The Way of Sexuality and Reproduction in the Tao Te Ching

The Dao in the Tao Te Ching is not extensively discussed, because the Dao, as the 'way,' encompasses both the way of life and the way of reproduction. Consequently, it holds a sexual dimension.

 

Many poetic images in the Tao Te Ching are directly or indirectly related to sexuality. Images of motherhood and fertility, such as in Chapter 6 'The valley spirit never dies; it is the woman, primal mother,' are directly linked to sexuality and reproduction. Chapter 28, through its discussion of rivers flowing through valleys, connects the imagery of fertility with the 'feminine' valley:

Know the masculine,

but keep to the feminine,

and be the valley to the world.

The 'valley' of the world is the source of fertility - all life originates from water. The valley (river) as the source of life is gendered, containing both masculine and feminine aspects. Clearly, the structure of reproduction demands a unified duality. To understand how a sustainable process of production and reproduction operates, one must understand the duality of sexuality. The unity of generation and disappearance also possesses a binary structure. This is what the aforementioned sentence in the text refers to.

Reproduction is the result of sexual intercourse, and the two must be different in order to combine. The distinction between masculine and feminine genders is manifested through their different yet complementary characteristics. Chapter 61 states:

A woman's gentleness can overcome a man's strength,

Just as water overcomes fire.

Evidently, these two lines concern sexuality. In sexual intercourse—at least from the Daoist perspective—gentleness and activity are brought together. The masculine is active, while the feminine is gentle. Accompanying this distinction is a difference in position. The feminine is suited to the lower position, while the masculine is suited to the upper position. However, in the Daoist context, this distinction does not imply that the feminine must submit to the masculine. The reverse is also true. In the Daoist imagery, especially in the Tao Te Ching, the lower position holds more authority and power than the upper position. The one who occupies the lower position holds power. This is why women can overcome men in sexual intercourse. Men expend themselves, losing their energy, which is then absorbed by women. In their gentleness, women 'act without acting,' embodying the famous Daoist dictum of 'doing without doing.' Through non-action, they absorb the energy of men, becoming the locus of generative fertility.

 

In this way, Chapter 61 of the Tao Te Ching provides a background for the Daoist practice of preserving essence (jing) during sexual intercourse. By preventing ejaculation, men learn to conserve energy, keeping it within their own bodies. Preserving essence can increase a man's strength and potential. Sexual intercourse is seen as a battle of sexuality, in which women emerge victorious. Thus, from the male perspective, a strategy with feminine traits must be adopted. This includes reducing movement and preventing ejaculation. In the battle of sexuality, the victor is not the male who impregnates the female, but the female who conceives and gives birth.

The imagery in Chapter 78 of the Tao Te Ching seems to imply a 'battle of sexuality.' The first two verses say:

Nothing in the world is softer or weaker than water,

But when it attacks something hard or resistant, nothing can withstand it,

For nothing can alter it.

Weakness overcomes strength,

Gentleness overcomes rigidity.

Everyone knows this, but no one can practice it.

I believe readers need not play the role of a Freudian explorer seeking the 'meaning of sexuality' here. In the Tao Te Ching, broadly speaking, in Daoist thought (and in other traditions around the world), the imagery of the feminine and water are directly related because they share the common feature of generative potential, which is also a feature of sexuality itself. The qualities they share were already mentioned when discussing things that occupy the lower position in Chapter 61. When Chapter 78 describes water as being able to overcome the hard and rigid, it also hints at a sexual interpretation of the same imagery. In sexual activity, women can triumph not only because they occupy the lower position and are gentle, but also because they are weak and unchanging. This is in contrast to the constantly active males, who make themselves strong. As the text suggests, everyone knows this, yet almost no one, or more accurately, no man, puts the quiet and unchanging 'feminine' sexual qualities into practice. This echoes the sentence in Chapter 28, which asks readers to understand the masculine but to maintain the feminine.

