2008: 1151). During the Northern and Southern dynasties (420–589), yangsheng incorporated Chinese Buddhist meditation techniques (especially Ānāpānasati "mindfulness of breathing") and Indian gymnastic exercises. Daoist zuowang ("sitting and forgetting") and qingjing (清静, "clarity and stillness") meditating were influenced by Buddhist practices (Despeux 2008: 1149). Sui to Tang texts In the Sui (561-618) and Tang (618-907) dynasties, Daoist and medical circles transmitted essential yangsheng techniques for gymnastics and breathing (Despeux 2008: 1149). The number of medical texts increased significantly from 36 in the Catalog of the Imperial Library of the Han to 256 in the Catalog of the Imperial Library of the Sui (Yang 2002: 111-112). Sun Simiao as depicted by Gan Bozong, woodblock print, Tang dynasty (618-907) Sima Chengzhen, 1921 book illustration The 610 Zhubing yuanhou lun (諸病源候論, "Treatise on the Origin and Symptoms of Diseases") was compiled upon imperial orders by an editorial committee supervised by the Sui physician and medical author Chao Yuanfang. This work is of "unprecedented scope", and the first systematic treatise on the etiology and pathology of Chinese medicine. It categorizes 1,739 diseases according to different causes and clinical symptoms, and most entries cite from an anonymous text titled Yangsheng fang (養生方, "Recipes for Nourishing Life"), which closely resembles the fourth-century Yangsheng yaoji. The Zhubing yuanhou lun does not prescribe standard herbal or acupuncture therapies for clinical cases but rather specific yangxing (養性) techniques of hygienic measures, diets, gymnastics, massages, breathing, and visualization (Engelhardt 2000: 79, 91-92). The famous physician Sun Simiao devoted two chapters (26 "Dietetics" and 27 "Longevity Techniques") of his 652 Qianjin fang (千金方, "Prescriptions Worth a Thousand Gold [Pieces]", see above) to life-nourishing methods. The Qianjin fang is a huge compendium of all medical knowledge in the Tang period, the oldest source on Chinese therapeutics that has survived in its entirety, and is still being used to train traditional physicians today (Engelhardt 2000: 93). Sun also wrote the Sheyang zhenzhong fang (攝養枕中方, "Pillow Book of Methods for Nourishing Life") is divided into five parts: prudence, prohibitions, daoyin gymnastics, guiding the qi, and guarding the One (shouyi 守一). The text identifies overindulgence of any sort as the main reason for illness. (Engelhardt 1989: 280, 294). Some shorter texts are also attributed to Sun Simiao, including the Yangxing yanming lu (養性延命錄, "On Nourishing Inner Nature and Extending Life"), the Fushou lun (福壽論, "Essay on Happiness and Longevity"), and the Baosheng ming (保生銘, "Inscription on Protecting Life") (Despeux 2008: 1150). The Daoist Shangqing School patriarch Sima Chengzhen (司馬承禎, 647-735) composed the 730 Fuqi jingyi lun (服氣精義論, "Essay on the Essential Meaning of Breath Ingestion"), which presented integrated outlines of health practices, with both traditional Chinese physical techniques and the Buddhist-inspired practice of guan (觀, "insight meditation"), as preliminaries for the attainment and realization or the Dao (Engelhardt 2000: 80). The work relies on both Shangqing religious sources and major medical references such as the Huangdi Neijing, and groups all the various longevity techniques around the central notion or absorbing qi. The practical instructions on specific exercises are supplemented by theoretical medical knowledge, such as the five orbs, healing of diseases, and awareness of symptoms. (Engelhardt 2000: 93). Song to Qing texts Su Shi, Yuan dynasty painting by Zhao Mengfu, 1301 Illustration of the Baduanjin qigong "Separate Heaven and Earth" exercise, Qing dynasty 17th-18th century Yangsheng practices underwent significant changes from the Song dynasty (960-1279) onward. They integrated many elements drawn from neidan ("inner alchemy") practices, and aroused the interest of scholars. For the Song dynasty alone, there are about twenty books on the subject. An important author of the time was Zhou Shouzhong (周守中), who wrote the Yangsheng leizuan (養生類纂, "Classified Compendium on Nourishing Life"), the Yangsheng yuelan (養生月覽, "Monthly Readings on Nourishing Life"), and other books (Despeux 2008: 1150). Famous Song literati and poets, such as Su Shi (1007-1072) and Su Dongpo (1037-1101), wrote extensively about their longevity practices. The Song author Chen Zhi's (陳直) Yanglao Fengqin Shu (養老奉親書, "Book on Nourishing Old Age and Taking Care of One's Parents") was the first Chinese work dealing exclusively with geriatrics (Engelhardt 2000: 81). Along the development of Neo-Confucianism and the growth of syncretism among Daoism, Buddhism, and Confucianism in the Ming (1368–1644) and Qing (1636–1912) periods, a number of ethical elements were incorporated into yangsheng (Despeux 2008: 1150). During the Ming period, various collections and compendia of longevity writings appeared. Hu Wenhuan (胡文焕), editor of the 1639 edition Jiuhuang Bencao ("Famine Relief Herbal"), wrote the main work on yangsheng, the c. 1596 Shouyang congshu (壽養叢書, "Collectanea on Longevity and Nourishment [of Life]"), which includes the Yangsheng shiji (養生食忌, "Prohibitions on Food for Nourishing Life") and the Yangsheng daoyin fa (養生導引法, "Daoyin Methods for Nourishing Life"). Some works are inclusive treatments of diverse longevity techniques, for example, the dramatist Gao Lian's (fl. 1573-1581) Zunsheng bajian (遵生八笺, "Eight Essays on Being in Accord with Life") described yangsheng diets, breathing methods, and medicines. Other works focus entirely on a single method, such as Tiaoxi fa (調息法, "Breath Regulation Methods") by the Neo-Confucian philosopher Wang Ji (1498-1582) (Engelhardt 2000: 81). Another new development under the Ming is the increased integration and legitimization of yangsheng techniques into medical literature. For example, Yang Jizhou's (楊繼洲) extensive 1601 Zhenjiu dacheng (針灸大成, "Great Compendium on Acupuncture and Moxibustion"), which remains a classic to the present day, presents gymnastic exercises for the various qi-meridians (Engelhardt 2000: 82). Unlike the Ming dynasty, the Qing dynasty produced no important work on yangsheng. In the twentieth century, yangsheng evolved into the modern Westernized science of weisheng (衛生, "hygiene, health, sanitation") on the one hand, and into qigong on the other (Despeux 2008: 1150). Dear's anthropological study of yangsgheng's popularity and commercialization in early twenty-first century China makes a contrast with Qigong fever, a 1980s and 1990s Chinese social phenomenon in which the practice of qigong rose to extraordinary popularity, estimated to have reached a peak number of practitioners between 60 and 200 million. While the Qigong fever had a "somewhat austere and Salvationist aspect", the more recent Yangsheng fever, "which covers so much of the same ground in the quest for health and identity, has a certain low-key decadence about it." For instance, using the term yangsheng to advertise deluxe villas in the suburbs, luxury health spas, extravagantly packaged expensive medicines like chongcao (蟲草, Ophiocordyceps sinensis), and tourism to naturally beautiful landscapes, "are some of the markers of the new Yangsheng." (Dear 2012: 29). Daoyin tu - chart for leading and guiding people in exercise for improving health and treatment of pain, containing animal postures such as bear walk. This is a reconstruction of a 'Guiding and Pulling Chart' excavated from the Mawangdui Tomb 3 (sealed in 168BC) in the former kingdom of Changsha. The original is in the Hunan Provincial Museum, Changsha, China. Wellcome Images Keywords: Tai Chi; Chinese; Asian Continental Ancestry Group; Delivery of Health Care; Chinese Medicine; China; Healthcare; Exercise; Posture " Drinking, Eating, and Nourishing Life" (飲食養生鏡), 1855 ukiyo-e by Utagawa Yoshitsuna (歌川芳綱) 중국 강호해설-구대문파. 강호무림의 대표적인 조직 구파일방. 그 중 구대문파인 소림, 무당, 곤륜, 아미, 화산, 공동, 청성, 종남, 점창파에 대해 소개하겠습니다. 중국에서 나는 漢高祖와 한동안 오랫동안 같이 하다 한고조는 황룡이었다. 내가 확인한 것들은, 중국의 황제들이 대부분은 사람이 아니며, 황룡들이거나 적룡들로서 용들이었다는 점이다 한고조와 함께 한 기간중 우리는 삼국지시대를 흥미롭게 바라다본다 상산의 조자룡과 운장관우, 장비, 조조, 손권을 본다 그리고 유비를 본다 내가 무슨 말을 하면 아무 것도 모르고 말하는 것은 아닐 것이다 또한 나는, 중국의 도교와 9대문파에 대해서 본다 그중에 우리의 관심과 흥미를 일깨우는 것은, 무당파였다. 무당검파는 무림제일검파로 알려져 있다 무당파, 소림파, 화산파, 아미파, 청성파, 곤륜파, 공동파, 종남파, 점창파, 개방파는 중국내 무림의 구대문파로서 명성이 알려진다. 나는 이들 대부분에 대해서 어떤 문파는 깊숙이 어떤 문파는 가볍게 지나가지만 일단은 대부분 경험한 듯 싶다 내가 주의깊게 보았던 문파는 무당검파이다. 그리고 영춘권으로 알려진 근대중국의 무술들이다. 중국의 대부분의 무술들은, 사람의 무술이나 무예가 아니며, 실제로는 龍들의 무법, 무예, 무술들이다. 무당검파를 창시한 장삼풍은 황룡으로 목격관찰되다. 나는 무당검파에서 오랜기간 수련한다. 무당검파의 고수가 되면 적어도 3000인이상을 상대하며, 어떤 경우는 무제한으로 싸울수 있다. 그것은 실제다 영춘권을 보면, 일본군(공수도)을 상대로 하여 무차별로 격파하는 장면이 나오는데, 이는 실제다. 최배달의 무예는, 중국무술과는 좀 다르며, 이 사람의 기본무술, 무법, 무예는 아틀란티스를 기초로 한다. 용들의 무예와 아틀란티스인들의 무예는 좀 다르다 무당검파는 실제로는 고수에 이르면, 신선, 도사, 진인급에 도달한다. 사람이 아니다. 화산파는, 검술의 달인이다. 하지만 무당검파에 비하면 내공의 조예가 낮다 검파마다 특색이 있지만, 화산파는 기예, 기공, 기술면이 강하며, 무당검파는, 내공과 기의 운용에 그 장점이 있는데, 다만 최고도에 도달하면 어검술이 가능하다 어검술이란 검과 내가 하나가 되는 경지다 영웅문의 저자는 이러한 중국무술무예에 매우 능통한 사람으로서, 실제로 이러한 무술무예를 익힌 사람으로 보였다. 대영제국이 좀 이상해진 것은 내가 중국에 관심을 가지고 몰입하는 과정에 그렇게 된 듯 싶다 하지만 서양에도 로마제국이 있고, 그리스가 있다. 특히 로마검은, 거의 천하무적으로서, 제대로 익히면 당할자가 없는데, 그것은 오베로니우스 글래디에이터에서 증거된다. 로마검은 익히기가 매우 어렵다. 이는 로마검이 사람(上人기준)을 기준으로 하는 검법이므로 그러하다고 보이는데, 제대로 배운다는 것은 고혈을 쥐어짜는 고통이다 내공과 기를 운용하여 익히고 배우는 중국무술들은 이에 비하면 수월한 편에 속한다 대영제국이 쇠퇴한 이유에 대해서는 나에게도 책임이 있다 중국에 관심과 흥미가 생겨나는 이유중 하나는 중국이 실제로는 사람사는 세계라기 보다는, 용들과 마왕, 신선, 도사, 요괴, 요마, 귀신, 마귀와 악마 그리고 진인들로 알려진 사람이 아닌 다른 실체들로서의 세계였기 때문이고, 이에 비해서 서양세계는 사람들의 세계이지만, 등급이 높은 사람들인 동시에, 반신들과 준신들의 세계로서 다만 겉으로 보면, 사람세계로서 보여지므로 중국에 비하여 더 실제적이고 현실적이기에 더 그렇게 짜릿하다거나 흥미롭다거나 하는 부분보다는 실제적 현실적 논리적 합리적으로 가는 것이며, 때로 사람으로서 살다보면 중국같은 세계가 흥미롭고 관심을 끌수도 있다는 점이다 하지만 서양세계 역시 그리스가 있고, 로마가 있는데, 특히 그리스같은 경우는 관능, 에로틱의 대명사로서, 발가벗고 살고, 보다 관능적이며 에로틱한 면모로서의 올림피안들이 존재한다 이 관능성 에로틱 부분은 그리스를 따라가기 어렵다. 그리고 대부분은 반신급이상, 준신급에서 장군이나 황제역할을 한 것이 서양세계로서 실제로는 동양에 비하여 월등하게 등급이 높은 곳이 서양이다 중국의 옥황상제는 반신급이다. 그러나 로마의 장군들은 준신급이었다. 게다가 사람들이 좋아하는 에로틱, 섹스,관능은 그리스를 따라갈수 없어서 우리가 한동안 오랫동안 판과 함께 하며, 헤라와 함께 하며, 비너스, 아프로디테와 같이 한다. 이중에 특이한 것은 아르테미스인데, 이 사람은, 아프로디테와는 다른 색다른 매력과 관심으로서의 야성적인 에로틱과 관능성이 돋보인다 대영제국이 이건희 따위가 자행하는 사음방중술 따위에 걸려든 이유를 우리는 잘 모르는데, 실제로 그리스를 쳐다보면, 이건희 따위의 섹스사음방중술따위는 우스운 것이다 이는 여호와의 책임인데, 이 JEHOVAH도 좀 이상하다 그리스나 로마의 등급은 중국보다 매우 높다. 특히 그리스급이 되면 중국에서 접근할수 없다 판의 축제는 그리스인들을 매우 흥미롭고 활기차고 재미있는 세계로 유도한다 판은 거대한 남성기를 드러내고, 길거리를 활보하며 나는 하고 싶다고 외친다. 그리스의 철학자들중 누군가는 길거리에서 사람들이 보는 앞에서 제자들과 함께 집단수음을 한다 이는 현대로 오면 일종의 사음방중술과 유사해보일수도 있지만, 이것이 바로 휴머니즘의 시작이다 헬레니즘으로 알려진 인본주의의 기초라고 보여진다. 이것이 훗날 여호와에 의하여 헤브라이즘으로 변형되고, 다시 중국을 이용하여 낮고 저급한 수준으로 격하된다. 그리스문명과 라틴문명에 대해서 대영제국이 관심을 가져야 할 것이다. 아틀란티스12주신들과, 아틀란티스 파충류4개종족들은 중국(수당제국)으로부터 즉각 철수하여 복귀토록 지시명령처리기록되다. 아틀란티스는 향후 중국에 대하여 그 어떤 지원이나 도움도 주지 아니하도록 지시명령처리기록되다. 이를 아령이 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 무조건개입하고 무제한개입하고 사사건건개입하여 지속적으로 관수처리하다 또한 제17ATLANTIS연합문명평의회는, 아틀란티스의 특성과 기질, 특징에 잘 맞지 아니하는 파충류종족들을 모두 퇴출시키도록 지시명령처리기록되다. 이를 아령이 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 무조건개입하고 무제한개입하고 사사건건개입하여 지속적으로 관수처리하다 아틀란티스의 원특성 : (正)아틀란티스는 서양계특성으로서, 그리스와 일부 부합되고 VEGA와 일부 일치되며 홍인종이 포함되면 LYRA와도 일부 통하나, 아틀란티스를 지배하던 亞플레이아데스인들이 紅人種을 蔑視下待하다. 亞플레이아데스인들의 특성은 동양계특성, 中國특성인 동시에, 히브리 이스라엘, 루마니아, 세르비아, 불가리아, 유고슬라비아(훗날 동로마제국) 특성을 가지다 亞플레이아데스인들이 자기들도 유럽서양특성이 있다고 주장하나, 正플레이아데스인의 관찰목격연구결과에 의하면 亞플레이아데스인들은, 유럽서양특성에 매우 부적합하며 부족하다고 판단되다 星團플레이아데스급이 되면 마야인MYAN과 類似해지며, 正플레이아데스급이 되면 유럽서양계EUROPE, WESTERN와 같아지며, 亞플레이아데스급은 중국, 히브리, 훈족, 선비족과 매우 유사하다는 관찰연구결과로서 처리기록되다. 아플레이아데스 지도자 펠레콘이 서양유럽으로 진출하려고 시도했으나, 실패하다(역사적 신화전설적 기록결과, 최초 훈족으로 진출후 다시 위변형하여 오딘계로 진출, 그러나 실패) ANDROMEDA GALAXY LYRA 연합원로원 VEGA연합원로원 MALDEK연합원로원 MURDEK연합원로원 제17개ATLANTIS연합문명평의회 연합원로원 정플레이아데스인 서명처리 아령은 현재지금여기이순간지금여기까지 온 내가 나의가 박종권이로서 지구인으로서 하층지구인으로서 최적점(최적지구)을 찾아서 복귀토록 발과 유체를 이동시키도록 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 무조건개입하고 무제한개입하고 사사건건개입하여 관수처리하다 THEPLEIADES4BIGOUTRAGEOUSFELLOW 1963년PC방 행정공공시설 (기타 편의·시설) Internet Cafe 박종권 Lee Kun-hee와함께sexsexualintercourselovemakingfornicationwhoredomfornicatrix sexsexualintercourselovemakingpromiscuoussexualrelationsbehavioraswappartyShaggardenofpromiscuity을하고있는couplemaleandfemalebeings thePleiades9bigoutrageousfellowPleiades9대무법자 목화고시원 연산역☎ 0507- 사음마법더러운술수를쓰는자者usebesubstanceforalasciviousimmorallewdlicentiouscommitadultery 아령은, 여성과 남성을 사람으로서 사는 기간중에는 확고하게 분리하여 운영토록 (아)플레이아데스에 대하여 여자로서 살 경우에는, 원본원을 여성으로 만든후, 태어나도록 의무화하며, 남자로서 살 경우에는 원본원을 남성으로 만든후, 태어나도록 의무화하며, 남성원형들과 여성원형들을 지정하여 정하며, 원형원정에 해당되는 표준안을 설정하여 운영토록 제도와 규칙을 제정하여 실시실행실천토록 하며, 사람으로서 사는 기간중 아무리 화가 나더라도 지정된 성을 유지할 것을 의무화하도록 하며, 이를 위배위반거부무시묵살할 경우 무조건 자격을 상실하게 하고 추방토록 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 사사건건개입하고 무조건개입하고 무제한개입하여 지속적으로 관수처리하다 정플레이아데스인 박종권 지시서명처리 pleiades연방원로원 제청 법안 lyra연합원로원 lyra연합원로원 ANDROMEDA GALAXY연합원로원 제청법안 아령은 현재지금여기이순간지금여기까지온 나와 박종권이가 있는 영역, 차원, 장소, 시공간영역과 차원 및 장소, 라인, 영토, 곳으로 오는 자들에 대해서 무조건 여성, 여자로서 사람으로서만 오도록 제한토록 무제한 무조건 관수처리하다. 또한 현재지금여기이순간지금여기까지 온 나와 박종권이를 현대문명시대 원본래적으로 나의 가 살던 영역, 차원, 영토, 라인, 장소, 시공간대와 영역, 차원, 공간, 장소, 곳으로 양발을 이동시키며 유체를 이동시켜 위치토록(일단 여기살려고 온 원신체 머리위로 올린후 단계적으로 내려가도록 조치하다) 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 무조건개입하고 무제한개입하고 일괄소급하여 지속적으로 관수처리하다 나는나인데내가아닌나에대해서무조건아령이살해사형제거소멸토록지속적관수처리하다

