essay created:    January, 2000

minor updates at various times.

INTRODUCTION

I am not a Healing Tao instructor.  I am not certified in any way.  I have been studying meditation since 1986 - the Healing Tao system since 1988 (but not continuously since then); I’ve had an eclectic path.  I’m just a guy sharing some knowledge.  I am certainly not claiming that this knowledge is complete, nor that it is correct for everyone.  It is my humble opinion that it’s useful, but I encourage you to really understand it and evaluate it for yourself, and to see if it is right for your body.  Practice moderation.  People vary: Listen to your own body.

I’ve come to a point where I want to write down a multi-part essay on Dual Cultivation techniques for men.  To solidify the knowledge for myself, to provide help for others, and to elicit further study and feedback from others.  I’ve studied mostly in Mantak Chia’s "Healing Tao" system (and some from other sources).  Yet, I find that the conclusions and techniques that I’m arriving at – and am most comfortable with – are quite different from Chia’s basic Healing Love technique (the Upward Draw).

ASSUMPTIONS ABOUT THE READER

I’m assuming some knowledge on the reader’s part, in these essays.  I'll be commenting on, but not thoroughly explaining nor giving instruction for, some of the Healing Tao's "Healing Love" practices.

THEORY: CATEGORIES OF PRACTICE

I’ve started to categorize some of the Taoist techniques.  I’m not fanatical about categorizing each technique, but I think it is useful to recognize some general trends and strategies.

The Six Healing Sounds. This releases heat and stress from the organs.

Microcosmic Orbit.

Physical Exercise (often neglected by beginning chi gong enthusiasts). This is so important!

Stretching (hatha yoga is a good practice).

The Upward Draw is a prime example.  Aroused, or unaroused, sexual energy accumulates in the lower tan tien, and you move the energy up – hopefully in a way that is pleasurable, nourishes the body, and avoids ejaculation.  I’ve found this technique to be helpful, but far from a complete answer.  It also has some problematic issues, some of which I’ll address later.  I think that it probably works best when used as just one of several techniques that someone is competent with.

The Upward Draw does have some aspects of an Elixir technique (described below).  The sexual energy often mixes with the energies of the upper tan tiens (heart and brain).  Also when the sexual energy produces subtle bliss explosions in the upper tan tiens those subtle energies are sometimes spontaneously exchanged between male and female – especially if the chemistry is just right between the two of you.  Still, the Big Draw is primarily a Re-Location of Energy technique.  These Elixir phenomena are usually incidental, and usually only partial balance is attained.

Another example of Re-Location is Bone Marrow Nei Kung (a.k.a., Marrow Washing).  In this technique you work with unaroused sexual energy and move it into the bone marrow.  According to Traditional Chinese Medicine, the bone marrow and essence (kidney energy, sexual energy) are very closely related – and so the re-directed essence can blend with and nurture the bone marrow quite well.

The difficulty with relying primarily on Re-Location of Energy techniques is that balance is not achieved.  Ok, some balance is achieved – but not deliberately, not specifically, and not fully.  Gradually (or not-so-gradually) the un-coupled male energy builds up either in the genital region, the lower tan tien, or generally through-out the body.  If you go along this way, eventually the accumulated unbalanced energy will express itself through its’ natural course: ejaculation.  Or, worse, the unbalanced energy will express itself as a pattern of disharmony within the body.

If you start reading translations of classic Taoist texts, and as your practice progresses, you might agree with me that this is really a core and central strategy of Alchemical Taoism.  The short explanation for this can be said in one word: balance.  The esoteric explanation for this goes to the heart of Taoist cosmology.  This theory of this strategy deserves its’ own section (see below).

The applications of this strategy are endless, and you’ll see it pop up in all sorts of techniques.  Fusion of the Five Elements is a good example.  Kan & Li is a, if not the, prime example.  Mixing of masculine and feminine energies.  Red and gold.  Heaven and earth.  Conscious knowledge and real knowledge.  The classic techniques along this line go on and on, plus you can make up your own.  I’ll explain some sexual Elixir techniques in following sections.

MIXING OF OPPOSITE AND COMPLEMENTARY ENERGIES (ELIXIR Techniques)

"First there was the one, 

 from the one came two, 

 from the two came three, 

 from the three came five, 

The above saying is the basis of Taoist cosmology; it’s a bare-bones map of God and creation.  The one is Wu Chi (Emptiness, God, however to you refer to the Underlying Reality).  The two is yin and yang.  The three are the three tan tiens (the seats of the three treasures: jing, chi, and shen).  The five are the five elements.