In the Tao Te Ching, sexual intercourse is a competition between the sexes, but ultimately it is the feminine that emerges victorious. This is described as a fact, but it is not easily understood. In real life, men usually do not change their behavior or their sexual strategies—activity, rigidity, and 'occupying the upper position.' In contrast, Daoist sages recognize the struggle between the sexes and the structure of sexual intercourse. They 'understand' the masculine but 'maintain' the feminine. Thus, the ideal Daoist man is neither a sexual athlete nor a misogynistic womanizer. He is somewhat like an infant before the robust manliness—a baby. The Daoist superman is essentially an infant:

Hold on to the deep virtue,

Keep to the simple and pure.

Like the infant.

Chapter 55 begins with this line, followed by a description of the sage-like Daoist child:

His bones are weak, his sinews soft, but his grasp is firm.

He hasn't known the union of male and female, but he's ready to fill a man's role.

His essence is at its peak.

The Daoist infant 'doesn't know the union of male and female.' He is pre-sexual or not yet active in sexuality. The non-activity of sexuality in the male infant proves that he 'understands the masculine' but 'maintains the feminine.' The infant's flesh retains the weak, feminine characteristics—yet he can maintain an erection. But because he 'doesn't know the union of male and female,' he never loses his energy; the infant never ejaculates. Thus, as the text states, 'holding on to deep virtue,' he maintains 'the peak of essence.' The Daoist infant applies the 'feminine' strategies of non-action, stillness, and 'occupying the lower position.' Chapter 28 says:

Maintain the deep virtue,

And return to the state of the uncarved block.

The Daoist infant as the reader of the Tao Te Ching serves to explain the imagery of sexuality. By emulating the infant as a model, one can maintain vitality, thereby increasing one's energy, strength, and virtue. By following the way of sexuality, the reader can maximize their virtue.

Some may argue that if everyone followed this model, there would be no fertility or reproduction. Fecundation would never occur, and the cycle of life would cease. However, such objections overlook a crucial aspect of the Tao Te Ching. The Tao Te Ching is not a book for everyone to learn from. Strictly speaking, it is only written for one type of person: the Daoist sage-king. The Daoist sage-king 'acts without acting.' Although they maintain a state of complete passivity, all social activities proceed smoothly or without hindrance. Their non-action corresponds to the perfection of all other actions—doing without doing, as stated

In the "Tao Te Ching," the relationship between sex and reproduction is described as follows: "Dao" is an endless process of growth and decay, generation and extinction, making it a sexual process as well, one that separates the sexes and involves them in a struggle for reproductive purposes. This struggle is depicted as a natural competition, ultimately resulting in the victory of the feminine reproductive aspect. Competition culminates in the reproduction of the feminine, initiating a new cycle of competition because reproduction marks the turning point for generating new life and new sexual characteristics. The cycle of sex is based on the dichotomy and change of yin and yang, but its endurance also depends on something immutable—just as the spokes of a wheel depend on the hub and the hollow center of a bellows (drawing on two other images from the "Tao Te Ching"). The sage of Taoism is described as a presexual infant, manifesting as the hollow center of the sexual cycle, representing the potentiality of sex devoid of actual sexuality, serving as an eternal source or the root of life.

The Way of Sexuality in the "Tao Te Ching" primarily refers not to human sexuality alone. This is just one aspect, unrelated to gender. From its perspective, sex is not social but cosmic; it does not serve as a criterion for distinguishing between men and women. When the "Tao Te Ching" discusses masculine and feminine, for example, in chapters 61 and 28, it does not represent men and women but rather universal masculinity and femininity. The Chinese characters "牝牡" (from chapter 61) and "雄雌" (chapter 28) are typically used to describe animals. Taoism does not view the world from an anthropocentric perspective, nor does it view sex from that angle. Humans are sexual beings, but their sexuality is just a part of the broader sexuality of nature. The most famous metaphor for human sexuality in Chinese, "云雨" (rain and dew), expresses this anthropomorphic idea—sex happens in the universe of sex. Sex is not limited to humans but extends beyond even the biological realm of modern science. Everything between heaven and earth participates in the process of growth and decay. Not only humans, animals, and plants, but also "inorganic" things, such as the seasons, weather, and stones. In short, from this perspective, everything is "becoming," "changing," or "being produced." The cycle of the "Five Elements" describes the reproductive cosmic cycle, or the universal cycle of "birth." The entire universe is an incessant process, where the art of "wind and water" — or "Fengshui" — explains when and where things can "grow" best.