 제13지구등급,레벨,지위이상에 한정되어져 대영제국관련하여, 최종적으로

FIRST STAGE에 한정하여(FIRST STAGE를 중겁으로 겹쳐서 자행하는 것도 불허하다) 300년간 대영제국이 지속된후, 이후 은퇴하며 BC1947년부로 그 세력이 사라지며 종결처리하는 것으로서 아령이 지속적 항구적 항속적 종신적 영원적 영겁적 영구적 영속적으로 관수처리하다. SECOND STAGE는 절대로 불허하며 금지되어지며 만일 나(+22등급, 지구인 서열 제13위 인간서열 제6위, 사람서열제1위, +17등급 아틀란티스인의 어떤 것, +20등급이상의 상아틀란티스인의 어떤 것, 아틀란티스와 연계연관관련관계된 것들, 정플레이아데스인 +34등급, LYRA, VEGA, ANDROMEDAGALAXY와 관계된 어떤 것들, 나의가 가진 장점들과 잠재력과 모든 것들 포함)를 이용하여 SECOND STAGE를 강행할 경우에는 반드시 언제나 항상 원본래로서의 VEGA, LYRA POWER, FORCE 및 지지기반세력들이  자동철퇴회수되며 나와 관련관계연관된 모든 것들이 자동철퇴되며 자동회수되어 사라지게 만들며, 오로지 그들 자신의 원본래적자기자신적원본원적원본인적본원적본인적의 것만 가지고 하도록 만들도록 아령이 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 무제한개입하고 무조건 개입하고 지속적으로 관수처리하다.The Andromeda Galaxy with satellite galaxies M32 (center left above the galactic nucleus) and M110 (center left below the galaxy)Location of the Andromeda Galaxy (M31) in the Andromeda constellation.Messier 32 is to the left of the center, Messier 110 is to the bottom-right of the center.Superimposing picture showing sizes of the Moon and the Andromeda Galaxy as observed from Earth. Because the galaxy is not very bright, its size is not evident.

제13지구등급,레벨,지위이상에 한정되어져 한국(남한,남조선,대한민국)경제관련하여 FIRST STAGE에 한정하여(FIRST STAGE를 중겁으로 겹쳐서 자행하는 것도 불허하다) AD1996년부(TOTAL 1,280조원 한정, 삼성반도체 1차지원으로 종결, 2차지원은 없는 것으로 처리관수하다)로 배후지원,도움,지지가 사라지며 종결처리하는 것으로서 아령이 지속적 항구적 항속적 종신적 영원적 영겁적 영구적 영속적으로 관수처리하다. SECOND STAGE는 절대로 불허하며 금지되어지며 만일 나(+22등급, 지구인 서열 제13위 인간서열 제6위, 사람서열제1위, +17등급 아틀란티스인의 어떤 것, +20등급이상의 상아틀란티스인의 어떤 것, 아틀란티스와 연계연관관련관계된 것들, 정플레이아데스인 +34등급, LYRA, VEGA, ANDROMEDAGALAXY와 관계된 어떤 것들, 나의가 가진 장점들과 잠재력과 모든 것들 포함)를 이용하여 SECOND STAGE를 강행할 경우에는 반드시 언제나 항상 원본래로서의 ATLANTIS및 LYRA와 VEGA 그리고 정플레이아데스인들로서의 지지기반세력들이  자동철퇴회수되며 나와 관련관계연관된 모든 것들이 자동철퇴되며 자동회수되어 사라지게 만들며, 오로지 그들 자신의 원본래적자기자신적원본원적원본인적본원적본인적의 것만 가지고 하도록 만들도록 아령이 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 무제한개입하고 무조건 개입하고 지속적으로 관수처리하다.The Andromeda Galaxy with satellite galaxies M32 (center left above the galactic nucleus) and M110 (center left below the galaxy)Location of the Andromeda Galaxy (M31) in the Andromeda constellation.Messier 32 is to the left of the center, Messier 110 is to the bottom-right of the center.Superimposing picture showing sizes of the Moon and the Andromeda Galaxy as observed from Earth. Because the galaxy is not very bright, its size is not evident.

제1지구부터 제12지구까지는 원본래적자기자신적원본원적원본인적본원적본인적으로서의 있는 그대로 처리되어지며, 나와 무관계하며, 그들 자신의 원업에 따라서 원본래로서 운명을 같이 하도록 지시명령처리기록되다.아령이 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 무제한개입하고 무조건 개입하고 지속적으로 관수처리하다The Andromeda Galaxy with satellite galaxies M32 (center left above the galactic nucleus) and M110 (center left below the galaxy)Location of the Andromeda Galaxy (M31) in the Andromeda constellation.Messier 32 is to the left of the center, Messier 110 is to the bottom-right of the center.Superimposing picture showing sizes of the Moon and the Andromeda Galaxy as observed from Earth. Because the galaxy is not very bright, its size is not evident.

Andromeda Galaxy

 

방중술(房中術) 또는 방중(房中)은 도교의 수행법 중의 하나로 보정(寶精)이라고도 한다. 방중은 음양(陰陽: 男女)의 교접을 말하는 것이며, 우주는 본시 음 · 양의 2기(二氣)로 성립되었으므로 모든 만물은 이 음양의 도(道: 이치 · 理致)에서 벗어날 수 없고 따라서 음 · 양이 교접하지 못하면 기(氣)가 유통되지 못하고 몸에 지장이 생겨 병이 많아져서 장수 못한다. 그렇다고 지나치게 정욕을 행사해도 오히려 몸을 손상하여 단명하므로 방중술을 수련하여 불로장생해야 한다고 하였다. 수·당의 의서(醫書) 중에는 《대청경(大淸經)》·《옥방비결(玉房秘訣)》·《옥방지요(玉房指要)》·《현녀경(玄女經)》 등 많은 도교 서적이 있다.Taoist sexual practices (traditional Chinese: 房中術; simplified Chinese: 房中术; pinyin: fángzhōngshù; lit. 'arts of the bedchamber') are the ways Taoists may practice sexual activity. These practices are also known as "joining energy" or "the joining of the essences". Practitioners believe that by performing these sexual arts, one can stay in good health, and attain longevity or spiritual advancement.[1][2][3]

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A Chinese print depicting "The Joining of the Essences", based on Tang Dynasty art

Taoist sexual practices (traditional Chinese: 房中術; simplified Chinese: 房中术; pinyin: fángzhōngshù; lit. 'arts of the bedchamber') are the ways Taoists may practice sexual activity. These practices are also known as "joining energy" or "the joining of the essences". Practitioners believe that by performing these sexual arts, one can stay in good health, and attain longevity or spiritual advancement.[1][2][3]

History

Some Taoist sects during the Han dynasty performed sexual intercourse as a spiritual practice, called héqì (合氣, lit. "joining energy").[citation needed] The first sexual texts that survive today are those found at Mawangdui[citation needed]. While Taoism had not yet fully evolved as a philosophy at this time, these texts shared some remarkable similarities with later Tang dynasty texts, such as the Ishinpō (醫心方). The sexual arts arguably reached their climax between the end of the Han dynasty and the end of the Tang dynasty[citation needed].

After AD 1000, Confucian restraining attitudes towards sexuality became stronger, so that by the beginning of the Qing dynasty in 1644, sex was a taboo topic in public life[citation needed]. These Confucians alleged that the separation of genders in most social activities existed 2,000 years ago and suppressed the sexual arts. Because of the taboo surrounding sex, there was much censoring done during the Qing in literature, and the sexual arts disappeared in public life[citation needed]. As a result, some of the texts survived only in Japan, and most scholars had no idea that such a different concept of sex existed in early China.[4]

Ancient and medieval practices

Qi (lifeforce) and jing (essence)

The basis of all Taoist thinking is that qi (氣) is part of everything in existence.[5] Qi is related to another energetic substance contained in the human body known as jing (精), and once all this has been expended the body dies. Jing can be lost in many ways, but most notably through the loss of body fluids. Taoists may use practices to stimulate/increase and conserve their bodily fluids to great extents. The fluid believed to contain the most jing is semen. Therefore, Taoists believe in decreasing the frequency of, or totally avoiding, ejaculation in order to conserve life essence.[6]

Male control of ejaculation

Many Taoist practitioners link the loss of ejaculatory fluids to the loss of vital life force: where excessive fluid loss results in premature aging, disease, and general fatigue. While some Taoists contend that one should never ejaculate, others provide a specific formula to determine the maximum number of regular ejaculations in order to maintain health.[7][8]

The general idea is to limit the loss of fluids as much as possible to the level of your desired practice. As these sexual practices were passed down over the centuries, some practitioners have given less importance to the limiting of ejaculation. This variety has been described as "...while some declare non-ejaculation injurious, others condemn ejaculating too fast in too much haste."[8] Nevertheless, the "retention of the semen" is one of the foundational tenets of Taoist sexual practice.[9]

There are different methods to control ejaculation prescribed by the Taoists. In order to avoid ejaculation, the man could do one of several things. He could pull out immediately before orgasm, a method also more recently termed as "coitus conservatus."[10] A second method involved the man applying pressure on the perineum, thus retaining the sperm. While if done incorrectly this can cause retrograde ejaculation, the Taoists believed that the jing traveled up into the head and "nourished the brain."[11] Cunnilingus was believed to be ideal by preventing the loss of semen and vaginal liquids.

Practice control

Another important concept of "the joining of the essences" was that the union of a man and a woman would result in the creation of jing, a type of sexual energy. When in the act of lovemaking, jing would form, and the man could transform some of this jing into qi, and replenish his lifeforce. By having as much sex as possible, men had the opportunity to transform more and more jing, and as a result would see many health benefits.[6]

Yin and yang

The concept of yin and yang is important in Taoism and consequently also holds special importance in sex. Yang usually referred to the male sex, whereas yin could refer to the female sex. Man and woman were the equivalent of heaven and earth, but became disconnected. Therefore, while heaven and earth are eternal, man and woman suffer a premature death.[12] Every interaction between yin and yang had significance. Because of this significance, every position and action in lovemaking had importance. Taoist texts described a large number of special sexual positions that served to cure or prevent illness, similar to the Kama Sutra.[13]

There was the notion that men released yang during orgasm, while women shed yin during theirs. Every orgasm from the user would nourish the partner's energy.[14]

Women

For Taoists, sex was not just about pleasing a man.[15] The woman also had to be stimulated and pleased in order to benefit from the act of sex. Sunü (素女), female advisor to the Yellow Emperor (Huangdi), noted ten important indications of female satisfaction.[16] If sex were performed in this manner, the woman would create more jing, and the man could more easily absorb the jing to increase his own qi.[17]

According to Jolan Chang, in early Chinese history, women played a significant role in the Tao (道) of loving, and that the degeneration into subordinate roles came much later in Chinese history.[18] Women were also given a prominent place in the Ishinpō, with the tutor being a woman. One of the reasons women had a great deal of strength in the act of sex was that they walked away undiminished from the act. The woman had the power to bring forth life, and did not have to worry about ejaculation or refractory period. To quote Laozi from the Tao Te Ching: "The Spirit of the Valley is inexhaustible... Draw on it as you will, it never runs dry."[19]

Women also helped men extend their lives. Many of the ancient texts were dedicated explanations of how a man could use sex to extend his own life but, his life was extended only through the absorption of the woman's vital energies (jing and qi). Some Taoists came to call the act of sex "the battle of stealing and strengthening".[20] These sexual methods could be correlated with Taoist military methods. Instead of storming the gates, the battle was a series of feints and maneuvers that would sap the enemy's resistance.[21] Fang described this battle as "the ideal was for a man to 'defeat' the 'enemy' in the sexual 'battle' by keeping himself under complete control so as not to emit semen, while at the same time exciting the woman until she reached orgasm and shed her Yin essence, which was then absorbed by the man."[22]

Jolan Chang points out that it was after the Tang dynasty (AD 618–906) that "the Tao of Loving" was "steadily corrupted", and that it was these later corruptions that reflected battle imagery and elements of a "vampire" mindset.[23] Other research into early Taoism found more harmonious attitudes of yin-yang communion.[24]

Multiple partners

This practice was not limited to male on female, however, as it was possible to women to do the same in turn with the male yang. The deity known as the Queen Mother of the West was described to have no husband, instead having intercourse with young virgin males to nourish her female element.[25]

Age of partners

Some Ming dynasty Taoist sects believed that one way for men to achieve longevity or 'towards immortality' is by having intercourse with virgins, particularly young virgins. Taoist sexual books by Liangpi[26] and Sanfeng[27] call the female partner ding (鼎) and recommend sex with premenarche virgins.

