Sacred Daoist Sexuality

Master Zhenzan Dao has written that, “MogaDao Sacred Daoist Sexuality is an entire culture of sexual acceptance and refinement, and a celebration of Eros as a poetic necessity of the soul—and a call to one’s unique destiny.”

MogaDao Sacred Daoist Sexuality is, thus, much, much more than just esoteric techniques and practices for extending love-making, or even moving energy within one’s person or between lovers. It is a transformation of how we think about, conceive of, approach, talk about, understand, and practice sexuality and love-making, both in union with a lover, and on one’s own.

MogaDao Sacred Daoist Sexuality understands gender as a fluid concept, a play of Yin and Yang within the individual, and so embraces every possible variation of gender and sexuality within an individual. Eros does not define a person or their sexuality as static. To quote Zhenzan Dao once more: “Every permutation of sexuality is celebrated, across all gender and so-called gender lines and combinations of these, so long as it enhances rather than reduces one’s humanity.”

MogaDao Sacred Daoist Sexuality includes the study of qigong, of meditation, of sexual practices for oneself and in partnerships. It includes the study of Traditional Chinese Medicine and Daoist understanding of the human being and our sexual energy and essences. Together these practices and understanding can transform our sexuality and our relationships.

And further, this work is an essential component of our compassion-based practices to help change our society for the better. Zhenzan Dao writes: “…much of the pain of the world and the abuses in the world that cause so much pain, can be traced back to the fact that most people do not embody their flesh and its sensitivities as one of the primary gifts of existence. When people are not embodied, they are not vulnerable. Not vulnerable, they cannot perceive other people’s vulnerability. Not perceiving other people’s vulnerability, they can afford to be ignorant of their suffering – and pain, then, for someone else, is not the same as pain for oneself. Only when someone else’s pain is not the same as yours can you willingly hurt them – or stand by and not be hurt by their hurting.”

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