Wu Chi is pure union, stability, and is void of dynamics.  The off-spring energies of Wu Chi are differentiated; each is it’s own characteristic pattern of activity – and has a tendency to go off on it’s own and do it’s own activity.  As well, each of the off-spring energies has inherent attraction towards its’ polar opposite.  According to Taoism, these subtle cohesions and dynamics drive the universe and everything in it.

"Going along, and reversal."

"Gathering the medicines and making the elixir."

"Using the false to cultivate the Real."

"To develop power, subduing energy is more important than accessing energy."

        - Taoist phrases and sayings

Usually, without esoteric training, the energies express through the senses of the human body – and seek their opposites outside of the body.  So, a person following desires in an outward manner expends a lot of energy following external desires, doesn’t conserve much, and so produces little of anything with much power or purity within themselves.  (Though, to a degree, people do learn to stay centered just by living life and wisening up; I’m simplifying things to make a point.)

A basic idea of Taoist alchemy is to mix the opposite and complementary energies inside the human body, as a way of stepping back towards the One Energy.  When the opposite energies mix, several things happen.  They adhere to each other; their draw towards each other – and back towards the One energy – is strong.  Also, each energy’s tendency to go off on it’s own pattern of activity is neutralized by the energy of its’ opposite; the new energy is stable.  Last, the resulting new energy has a purity and nurturance that is quite profound.  The mixed energies have transmuted into a single "elixir" (also known as "compassion energy").

"Why is cultivating the elixir called restoring the elixir?

 When the five energies are separated, each is isolated;

 When you know how to restore the original state, they all combine –

 Mind and body unwavering, they form into a whole."

        - from The Inner Teachings of Taoism

This alchemical strategy is, as far as I know, unique to Taoism.  Often, in other traditions, the strategy is to employ stillness meditations in order to directly access Wu Chi.  Or, to use sound to move up the vibrational ladder.  Both of those ways can be quite helpful, and Taoism employs at least the former.  However, alone, they leave gaps in development.  One: if the methods are successful in accessing refined levels then, over a period of time, they tend to disperse the physical vitality of the practitioner. Second: they don’t provide enough tools to deal harmoniously with differentiated energies.  The Taoist elixir methods condense purity, and so simultaneously build one’s health and spiritual refinement.  And the elixir method provides a way to engage in the world as a means of cultivation.

You may have heard the story of the vinegar tasters.  There is a picture of Confucius, Buddha, and Lao Tzu, who each are tasting from a pitcher of vinegar; only Lao Tzu has a pleased expression.  The three people represent the three main philosophies in China: Confucianism, Buddhism, and Taoism.  The Confucian and Buddhist regard the world as full of suffering, and eschew it.  The Taoist has learned alchemical methods of making activity in the world sweet, and helpful towards spiritual progress.

Going over the above few paragraphs, you can see how this "elixir" strategy is very profound.  It is walking along the natural course of creation / manifestation in reverse – back towards the source.  It also provides a means of storing increased amounts of energy without the energy going wild and out of control.  Along the path of storing energy, and of mystical progression, there is moderation and simplicity.  You’ll see this theme come up over and over, in various ways, in Taoist writings: balance, balance, balance.

Congealing the Elixir: Sincerity

"The pairing of female and male requires the yellow woman;

 The central mediator forms the receptacle of creation.

 If you ask for genuine information on the yellow woman,

 Sincerity alone has the effect of harmonizing the five elements."

        - from The Inner Teachings of Taoism

There is a deep-center where the energies mix to form the elixir.  This deep-center gets called by a number of symbolic names, "the cauldron", "the yellow woman", "the mysterious pass", and so on.  The practice of stable focused attention is part of what makes a cauldron, and the quality of attention / intention makes a difference: aligned steadied clear awareness.  At it’s heart this central place is established by one thing: sincerity.  If you are insincere, then you are off-center, and the elixir will not congeal.  If your intent is virtuous and realistic, if you’ve come to terms with yourself and life, you can feel it – you are centered – and Heaven and Earth will gladly conjoin in your elixir field.  This quality of Sincerity is the real center of any working cauldron.  It is first: before diamond-shaped vortexes, before trigrams, and before pa-quas.