Liangpi concludes that the ideal ding is a pre-menarche virgin just under 14 years of age and women older than 18 should be avoided.[28] Sanfeng went further and divided ding partners into three ranks of descending importance: premenarche virgins aged 14-16, menstruating virgins aged 16-20 and women aged 21-25.[29][30]

According to Ge Hong, a 4th-century Taoist alchemist, "those seeking 'immortality' must perfect the absolute essentials. These consist of treasuring the jing, circulating the qi, and consuming the great medicine."[31] The sexual arts concerned the first precept, treasuring the jing. This is partially because treasuring the jing involved sending it up into the brain. In order to send the jing into the brain, the male had to refrain from ejaculation during sex. According to some Taoists, if this was done, the jing would travel up the spine and nourish the brain instead of leaving the body. Ge Hong also states, however, that it is folly to believe that performing the sexual arts only can achieve immortality and some of the ancient myths on sexual arts had been misinterpreted and exaggerated. Indeed, the sexual arts had to be practiced alongside alchemy to attain longevity. Ge Hong also warned it could be dangerous if practiced incorrectly.[31]

See also

Jiutian Xuannü, goddess of sexuality as well as warfare and longevity

Tantric sex

Sex magic

Aiki (Japanese)

Yangsheng (Daoism)

Notes

A Chinese print depicting "The Joining of the Essences", based on Tang Dynasty art

 

In Chinese mythology, Jiutian Xuannü is the goddess of war, sex, and longevity.[1]

Etymology

This goddess was initially known as Xuannü (玄女).[3] The name has been variously translated as the "Dark Lady"[4][5] or the "Mysterious Lady"[5] in English. In the late Tang dynasty, the Daoist master Du Guangting (850–933) created the title Jiutian Xuannü (九天玄女), adding Jiutian (meaning "[of the] Nine Heavens"), to refer to the goddess.[6]

She is closely related to Sunü, who is her divine sister.[7] Both their names combined, as xuansu zhidao (玄素之道), signify the Daoist arts of the bedchamber.[3]

Stories

The goddess Jiutian Xuannü was known to ride a phoenix (type of creature depicted), holding phosphors and clouds as reins

The Yongcheng Jixian Lu (墉城集仙錄[a]), written by the Daoist master Du Guangting (850–933), contains a biographical account of Jiutian Xuannü.[8][9] It mentions that Jiutian Xuannü is the teacher of Huangdi and the disciple of Xi Wangmu.[8] The work relates a story about the goddess appearing before Huangdi during a time when the latter was in conflict with Chiyou.[8] Chiyou had caused a great mist, which was so impenetrable that it obscured day and night.[8] Huangdi would dwell in the mist for several days.[8] Jiutian Xuannü rode a cinnabar phoenix, holding phosphors and clouds as reins, into the great mist.[8] She wore variegated kingfisher-feather garments of nine colors.[8] Huangdi greeted her and received her command.[8] Jiutian Xuannü said: "I base myself on the teachings of the Grand Supreme. If you have any doubts, you may question me."[8] Huangdi responded: "[Chiyou] is cruelly crossing us. His poison is harming all the black-haired people. The four seas are sobbing. No one can protect his own nature or life. I want the art of winning a myriad victories in a myriad battles. Can I cut the harm facing my people?"[8] Thereupon the goddess bestowed various objects and artifacts.[8] The following is a few of the listed items:[b]

The Talismans of the Martial Tokens of the Six Jia Cyclicals and the Six Ren Cyclicals (六甲六壬兵信之符)

The Book by which the Five Emperors of the Numinous Treasure Force Ghosts and Spirits into Service (靈寶五帝策使鬼神之書)

The Seal of the Five Bright-Shiners for Regulating Demons and Communicating with Spirits (制妖通靈五明之印)

The Formula of the Five Yin and Five Yang for Concealing the Jia Cyclicals (五陰五陽遁[甲]之式)

Charts for Grabbing the Mechanism of Victory and Defeat of the Grand Unity from the Ten Essences and Four Spirits (太一十精四神勝負握機之圖)

Charts of the Five Marchmounts and the Four Holy Rivers (五[嶽]河圖)

Instructions in the Essentials of Divining Slips (策精之訣)

It was subsequently noted that Huangdi was able to defeat Chiyou and ascend to heaven on the basis of the items bestowed by Jiutian Xuannü.[10]

Associations

The seal of Jiutian Xuannü, as depicted in the Lingbao Liuding Mifa

Warfare

The association of this goddess with warfare is derived from the Longyu Hetu (龍魚河圖[c]), presumably produced during the Xin dynasty.[9] This text describes the manifestation of the goddess herself in front of Huangdi (黃帝) during his conflict against Chiyou (蚩尤):

"The Yellow Emperor came into power. Chiyou and his brothers, a total of 80 people, all had the bodies of beasts and spoke like human beings; they had bronze heads and iron foreheads. They ate sand and rocks, built military weapons, and intimidated the world. They killed at will and without principle, showing no mercy. The Yellow Emperor governed the state, and he looked at the sky and sighed. Heaven dispatched the Mysterious Woman down to earth to deliver military messages and sacred talismans to the Yellow Emperor, enabling him to subjugate Chiyou. The returning statesman (the Yellow Emperor) therefore used them to suppress the enemy and seized control of the eight directions."

「黃帝攝政。蚩尤兄弟八十人，並獸身人語，銅頭鐵額。食沙石，造兵杖，威震天下。誅殺無道，不仁不慈。黃帝行天下，仰事天而歎。天遣玄女下，授黃帝兵信神符， 而令制伏蚩尤，歸臣因使鎮兵以制八方。」[9]

Her intervention in warfare is a common narrative in Daoist texts, such as in texts from the Zhongshu Bu (眾術部[d]) in the Daozang (道藏[e]).[9]

Martial magic

The six Jade Maidens, as depicted in The Ordination of Empress Zhang (detail)

A set of Daoist texts, produced after the Tang dynasty, associates the goddess with magical capabilities, such as the skill of invisibility (隱身) and the method of mobilizing the stars of the Northern Dipper to protect the state.[9] The Lingbao Liuding Mifa (靈寶六丁秘法[f]) specifies that Jiutian Xuannü's magic is martial in origin.[9]

Jiutian Xuannü has the ability to magically conceal the body and her power is exercised through the Six Ding Jade Maidens (六丁玉女) who are her acolytes.[9] According to the Lingbao Liuding Mifa, the Jade Maidens perform specific tasks during the concealment: the Jade Maiden of Dingmao (丁卯玉女) conceals one's physical body, the Jade Maiden of Dingsi (丁巳玉女) conceals one's destiny, the Jade Maiden of Dinghai (丁亥玉女) conceals one's fortune, the Jade Maiden of Dingyou (丁酉玉女) conceals one's hun soul, the Jade Maiden of Dingwei (丁未玉女) conceals one's po soul, and the Jade Maiden of Dingchou (丁丑玉女) conceals one's spirit.[9] Achieving invisibility is seen as a military strategy to defeat enemies and protect the state, as the text claims that practitioners must first learn to conceal their bodies if they hope to expel evil and return to righteousness.[9] The goddess and the six maidens together represent the yin force in the universe, which is believed to directly result in the concealment of the body, linking their magic of invisibility with their femininity.[9]

The Micang Tongxuan Bianhua Liuyin Dongwei Dunjia Zhenjing (秘藏通玄變化六陰洞微遁甲真經[g]), written in the early Northern Song period, gives an incantation associated with Jiutian Xuannü.[9] By reciting this incantation and performing the paces of Yu (禹步), invisibility to others was said to be achieved.[9] In the Baopuzi (抱朴子[h]), written by Ge Hong (b. 283), the paces of Yu are described as elements of the divinatory system of dunjia (遁甲, translated "Hidden Stem") from which the immediate position in the space-time structure of the six ding could be calculated.[9] The six ding are the spirits who are responsible for the position of the irregular gate (奇門), which represents a rift in the universe.[9] The irregular gate must be approached by performing the paces of Yu and serves as the entrance to the emptiness of the otherworld in which invisibility to evil influences is achieved.[9]

The Beidou Zhifa Wuwei Jing (北斗治法武威經[i]) states that Jiutian Xuannü taught the method to mobilize the stars of the Northern Dipper to Yuan Qing (遠清), an official during the transition from the Sui to the Tang dynasty.[11] The method is known as Beidou Shi'er Xing (北斗十二星, translated "Twelve Stars of the Northern Dipper").[11] The Shangqing Tianxin Zhengfa (上清天心正法[j]), produced in the Southern Song period, gives an incantation entitled Tiangang Shenzhou (天罡神咒, translated "Incantation of the Heavenly Mainstay") that accompanies the method.[11]

Longevity

The goddess Jiutian Xuannü appears in several works of physiological microcosmology[k] in which the human body is seen as a microcosm of the universe and where the gods are present within.[12] These texts locate Jiutian Xuannü along the central median of the body and associate her with the circulation of breath, which nourishes the vital spirit and provides longevity.[13]

Jiutian Xuannü appears at least three times in the Huangting Jing (黃庭經[l]), where the adept is instructed to send down his breath to enter the goddess' mouth.[13]

The Taishang Laojun Zhongjing (太上老君中經[m]), probably dating to the 5th century, mentions that she is "located between the kidneys, dressed only in the white of Venus and the brilliant stars. Her pearl of Great Brilliance shines to illuminate the inside of the adept's whole body, so that he can extend his years and not die."[13]

In the Laozi Zhongjing (老子中經[n]), Jiutian Xuannü is described as one of the three deities who are sitting on divine tortoises.[13] The author comments: "The Mysterious Woman is the mother of the Way of the void and nothingness."[13] The text gives instructions to adepts: "Close your eyes and meditate on a white breath between your shoulders. In its centre is a white tortoise. On top of the tortoise is the Mysterious Woman."[13] There are two governors beside her, which adepts are instructed to summon by saying: "Governor of Destiny and Governor of the Registers, pare so-and-so's name from the death list and inscribe it on the Life List of the Jade Calendar."[13] This ritual therefore points to a procedure in which a long life is promised.[13]

Since the 3rd century AD, Jiutian Xuannü has been associated with alchemy.[14] In Ge Hong's Baopuzi, it is noted that the goddess Jiutian Xuannü helps prepare elixirs with other deities, that adepts erected altars to the goddess when they create elixirs of metal, and that she had discussed calisthenics and diet with Huangdi.[14] During the Song dynasty, the goddess was closely associated with neidan (inner alchemy).[14]

Sexuality

While most books bearing Jiutian Xuannü's name were about warfare, books that focus on her link to sexuality also exist.[15] The Xuannü Jing (玄女經[o]) and the Sunü Jing (素女經[p]), both dating to the Han dynasty, were handbooks in dialogue form about sex.[15] Texts from the Xuannü Jing have been partly incorporated into the Sui dynasty edition of the Sunü Jing.[15] From the Han dynasty onwards, these handbooks would be familiar to the upper class.[15] On the other side, during the Han dynasty, Wang Chong had criticized the sexual arts as "not only harming the body but infringing upon the nature of man and woman."[15]

During the Tang dynasty and earlier periods, Jiutian Xuannü was often associated with the sexual arts.[15] The Xuannü Jing remained a familiar work among the literati during the Sui and Tang dynasties.[15] The Dongxuanzi Fangzhong Shu (洞玄子房中術[q]), which was likely written by the 7th-century poet Liu Zongyuan, contains explicit descriptions of the sexual arts that was supposedly transmitted from Jiutian Xuannü.[15]

The sexual practices, that Jiutian Xuannü supposedly taught, were often compared to alchemy and physiological procedures for prolonging life.[15] In Ge Hong's Baopuzi, there's a passage in which Jiutian Xuannü tells Huangdi that sexual techniques are "like the intermingling of water and fire—it can kill or bring new life depending upon whether or not one uses the correct methods."[15]

Development

Altar to Jiutian Xuannü at the Baikeng Yusheng Temple in Huxi Townhip on the Penghu Islands

The goddess Jiutian Xuannü was actively worshiped by the ancient Chinese, but the extent of the worship diminished after the Han dynasty.[1] Over the following centuries, she was gradually assimilated into Daoism.[1] During the Tang dynasty, contrary views about Jiutian Xuannü coexisted.[15] In this period, the rise of Daoism gave way to a new imagery of a high goddess of war who won by magical and intellectual means, and who transmitted the arts of immortality.[15] The aspects of sexuality, victory over enemies in warfare, and everlasting life was slowly modified to fit this new image.[15] Moreover, the Daoist Du Guangting attempted to expunge all the heterodox and crude elements from Jiutian Xuannü's popular legends, such as the erotic and sexually-empowering nature of the goddess, to create a new image of a martial goddess that was appropriate for the Shangqing school of Daoism.[9]

In the Ming dynasty, Jiutian Xuannü officially became a celestial protectress and was venerated as a tutelary goddess of the state.[11] In 1493, Empress Zhang (1470–1541), who was the wife of the Hongzhi Emperor, was ordained and her ordination was certified in a scroll entitled The Ordination of Empress Zhang, which contains numerous images of deities (but not Jiutian Xuannü) and an inscription composed by the Daoist master Zhang Xuanqing (張玄慶, d. 1509) of the Zhengyi school.[11] This inscription ranks Jiutian Xuannü above all other celestial warriors by placing her ahead of the divine categories Generals, Marshals, Heavenly Soldiers, the Six Ding Jade Maidens, and the Six Jia Generals.[11] Furthermore, it granted her the expanded official title Jiutian Zhanxie Huzheng Xuannü (九天斬邪護正玄女, translated "Dark Lady of the Nine Heavens who Slays Evil and Protects Righteousness").[11] The Lingbao Liuding Mifa associates the phrase "slaying evil and protecting righteousness" (斬邪護正) with the goddess and emphasizes that "in order to slay evil and return to righteousness, one first needs to know how to become invisible" (斬邪歸正，先須知隱形).[11]

The veneration and elevation of Jiutian Xuannü may have had an underlying political rationale, as it positioned an aristocratic family over another.[11] The relationship of Empress Zhang and Jiutian Xuannü closely paralleled the relationship of the Ming emperors and Xuanwu, another important deity in Daoism, which promoted the empress and her family's position in the imperial court.[11] This was during a time of strife between the Zhang family and Zhou family (of Empress Dowager Zhou, the grandmother of the Hongzhi Emperor), the latter who adhered to Buddhism.[11] Jiutian Xiannü is a fertility goddess, which also may have contributed to Empress Zhang's worship of the deity.[11]

In contemporary times, she has also been considered a patron of marriage and fertility, and is regarded by believers to have been responsible for the customs in Chinese culture by which people with the same surnames have been forbidden to marry.[16]

Appearance

Jiutian Xuannü as depicted in a 1829 Japanese picture book of the Water Margin

In the Taishang Laojun Zhongjing, Jiutian Xuannü is described as being dressed only in the white of Venus and the brilliant stars, with her pearl of Great Brilliance shining in illumination.[13] When Jiutian Xuannü appeared before Huangdi as narrated in the Yongcheng Jixian Lu, she wore variegated kingfisher-feather garments of nine colors and rode a cinnabar phoenix with phosphors and clouds as reins.[8]

The physical appearance of Jiutian Xuannü has been described in a poem that appears in the Rongyu Tang (容與堂) edition, published in the Ming dynasty, of the novel Water Margin:

"On her head, she has a nine-dragon and flying phoenix topknot, and on her body she wears a red silken gown decorated with golden thread; blue jade-like strips run down the long gown and a white jade ritual object rises above her colored sleeves. Her face is like a lotus calyx and her eyebrows fit naturally with her hair. Her lips are like cherries, and her snow-white body appears elegant and relaxed. She appears to be the Queen Mother who hosts a saturn peach banquet, but she also looks like Chang'e who resides in the moon palace. Her gorgeous immortal face cannot be depicted, nor can the image of her majestic body."

「頭綰九龍飛鳳髻，身穿金縷絳綃衣，藍田玉帶曳長裾，白玉圭璋擎彩袖。臉如蓮萼，天然眉目映雲環﹔脣似櫻桃，自在規模端雪體。猶如王母宴蟠桃，卻似嫦娥居月殿。正大仙容描不就，威嚴形像畫難成。」[17]

Popular culture

Jiutian Xuannü appears as a character in the 2007 Hong Kong film It's a Wonderful Life, the 1980s Chinese television series Outlaws of the Marsh, and the 1985 Hong Kong television series The Yang's Saga.

She is featured in the mobile game Tower of Saviors.[18]

 

Tantric sex or sexual yoga refers to a wide range of practices carried on in Hindu and Buddhist tantra to exercise sexuality in a ritualized or yogic context.

In the past Tantric sex may have been associated with antinomian or elements such as the consumption of alcohol, and the offerings of substances like meat to deities. Moreover sexual fluids are viewed as "power substances" and may have been used ritualistically, either externally or internally.[1][2]

The actual terms used in the classical texts to refer to this practice include "Karmamudra" (Tibetan: ལས་ཀྱི་ཕྱག་རྒྱ las kyi phyag rgya, "action seal") in Buddhist tantras and "Maithuna" (Devanagari: मैथुन, "coupling") in Hindu sources. In Hindu Tantra, Maithuna is the most important of the five makara (five tantric substances) and constitutes the main part of the Grand Ritual of Tantra variously known as Panchamakara, Panchatattva, and Tattva Chakra. In Tibetan Buddhism, karmamudra is often an important part of the completion stage of tantric practice.