Human sexuality is essentially different from "natural" sexuality; it is neither good nor evil, nor is it any better than animal mating; it merely brings forth new life. There is no sin or filthiness in human sexuality. It lacks any particular significance or "sexual satisfaction," so the "sexual satisfaction" semantics are absent in the "Tao Te Ching." In the view of the "Tao Te Ching," human sexuality is less human, as it is purely natural. The sexual inaction of the Taoist sage does not imply a moral taint. The sexual inaction of the infant is merely one aspect of universal inaction. The sexual inaction of the Taoist sage is not an escape from latent "sensuality"; as mentioned earlier, it is a paradoxical affirmation of the complete "cosmic sexuality."

The anthropomorphized concept of sex in the "Tao Te Ching" involves interpretations of passages that seem to have little to do with sex. For example, in chapter 23, "drifting winds" and "sudden rains" are mentioned. These phenomena are described as untimely and non-productive natural "overflow." They are like premature ejaculations of the weather. Early release of energy leads to disasters and calamities. Even when it comes to the intercourse between heaven and earth, caution must be exercised. If everything between heaven and earth maintains its place and aligns with the rhythm of natural changes, then the perpetual begetting and conception will be harmonious. Chapter 23 of the "Tao Te Ching" describes how the intercourse between heaven and earth triggers "harmonious giving and taking," leading to procreation and reproduction. The gains and losses of the universe include not only humans but all things under heaven.

When there is a dual gain and loss, sex and reproduction occur. Yin and yang are the two components of the enduring Way, dependent on and revolving around a central unity, which is also a binary unity. This unity, represented by the Taoist sage's image of the presexual infant, does not exhaust potentiality, hence possesses ample potentiality.

The image of the infant corresponds to the same image that can be imbued with sexuality in Chapter 28. The second paragraph of this chapter states:

"For the world's valley,

The constant virtue is sufficient,

Returning again to simplicity."

The image of the valley represents fertility and emptiness. The valley embodies the unity of the two fertility mountains that surround it. Like the images of the water pot or the wheel, the image of the valley represents the Taoist structure of fertility order: the center is empty, while the periphery is surrounded by full and useful things. The valley, like the infant, precedes the dichotomy of sex. It is asexual unity, situated at the center of sexual dichotomy. The rivers flowing through the valley nourish the growth of all things on the slopes of the valley on both sides. Therefore, the image of the Taoist infant corresponds to the images of the valley and the river. One might recall the opening sentence of Chapter 28: "For the world's stream." The images of the valley and the river complement the image of simplicity. The image of simplicity can also be understood from the dimension of sex. Not wasting potentiality is a common characteristic of infants, valleys, and rivers; they share the same "constant virtue." This constant virtue and potentiality are also possessed by "simplicity." Simplicity, to some extent, is also presexual. It has not yet taken on a specific form, thus preceding the dichotomy of sex. Chapter 28 of the "Tao Te Ching" ends with:

"Simplicity scatters, becoming utensils,

 The sage uses them, thereby becoming a ruler,

So the great craftsman does not cut."

Simplicity represents the state before sexual dichotomy, a state of chaotic unity. Once simplicity is scattered, "utensils" are produced, which are used for building houses and agriculture. They are tools used by men and women for labor. Thus, these tools are also symbols of yin and yang. Conversely, men and women are the most common tools that possess both social and reproductive aspects. The Taoist sage, before the dichotomy, uses tools without consuming anything, without carving anything; they are a binary unity. They themselves are asexual, yet they enable sex and constitute it.

The Tao is a chaotic unity, preceding the dichotomy of sex, yet it implicitly contains the dichotomy of sex. Therefore, it is described not only as "mother" (see chapters 20, 52, and 59) but also as "father" (chapter 21). As a presexual Tao, it is both father and mother.