I’m sure that you can feel this in yourself, and you can see this in people in your life whom you’ve respected.  When someone has come to terms with things, there is a coherence and strength; the virtues naturally aggregate in support.  When someone is off, their energies have more of a tendency to scatter.  It’s also a matter of degree, and of practice: quality and stability of focused awareness improves gradually.  Sincerity is one of the things that makes the difference between just accessing some energy and wasting it, versus having the elixir "congeal".

Note: This aspect of sincerity in relation to congealing the elixir precludes energetic vampirism as a means of effective long term cultivation.  If methods of absorption are employed with a partner, then they must be in the context of reciprocal relationship.

So, establish a stable center: sincerity.  Be attentive to balance, and go in reverse: gather the medicines inside of your body, deliberately mix them.  Congeal the elixir.

There is plenty of classic Taoist literature along these lines, much of it translated by Thomas Cleary: The Taoist I Ching.  The Inner Teachings of Taoism.  The Book of Balance and Harmony.

The Deep-Center: Resolution into the Primordial

It is the resolution of blended substances into the primordial aspects of Formlessness and Light that connects this whole process with Deeper Truth - and is what really provides the Sound Basis for alchemy.  This occurs in the deep center, and is beyond the scope of this essay.

ANALYSIS OF THE BIG DRAW

Disclaimer: This is not an instruction on the Big Draw, that knowledge in the reader is assumed.  Also, this is not a comprehensive analysis of the Big Draw – but focuses on issues relevant to this series of essays.

First off, the Big Draw is an important and useful tool.  Do not mistake my critique for a suggestion to do away with it.  I’m focusing on its’ short-comings because I assume that it’s usefulness is understood.  I think it is best used in balance as one of several techniques.

If you are like me, you’ve had some good partial success with the Big Draw – but have had a tough time getting full resolution on the sexual issue.  Maybe you can have intercourse for a number of times without ejaculation.  Maybe this success lasts for a number of days, maybe for several weeks, or perhaps more than a month.  But probably, eventually, one of several things happens – all at least partially related to a build-up of male sexual essence.  During some love-making sessions, you practice the Big Draw – and it kind of works (a good deal of energy gets drawn up), but in the lower tan tien you still have the desire to ejaculate – you try to retain semen, but eventually you ejaculate.  Or you have so much desire built up that you decide to just "go for it" and have a normal love-making session.  Perhaps certain positions are especially difficult for semen retention, ones in which there is more intense contact with the genitals and not as much with the heart areas (for instance, "doggie style", or when the man is on top and the woman’s knees are up near her shoulders).  Also, different love-making sessions have different moods.  Maybe it’s easy to retain semen when the mood is soft, slow, and with a lot of heart energy – but very difficult when the mood is more aggressive, when both you and your partner really want to f*** hard.  For me, the Big Draw is only (at best) a partial solution in these situations.

My point, here, is that the Big Draw is a "Re-Location of Energy" method.  As such, the male jing retains its’ quality of wanting to go off in its’ own direction (ejaculation, in search of its’ primary alchemical opposite: female jing).  Store enough unbalanced jing and it will come out (or potentially create imbalances within the body); that is its’ nature.  This is in contrast to balancing the male jing with an opposite and complementary energy, which neutralizes its’ interest in seeking its’ opposite: it is stabilized and so is in a state that is conducive to long term storage.

In addition to the material downfall of semen loss, the Big Draw can lead to psychological difficulties in the bedroom.  First, and most obvious, is a feeling of let-down, failure – and perhaps guilt – at not being successful in areas that are important to you (spiritual, relationship, personal development).  Especially if there is recurring failure with the technique.  You think, "Hey, I’ve got the technique but I’m still not able to attain good success.  I must not be practicing enough.  Or I have some character flaws that I need to work on.  I’ll just continue practicing the technique and improve over time."  The are also other, perhaps less obvious, psychological and energetic difficulties that can occur.  The reticent male.  The dis-empowered male (no energy in lower tan tien).  But what if the weak points inherent in the Big Draw (as an exclusive technique) prohibit full resolution?

SOLUTIONS: THEORY - Elixir methods in the lower tan tien.

1. The first idea to implement is the mixing of opposite and complementary energies: elixir methods.  Instead of just moving sexual energy to a different location, or circulating it (both of which do incidentally mix it with other medicines, but only incidentally), deliberately take care and technique to balance the sexual energy with other energies.  Once an energy is alchemically balanced, it is stabilized; it doesn't have the tendency to run off in it’s own direction.  This way there is less chance of a build-up of unbalanced sexual energy (which would eventually find an outlet).