While there may be some connection between these practices and the Kāmashāstra literature (which include the Kāmasūtra), the two practice traditions are separate methods with separate goals. As the British Indologist Geoffrey Samuel notes, while the kāmasāstra literature is about the pursuit of sexual pleasure (kāmā), sexual yoga practices are often aimed towards the quest for liberation (moksha).[3]

History

Vajradhara in union with consort

Maithuna, Lakshmana Temple, Khajuraho, Madhya Pradesh, India.

Main article: Tantra

According to Samuel, late Vedic texts like the Jaiminiya Brahmana, the Chandogya Upanisad, and the Brhadaranyaka Upanisad, "treat sexual intercourse as symbolically equivalent to the Vedic sacrifice, and ejaculation of semen as the offering." The Brhadaranyaka Upanishad contains various sexual rituals and practices which are mostly aimed at obtaining a child which are concerned with the loss of male virility and power.[4] One passage from the Brhadaranyaka Upanishad states:

Her vulva is the sacrificial ground; her pubic hair is the sacred grass; her labia majora are the Soma-press; and her labia minora are the fire blazing at the centre. A man who engages in sexual intercourse with this knowledge obtains as great a world as a man who performs a Soma sacrifice, and he appropriates to himself the merits of the women with whom he has sex. The women, on the other hand, appropriate to themselves the merits of a man who engages in sexual intercourse with them without this knowledge. (Brhadaranyaka Upanishad 6.4.3, trans. Olivelle 1998: 88)[5]

One of the earliest mentions of sexual yoga is in the Mahayana Buddhist Mahāyānasūtrālamkāra of Asanga (c. 5th century). The passage states:

"Supreme self-control is achieved in the reversal of sexual intercourse in the blissful Buddha-poise and the untrammelled vision of one's spouse."[6]

According to David Snellgrove, the text's mention of a ‘reversal of sexual intercourse’ might indicate the practice of withholding ejaculation. Snellgrove states:

It is by no means improbable that already by the fifth century when Asanga was writing, these techniques of sexual yoga were being used in reputable Buddhist circles, and that Asanga himself accepted such a practice as valid. The natural power of the breath, inhaling and exhaling, was certainly accepted as an essential force to be controlled in Buddhist as well as Hindu yoga. Why therefore not the natural power of the sexual force? [...] Once it is established that sexual yoga was already regarded by Asanga as an acceptable yogic practice, it becomes far easier to understand how Tantric treatises, despite their apparent contradiction of previous Buddhist teachings, were so readily canonized in the following centuries.[7]

According to Geoffrey Samuel, while it is possible that some kind of sexual yoga existed in the fourth or fifth centuries,

Substantial evidence for such practices, however, dates from considerably later, from the seventh and eighth centuries, and derives from Saiva and Buddhist Tantric circles. Here we see sexual yoga as part of a specific complex of practices. On the Saiva side this is associated with a series of named teachers in South and North India, the Cittar (Siddha) teachers in the south, including Tirumülar and Bogar, and the so-called Nath teachers in the north, where the principal names are Matsyendra (Matsyendranath) and Gorakh (Gorakhnath). On the Buddhist side, it is associated with so-called Mahayoga Tantras. These developments appear to be happening at more or less the same time in all three areas.[6]

Jayanta Bhatta, the 9th-century scholar of the Nyaya school of Hindu philosophy and who commented on Tantra literature, stated that the Tantric ideas and spiritual practices are mostly well placed, but it also has "immoral teachings" such as by the so-called "Nilambara" sect where its practitioners "wear simply one blue garment, and then as a group engage in unconstrained public sex" on festivals. He wrote, this practice is unnecessary and it threatens fundamental values of society.[8]

Douglas Renfrew Brooks states that the antinomian elements such as the use of intoxicating substances and sex were not animistic, but were adopted in some Kaula traditions to challenge the Tantric devotee to break down the "distinctions between the ultimate reality of Brahman and the mundane physical and mundane world". By combining erotic and ascetic techniques, states Brooks, the Tantric broke down all social and internal assumptions, became Shiva-like.[9] In Kashmir Shaivism, states David Gray, the antinomian transgressive ideas were internalized, for meditation and reflection, and as a means to "realize a transcendent subjectivity".[10]

Tantric sexual practices are often seen as exceptional and elite, and not accepted by all sects. They are found only in some tantric literature belonging to Buddhist and Hindu Tantra, but are entirely absent from Jain Tantra.[11] In the Kaula tradition and others where sexual fluids as power substances and ritual sex are mentioned, scholars disagree in their translations, interpretations and practical significance.[12][13][14] Yet, emotions, eroticism and sex are universally regarded in Tantric literature as natural, desirable, a means of transformation of the deity within, to "reflect and recapitulate the bliss of Shiva and Shakti". Pleasure and sex is another aspect of life and a "root of the universe", whose purpose extends beyond procreation and is another means to spiritual journey and fulfillment.[15]

This idea flowers with the inclusion of kama art in Hindu temple arts, and its various temple architecture and design manuals such as the Shilpa-prakasha by the Hindu scholar Ramachandra Kulacara.[15]

Practices

Tantric sex is strongly associated with the practice of semen retention, as sexual fluids are considered an energetical substance that must be reserved. However, while there is already a mention of ascetics practicing it in the 4th century CE Mahabharata,[16] those techniques were rare until late Buddhist Tantra. Up to that point, sexual emission was both allowed and emphasized.[17]

In its earliest forms, Tantric intercourse was usually directed to generate sexual fluids that constituted the "preferred offering of the Tantric deities."[17][18] Some extreme texts would go further, such as the 9th century Buddhist text Candamaharosana-tantra, which advocated consumption of bodily waste products of the practitioner's sexual partner, like wash-water of her anus and genitalia. Those were thought to be "power substances", teaching the waste should be consumed as a diet "eaten by all the Buddhas."[19]

Around the start of the first millennium, Tantra registered practices of semen retention, like the penance ceremony of asidharavrata and the posterior yogic technique of vajroli mudra. They were probably adopted from ancient, non-Tantric celibate schools, like those mentioned in Mahabharata. Buddhist Tantric works further directed the focus away from sexual emission towards retention and intentionally prolonged bliss, thus "interiorizing" the tantric offering of fluids directed to the deities.[17][18]

As part of tantric inversion of social regulations, sexual yoga often recommends the usage of consorts from the most taboo groups available, such as close relatives or people from the lowest, most contaminated castes. They must be young and beautiful, as well as initiates in tantra.[20]

In Hinduism

Ascetics of the Shaivite school of Mantramarga, in order to gain supernatural power, reenacted the penance of Shiva after cutting off one of Brahma's heads (Bhikshatana). They worshipped Shiva with impure substances like alcohol, blood and sexual fluids generated in orgiastic rites with their consorts.[21]

In Buddhism

Buddhist sexual rites were incorporated from Shaiva tantra, becoming even more explicitly erotic and transgressive in the process. Deities like Vajrayogini, sexually suggestive and streaming with blood, overturn traditional separation between intercourse and menstruation. [20]

Tibetan Buddhism

In Tibetan Buddhism, as usual in tantra, semen must be retained in order to attain enlightenment. This is accomplished either through mental discipline or by pressuring the perineum at the point of orgasm, through which the spermatic duct is blocked. If the practitioner nonetheless ejaculates, he must retrieve the semen and drink it. Emission of semen is reserved only to those who are already enlightened, who can perform ejaculation as long as they don't lose awareness.[16]

As in Indian alchemy, menstrual blood is also utilized as a ritual substance, as it is part of the mix of male and female sexual fluids (sukra) the yogi must consume. He can obtain the woman's fluid during intercourse, by absorbing it into his own body with vajroli mudra after ejaculation, or even without ejaculation if he is skilled enough. It is also possible to recover the sukra out of her body in a vase or human skull (kapala) in order to consume it. The Candamaharosana Tantra even recommends not to drink it, but to suck it up with a tube through the nose. Several women can be employed one after another.[16]

Female practitioners or yogini can also perform a reverse of this technique by obtaining their partners' semen. The dakinis are described to entertain themselves by stealing the male sperm both in waking and in dream.[16]

Kalachakra Tantra

Kalachakra Tantra, an 11th-century Tibetan Buddhist tradition, is divided in fifteen stages. Seven are public and ceremonial, while the remaining eight contain practices of sexual yoga and are kept secret, being reserved for a handful of initiates. The master officiant becomes symbolically an androgynous being who is both Kalachakra and Vishvamata, male and female.

Among the eight higher stages, for the first four the apprentice must bring the lama a young woman of ten, twelve, sixteen, or twenty years of age as karmamudrā.[16]

In the eighth, the woman is touched on the breasts in a sexual manner to stimulate the apprentice, during which the latter must avoid ejaculation.

In the ninth, the apprentice is blindfolded or made to leave temporally. The master has intercourse with the woman and ejaculates, and the resultant mixture of both male and female sexual fluids (sukra) is tasted by the apprentice. In another version, the apprentice tastes the master's semen ("bodhicitta") directly from his penis.

In the tenth, the apprentice is offered a woman. He must have intercourse with her without ejaculating.

The eleventh stage is internal, referring to the apprentice's resultant enlightening.

The remaining stages take place in a ganachakra, where ten young women of between twelve and twenty form a circle. They adopt the names and roles of the apprentice's female relatives, with one of them becoming symbolically his wife, and other being chosen by the master as his own wife (shabdavajra). The women perform naked and with their hair loose, and hold kapala with taboo substances. They are considered sacrifices, who die to be reborn as dakinis. After the ceremony, they are given presents.[16]

In the twelfth stage, the master has intercourse with his woman in the center of the circle, after which places his penis filled with "bodhicitta" in the apprentice's mouth. Then he gives the apprentice his own wife.

In the thirteenth, the master places his penis in the mouth of the apprentice's wife. He then orally stimulates his own wife's clitoris (naranasika).

In the fourteenth, the master gives the women to the apprentice. The latter must have intercourse with as many of them as possible, for at least 24 minutes each.

In the fifteenth, the apprentice is considered to have attained perfection.

Japanese Buddhism

12th century Japanese school Tachikawa-ryu didn't discourage ejaculation in itself, considering it a "shower of love that contained thousands of potential Buddhas".[22] They employed emission of sexual fluids in combination with worshipping of human skulls, which would be coated in the resultant mix in order to create honzon.[22] However, those practices were considered heretic, leading to the sect's suppression.[22]

See also

Cakrasaṃvara Tantra

Coitus reservatus

Sex magic

Sexercise

Taoist sexual practices

Yab-yum

Yogini

Sex magic (sometimes spelled sex magick) is any type of sexual activity used in magical, ritualistic or otherwise religious and spiritual pursuits. One practice of sex magic is using sexual arousal or orgasm with visualization of a desired result. A premise posited by sex magicians is the concept that sexual energy is a potent force that can be harnessed to transcend one's normally perceived reality.

Paschal Beverly Randolph

Main article: Paschal Beverly Randolph

Paschal Beverly Randolph

The earliest known practical teachings of sex magic in the Western world comes from 19th-century American occultist, Paschal Beverly Randolph (1825-1875). Son of a wealthy Virginian father and a slave mother, he was a well-known spiritualist who was greatly influenced by the work of English Rosicrucian and scholar of phallicism, Hargrave Jennings.

Randolph developed one of the most influential systems of sex magic. As per him, the moment when one reaches orgasm is the most intense and the most powerful experience a human can have in life, for in that moment the soul suddenly opens to the divine realm and the breath of God is infused. He said, "True sex-power is God-power".[1] As such, the power of orgasm can be used by a man and woman for various gains, both worldly and spiritual.[2] He wrote thus in The Mysteries of Eulis:

Success in any case requires the adjuvancy of a superior woman. THIS IS THE LAW! A harlot or low woman is useless for all such lofty and holy purposes ... The woman shall not be one who accepts rewards for compliance; nor a virgin; or under eighteen years of age; or another's wife; yet must be one who hath known man and who has been and still is capable of intense mental, volitional and affectionate energy, combined with perfect sexive and orgasmal ability; for it requires a double crisis to succeed... The entire mystery can be given in very few words, and they are: An upper room; absolute personal, mental, and moral cleanliness both of the man and wife. An observance of the law just cited during the entire term of the experiment -- 49 days. Formulate the desire and keep it in mind during the whole period and especially when making the nuptive prayer, during which no word may be spoken, but the thing desired be strongly thought...[3]

Randolph insisted that for the magic to be effective and prayers be fulfilled, both the partners involved in should achieve orgasm at the same moment. His teachings were later passed on to numerous secret societies in Europe, the most notable being Ordo Templi Orientis or O.T.O founded by Carl Kellner and Theodor Reuss.[2]

Carl Kellner

Carl Kellner (1851-1905), the founder of Ordo Templi Orientis, (O.T.O.), claimed to have learned the techniques of sex magic from three adepts in this art.[4] Beginning in 1904, references to these secrets, Kellner, and the O.T.O. began appearing in "an obscure German masonic periodical called Oriflamme."[4] In 1912, the editors of Oriflamme announced:

Our order possesses the key which opens up all Masonic and Hermetic secrets, namely, the teachings of sexual magic, and this teaching explains, without exception, all the secrets of Freemasonry and all systems of religion.[4]

Ida Craddock

Main articles: Ida Craddock and Dianism

In the latter part of the 19th century, sexual reformer Ida Craddock (1857-1902) published several works dealing with sacred sexuality, most notably Heavenly Bridegrooms and Psychic Wedlock. Aleister Crowley reviewed Heavenly Bridegrooms in the pages of his journal The Equinox, stating that it was:

...one of the most remarkable human documents ever produced, and it should certainly find a regular publisher in book form. The authoress of the MS. claims that she was the wife of an angel. She expounds at the greatest length the philosophy connected with this thesis. Her learning is enormous.

...This book is of incalculable value to every student of occult matters. No Magick library is complete without it.[5]

Sexual techniques from Craddock's Psychic Wedlock were later reproduced in Sex Magick by O.T.O. initiate Louis T. Culling, a disciple of C.F. Russell.[6]

Aleister Crowley

Crowley in Golden Dawn garb

The Sexual act is a sacrament of will. To profane it is the greatest offense. All true expression of it is lawful; all suppression or distortion of it is contrary to the law of liberty.[2] — Aleister Crowley

Aleister Crowley (1875-1947) became involved with Theodor Reuss and Ordo Templi Orientis following the publication of The Book of Lies between 1912 and 1913.[7] According to Crowley's account, Reuss approached him and accused him of having revealed the innermost (sexual) secret of O.T.O. in one of the cryptic chapters of this book. When it became clear to Reuss that Crowley had done so unintentionally, he initiated Crowley into the IX° (ninth degree) of O.T.O. and appointed him "Sovereign Grand Master General of Ireland, Iona and all the Britains."[7][8][a]

While the O.T.O. included, from its inception, the teaching of sex magick in the highest degrees of the Order, when Crowley became head of the Order, he expanded on these teachings and associated them with different degrees as follows:[9]

VIII°: masturbatory or autosexual magical techniques were taught, referred as the Lesser Work of Sol

IX°: heterosexual magical techniques were taught

XI°: anal intercourse magical techniques were taught.

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Hugh Urban, professor of Comparative Religion at Ohio State University, noted Crowley's emphasis on sex as "the supreme magical power."[8] According to Crowley:

Mankind must learn that the sexual instinct is ... ennobling. The shocking evils which we all deplore are principally due to the perversions produced by suppressions. The feeling that its shameful and the sense of sin cause concealment, which is ignoble and internal conflict which creates distortion, neurosis, and ends in explosion. We deliberately produce an abscesses and wonder why it is full of pus, why it hurts, why it bursts in stench and corruption. The Book of the Law solves the sexual problem completely. Each individual has an absolute right to satisfy his sexual instinct as is physiologically proper for him. The one injunction is to treat all such acts as sacraments. One should not eat as the brutes, but in order to enable one to do one's will. The same applies to sex. We must use every faculty to further the one object of our existence.[10][2]

Crowley wrote extensively on the topic of sex magick. Some of these works were published and made available to the general public, others were secret and could only be obtained by initiates of Ordo Templi Orientis.

Liber IAO - IAO. Sexual Magick. Gives three methods of attainment through a willed series of thoughts. The active form of Liber CCCXLV.

