Taoist Kidney Tonification Secrets

page views:1 Publication date:2014-07-14

Method 1:
Seven Steps to Rejuvenate Men (Quanzhen Sect Longmen School)
(1) Massage the groin area:
① Sit with legs straight and apart, gently close your eyes.
② Rub the right groin area 20-30 times.
③ Rub the left groin area 20-30 times in the same way. This is very effective in consolidating essence. Whether it is premature ejaculation or premature ejaculation, it can be consolidating when you have thoughts of it.
(2) Massage the inner thighs:
① Sit with legs straight and apart, gently close your eyes.
② Place your left hand on your right hand and massage the inner thigh of your left leg for 2-3 minutes. When massaging, be sure to pull from the knee to the abdomen. If you do it the other way, it will not be effective. ③ Place
your hands opposite each other and massage the inner thigh of your right leg for 2-3 minutes in the same way.
(3) The importance of strengthening the waist: The weakness of the blood and qi in the waist of men is usually the cause of the decline of sexual function. Therefore, promoting the flow of blood and qi in the waist is to promote the flow of blood and qi in the sexual organs.
(4) Waist exercises to satisfy sexual desire: Knee hugging posture,
① Sit with both knees upright.
② Hug your knees with both hands and pull them towards your chest, then press your head against your knees.
③ Raise your head and exhale through your mouth at the same time. After exhaling, inhale through your nose. Repeat ② and ③ 5 to 7 times.
(5) Waist exercises to satisfy sexual desire: Supine body lifting posture:
① Lie on your back with your eyes closed, clench your hands and place them on both sides of your body. Exhale through your mouth and inhale through your nose.
② Exhale through your mouth, extend your hands forward with palms down, and lift your upper body, bringing your hands as close to your feet as possible.
③ After exhaling, close your mouth, inhale through your nose, and lean your upper body backward to return to the original posture. Repeat ① to ③ 3 times.
This exercise is a method for testing the youthfulness of the body. It is not only beneficial to the sexual organs, but also promotes the flow of qi and blood in the liver and kidneys, which is very effective in restoring sexual function.
(6) Golden cooling method: The golden cooling method involves splashing water on the male sexual organs. The important thing is the location of the water splash. There is a suture-like tendon inside (below) the penis. Stimulating this area with water is the key point of the Jin Leng method. In addition, alternating between hot and cold water splashing is also a key point.
① Hold the penis with one hand and press it upwards gently, splashing hot water 3 to 5 times.
② Similarly, splash cold water 3 to 5 times.
Repeat the above 5 to 6 times.
(7) Strengthening sperm method:
① Immerse yourself in bath water, sit with your legs straight, and cover the entire scrotum with your left hand.
② Gently press the testicles 50 times with the hand covering the scrotum.
③ If the penis is erect, raise your waist in the bath and rub the area near the coccyx with your right hand. ④ Continue rubbing until the erection stops.
Exercise 2: This is the health preservation secret of Mr. Li Baoliang, a Tai Chi master who is 86 years old and can still fight five people at once. Exercise
movement: Stand upright with your feet shoulder-width apart, raise your arms straight up and cross them behind your head. At this time, the lower abdomen is slightly tilted forward, and the hands are stretched upwards and pressed down as much as possible. All strength and intention are concentrated in the lumbar spine.
Then, generate power from the lumbar spine, causing both arms to press down in a maximum arc from behind the head to the sides of the body while squatting. Finally, cross your hands between your knees, concentrating your mind on the balls of your feet for 5 seconds at the end. Your heels should not leave the ground. (When pressing your arms down to the sides, your arms should not exert any force ; the power should come entirely
from your waist.) When standing up, first use the balls of your feet as the starting force, then immediately concentrate all your power and mind back into your lumbar spine, without using any force in your legs, as you stand up. Keep your hands crossed, moving from your chest—up to the top of your head—to behind your head. (During the standing process, the head and feet should be behind, the lower abdomen forward, and the body in an arched shape.)
Breathing method: Exhale throughout the squatting process. Inhale throughout the standing process. Hold your breath for two seconds during the transition between breaths. (Abdominal breathing is best.)
The duration of practice should be adjusted according to individual physical condition, aiming to avoid fatigue. After practice, many people will experience lower back pain, which can be addressed by gently pounding the lower back with loosely clenched fists.