In addition to balance, the elixir methods have the benefit of being easier.  You don’t constantly hold the energy back against its’ natural tendency.  There is the initial effort of "gathering the medicines", moving the opposite and complementary energies inside of your body to where they’ll interact, but from there on you let the natural forces of the energy do their thing, and they work for you.  The energies mix inside of your body.  They’re satisfied, you benefit; everyone is happy.

2. The second idea is to perform the elixir methods primarily in the lower tan tien.  The lower tan tien is the natural habitat of the water element, and there is great benefit – psychologically, physically, sexually – in the ability to stay centered with your sexual energy there, and perform alchemy there, both in and out of the bedroom.  As well, there are disorders that can occur if you rely exclusively on healing love methods that are aimed at directing sexual energy out of the lower tan tien.  They can set up a pattern of instability and avoiding power in the lower tan tien, rather than stability and developing power there.

Both of these ideas are quite different from the Big Draw, which aims at re-locating sexual energy to the upper regions of the body and does not distinctly attend to the issue of balancing that energy.

SOLUTIONS: TECHNIQUES

Note: These techniques pre-suppose that you've done whatever work necessary in order to open up space, and free flow, in the lower tan tien.  It's important to have the supportive practices of Yi Swallows Chi, Zang-Fu Pulsing, as well as - if needed - the other practices mentioned in Establishing the Abdomen.  They clear and prepare the way so that the alchemy has room to occur within the lower tan tien, and guard against the accumulation of stuck energy.

Technique: from "Art of the Bedchamber"

The below is a direct quote from Douglas Wile’s excellent book, "Art of the Bedchamber: The Chinese Sexual Yoga Classics including Women’s Solo Meditation Texts", published by SUNY Press.  As the title implies, this is a compilation of translations of classic texts.  The following is from the classic text "Exposition of Cultivating the True Essence by the Great Immortal of the Purple Gold Splendor".

I think the paragraphs regarding "Absorb", "Inhale", and "Lock" are especially interesting as pertaining to Elixir strategies, balance.   I’ve included the entire (five paragraph) chapter.  It’s all useful, plus I felt a responsibility to be faithful to the original text.  Some of the terms are obscure, but I think that you can get most of the important points.

*** beginning of quote (pg. 141) ***

Chapter 14. The Five Character Teaching

The five characters are: concentrate, contract, absorb, inhale, and lock.

"Concentrate" refers to consciousness.  During the act of intercourse, if one feels the impulse to ejaculate, quickly withdraw the "jade stalk," shut the mouth and close the eyes, and concentrate the consciousness below the cia-chi in the wei-lu point.  The min-men point is the locus of the ching-ch’i that is one’s most precious possession and should not be allowed to slip away.  One should relate only with the body and not with the spirit, just as if paying no attention at all.  Concentrate the consciousness as prescribed, and even if by chance one should ejaculate, these times will not be many and will not deplete your strength.  If this is practiced for a long time, one will be able to eliminate leakage altogether.  This is the meaning of "concentrate".

"Absorb" means to appropriate.  During intercourse, when the woman becomes ecstatic, she will always pant and her voice will quaver.  The man should close his mouth and slowly execute soft entry and hard retreat.  One must avoid hasty, deep penetration, but advance just half a step, and with one’s own nose draw in the ch’i from the woman’s nose, inhaling it to the abdomen.  One must not inhale with the mouth for this injures the brain.  One inhalation and one absorption: this is what is known as "inhaling her ch’i above and absorbing her secretions below."  After a moment, one’s ch’i will be in sympathetic response above and below, and the yang member will naturally become firm and hard.  If there is a slight feeling of loss of self-control, immediately withdraw and continue the method of "concentrating the consciousness."  In this way one can avoid loss of semen almost entirely.  This is the meaning of the word "absorb".

"Inhale" means to gather in.  After the woman has released her ching, the man should withdraw the "jade stalk" an inch or so and adopt a posture of half engagement, inhaling her nostril ch'i above and her slippery secretions below.  The nostrils are the "gate of heaven" and below is the "gate of life" (ming men).  The "gate of heaven" occupies the "upper source" and the "gate of life" the "lower source".  If the "wonderful handle" absorbs alone, then water and fire will fail to reach the proper balance.  However, if one simultaneously inhales from the "gate of heaven" with one's nose, then with one absorption and one inhalation, above and below in sympathetic response, it is like drawing water up through a bamboo tube that flows upward against gravity.  If one succeeds in following this method, it greatly increases the ching and strengthens yang.  The spirit then is naturally steadfast.  However, if practiced too long, one will suffer injury, so wait for the woman to rest for a while, and then mount her again.  This is the meaning of the word "inhale".  By "absorbing" and "inhaling", withdrawing and entering, above and below become open and interconnected.  When there is absorption within inhalation, and the two are practiced together, this then is the method used by the man to gather the women's secretions.