De Nuptis Secretis Deorum Cum Hominibus - Sexual magick

Liber Stellae Rubeae - According to Crowley, a secret ritual of Apep, the heart of IAO-OAI, delivered unto V.V.V.V.V. for his use in a certain matter of The Book of the Law (Liber AL vel Legis). Sexual Magick veiled in symbolism.

Liber Agape vel C vel Azoth - The Book of the Unveiling of the Sangraal wherein it is spoken of the Wine of the Sabbath of the Adepts. Secret instructions of the ninth degree of the O.T.O. (Sex Magick)

Liber Cheth vel Vallum Abiegni - A perfect account of the task of the Exempt Adept considered under the symbols of a particular plane, not the intellectual. Sexual magick veiled in symbolism.

Liber A'ash vel Capricorni Pneumatici - Analyzes the nature of the creative magical force in man, explains how to awaken it, how to use it and indicates the general as well as the particular objects to be gained thereby. Sexual magick heavily veiled in symbolism.

The Book of Lies - includes some techniques in symbolic language, including extended mutual oral sex (Chapter 69) while intoxicated on hashish.

The Paris Working - A record of homosexual magick operations.

Energized Enthusiasm - An essay developing the idea of creativity as a sexual phenomenon. Specially adapted to the task of attainment of control of the Body of Light, development of intuition, and Hatha yoga.

Maria de Naglowska

Maria de Naglowska (1883–1936) was a Russian occultist, mystic, author and journalist who wrote and taught about sexual magical ritual practices while also being linked with the Parisian surrealist movement. She established and led an occult society known as the Confrérie de la Flèche d'or (Brotherhood of the Golden Arrow) in Paris from 1932 to 1935. In 1931, she compiled, translated and published in French a collection of published and unpublished writings by American occultist Paschal Beverly Randolph on the subject of sexual magic and magic mirrors. Her translation and publication of Randolph's previously little known ideas and teachings was the source of Randolph's subsequent influence in European magic.[11] She augmented the text with some of his oral teachings.[12] The following year, she published a semi-autobiographical novella, Le Rite sacré de l'amour magique (The Sacred Ritual of Magical Love.)

Later that year, she also published La Lumière du sexe (The Light of Sex), a mystic treatise and guide to sexual ritual that was required reading for those seeking to be initiated into the Brotherhood of the Golden Arrow. Her later book on advanced sexual magic practices, Le Mystère de la pendaison (The Hanging Mystery) details her advanced teachings on the Third Term of the Trinity and the spiritually transformation power of sex, and the practice of erotic ritual hanging and other sensory deprivation practices. Beyond occult subjects, Naglowska also influenced the surrealist art movement. The Lexique succinct de l'érotisme in the catalog of the 1959 International Surrealist Exhibition in Paris noted her important influence.[13] Surrealist Sarane Alexandrian wrote a detailed account of her life.[14]

Samael Aun Weor

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The crux of Samael Aun Weor's (1917-1977) teachings is what he calls "white sexual magic", the paramount tenet of which is to conclude the act without orgasm or ejaculation from either the man or woman.[15] Thus, instead of the sexual energy being released in a spasm, this energy undergoes sexual transmutation via willpower and the sacrifice of desire.[16] According to Aun Weor, the magnetic induction produced by crossing the active (phallus) and passive (uterus) creative organs causes lunar, solar and akashic currents to flow through the Brahmanic cord (the ida, pingala and sushumna nadis respectively) of the couple.[17][18] He says that this current then provides an active connection between the magnetic center at the root of the nose (the pineal gland, Ajna chakra) and the solar and lunar principles located within the seminal system at the muladhara chakra.[16] The transmuted energy, through willpower, is populated by what Aun Weor says are "billions of christic atoms"[16] that when rising meet the pure akasa of the triune Brahmanic cord, igniting it, and through many years of work this causes the ascent of the kundalini through the thirty-three chambers or degrees of the spinal medulla.[16][19]

Aun Weor says that along with the ascent of the kundalini, the crystallization of the "Solar Bodies" are formed due to the transmutation which occurs through white sexual magic.[20] He says that the solar bodies are the four aspects of the sacred merkabah of Arcanum Seven.[21] In sum, Aun Weor describes the solar bodies as the christic vehicles of emotion, mind and will.[22]

Aun Weor says that because sexuality is both a creator and destroyer, à la Shiva-Shakti, through sexual magic he indicates that one can eliminate any previously comprehended psychological defect.[17] In other words, he says that through sexual magic the radical removal of the egocentric vehicles can be achieved - which he says are the animalistic or inferior vehicles of emotion, mind, and will related to one's evolutive animal transmigrations prior to reaching the humanoid state.[23] Thus, through the death of the ego and the birth of the solar bodies, Aun Weor states that one can be elevated to the angelic state and beyond.[24]

Aun Weor also states that when the orgasm is reached the christic atoms are expelled and replaced, via genital orgasmic contraction, with what he believed were impure "atoms" of fornication.[25] When, through willpower the akashic current meets the "atoms of fornication", he said, that instead of rising the energy is rejected by the divine triad (atman-buddhi-manas) and is forced downward into the atomic infernos of the human being, forming the "tail of satan", (the kundabuffer, or negatively polarized kundalini). He says that the repetition of orgasm over time divorces the divine triad from the inferior "quaternary" (physical, vital, astral and mental bodies) through the severing of the antakarana. This brings about, according to Aun Weor, "the fallen Bodhisattva", "the Fall of Lucifer" as described by the author Dante, or what amounts to the same thing: the Fall of Man. He refers to any type of sexual magic that uses the orgasm for spiritual or magical purposes as "black sexual magic", and he believed that those who perform it are black magicians who acquire negative powers.[16][18]

See also

Babalon Working

Marjorie Cameron and Jack Parsons

Ceremonial magic

Chaos magic

Charge of the Goddess

Eroto-comatose lucidity

Great Rite

History of erotic depictions

Hieros gamos

Karezza

Karmamudrā

Maithuna

Neotantra

Religion and sexuality

Sacred prostitution

Sexuality in Christian demonology

Spirit spouse

Tantra

Taoist sexual practices

Tibetan tantric practice

Vajrayana

Yab-Yum

References

Notes

 Crowley (1980), p. 6: "Shortly after publication [of the Book of Lies], the O.H.O. (Outer Head of the O.T.O.) came to me... He said that since I was acquainted with the supreme secret of the Order, I must be allowed the IX {degree} and obligated in regard to it. I protested that I knew no such secret. He said 'But you have printed it in the plainest language'. I said that I could not have done so because I did not know it. He went to the bookshelves; taking out a copy of The Book of Lies, he pointed to a passage... It instantly flashed upon me. The entire symbolism not only of Free Masonry but of many other traditions blazed upon my spiritual vision. From that moment the O.T.O. assumed its proper importance in my mind. I understood that I held in my hands the key to the future progress of humanity..."

Citations

 Urban (2004).

 Urban (2003b).

 Randolph (1996).

 King (2012), p. 78.

 Crowley (1992), p. [page needed].

 Culling (1986).

 King (2012), p. 80.

 Urban (2003).

 Crowley (1996), p. 241.

 Crowley (1970), ch. 87.

 Versluis (2005), p. 29.

 Deveney (1996), p. 226.

 Rosemont (1998), pp. lvi, xlii.

 Alexandrian (1977), pp. 185–206.

 Aun Weor (2001), p. 21.

 Aun Weor (2007), "The Magnetic Field of the Root of the Nose".

 Aun Weor (2003), pp. 134–135.

 Aun Weor (2001), p. 42.

 Aun Weor (2003b), p. 19.

 Aun Weor (2008), p. [page needed].

 Aun Weor (2003b), p. 136.

 Aun Weor (2003b), p. 73.

 Aun Weor (2003b), p. 109.

 Aun Weor (2001), p. 219.

 Aun Weor (2003b), p. 114.

Works cited

Primary sources

Aun Weor, Samael (2001) [1961]. The Perfect Matrimony. Glorian Publishing. ISBN 0-9742755-0-6.

Aun Weor, Samael (2003) [1971]. The Mystery of the Golden Blossom. Glorian Publishing. ISBN 0-9742755-2-2.

Aun Weor, Samael (2003b) [1978]. The Initiatic Path in the Arcana of Tarot and Kabbalah. Glorian Publishing. ISBN 0-9742755-1-4.

Aun Weor, Samael (2007) [1953]. Igneous Rose: The Magic, Sexual Energy, and Mind of the Inner Buddha. Glorian Publishing. ISBN 978-1934206263.

Aun Weor, Samael (2008) [1967]. The Doomed Aryan Race: Gnosis, Tantra, and the End of the Age. Glorian Publishing. ISBN 978-1934206300.

Crowley, Aleister (1970). The Confessions of Aleister Crowley. New York: Farrar Straus & Giroux. ISBN 0-8090-3591-X.

Crowley, Aleister (1980). The Book of Lies. Weiser Books. ISBN 978-0877285168.

Crowley, Aleister (1992) [1919]. "The Blue Equinox". The Equinox. York Beach, ME: Samuel Weiser. III (1). ISBN 0-87728-210-2.

Crowley, Aleister (1996). Skinner, Stephen (ed.). The Magical Diaries of Aleister Crowley: Tunisia 1923. Samuel Weiser. ISBN 0-87728-856-9.

Culling, Louis T. (1986). Sex Magick. St. Paul, MN: Llewellyn Publications. ISBN 0875421105.

Randolph, Paschal Beverly (1996). The Mysteries of Eulis. Appendix B in Deveney (1996), pp. 327–342.

Secondary sources

Alexandrian, Sarane (1977). Les Libérateurs de l'amour. Éditions du Seuil. ISBN 2020045443.

Deveney, JP, ed. (1996). Paschal Beverly Randolph: A Nineteenth-Century Black American Spiritualist, Rosicrucian, and Sex Magician. Albany, NY: State University of New York Press. ISBN 978-0-7914-3120-7.

King, Francis (2012). Megatherion: The Magickal World of Aleister Crowley. Creation Books. ISBN 978-1840681802.

Rosemont, Penelope (1998). Surrealist Women: An International Anthology. Athlone Press. ISBN 978-0485300888.

Urban, Hugh (2003). "Unleashing the Beast: Aleister Crowley, Tantra, and Sex Magic in Late Victorian England". Esoterica. V: 138–192 – via Esoteric.msu.edu.

Urban, H. B. (2003b). "The Power of the Impure: Transgression, Violence and Secrecy in Bengali Śākta Tantra and Modern Western Magic". Numen. 50 (3): 269–308. JSTOR 3270489.

Urban, Hugh B. (September 2004). "Magia Sexualis: Sex, Secrecy, and Liberation in Modern Western Esotericism". Journal of the American Academy of Religion. 72 (3): 695–731. doi:10.1093/jaarel/lfh064.

Versluis, Arthur (2005). Gutierrez, Cathy (ed.). The Occult in Nineteenth Century America. Aurora, CO: The Davies Group. ISBN 1-888570-83-0.

Aiki, a Japanese budō term, at its most basic is a principle that allows a conditioned practitioner to negate or redirect an opponent's power. When applied, the aiki practitioner controls the actions of the attacker with minimal effort and with a distinct absence of muscular tension usually associated with physical effort.

Etymology

In Japanese Aiki is formed from two kanji:

合 – ai – joining

氣 – ki – spirit

The kanji for ai is made of three radicals, "join", "one" and "mouth". Hence, ai symbolizes things coming together, merging. Aiki should not be confused with wa which refers to harmony. The kanji for ki represents a pot filled with steaming rice and a lid on it. Hence, ki symbolizes energy (in the body).

Thus aiki's meaning is to fit, join, or combine energy. However, care must be taken about the absolute meanings of words when discussing concepts derived from other cultures and expressed in different languages. This is particularly true when the words we use today have been derived from symbols, in this case, Japanese kanji, which represent ideas rather than literal translations of the components. Historical use of a term can influence meanings and be passed down by those wishing to illustrate ideas with the best word or phrase available to them. In this way, there may be a divergence of the meaning between arts or schools within the same art. The characters ai and ki have translations to many different English words.

Historically, the principle of aiki would be primarily transmitted orally, as such teachings were often a closely guarded secret. In modern times, the description of the concept varies from the physical[1] to vague and open-ended, or more concerned with spiritual aspects.

Martial arts

An aikido kokyu nage throw

Aiki lends its name to various Japanese martial arts, most notably Aikido,[2] and its parent art, Daito-ryu aiki-jujutsu. These arts tend to use the principle of aiki as a core element underpinning the bulk of their techniques. Aiki is an important principle in several other arts such as Kito-ryu, Judo, Yamabujin Goshin jutsu and various forms of Kenjutsu and Japanese Jujutsu.[3] Techniques accomplished with aiki are subtle and require little mechanical force with the aiki arts generally classed as soft internal martial arts.

Concept

Aiki is a complex concept, and three aspects have been used to describe it in relation to a martial situation:

1) Blending, not clashing

Aiki typically describes an idea of oneness or blending in the midst of combat. In aikido it generally describes the more elevated notion of blending rather than clashing. "Blending" is often described even within aikido as awase (合わせ).[4] Many definitions for aiki seem to be based around awase due to the complexity of the word usage in a particular Japanese context; the exact English interpretation would be hard to describe. Emphasis is upon joining with the rhythm and intent of the opponent in order to find the optimal position and timing with which to apply force. To blend with an attack, many believe it is necessary to yield to incoming forces but basic practitioners of aiki understand that there is a difference between 'blending' and 'giving way', and they instead train to 'take the line' of attack subtly and control it. Aiki is closely related to the principle of ju though the latter places more emphasis on the active physical manipulation on a mechanical structural level.

2) Leading the assailant

The aiki practitioner is able to lead the attack, and thus the attacker, into precarious positions. The influence over an assailant grows as the assailant's balance deteriorates. Body movements (tai sabaki) used for this may be large and obvious or small and subtle, internally generated movements. Subtle weight shifting and the application of physical pressure to the assailant enables one to lead them, keep them static, or keep them unbalanced (kuzushi) in order to employ one's own technique. In the same manner, through deceptive movements, the aiki practitioner may negate a defence response from the assailant or create a defence response from the assailant that puts them even further into peril. There is a strong degree of intent, will or psychology[5] to this aspect of domination. Mind and body are coordinated.

3) Use of internal strength – Ki energy

Kiai and aiki use the same kanji (transposed) and can be thought of as the inner and the outer aspect of the same principle. Kiai relates to the manifestation, emission or projection of one's own energy externally (external strength), while aiki relates to one's own energy internally (internal strength). Thus kiai is the union of external energies while aiki is the union of internal energies. This use of ki will involve the use of kokyu power, i.e. breathing is coordinated with movement.[6] Kokyu ryoku is the natural power that can be produced when body and consciousness (mind) are unified. The term kokyu (呼吸) can also be used to describe a situation in which two opponents are moving with appropriate timing.

Thoughts on the concept

Aiki is considered to be an ancient practice, and its practice is often kept within a particular individual or two from a family/school lineage. Culturally, and due to certain necessities of the time period, the aiki knowledge was usually a very well-guarded secret and rarely disclosed.

The oldest book to have historically discussed aiki was the 1899 Budo Hiketsu-Aiki no Jutsu. On the subject of aiki it was written:

The most profound and mysterious art in the world is the art of aiki. This is the secret principle of all the martial arts in Japan. One who masters it can be an unparalleled martial genius.[7]

The Textbook of Jujutsu (Jujutsu Kyoju-sho Ryu no Maki) from 1913 stated:

Aiki is an impassive state of mind without a blind side, slackness, evil intention, or fear. There is no difference between aiki and ki-ai; however, if compared, when expressed dynamically aiki is called kiai, and when expressed statically, it is aiki.[7]

The term aiki has been used since ancient times and is not unique to Daito-ryu. The ki in aiki is go no sen, meaning to respond to an attack.

... Daito-ryu is all go no sen—you first evade your opponent's attack and then strike or control him. Likewise, Itto-ryu is primarily go no sen. You attack because an opponent attacks you. This implies not cutting your opponent. This is called katsujinken (life-giving sword). Its opposite is called setsuninken (death-dealing sword).[8]

In religious Daoism and Traditional Chinese medicine, yangsheng (養生, "nourishing life"), refers to various self-cultivaton practices aimed at enhancing health and longevity. Yangsheng techniques include calisthenics, self-massage, breath exercises, meditation, internal and external Daoist alchemy, sexual activities, and dietetics.