Reactions: Usually, after practicing for two minutes, you'll feel a slight sweat all over your body and your soles will feel warm. Some people may burp or fart. I personally feel that the method of throwing a medicine ball with both hands simultaneously has a similar effect
. As for the long-term effects, you'll have to experience it for yourself. If you experience discomfort such as abdominal pain or lower back pain, you can massage the Fuliu and Taixi acupoints, which will quickly resolve the issue.
What's so difficult about it? How can it be considered a secret? Many people might exclaim like that! But this is indeed a mental technique! It's as simple as Columbus standing an egg on a table. It's actually just a thin layer of paper, but for many people, it's always a mountain.
Technique Three:
"There's only good sesame in the world, but unfortunately, ordinary people eat it raw." This was personally passed down to me by an "old immortal." The old immortal was actually a Taoist priest, over sixty years old, with black hair and beard, vigorous spirit, and an air of otherworldly wisdom. He had been cultivating in the deep mountains for over 40 years, indifferent to fame and fortune, living a simple life, content with his lot. Taoist health preservation begins with nourishing the kidneys. The kidneys govern water and are associated with the color black. Black sesame seeds, being black themselves, are considered an excellent choice for nourishing the kidneys. While sesame seeds come in black, yellow, and white varieties, black sesame seeds, corresponding to the kidneys' natural color, possess superior medicinal and health-preserving value. Yellow and white sesame seeds are best used as general food ingredients. We often hear complaints like, "I've eaten so much, why isn't it working?" To truly master the therapeutic use of sesame seeds, there's much more to learn.
Black sesame seeds, imbued with the vital energy of spring, are considered the king of grains, capable of nourishing the five internal organs, building muscle, and replenishing brain marrow. They are listed as a superior herb in the *Shennong Bencao Jing* (Shennong's Classic of Materia Medica). Because they are used to replenish deficiencies and replenish brain marrow, it's crucial to use plump sesame seeds. If the seeds themselves are not plump, how can they be expected to have a replenishing effect?
To remove unripe sesame seeds, a washing method can be used: sesame seeds that don't float to the surface are plump, while those that float are spoiled, infested with insects, or have underripe seeds and should be discarded.
After selecting plump, pure black sesame seeds, they need to be specially processed, and their consumption is also very particular. There are two methods for processing and consuming sesame seeds. One method, passed down by the Jin Dynasty Daoist Ge Hong, is found in the *Baopuzi*: Take 3 dou (a unit of dry measure) of sesame seeds, steam them until cooked, then dry them in the sun. Wash them with water to remove the foam, then steam and dry them again, repeating this process nine times. At this point, the sesame seed skin and kernel will separate. Remove the sesame seed skin, roast them until fragrant, grind them into powder, mix with white honey or jujube paste, and make small pills the size of marbles. Take one pill three times a day with warm wine each time. Avoid eating poisonous fish, dog meat, and raw vegetables. After 100 days of consumption, it can cure chronic diseases; after one year, the skin will be radiant; after two years, white hair will turn black; after three years, lost teeth will grow back; after four years, one will be immune to water and fire; after five years, one will be able to run as fast as a galloping horse; and long-term consumption will lead to longevity. The second method, passed down by Sun Simiao, the "King of Medicine" of the Tang Dynasty, involves steaming 3 liters of sesame seeds 30 times, lightly roasting them until fragrant, grinding them into powder, mixing them with 3 liters of white honey, and then pounding them 300 times with a mallet to form pills the size of paulownia seeds. Take 50 pills every morning. For those over 40, long-term use will improve eyesight and make the intestines supple.
Modern health practitioners often combine these two methods: wash 3 liters (about 4 catties) of black sesame seeds, steam them in a steamer, dry them in the sun, steam them again, and dry them again, repeating this process 9 times until the sesame skins naturally fall off. Remove the skins, roast the remaining sesame kernels until fragrant, pound them 300 times, and then mix them with white honey or jujube cake to form pills about 2 centimeters in diameter. Take one pill every morning with good wine.