"Locking" means to close the mouth.  During engagement in battle, one should close the eyes and shut the mouth without allowing any outflow.  Using only the nose, gradually guide [the breath] so that [above and below] are in sympathetic response.  One must not allow oneself to reach the point of panting.  If one fails to lock, the "gate of man" then connects with the "gate of heaven" and the "gate of life."  If the kidneys and "gate of heaven" are not secure, and there is escape from above, the ching secretions of the "primal yang" inevitably will be ejaculated from below.  If the "gate of man" is securely locked, the ch’i of the brain descends to the kidneys and flows into the "jade terrace."  There now being complete circulation from top to bottom, the ching-ch’i is in harmony and one will never leak.  This is the meaning of the word "lock."  The word "lock" functions in the midst of the other four.  At the outset of intercourse, one must cherish one’s own body and seal in the ch’i, never letting go of it for a moment.  In this way, the word "lock" always operates in conjunction with the work of the other four words.

*** end of quote (pg. 142) ***

Technique: KF’s Dual Kan & Li

Bring the woman's essence into the man's cauldron, to mix the two.

During love-making, draw small "sips" of her essence up through your penis, up the spine, to just above the focal point that you’ve established in the "Preparing the Body" technique.  Draw your own aroused essence straight up the middle to meet the woman’s essence that has been drawn into your cauldron.  The masculine and feminine meet and mix.

In this way the man’s essence is attracted to and gets what it wants, and what will balance it: the woman’s essence.  But this occurs inside the body of the man, instead of through ejaculation.

This is to be done in small doses, at various times during intercourse.  You get to keep your masculine energy in the lower tan tien, and you also get balance.

Then, at the woman's orgasm take a bit of a bigger sip - up the spine all the way to the heart.  Mixing in the lower cauldron, at that time, is too intense: the man'd loose it.  So, move both energies up in a similar pattern, but mix higher - at the upper center (heart).  Then you'd get to experience her orgasm with her in a heart opening way (probably vocal) that'd likely promote a communal orgasm.  A communal, heart-opening and upward orgasm.

Technique: Dating Qi Gong

This idea is an expansion of an idea that someone posted on the HT-USA online forum.  Thank you, "Daos".  The idea posted was an expansion of the Inner Smile: Basically, any time you receive some good energy, in the course of a day, receive that energy and smile it down into your organs.

Ok, now to the sexual application.

Sometimes we all have casual interactions that carry some sexual energy.  Perhaps, it is with a casual date.  Maybe it is a smile that is exchanged with someone you pass in the market, or anywhere.  My observation is that I (used to) receive that sexual energy just partially into my body – and it stimulated my sexual energies.  A longing (perhaps just very mild) starts and my energies start to reach out of my body in search of satisfaction.  This leaves me off-center and with stimulated, unbalanced sexual energy.  This can have unfortunate repercussions on my alchemy down the line.

Solution: Essentially, this is a problem of having the medicines near each other, but not directly mixing them.  Stimulation, attraction, but no consummation.  When the sexual energy is received (in the form of a glance, smile, or presence of a woman) you can smile that energy down into your organs, mixing it with your own energies in the proper alchemical location: inside of your body.  You can also smile the energy all the way down to your genitals, or down to your cauldron, and mix it with your sexual energy there.  (The practice of yi swallows chi is especially helpful in developing this ability.)  The energies get deliberately and directly mixed inside of you.  This way you stay centered, and your energies get nourished & balanced.

It’s an important note, here, that there is a huge difference between just having medicines (energies) near each other in your system, verses them having actual contact with each other, actually mixing, then resolving into the deep-center.  Often, it’s key to be very specific in directing the energies to mix with each other.  The energies should be brought into direct contact with each other, where you want to mix them, to a state of balance.  Be attentive to detail.