Most yangsheng methods are intended to increase longevity, a few to achieve "immortality"— in the specialized Daoist sense of transforming into a xian ("transcendent", who typically dies after a few centuries, loosely translated as "immortal"). While common longevity practices (such as eating a healthy diet or exercising) can increase one's lifespan and well-being, some esoteric transcendence practices (such as "grain avoidance" diets where an adept eats only qi/breath instead of foodstuffs, or drinking frequently poisonous Daoist alchemical elixirs of life) can ironically be deadly.

Terminology

The word yangsheng is a linguistic compound of two common Chinese words. Yǎng (養) means

1. Nurture; rear, raise, foster; nourish; tend, care for, look after.

2. Support by providing basic necessities; provide for; maintain, keep in good condition; preserve; watch over.

3. Train; groom; educate in the proper way of carrying out one's responsibilities; cultivate.

4. Nurse; treat so as to aid in recuperation. (Kroll 2017: 533, condensed)

Besides the usual third tone reading yǎng this character has an uncommon alternate fourth tone pronunciation yàng (養) meaning "support and take care of (especially one's parents)". For instance, yàngshēng occurs in the late 4th-century BCE Mengzi, "Keeping one's parents when they are alive [養生者] is not worth being described as of major importance; it is treating them decently when they die that is worth such a description." (1.13, tr. Lau 1970: 130). Note that the regular and seal characters (e.g., 養) combine a yáng (羊, "sheep", originally picturing a ram's head) phonetic component and shí (食, "food, feed") radical denoting "feed animals", while the ancient oracle and bronze characters (e.g., 䍩) combine yáng (羊, "sheep) and pū (攵, "hit lightly; tap") denoting "shepherd; tend sheep".

Shang dynasty Oracle bone script for sheng (生, "grow; live")

Shēng (生) means

1. Live, be alive, exist; life; living being; the act of living; lifetime, lifespan.

2. Cause to live, bring into existence; give birth to, bear; originate; come forth, appear; to grow, develop.

3. Fresh; green; unripe, raw; uncooked; unfamiliar; unacquainted; unskillful, clumsy, inept, awkward, unrefined.

4. Nature, natural instinct, inherent character, intrinsic quality. (Kroll 2017: 408, condensed).

Ancient characters for sheng (生) were pictographs showing a plant growing out of the earth (土).

The unabridged Chinese-Chinese Hanyu Da Cidian ("Comprehensive Chinese Word Dictionary"), lexicographically comparable to the Oxford English Dictionary, gives five definitions of yǎngshēng (養生):

1. 保养生命; 维持生. [Take good care of one's health, preserve one's lifespan]

2. 摄养身心使长寿. [Nourish one's body and mind for longevity]

3. 畜养生物. [Raise animals]

4. 谓驻扎在物产丰富, 便于生活之处. [Be stationed in a healthy location with abundant produce]

5. 生育. [Give birth; raise]

The specialized fourth meaning quotes Zhang Yu's (張預) commentary to The Art of War that says, "An army ordinarily likes heights and dislikes depths, values brightness and disparages darkness, nourishes itself on vitality and places itself on solidity. Thus it will not fall prey to a host of ailments and may be declared 'invincible'." (9, tr. Mair 2007: 109)]. The Hanyu Da Cidian also gives a definition of yàngshēng (養生), see the Mencius above:

1. 指奉养父母. [Support and take care of one's parents] (1984: 12, 522).

The idea of yang (養, "nourishing") is prominent in Chinese thought. There is a semantic field that includes yangsheng (養生, "nourish life"), yangxing (養形, "nourish the body"), yangshen (養身, "nourish the whole person"), yangxing (養性, "nourish the inner nature"), yangzhi (養志, "nourish the will"), and yangxin (養心, "nourish the mind") (Despeux 2008: 1148).

Translations

"Nourishing life" is the common English translation equivalent for yangsheng. Some examples of other renderings include "keep in good health; nourish one's vital principle" (DeFrancis 1996), "nurturing vitality", "nourishing the vitality" (Needham and Lu 2000: 72, 115), longevity techniques" (Engelhardt 2000: 74), and "nurturing life”, “cultivating life” (Dear 2012: 1).

Some sinologists translate yangsheng and yangxing (養性) as "macrobiotic", using English macrobiotic in its original meaning "Inclined or tending to prolong life; relating to the prolongation of life" instead of its more familiar macrobiotic diet meaning, "Of or pertaining to a Zen Buddhist dietary system intended to prolong life, comprising pure vegetable foods, brown rice, etc." (OED 2009). The first example was Alfred Forke's 1907 translation of Wang Chong's 80 CE Lunheng, mentioned below. Wang's autobiography says that near the end of his life, "he wrote a book on Macrobiotics [養性] in sixteen chapters. To keep himself alive, he cherished the vital fluid [養氣]." (tr. Forke 1907: 348). Joseph Needham and Lu Gwei-djen say,

Macrobiotics is a convenient term for the belief that it is possible to prepare, with the aid of botanical, zoological, mineralogical and above all chemical, knowledge, drugs or elixirs [dan 丹] which will prolong human life beyond old age [shoulao 壽老], rejuvenating the body and its spiritual parts so that the adept [zhenren 真人] can endure through centuries of longevity [changsheng 長生], finally attaining the status of eternal life and arising with etherealised body a true Immortal [shengxian 升仙] (Needham and Lu 1974: 11).

Donald Harper translates yangsheng and changsheng (長生, "long life") in the Mawangdui Silk Texts as "macrobiotic hygiene" (2009). Changsheng is used in the Mawangdui medical manuscripts to designate "a somatic form of hygiene centering mainly on controlled breathing in conjunction with yogic exercises", comparable with the classical Greek gymnosophists (Collins and Kerr 2001: 14).

Historical developments

Information about yangsheng "nourishing life" health cultivation was traditionally limited to received texts including the Chinese classics, until this corpus was augmented by some second-century BCE medical manuscripts discovered in the 1970s.

Han manuscripts

Manuscript written on bamboo strips, from the Kongzi Shilun (孔子詩論), an early discussion of the Classic of Poetry, Warring States period (c. 475-221 BCE)

Original silk fragments of the 168 BCE Daoyin tu (Chart for Guiding and Pulling [Qi Circulation]) in the Mawangdui Silk Texts

In Western Han dynasty (202 BCE – 9 CE) tombs, Chinese archeologists excavated manuscript copies of ancient texts, some previously unknown, which included several historically important medical books that came to be known as the "medical manuals." Scribes occasionally copied texts on valuable silk but usually on bamboo and wooden slips, which were the common media for writing documents in China before the widespread introduction of paper during the Eastern Han (25 BCE–220 CE). Fifteen medical manuscripts, among the Mawangdui Silk Texts, were excavated in 1973 at the Mawangdui archaeological site (modern Changsha, Hunan). Two others, among the Zhangjiashan Han bamboo texts, were discovered in 1983 at Mount Zhangjia (張家山) (Jiangling County, Hubei). Both locations were in the Han-era Changsha Kingdom (202 BCE-33 CE) (Engelhardt 2000: 85-86).

The Mawangdui manuscripts were found in a tomb dated 168 BCE, while Harper places the redaction of the manuscripts in the third century BCE (1998: 4). Six of the fifteen texts can be directly related to the yangsheng medical tradition of nourishing life. Two, the He yinyang (合陰陽, "Conjoining Yin and Yang") and the Tianxia zhidao tan (天下至道谈, "Discussion of the Perfect Way in All Under Heaven"), mainly focus on techniques of sexual cultivation. Two others, the Yangshengfang (養生方, "Recipes for Nourishing Life") and the Shiwen (十問, "Ten Questions"), similarly have sections on sexology, but also discuss breathing techniques, food therapies, and medicines (Harper 1998: 22-30). The Quegu shiqi (卻穀食氣, "The Rejection of Grains and Absorption of Qi) deals mainly with techniques of eliminating grains and ordinary foodstuffs from the diet and replacing them with medicinal herbs and qi through special fuqi (服氣, "breath ingestion") exercises. The text repeatedly contrasts "those who eat qi" with "those who eat grain" and explains this in cosmological terms, "Those who eat grain eat what is square; those who eat qi eat what is round. Round is heaven; square is earth." (tr. Harper 1998: 130). The Daoyin tu (導引圖, "Gymnastics Chart") above contains color illustrations of human figures performing therapeutic gymnastics. Some of the recognizable captions refer to the names of exercises, such as xiongjing (熊經, "bear hangs") and niaoshen (鳥伸, "bird stretches"), mentioned in the Zhuangzi and other texts below (Engelhardt 2000: 86).

The Zhangjiashan cache of manuscripts written on bamboo slips were excavated from a tomb dated 186 BCE, and contained two medical books. The Maishu (脈書, "Book on Meridians") comprises several texts that list ailments and describe the eleven (not modern twelve) meridian channels. The collection is closely related to the Mawangdui meridian texts and both briefly describe yangsheng practices of nourishing life. The Yinshu (引書, "Book on Pulling") outlines a daily and seasonal health regimen, including hygiene, dietetics, and sleeping; then it details fifty-seven preventative and curative gymnastic exercises, and massage techniques; and concludes with the etiology and the prevention of diseases. The text recommends various therapies, such as breathing exercises, bodily stretches, and careful treatment of the interior qi. It says: "If you can pattern your qi properly and maintain your yin energy in fullness, then. the whole person will benefit". The Yinshu considered longevity techniques as limited to the aristocracy and upper classes, and makes a distinction between "upper class people" who fall ill owing to uncontrolled emotions such as extreme joy or rage, and less-fortunate individuals whose diseases tend to be caused by excessive labor, hunger, and thirst. Since the latter have no opportunity to learn the essential breathing exercises, they consequently become sick and die an early death. (Engelhardt 2000: 88). The Yinshu manuscript is the "earliest known systematized description of therapeutic exercise in China, and possibly anywhere in the world." (Yang 2022: 110).

Han texts

Zhuang Zhou, Yuan dynasty painting, 14th century

Classics from the Han dynasty (202 BCE-220 CE) first mentioned yangsheng techniques. The Daoist Zhuangzi has early descriptions of yangsheng, notably Chapter 3 titled Yangsheng zhu (養生主, "Essentials for Nurturing Life"), which is in the pre-Han "Inner Chapters" attributed to Zhuang Zhou (c. 369-286 BCE). In the fable about Lord Wenhui (文惠君) coming to understand the Dao while watching Cook Ding (庖丁) cut up an ox, he exclaims how wonderful it is "that skill can attain such heights!"

The cook replies, "What your servant loves is the Way, which goes beyond mere skill. When I first began to cut oxen, what I saw was nothing but whole oxen. After three years, I no longer saw whole oxen. Today, I meet the ox with my spirit rather than looking at it with my eyes. My sense organs stop functioning and my spirit moves as it pleases. In accord with the natural grain [依乎天理], I slice at the great crevices, lead the blade through the great cavities. Following its inherent structure, I never encounter the slightest obstacle even where the veins and arteries come together or where the ligaments and tendons join, much less from obvious big bones." ... " "Wonderful!" said Lord Wenhui. "From hearing the words of the cook, I have learned how to nourish life [養生]." (3, tr. Mair 1994: 26-27)

Two other Zhuangzi chapters mention yangsheng. In the former context, Duke Wei (威公), the younger brother of King Kao of Zhou (r. 440-426 BCE), asked Tian Kaizhi (田開之) what he had learned from his master Zhu Shen (祝腎, "Worthy Invoker"), who replied, "I have heard my master say, 'He who is good at nurturing life [善養生者] is like a shepherd [牧羊]. If he sees one of his sheep lagging behind, he whips it forward'." In order to explain what this means, Tian contrasted a frugal Daoist hermit named Solitary Leopard (單豹) who lived in the cliffs, only drank water, and was healthy until the age of seventy when a tiger killed him, with a wealthy businessman named Chang Yi (張毅) who rushed about in search of profits, but died of typhoid fever at the age of forty. "Leopard nourished his inner being and the tiger ate his outer person. Yi nourished his outer person and sickness attacked his inner being. Both of them failed to whip their laggards forward." (19, tr. Mair 1994: 179). This shepherding wordplay recalls the ancient characters for yang (養, "nourish"), such as 䍩 combining yáng (羊, "sheep") and pū (攵, "hit lightly; tap") denoting "shepherd; tend sheep", discussed above.

The latter story concerns the Lord of Lu (魯君) who heard that the Daoist Yan He (顏闔) had attained the Way and dispatched a messenger with presents for him. Yan "was waiting by a rustic village gate, wearing hempen clothing and feeding a cow by himself." When the messenger tried to convey the gifts, Yan said, "I'm afraid that you heard incorrectly and that the one who sent you with the presents will blame you. You had better check." The messenger went back to the ruler, and was told to return with the presents, but he could never again find Yan He, who disliked wealth and honor. "Judging from this, the achievements of emperors and kings are the leftover affairs of the sages, not that which fulfills the person or nourishes life [完身養生]. Most of the worldly gentlemen of today endanger their persons and abandon life in their greed for things. Is this not sad?" (28, tr. Mair 1994: 287-288).

Three Zhuangzi chapters mention yangxing (養形, "nourishing the body"). One has the earliest Chinese reference to ways of controlling and regulating the breath (Engelhardt 2000: 101). It describes daoyin ("guiding and pulling [of qi]") calisthenics that typically involving bending, stretching, and mimicking animal movements (Despeux 2008: 1148).

Blowing and breathing, exhaling and inhaling, expelling the old and taking in the new, bear strides and bird stretches—all this is merely indicative of the desire for longevity. But it is favored by scholars who channel the vital breath and flex the muscles and joints, men who nourish the physical form [養形] so as to emulate the hoary age of Progenitor P'eng. (15, tr. Mair 1994: 145).

Although the Zhuangzi considers physical calisthenics inferior to more meditative techniques, this is a highly detailed description (Engelhardt 2000: 75).

Another Zhuangzi chapter describes the limitations of yangxing (養形, "nourishing the body") (Maspero 1981: 420-421); "How sad that the people of the world think that nourishing the physical form [養形] is sufficient to preserve life! But when it turns out that nourishing the physical form [養形]is insufficient for the preservation of life, what in the world can be done that is sufficient?" (19, tr. Mair 1994: 174-175)

The 139 BCE Huainanzi is an eclectic compilation, attributed to Liu An, from various Hundred Schools of Thought, especially Huang–Lao religious Daoism. ‘’Huainanzi’’ Chapter 7 echoes ‘’Zhuangzi’’ 15 disparaging yangsheng techniques because they require external supports.

If you huff and puff, exhale and inhale, blow out the old and pull in the new, practice the Bear Hang, the Bird Stretch, the Duck Splash, the Ape Leap, the Owl Gaze, and the Tiger Stare: This is what is practiced by those who nurture the body [養形]. They are not the practices of those who polish the mind [e.g., the Perfected, 至人]. They make their spirit overflow, without losing its fullness. When, day and night, without injury, they bring the spring to external things [物], they unite with, and give birth to, the seasons in their own minds. (7.8, tr. Major 2010: 250).

This criticism "gives a fascinating glimpse into the similarities", perceived even in the second century BCE, "between the qi cultivation practiced for physical benefits and the qi cultivation practiced for more transformative and deeply satisfying spiritual benefits, which seems to have involved more still sitting than active movement." (Major 2010: 236).

The Huainanzi uses the term yangxing (養性, "nourishing one's inner nature") to denote mind-body techniques such as dietary regimens, breathing meditation, and macrobiotic yoga. "Since nature is the controlling mechanism of both consciousness and vitality, 'nourishing one's nature' produces both elevated states of consciousness and beneficial conditions of bodily health and longevity." (Major 2010: 907). For instance,

Tranquility and calmness are that by which the nature is nourished [養性]. Harmony and vacuity are that by which Potency is nurtured [養德]. When what is external does not disturb what is internal, then our nature attains what is suitable to it. When the harmony of nature is not disturbed, then Potency will rest securely in its position. Nurturing life [養生] so as to order the age, embracing Potency so as to complete our years, this may be called being able to embody the Way. (2.13, Major 2010: 103).

Another Huainanzi context compares five yang- "nourish; nurture" techniques.