 The beginning of Chapter 25 says:

"There is a thing confusedly formed,

Born before heaven and earth,

Silent and void,

It stands alone and does not change,

Circulates everywhere without harm,

It can be regarded as the mother of the world."

Chapter 25 describes how the presexual, pre-differentiated Tao is "confusedly formed" (chaotic). It precedes heaven and earth—the masculine and feminine parts of the cosmos—being silent and void. Heaven and earth are the male and female of the universe, while the Tao is static and empty. The Tao precedes the differentiation of heaven and earth; it is all mothers not yet sexual mothers, and all fathers not yet sexual fathers. The image of the erect phallus of the infant and the image of the mother of the universe both depict this dimension of Tao.

Many images in the "Tao Te Ching" are directly or indirectly related to perpetual procreation and reproduction, demonstrating that sex was an important theme in early Daoist thought. At the same time, it also shows that this theme is more or less devoid of sexual desire. This is mainly manifested by the fact that the "Tao Te Ching" talks more about natural or cosmic sex than human sex. Modern semantics generally associate the concept of "sexual desire" with humans rather than animals or rain, associating "eros" with human values such as pleasure, beauty, or intense sexual desire, and thus relating to sex, culture, and morality. However, the dimension of sexual desire in the "Tao Te Ching" is almost absent.

When compared with descriptions of sex in ancient Greek philosophy, especially in the works of Plato, the non-sexual desire of the "Tao Te Ching" becomes particularly evident. One of the most important dialogues in Plato's dialogues, "Symposium," is almost exclusively about sexual love. However, the various positions on sexual desire presented in the "Symposium" are so complex that I cannot discuss them extensively here. I will focus on several aspects that I consider most relevant to the "Tao Te Ching," as discussed by Eryximachus and Socrates in the "Symposium."

Eryximachus is a physician and, at that time, belonged to the scientific community. For him, sexual love is useful anywhere in the world. He sees sexual love as a principle of combination. Love is the art of combination, both natural and cultural. For example, in the formation of music, sounds combine to form a harmonious whole. For Eryximachus, there is good sexual desire and bad sexual desire. Therefore, all things can be combined in a bad or good way. If it is a good combination, reproduction occurs. If it is a bad combination, disharmony ensues. When good desire prevails in nature, the weather and climate become mild, which is beneficial. Consequently, the seasons change harmoniously. But if evil desire prevails, the stars will also be out of order, and the seasons will be chaotic. This leads to disasters, which, in a sense, are natural sexual diseases. For Eryximachus, sexual love is a universal form related to order or disorder, which can refer to relationships in the universe, in nature, or in human society.

Socrates has a different understanding of sexual desire. He believes that human love and human desire, in their purest forms, strive towards good combinations. "Therefore, in summary, the goal of love is the good that everyone wants." Love is a special longing for the good. Its purpose is to produce good by combining with the good. Love is procreation, creation, and creation, it is everything "contained in beauty." Humans strive to unify with beauty, realizing themselves through this unity and gaining faith. Physically, through the combination of love with beauty (beautiful women), new life is born, and human immortality is achieved. In this way, humans participate in the eternal.

For Socrates, the pursuit of spiritual reproduction and immortality is superior to physiological reproduction and immortality. The "Platonic love" between men uses the reproductive capacity of the soul. This spiritual reproductive capacity is of higher value than mere physical reproduction. True philosophers will guide their reproductive capacity beyond the realm of the body, towards the inheritance of wisdom, virtue, and justice. It leads to spiritual immortality. Therefore, Socrates concludes, "It is difficult to find a better proof of human nature than desire."

It is easy to see that the Taoist sexuality depicted in the "Tao Te Ching" is contrary to the Platonic concept of desire. Although the general Western conception of desire, especially that which comes from Socratic "humanism" and "cultural" positions, the Taoist notion of "cosmic" sexuality is more attractive than the pre-Socratic "cosmic" desire of Eryximachus. Taoism and ancient Greek pre-Socratic philosophy share many similarities, especially in their views on sexuality.