A healthy social life is crucial to a healthy inner life.  Certainly, those of us who do a good deal of meditative practices need more time alone, but don’t expect to master your energies in an alchemical closet.  Human interaction is part of a healthy alchemical process.  The exception is during periods of intense training, or perhaps when studying with an advanced teacher.  But, even then, these are usually limited periods of time – followed by times when healthy social interaction is in order.

My experience is that you are stimulating your own sexual energy but not receiving energy from the picture.  Thus the medicines are not present to produce the elixir.

Technique: Starlight

This method is quite similar to the "Dating Qi Gong", but the subtle energies of a star are used.  Stars are immense sources of love.  If you prepare yourself in a meditative state, gaze up at a star and open to it, the star gives a very pure love that is quite harmonious with the human body.  You simply smile that energy into your body, your organs, and also down to the lower tan tien to mix with your own essence (water element).  As you close your meditation, pay your respects to the star.  This is a very good method of solo to balance the build-up of male sexual energy.

Technique: Basic Kan & Li practice

Lesser Kan & Li (suitable for viewing on-screen, 88k):

You’ll notice that a number of techniques in this essay describe the mixing of opposites along a route of inversion.

It’s very explicit in the Kan and Li practice.  The fire is brought down the front past the meeting point, and then up the middle.  Water is brought up the back past the meeting point, and then down the middle.  Water and fire meet in the cauldron, inverted from their original positions.

You’ll find that this basic pattern for mixing opposites to be very powerful.  The medicines draw together and condense very strongly, creating a sort of suction-power into their intersection.  The suction tends to draw in more energy from above and below.  This is really a key technique to create a strong cauldron.

It’s a quite different effect from simply bringing fire down to mix with water on a straight path, which still creates balance but doesn’t create the strong condensing and suction.  There are times when it’ll be more appropriate for your body to have a relaxed mixing, and other times when the strong suction is the right thing.  Observe for yourself.  

See the Kan & Li section for more details.

This technique of mixing along an inverted path is important.

END NOTE

This essay has described some techniques, but don’t mistake that this is a complete system of cultivation; it only addresses a certain aspect along a certain line of thinking.  As you store more energy, you will need to (in stages) distribute the energy and pay attention to development and balance in a broader scope.  Fusion of the five elements is important.  Also, the progression of Lesser, Greater, and Greatest Kan and Li can be used to cultivate the three major vertical centers (power, love, wisdom).

One of the benefits of balancing sexual energy actually occurs while you are not having sex: The sexual energy is satisfied and so is not continually partially aroused, on the prowl for more stimulation.  This allows the water element to be spend more time in it’s unaroused – cooler, more condensed - state, which is very nurturing.  On the contrary, if the essence always somewhat heated and expanded by arousal, a couple of problems occur.  One, the heat causes a constant (at least) mild imbalance in the body. 

Second, the excited and expanded essence is that much more difficult to contain in the bedroom; it’s had a jump-start towards ejaculation on many levels.  Obtaining satisfaction (balance) while excited allows one to really shift to the condensed, unaroused state more comfortably.

When I was once asking one of my friends for advice on sexual alchemy, he replied that a lot of it had to do with what was going on with me during the day.  What was I thinking about all the time?  Were my five elements in balance?  Was water and fire balanced?  Were heaven and earth balanced?

Balance, balance, balance.

Art of the Bedchamber : The Chinese Sexual Yoga Classics Including Women's Solo Meditation Texts, By Douglas Wile, ISBN 0-7914-0886-8

The Taoist I Ching, Translated by Thomas Cleary, ISBN 0-394-74387-3

The Book of Balance and Harmony, Translated by Thomas Cleary, ISBN 0-86547-363-3

The Inner Teachings of Taoism, Translated by Thomas Cleary, ISBN 0-87773-363-5

Healing Tao U.S.A.

Healing Tao U.S.A. Taoist Forum (online discussion site)

The Lin Institute

For a quick intro to Dr. Lin's work, see Lin's Links.  Dr. Lin’s techniques for semen retention are generally regarded (by guys on the Taoist Forum) as the most effective of relocation techniques.  The techniques are discussed on his website, and can also be ordered on his cd (in html format), titled "Resonant Excitation of Sexual Orgasms".

Multiple Orgasm through Sound

(Jack Johnston Seminars)

This site promotes another refinement-relocation technique, utilizing sound and integrated breathing to transform, express, move the energy.

This website is a hub for all sorts of information and products on esoteric sexuality.  As this website is run by women, it has a good stock of resources for women.  Books, videos, teacher directory, courses, lots of online essays.