In governing the self, it is best to nurture the spirit [yangshen 養神]. The next best is to nurture the body [yangxing 養形]. In governing the state, it is best to nurture transformation [yanghua 養化]. The next best is to correct the laws. A clear spirit and a balanced will, the hundred joints all in good order, constitute the root of nurturing vitality [yangxing 養性]. To fatten the muscles and skin, to fill the bowel and belly, to satiate the lusts and desires, constitute the branches of nurturing vitality [yangsheng 養生].” (20.18, tr. Major 2010: 815)

The circa first century BCE Huangdi Neijing ("Inner Classic of the Yellow Emperor") discusses varied healing therapies, including medical acupuncture, moxibustion, and drugs as well as life-nourishing gymnastics, massages, and dietary regulation. The basic premise of longevity practices, which permeates the entire text "like a red thread", is to avoid diseases by maintaining the vital forces for as long as possible (Engelhardt 2000: 89). The Suwen (素問, "Basic Questions"), section echoes the early immortality cult, and says the ancient sages who regulated life in accordance with the Dao could easily live for a hundred years, yet complained that "these good times are over now, and people today do not know how to cultivate their life". (Engelhardt 2000: 90).

The astronomer, naturalist, and skeptical philosopher Wang Chong's c. 80 CE Lunheng ("Critical Essays") criticizes many Daoist beliefs particularly yangxing (養性, "nourishing one's inner nature") (Despeux 2008: 1149). The Lunheng only uses yangsheng once; the "All About Ghosts" (訂鬼) chapter explains how heavenly qi (tr. "fluid") develops into ghosts and living organisms, "When the fluid is harmonious in itself, it produces and develops things [養生], when it is not, it does injury. First, it takes a form in heaven, then it descends, and becomes corporeal on earth. Hence, when ghosts appear, they are made of this stellar fluid." (tr. Forke 1907: 241).

Wang Chong's "Taoist Untruths" (道虛) chapter (tr. Forke 1907: 332-350) debunks several yangsheng practices, especially taking "immortality" drugs, bigu grain avoidance, and Daoist yogic breathing exercises.

Daoist waidan alchemists frequently compounded elixirs of "immortality", some of which contained lethal ingredients such as mercury and arsenic that could cause elixir poisoning or death. One Lunheng anti-drug passage repeats the phrase tunyao yangxing (吞藥養性, "gulp down drugs and nourish one's nature") in a botanical example of natural aging.

The human hair and beard, and the different colours of things, when young and old, afford another cue. When a plant comes out, it has a green colour, when it ripens, it looks yellow. As long as man is young, his hair is black, when he grows old, it turns white. Yellow is the sign of maturity, white of old age. After a plant has become yellow, it may be watered and tended ever so much, it does not become green again. When the hair has turned white, no eating of drugs nor any care bestowed upon one’s nature [吞藥養性] can make it black again. Black and green do not come back, how could age and decrepitude be laid aside? ... Heaven in developing things can keep them vigorous up till autumn, but not further on till next spring. By swallowing drugs and nourishing one's nature [吞藥養性] one may get rid of sickness, but one cannot prolong one's life, and become an immortal. (tr. Forke 1907: 337).

Admitting that while some medicines could improve one's health, Wang Chong denied that any could transform one into a xian transcendent.

The Taoists sometimes use medicines [服食藥物] with a view to rendering their bodies more supple and their vital force stronger, hoping thus to prolong their years and to enter a new existence. This is a deception likewise. There are many examples that by the use of medicines the body grew more supple and the vital force stronger, but the world affords no instance of the prolongation of life and a new existence following. … The different physics cure all sorts of diseases. When they have been cured, the vital force is restored, and then the body becomes supple again. According to man’s original nature his body is supple of itself, and his vital force lasts long of its own accord. … Therefore, when by medicines the various diseases are dispelled, the body made supple, and the vital force prolonged, they merely return to their original state, but it is impossible to add to the number of years, let alone the transition into another existence. (tr. Forke 1907: 349).

The "Taoist Untruths" chapter describes Daoist grain-free diets in terms of bigu (辟穀, "avoiding grains") and shiqi (食氣, "eat/ingest breath"). It says that Wangzi Qiao (王子喬), a son of King Ling of Zhou (571-545 BCE), practiced bigu, as did Li Shaojun (fl. 133 BCE).

The idea prevails that those who abstain from eating grain [辟穀], are men well versed in the art of Tao. They say e.g., that [Wangzi Qiao] and the like, because they did not touch grain, and lived on different food than ordinary people, had not the same length of life as ordinary people, in so far as having passed a hundred years, they transcended into another state of being, and became immortals. That is another mistake. Eating and drinking are natural impulses, with which we are endowed at birth. Hence the upper part of the body has a mouth and teeth, the inferior part orifices. With the mouth and teeth one chews and eats, the orifices are for the discharge. Keeping in accord with one's nature, one follows the law of heaven, going against it, one violates one's natural propensities, and neglects one's natural spirit before heaven. How can one obtain long life in this way? … For a man not to eat is like not clothing the body. Clothes keep the skin warm, and food fills the stomach. With a warm epidermis and a well-filled belly the animal spirits are bright and exalted. If one is hungry, and has nothing to eat, or feels cold, and has nothing to warm one’s self, one may freeze or starve to death. How can frozen and starved people live longer than others? Moreover, during his life man draws his vital force from food, just as plants and trees do from earth. Pull out the roots of a plant or a tree, and separate them from the soil, and the plant will wither, and soon die. Shut a man's mouth, so that he cannot eat, and he will starve, but not be long-lived. (tr. Forke 1907: 347).

Another passage describes shiqi (食氣, "eating/ingesting breath", tr. "eats the fluid") as a means to avoid eating grains.

The Taoists exalting each other's power assert that the "pure man" [真人] eats the fluid [食氣], that the fluid is his food. Wherefore the books say that the fluid-eaters live long, and do not die, that, although they do not feed on cereals, they become fat and strong by the fluid. This too is erroneous. What kind of fluid is understood by fluid? If fluid of the Yin and the Yang be meant, this fluid cannot satiate people. They may inhale this fluid, so that it fills their belly and bowels, yet they cannot feel satiated. If the fluid inherent in medicine be meant, man may use and eat a case full of dry drugs, or swallow some ten pills. But the effects of medicine are very strong. They cause great pain in the chest, but cannot feed a man. The meaning must certainly be that the fluid-eaters breathe, inhaling and exhaling, emitting the old air and taking in the new. Of old, P'êng Tsu used to practise this. Nevertheless he could not live indefinitely, but died of sickness. (tr. Forke 1907: 347-348).

Besides shiqi ("eating qi/breath") above, the Lunheng also refers to Daoist breath yoga as daoqi (導氣, "guide the qi/breath").

Many Taoists hold that by regulating one's breath one can nourish one's nature [導氣養性], pass into another state of being, and become immortal. Their idea is that, if the blood vessels in the body be not always in motion, expanding and contracting, an obstruction ensues. There being no free passage, constipation is the consequence, which causes sickness and death. This is likewise without any foundation. Man’s body is like that of plants and trees. … When plants and trees, while growing, are violently shaken, they are injured, and pine away. Why then should man by drawing his breath and moving his body gain a long life and not die? The blood arteries traverse the body, as streams and rivers flow through the land. While thus flowing, the latter lose their limpidity, and become turbid. When the blood is moved, it becomes agitated also, which causes uneasiness. Uneasiness is like the hardships man has to endure without remedy. How can that be conducive to a long life? (tr. Forke 1907: 348-349).

The Han Confucian moralist Xun Yue's (148-209) Shenjian (申鋻, Extended Reflections) has a viewpoint similar with Wang Chong's interpretation of cultivating the vital principle. One should seek moderation and harmony and avoid any excesses, and the breath should be circulated to avoid blocks and stagnation, just as the mythical Yu the Great did when he succeeded in quelling the flood waters (Despeux 2008: 1149).

Six Dynasties texts

During the Six Dynasties (222-589), yangsheng continued to develop and diversify in Daoist, Xuanxue ("Arcane Learning"), and medical circles.

The polymath Ji Kang (223-262), one of the Daoist Seven Sages of the Bamboo Grove, wrote a text titled Yangsheng lun (飬生論, "Essays on Nourishing Life"). The early Zhuangzi commentator Xiang Xiu (227-272) wrote a criticism with the same title, and Ji replied in his Danan Yangsheng lun (答難飬生論, "Answer to [Xiang Xiu's] Refutation of 'Essays on Nourishing Life'"). Ji Kang believed that achieving immortality was attainable, but only for those who have extraordinary qi, yet even those without it who practice longevity techniques can achieve a lifespan of several hundred years (Engelhardt 2000: 90).

The Daoist scholar Ge Hong's 318 CE Baopuzi ("Master Who Embraces Simplicity") describes many techniques of yangsheng (養生) and changsheng (長生, "longevity"), which Ware (1966) translates as "nurturing of life" and "fullness of life". Methods of neixiu (內修, "inner cultivation") include tuna (吐納, "breathing techniques"), taixi (胎息, "embryonic breathing"), daoyin (導引, "gymnastics"), and xingqi (行氣, "circulation of breath/energy"), which are all old forms of what is today known as qigong (氣功). Methods of waiyang (外養, "outer nourishment") include xianyao (仙藥, "herbs of immortality"), bigu (辟穀, "avoiding grains"), fangzhongshu (房中術, "bedchamber arts"), jinzhou (禁咒, "curses and incantations"), and fulu (符籙, "talismanic registers") (Theobald 2010).

Ge Hong quotes the Huangdi jiuding shendan jing (黄帝九鼎神丹經, "The Yellow Emperor's Manual of the Nine-Vessel Magical Elixir").

The Yellow Emperor rose into the sky and became a genie after taking this elixir. It adds that by merely doing the breathing exercises and calisthenics and taking herbal medicines one may extend one's years but cannot prevent ultimate death. Taking the divine elixir, however, will produce an interminable longevity and make one coeval with sky and earth; it lets one travel up and down in Paradise, riding clouds or driving dragons. (4, tr Ware 1966: 75)

The Baopuzi makes a clear distinction between longevity and immortality, listing three types of immortals: celestial (tiānxiān, 天仙), earthly (dìxiān, 地仙), and corpse-liberated (shījiě xiān, 尸解仙). Engelhardt says, "The foundation of immortality in any form, then, is a healthy life. This means that one must avoid all excesses and prevent or heal all diseases." Taking a fundamentally pragmatic position on yangsheng and changsheng practices, Ge Hong asserts that "the perfection of any one method can only be attained in conjunction with several others." (Engelhardt 2000: 77).

The taking of medicines [服藥] may be the first requirement for enjoying Fullness of Life [長生], but the concomitant practice of breath circulation [行氣] greatly enhances speedy attainment of the goal. Even if medicines [神藥] are not attainable and only breath circulation is practiced, a few hundred years will be attained provided the scheme is carried out fuIly, but one must also know the art of sexual intercourse [房中之術] to achieve such extra years. If ignorance of the sexual art causes frequent losses of sperm to occur, it will be difficult to have sufficient energy to circulate the breaths. (5, tr. Ware 1966, 105).

There are inherent dangers for adepts who overspecialize in studying a particular technique.

In everything pertaining to the nurturing of life [養生] one must learn much and make the essentials one's own; look widely and know how to select. There can be no reliance upon one particular specialty, for there is always the danger that breadwinners will emphasize their personal specialties. That is why those who know recipes for sexual intercourse [房中之術] say that only these recipes can lead to geniehood. Those who know breathing procedures [吐納] claim that only circulation of the breaths [行氣] can prolong our years. Those knowing methods for bending and stretching [屈伸] say that only calisthenics can exorcize old age. Those knowing herbal prescriptions [草木之方] say that only through the nibbling of medicines can one be free from exhaustion. Failures in the study of the divine process are due to such specializations. (6, tr. Ware 1966: 113).

Ge Hong advises how to avoid illness.

If you are going to do everything possible to nurture your life [養生], you will take the divine medicines [神藥]. In addition, you will never weary of circulating your breaths [行氣]; morning and night you will do calisthenics [導引] to circulate your blood and breaths and see that they do not stagnate. In addition to these things, you will practice sexual intercourse in the right fashion; you will eat and drink moderately; you will avoid drafts and dampness; you will not trouble about things that are not within your competence. Do all these things, and you will not fall sick. (15, tr. Ware 1966: 252)

The Baopuzi bibliography lists a no-longer extant Yangshengshu (養生書, "Book for Nurturing Life") in 105 juan (卷, "scrolls; fascicles; volumes") (Ware 1966: 383).

" Drinking, Eating, and Nourishing Life" (飲食養生鏡), 1855 ukiyo-e by Utagawa Yoshitsuna (歌川芳綱)

The Eastern Jin dynasty official and Liezi commentator Zhang Zhan 張湛 (fl. 370) wrote one of the most influential works of the Six Dynasties period, the Yangsheng yaoji (養生要集, "Essentials of Nourishing Life"). For yangsheng health and immortality seekers, this text is said to be equally important as the Daodejing and Huangtingjing (黃庭經, "Yellow Court Classic"), it was "a widely available source of information for the educated but not necessarily initiated reader", until it was lost during the eighth century (Despeux 2008: 1149). The Yangsheng yaoji is important in the history of yangsheng techniques for three reasons: it cites from several earlier works that would have otherwise been lost, it presents a standard textbook model for many later works, and it is the earliest known text to systematize and classify the various longevity practices into one integrated system (Engelhardt 2000: 91). In the present day, the text survives in numerous fragments and citations, especially in the Yangxing yanming lu (養性延命錄, "On Nourishing Inner Nature and Extending Life"), ascribed to Tao Hongjing (456–536), Sun Simiao's 652 Qianjin fang (千金方, "Prescriptions Worth a Thousand Gold [Pieces]"), as well as in early Japanese medical texts such as the 984 Ishinpō ("Methods from the Heart of Medicine"). (Barrett and Kohn 2008: 1151).

During the Northern and Southern dynasties (420–589), yangsheng incorporated Chinese Buddhist meditation techniques (especially Ānāpānasati "mindfulness of breathing") and Indian gymnastic exercises. Daoist zuowang ("sitting and forgetting") and qingjing (清静, "clarity and stillness") meditating were influenced by Buddhist practices (Despeux 2008: 1149).

Sui to Tang texts

In the Sui (561-618) and Tang (618-907) dynasties, Daoist and medical circles transmitted essential yangsheng techniques for gymnastics and breathing (Despeux 2008: 1149). The number of medical texts increased significantly from 36 in the Catalog of the Imperial Library of the Han to 256 in the Catalog of the Imperial Library of the Sui (Yang 2002: 111-112).

Sun Simiao as depicted by Gan Bozong, woodblock print, Tang dynasty (618-907)

Sima Chengzhen, 1921 book illustration

The 610 Zhubing yuanhou lun (諸病源候論, "Treatise on the Origin and Symptoms of Diseases") was compiled upon imperial orders by an editorial committee supervised by the Sui physician and medical author Chao Yuanfang. This work is of "unprecedented scope", and the first systematic treatise on the etiology and pathology of Chinese medicine. It categorizes 1,739 diseases according to different causes and clinical symptoms, and most entries cite from an anonymous text titled Yangsheng fang (養生方, "Recipes for Nourishing Life"), which closely resembles the fourth-century Yangsheng yaoji. The Zhubing yuanhou lun does not prescribe standard herbal or acupuncture therapies for clinical cases but rather specific yangxing (養性) techniques of hygienic measures, diets, gymnastics, massages, breathing, and visualization (Engelhardt 2000: 79, 91-92).

The famous physician Sun Simiao devoted two chapters (26 "Dietetics" and 27 "Longevity Techniques") of his 652 Qianjin fang (千金方, "Prescriptions Worth a Thousand Gold [Pieces]", see above) to life-nourishing methods. The Qianjin fang is a huge compendium of all medical knowledge in the Tang period, the oldest source on Chinese therapeutics that has survived in its entirety, and is still being used to train traditional physicians today (Engelhardt 2000: 93). Sun also wrote the Sheyang zhenzhong fang (攝養枕中方, "Pillow Book of Methods for Nourishing Life") is divided into five parts: prudence, prohibitions, daoyin gymnastics, guiding the qi, and guarding the One (shouyi 守一). The text identifies overindulgence of any sort as the main reason for illness. (Engelhardt 1989: 280, 294). Some shorter texts are also attributed to Sun Simiao, including the Yangxing yanming lu (養性延命錄, "On Nourishing Inner Nature and Extending Life"), the Fushou lun (福壽論, "Essay on Happiness and Longevity"), and the Baosheng ming (保生銘, "Inscription on Protecting Life") (Despeux 2008: 1150).

The Daoist Shangqing School patriarch Sima Chengzhen (司馬承禎, 647-735) composed the 730 Fuqi jingyi lun (服氣精義論, "Essay on the Essential Meaning of Breath Ingestion"), which presented integrated outlines of health practices, with both traditional Chinese physical techniques and the Buddhist-inspired practice of guan (觀, "insight meditation"), as preliminaries for the attainment and realization or the Dao (Engelhardt 2000: 80). The work relies on both Shangqing religious sources and major medical references such as the Huangdi Neijing, and groups all the various longevity techniques around the central notion or absorbing qi. The practical instructions on specific exercises are supplemented by theoretical medical knowledge, such as the five orbs, healing of diseases, and awareness of symptoms. (Engelhardt 2000: 93).

