# LeBlanc, *Envisioning Homosexuality within Daoism*, 2015 > [!cite] > LeBlanc, Bruce D. ‘Envisioning Homosexuality within Daoism: The Orientation and Sexual Dimensions of Yin and Yang’. *International Journal of Behavioral Research & Psychology*, vo. 3, no. 8 (2015), pp. 151–56. https://doi.org/10.19070/2332-3000-1500027. > [!abstract] > Explicit examinations of homosexuality within Daoism have not been found within academic journals. This paper attempts to begin to address this issue. Drawing upon an understanding of the foundational principles of Daoism, including a yin/ yang and alchemical analysis, homosexuality is explored and analyzed within this spiritual/religious tradition. After reviewing these principles within a number of Daoist historical and schools of thought, homosexuality is examined from within Chinese historical and culture perspectives. Utilizing these combined perspectives this paper advances the position that homosexuality is inclusive of the principles of yin/yang and alchemical dynamics. A particular emphasis and analyze will examine the constructs of gender, sexual behavior, and sub cultural context and dynamics regarding how homosexuality incorporates the foundational principles and specific constructs of Daoism. Consequently, the position that homosexuality should be seen within the Dao is advanced. --- The Dao is ‘an impersonal and unnamed force behind the workings of the universe’. [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 151)]] ^4058b5 ‘The sages of this period embraced wu-wei, a process of “…going with the principles of the Tao”, which involved the lack of using force. Thus, sages were attempting to cultivate life and did so through physical and lifestyle/attitudinal practices. Physical practices involved breath work, calisthenics, and techniques involving the cultivation of sexual energy. Regarding lifestyle/attitudinal practices; desires, attachment, and activities that stimulate the mind, emotions, and senses advance ill health.’ [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 151)]] ^009c34 ‘In comparison to the benevolent Dao of the Classic Period, the Dao of the Warring States period was more neutral, yet remained the origin of everything wherein “all” shared a common ancestry, and “….all things had equal standing in the universe”. This led to the advancement of Chuang-tzu’s \[Zhuang zi] “principle of equality of all things”.’ [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 151)]] ^d81a66 Yang is creation; Yin is dissolution. [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 151)]] ^e46012 ‘For the Daoist yang and yin, as well as the pa-k‘-ua \[ba gua] and five elements are the foundational building blocks of everything.’ [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 151)]] ^fea506 ‘As opposites yin was seen as “….stillness, tranquillity, softness, flexibility, female, and receptivity; and yang became associated with movement, activity, hardness, strength, male and initiative”.’ [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 151)]] ^f7364e ‘Thus through movement and stillness yang and yin generate greater or lesser yang and yin within T’ai-chi \[Tai ji]. Additionally, movement and stillness of yin and yang generates the pa-k’ua of ch’ien \[qi’an] (sky), k’un \[kun] (earth), k’an (water), li \[li’](fire), chen \[zhen] (thunder), sun \[xun] (wind), ken \[gen] (mountain) and tui \[dui] (lake).’ [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 151)]] ^f910f6 ‘While alchemical Daoism involves two forms of physiological alchemy, external and internal, it is internal alchemy that is more relevant to this presentation as it maintains that “….all the ingredients of immortality are found inside the body”, wherein the goal of internal alchemy is the transformation of the mind and body for longevity and health.’ [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 152)]] ^9ddb67 ‘Within this system it is extremely important to create and renew yin and yang via copulation, as well as through the application of how to use fire (yang) and water (yin) to cultivate energy while renewing life. Essentially, “life is renewed when impurities in the body are purged”. One of the ways of cultivating energy was through sexual expression as noted by Tsan-tung-chi: “When ch’ien \[qi’an] \[sky or male] moves, it becomes erect. The vapor spreads as the generative energy flows. When k’un \[kun] \[earth, or female], is still, it contracts, becoming the furnace in the lodge of the Tao. Apply firmness, then withdraw. Transform it into softness to provide stimulation”.’ [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 152)]] ^8ac77b ‘Additionally Wong comments that during the Sung dynasty (960-1279 CE), Chen Hsi-yi advanced ideas, drawn from the I-ching \[Yi jing] and Confucius, of cultivating virtue and circulating energy through physical techniques. Wong also recognizes Chang Po-tuan, also within the Sung dynasty, who “advocated the dual cultivation of the body and mind and combined methods of emptying the mind with physical techniques for circulating internal energy”, including the use of sexual techniques if undertaken in the early stages of body cultivation.’ [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 152)]] ^b9895f ‘Remember that within Chinese medicine both yin and yang are necessary and that men and women have both, even while one is dominant within each sex.’ [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 153)]] ^cee7ec ‘Recognition must be given to the historical understandings of Yin and Yang within the framework on not only chi but also chi within not only individual men and women, but relationally between men and women. As such it must be acknowledged that the normative state of Yin and Yang and thus male and female is a complementary relationship, as highlighted by Drs. Ruan and Chang. Thus within the Daoist framework the nature of not only the “natural” relationship for humans, but also the “natural” sexual relationship for humans would be that of male and female who embrace and share the chi of life through their utilization of their dominant yang and yin, respectively. Yet, as noted by Chang, each sex is imbued with both Yin and Yang. Thus the traditionally Daoist visual portrayal of yin and yang encapsulates this reality.’ [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 153)]] ^a2a45d ‘During the Ching Dynasty the status of shialmg gung/ gu emerged. This status referred to males acting as females, or to the male homosexual’s lover. An occupation was associated with the status of shialmg-gung, which flourished, was where males dressed as females and had male admirers.’ [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 153)]] ‘Regarding the application of yin and yang to the sexual dimensions of a homosexual relationship the engagement of the internal furnaces, including through sexual activity, for the refinement of ch’i [ji] is utilized. Recall that Ge Hong noted that it would be wrong for a man to become ill and anxious by not engaging in sexual intercourse, but must do so without indulgence, although it is acceptable with multiple partners (at least for men). Also remember that Tsan-tung-chi vividly describes sexual intercourse as a means of renewing life by creating vital energy. Thus the first conclusion, whether one embraces the nature or nurture position, is that sexual activity is necessary for one’s life, including one’s ch’i \[ji]. Consequently, in intercourse the exterior yang enters the interior yin, thus promoting intersexual balance.’ [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 155)]] ^c9c2b7 ‘As it applies to homosexual couples, the “top” male with yang energy would enter the “bottom” male with this yin energy; while for female couples the natural sharing of energies is not facilitated by the use of the inanimate dildo, as noted by Chang, but can still be facilitated through the use of one’s ch’i \[ji] that is shared through digital and/or oral stimulation by the “dominant” female to the “receptive” female in the relationship. Both enactments were recognized by Chong and reiterated here.’ [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 155)]] ^5e6e1b ‘Also within the context of sexual expression one can use breathing to enhance the energies of yin and yang, as advanced by internal-alchemical Daoism. This is most readily accomplished though the sexual response cycle wherein breathing for the active partner can escalate and deepen, particularly as they reach orgasm. As such the active and/or insertive, partner would be using breath work to facilitate the development of their yang energy, if done with the intentions to fuel the internal fires. Contrastingly, the passive and/or receptive partner could breath slowly thus incubating not only their internal energies, but also the energies shared through the sexual experience. Thus if one has intentionality regarding the utilization of sexual practices to enhance one’s vital energy, through right intention and mind, it is proposed that one can have a magnification of vital energy within such homosexual sexual encounters. Finally, for physical behaviors beyond the potential energy dynamics of penetrative sexual activity, foreplay (as noted by Ruan), if sufficiently arousing and because it involves ch’i \[ji] or vital energy, can be enough that sexual endeavors need not progress to sexual intercourse. Thus within homosexual parings, even beyond any aforementioned penetrative behaviors, these individuals are certainly capable of engaging in foreplay and thus can stimulate vital energy for themselves and their partners.’ [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 155)]] Other ways to balance the internal alchemy (yin and yang) of same-sex sexual relationships might include: maintaining symmetry when selecting sexual position (e.g. a rear entry position, a top and bottom position), and engaging in a relationship with a significant age difference. [[LeBlanc, ‘Envisioning Homosexuality within Daoism’, 2015|(LeBlanc 2015, 155–156)]] ^1b3182