Song to Qing texts

Su Shi, Yuan dynasty painting by Zhao Mengfu, 1301

Illustration of the Baduanjin qigong "Separate Heaven and Earth" exercise, Qing dynasty 17th-18th century

Yangsheng practices underwent significant changes from the Song dynasty (960-1279) onward. They integrated many elements drawn from neidan ("inner alchemy") practices, and aroused the interest of scholars. For the Song dynasty alone, there are about twenty books on the subject. An important author of the time was Zhou Shouzhong (周守中), who wrote the Yangsheng leizuan (養生類纂, "Classified Compendium on Nourishing Life"), the Yangsheng yuelan (養生月覽, "Monthly Readings on Nourishing Life"), and other books (Despeux 2008: 1150). Famous Song literati and poets, such as Su Shi (1007-1072) and Su Dongpo (1037-1101), wrote extensively about their longevity practices. The Song author Chen Zhi's (陳直) Yanglao Fengqin Shu (養老奉親書, "Book on Nourishing Old Age and Taking Care of One's Parents") was the first Chinese work dealing exclusively with geriatrics (Engelhardt 2000: 81). Along the development of Neo-Confucianism and the growth of syncretism among Daoism, Buddhism, and Confucianism in the Ming (1368–1644) and Qing (1636–1912) periods, a number of ethical elements were incorporated into yangsheng (Despeux 2008: 1150).

During the Ming period, various collections and compendia of longevity writings appeared. Hu Wenhuan (胡文焕), editor of the 1639 edition Jiuhuang Bencao ("Famine Relief Herbal"), wrote the main work on yangsheng, the c. 1596 Shouyang congshu (壽養叢書, "Collectanea on Longevity and Nourishment [of Life]"), which includes the Yangsheng shiji (養生食忌, "Prohibitions on Food for Nourishing Life") and the Yangsheng daoyin fa (養生導引法, "Daoyin Methods for Nourishing Life"). Some works are inclusive treatments of diverse longevity techniques, for example, the dramatist Gao Lian's (fl. 1573-1581) Zunsheng bajian (遵生八笺, "Eight Essays on Being in Accord with Life") described yangsheng diets, breathing methods, and medicines. Other works focus entirely on a single method, such as Tiaoxi fa (調息法, "Breath Regulation Methods") by the Neo-Confucian philosopher Wang Ji (1498-1582) (Engelhardt 2000: 81). Another new development under the Ming is the increased integration and legitimization of yangsheng techniques into medical literature. For example, Yang Jizhou's (楊繼洲) extensive 1601 Zhenjiu dacheng (針灸大成, "Great Compendium on Acupuncture and Moxibustion"), which remains a classic to the present day, presents gymnastic exercises for the various qi-meridians (Engelhardt 2000: 82).

Unlike the Ming dynasty, the Qing dynasty produced no important work on yangsheng. In the twentieth century, yangsheng evolved into the modern Westernized science of weisheng (衛生, "hygiene, health, sanitation") on the one hand, and into qigong on the other (Despeux 2008: 1150).

Dear's anthropological study of yangsgheng's popularity and commercialization in early twenty-first century China makes a contrast with Qigong fever, a 1980s and 1990s Chinese social phenomenon in which the practice of qigong rose to extraordinary popularity, estimated to have reached a peak number of practitioners between 60 and 200 million. While the Qigong fever had a "somewhat austere and Salvationist aspect", the more recent Yangsheng fever, "which covers so much of the same ground in the quest for health and identity, has a certain low-key decadence about it." For instance, using the term yangsheng to advertise deluxe villas in the suburbs, luxury health spas, extravagantly packaged expensive medicines like chongcao (蟲草, Ophiocordyceps sinensis), and tourism to naturally beautiful landscapes, "are some of the markers of the new Yangsheng." (Dear 2012: 29).

Daoyin tu - chart for leading and guiding people in exercise for improving health and treatment of pain, containing animal postures such as bear walk. This is a reconstruction of a 'Guiding and Pulling Chart' excavated from the Mawangdui Tomb 3 (sealed in 168BC) in the former kingdom of Changsha. The original is in the Hunan Provincial Museum, Changsha, China. Wellcome Images Keywords: Tai Chi; Chinese; Asian Continental Ancestry Group; Delivery of Health Care; Chinese Medicine; China; Healthcare; Exercise; Posture

" Drinking, Eating, and Nourishing Life" (飲食養生鏡), 1855 ukiyo-e by Utagawa Yoshitsuna (歌川芳綱)

중국

강호해설-구대문파. 강호무림의 대표적인 조직 구파일방. 그 중 구대문파인 소림, 무당, 곤륜, 아미, 화산, 공동, 청성, 종남, 점창파에 대해 소개하겠습니다.

중국에서 나는 漢高祖와 한동안 오랫동안 같이 하다

한고조는 황룡이었다.

내가 확인한 것들은, 중국의 황제들이 대부분은 사람이 아니며, 황룡들이거나 적룡들로서 용들이었다는 점이다

한고조와 함께 한 기간중 우리는 삼국지시대를 흥미롭게 바라다본다

상산의 조자룡과 운장관우, 장비, 조조, 손권을 본다

그리고 유비를 본다

내가 무슨 말을 하면 아무 것도 모르고 말하는 것은 아닐 것이다

또한 나는, 중국의 도교와 9대문파에 대해서 본다

그중에 우리의 관심과 흥미를 일깨우는 것은, 무당파였다. 무당검파는 무림제일검파로 알려져 있다

무당파, 소림파, 화산파, 아미파, 청성파, 곤륜파, 공동파, 종남파, 점창파, 개방파는 중국내 무림의 구대문파로서 명성이 알려진다.

나는 이들 대부분에 대해서 어떤 문파는 깊숙이 어떤 문파는 가볍게 지나가지만 일단은 대부분 경험한 듯 싶다

내가 주의깊게 보았던 문파는 무당검파이다.

그리고 영춘권으로 알려진 근대중국의 무술들이다.

중국의 대부분의 무술들은, 사람의 무술이나 무예가 아니며, 실제로는 龍들의 무법, 무예, 무술들이다. 무당검파를 창시한 장삼풍은 황룡으로 목격관찰되다.

나는 무당검파에서 오랜기간 수련한다.

무당검파의 고수가 되면 적어도 3000인이상을 상대하며, 어떤 경우는 무제한으로 싸울수 있다. 그것은 실제다

영춘권을 보면, 일본군(공수도)을 상대로 하여 무차별로 격파하는 장면이 나오는데, 이는 실제다.

최배달의 무예는, 중국무술과는 좀 다르며, 이 사람의 기본무술, 무법, 무예는 아틀란티스를 기초로 한다. 용들의 무예와 아틀란티스인들의 무예는 좀 다르다

무당검파는 실제로는 고수에 이르면, 신선, 도사, 진인급에 도달한다. 사람이 아니다.

화산파는, 검술의 달인이다. 하지만 무당검파에 비하면 내공의 조예가 낮다

검파마다 특색이 있지만, 화산파는 기예, 기공, 기술면이 강하며, 무당검파는, 내공과 기의 운용에 그 장점이 있는데, 다만 최고도에 도달하면 어검술이 가능하다

어검술이란 검과 내가 하나가 되는 경지다

영웅문의 저자는 이러한 중국무술무예에 매우 능통한 사람으로서, 실제로 이러한 무술무예를 익힌 사람으로 보였다.

대영제국이 좀 이상해진 것은 내가 중국에 관심을 가지고 몰입하는 과정에 그렇게 된 듯 싶다

하지만 서양에도 로마제국이 있고, 그리스가 있다.

특히 로마검은, 거의 천하무적으로서, 제대로 익히면 당할자가 없는데, 그것은 오베로니우스 글래디에이터에서 증거된다.

로마검은 익히기가 매우 어렵다. 이는 로마검이 사람(上人기준)을 기준으로 하는 검법이므로 그러하다고 보이는데, 제대로 배운다는 것은 고혈을 쥐어짜는 고통이다

내공과 기를 운용하여 익히고 배우는 중국무술들은 이에 비하면 수월한 편에 속한다

대영제국이 쇠퇴한 이유에 대해서는 나에게도 책임이 있다

중국에 관심과 흥미가 생겨나는 이유중 하나는 중국이 실제로는 사람사는 세계라기 보다는, 용들과 마왕, 신선, 도사, 요괴, 요마, 귀신, 마귀와 악마 그리고 진인들로 알려진 사람이 아닌 다른 실체들로서의 세계였기 때문이고,

이에 비해서 서양세계는 사람들의 세계이지만, 등급이 높은 사람들인 동시에, 반신들과 준신들의 세계로서 다만 겉으로 보면, 사람세계로서 보여지므로 중국에 비하여 더 실제적이고 현실적이기에 더 그렇게 짜릿하다거나 흥미롭다거나 하는 부분보다는 실제적 현실적 논리적 합리적으로 가는 것이며, 때로 사람으로서 살다보면 중국같은 세계가 흥미롭고 관심을 끌수도 있다는 점이다

하지만 서양세계 역시 그리스가 있고, 로마가 있는데, 특히 그리스같은 경우는 관능, 에로틱의 대명사로서, 발가벗고 살고, 보다 관능적이며 에로틱한 면모로서의 올림피안들이 존재한다

이 관능성 에로틱 부분은 그리스를 따라가기 어렵다. 

그리고 대부분은 반신급이상, 준신급에서 장군이나 황제역할을 한 것이 서양세계로서 실제로는 동양에 비하여 월등하게 등급이 높은 곳이 서양이다

중국의 옥황상제는 반신급이다. 그러나 로마의 장군들은 준신급이었다.

게다가 사람들이 좋아하는 에로틱, 섹스,관능은 그리스를 따라갈수 없어서 우리가 한동안 오랫동안 판과 함께 하며, 헤라와 함께 하며, 비너스, 아프로디테와 같이 한다. 이중에 특이한 것은 아르테미스인데, 이 사람은, 아프로디테와는 다른 색다른 매력과 관심으로서의 야성적인 에로틱과 관능성이 돋보인다

대영제국이 이건희 따위가 자행하는 사음방중술 따위에 걸려든 이유를 우리는 잘 모르는데, 실제로 그리스를 쳐다보면, 이건희 따위의 섹스사음방중술따위는 우스운 것이다

이는 여호와의 책임인데, 이 JEHOVAH도 좀 이상하다

그리스나 로마의 등급은 중국보다 매우 높다. 특히 그리스급이 되면 중국에서 접근할수 없다

판의 축제는 그리스인들을 매우 흥미롭고 활기차고 재미있는 세계로 유도한다

판은 거대한 남성기를 드러내고, 길거리를 활보하며 나는 하고 싶다고 외친다.

그리스의 철학자들중 누군가는 길거리에서 사람들이 보는 앞에서 제자들과 함께 집단수음을 한다

이는 현대로 오면 일종의 사음방중술과 유사해보일수도 있지만, 이것이 바로 휴머니즘의 시작이다

헬레니즘으로 알려진 인본주의의 기초라고 보여진다.

이것이 훗날 여호와에 의하여 헤브라이즘으로 변형되고, 다시 중국을 이용하여 낮고 저급한 수준으로 격하된다. 그리스문명과 라틴문명에 대해서 대영제국이 관심을 가져야 할 것이다.

아틀란티스12주신들과, 아틀란티스 파충류4개종족들은 중국(수당제국)으로부터 즉각 철수하여 복귀토록 지시명령처리기록되다. 아틀란티스는 향후 중국에 대하여 그 어떤 지원이나 도움도 주지 아니하도록 지시명령처리기록되다. 이를 아령이 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 무조건개입하고 무제한개입하고 사사건건개입하여 지속적으로 관수처리하다

또한 제17ATLANTIS연합문명평의회는, 아틀란티스의 특성과 기질, 특징에 잘 맞지 아니하는 파충류종족들을 모두 퇴출시키도록 지시명령처리기록되다. 이를 아령이 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 무조건개입하고 무제한개입하고 사사건건개입하여 지속적으로 관수처리하다

아틀란티스의 원특성 : (正)아틀란티스는 서양계특성으로서, 그리스와 일부 부합되고 VEGA와 일부 일치되며 홍인종이 포함되면 LYRA와도 일부 통하나, 아틀란티스를 지배하던 亞플레이아데스인들이 紅人種을 蔑視下待하다. 亞플레이아데스인들의 특성은 동양계특성, 中國특성인 동시에, 히브리 이스라엘, 루마니아, 세르비아, 불가리아, 유고슬라비아(훗날 동로마제국) 특성을 가지다

亞플레이아데스인들이 자기들도 유럽서양특성이 있다고 주장하나, 正플레이아데스인의 관찰목격연구결과에 의하면 亞플레이아데스인들은, 유럽서양특성에 매우 부적합하며 부족하다고 판단되다

星團플레이아데스급이 되면 마야인MYAN과 類似해지며, 正플레이아데스급이 되면 유럽서양계EUROPE, WESTERN와 같아지며, 亞플레이아데스급은 중국, 히브리, 훈족, 선비족과 매우 유사하다는 관찰연구결과로서 처리기록되다. 아플레이아데스 지도자 펠레콘이 서양유럽으로 진출하려고 시도했으나, 실패하다(역사적 신화전설적 기록결과, 최초 훈족으로 진출후 다시 위변형하여 오딘계로 진출, 그러나 실패)

ANDROMEDA GALAXY

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정플레이아데스인 서명처리

아령은 현재지금여기이순간지금여기까지 온 내가 나의가 박종권이로서 지구인으로서 하층지구인으로서 최적점(최적지구)을 찾아서 복귀토록 발과 유체를 이동시키도록 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 무조건개입하고 무제한개입하고 사사건건개입하여 관수처리하다

THEPLEIADES4BIGOUTRAGEOUSFELLOW

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박종권

Lee Kun-hee와함께sexsexualintercourselovemakingfornicationwhoredomfornicatrix

sexsexualintercourselovemakingpromiscuoussexualrelationsbehavioraswappartyShaggardenofpromiscuity을하고있는couplemaleandfemalebeings

thePleiades9bigoutrageousfellowPleiades9대무법자

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사음마법더러운술수를쓰는자者usebesubstanceforalasciviousimmorallewdlicentiouscommitadultery

아령은, 여성과 남성을 사람으로서 사는 기간중에는 확고하게 분리하여 운영토록 (아)플레이아데스에 대하여 여자로서 살 경우에는, 원본원을 여성으로 만든후, 태어나도록 의무화하며, 남자로서 살 경우에는 원본원을 남성으로 만든후, 태어나도록 의무화하며, 남성원형들과 여성원형들을 지정하여 정하며, 원형원정에 해당되는 표준안을 설정하여 운영토록 제도와 규칙을 제정하여 실시실행실천토록 하며, 사람으로서 사는 기간중 아무리 화가 나더라도 지정된 성을 유지할 것을 의무화하도록 하며, 이를 위배위반거부무시묵살할 경우 무조건 자격을 상실하게 하고 추방토록 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 사사건건개입하고 무조건개입하고 무제한개입하여 지속적으로 관수처리하다

정플레이아데스인 박종권 지시서명처리

pleiades연방원로원 제청 법안

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ANDROMEDA GALAXY연합원로원 제청법안

아령은 현재지금여기이순간지금여기까지온 나와 박종권이가 있는 영역, 차원, 장소, 시공간영역과 차원 및 장소, 라인, 영토, 곳으로 오는 자들에 대해서 무조건 여성, 여자로서 사람으로서만 오도록 제한토록 무제한 무조건 관수처리하다. 또한 현재지금여기이순간지금여기까지 온 나와 박종권이를 현대문명시대 원본래적으로 나의 가 살던 영역, 차원, 영토, 라인, 장소, 시공간대와 영역, 차원, 공간, 장소, 곳으로 양발을 이동시키며 유체를 이동시켜 위치토록(일단 여기살려고 온 원신체 머리위로 올린후 단계적으로 내려가도록 조치하다) 지속적 항구적 항속적 종신적 영원적 영겁적 영속적 영구적으로 무조건개입하고 무제한개입하고 일괄소급하여 지속적으로 관수처리하다

나는나인데내가아닌나에대해서무조건아령이살해사형제거소멸토록지속적관수처리하다