Why steam and dry repeatedly? This is called "nine steaming and nine drying," a common practice in traditional Chinese medicine processing. Herbs like Rehmannia glutinosa, Angelica sinensis, and Aconitum carmichaelii typically undergo nine steaming and nine drying processes to maximize their medicinal value and minimize their drawbacks. There's a great deal of knowledge involved in this process. For sesame seeds, firstly, this makes them easier to digest. As we all know, sesame seeds are very difficult to digest. Eating too many sesame seeds can cause your stool to turn black, and upon testing, you'll find many sesame seeds still intact, undigested. Most people usually only roast sesame seeds once before eating them, which is essentially the same as raw sesame seeds. This makes them oily and difficult to digest, passing through the digestive system unnecessarily. Nine steamings fully break down the nutrients in sesame seeds, greatly reducing their oiliness and making them easily absorbed by the body. Nine dryings allow the sesame seeds to absorb the energy of the sun, which, according to health practitioners, is the yang energy of heaven and earth—invisible and intangible, yet highly beneficial to the body.
As for the "good wine" to take with the sesame pills, it's not Moutai or Erguotou; it doesn't have that high an alcohol content. The ancients drank rice wine or yellow wine, and we should also use rice wine or yellow wine to take these pills today, preferably warming the wine slightly. When taking the medicine, do not swallow the whole pill; otherwise, it won't be absorbed. The sesame pills taste quite good. Eat them like a delicious meal, chewing slowly and enjoying the nourishing effect on your body. This is an essential part of taking sesame pills.
Method Four:
The "Guiding Fire Back
to its Source" Method - Pressing Yongquan (the sole of the foot). Every night before bed, wash your feet with warm water, sit cross-legged on the bed, hold your toes with one hand, and press the sole of your foot with the other. Each press should feel slightly painful. Yongquan
is an acupoint on the Kidney Meridian of Foot-Shaoyin. Massaging this point can nourish the kidneys and replenish essence, regulate qi and blood. Sufficient kidney qi leads to good health and longevity.
Most importantly, it helps to "deposit" the "money"—kidney essence—into the bank. In other words, it strengthens the kidneys.
Method Five:
Heart-Kidney Interaction Method. This method not only strongly replenishes kidney essence but also treats all ear diseases.
Method One: Drumming the
Heavenly Drum. The first method of the Heart-Kidney Interaction Method is called Drumming the Heavenly Drum. The back of our head is called the Heavenly Drum. Drumming the Heavenly Drum uses the Tingwen (Hearing) acupoint and the Laogong (Old Palace) acupoint. The Laogong acupoint is one of the most overworked acupoints in the body; it's a fire acupoint. For example, when we have a stomachache, we instinctively cover our stomach with our hand, so it's very overworked.
The specific method for Drumming the Heavenly Drum is: First, place your palm (Laogong acupoint) against your ear canal, place your entire hand on the back of your head, place your index finger on your middle finger, and then flick downwards, creating a striking force. Press firmly on the Tingwen acupoint, then flick the back of your head several times, then press firmly again, and then suddenly relax. Your ears will feel particularly refreshed. Doing this regularly has a great health-preserving effect on the ears.
Method Two: Massaging the Tingwen Acupoint
. The second method is called Massaging the Tingwen acupoint. How can you massage the Tingwen acupoint in the ear? Actually, it still uses the method of harmonizing the heart and kidneys.
The tip of the middle finger is the Jing-Well point of the Pericardium Meridian, belonging to the heart, while the ears and eyes belong to the kidneys. First, with your palm facing backward, insert your middle finger into your ear canal. After inserting it, rotate your finger 180 degrees inside so that your palm faces forward, and then gently wriggle your finger inside. Be careful not to push it in forcefully, but to wriggle it gently, like a small worm moving inside. Massage for 20 to 30 seconds, then suddenly pull your finger out sharply forward and outward, ideally with a popping sound. This is a complete method for massaging the Tingwen acupoint. If you feel a sticky or suction-like sensation when you insert your finger into your ear, this is a feeling of excessive dampness. In that case, after the massage, simply pull your finger out sharply.
Here's a reminder: any movement should be done with the principle of avoiding injury. That is, the movements should be light, gentle, and slow. Do it lightly, and make sure your nails are neatly trimmed. Then, gently massage the Tingwen acupoint inside your ear with your fingertip, being careful not to injure your ear.
Method Three for Harmonizing the Heart and Kidneys: Rubbing the Soles of the Feet with the Palms to Replenish Kidney Essence .
If there is severe deficiency of essence, use
the third method of harmonizing the heart and kidneys, which is rubbing the soles of the feet with the palms. We should not underestimate this method, as it incorporates profound principles of Traditional Chinese Medicine.
There is an acupoint on the sole of our foot called Yongquan (涌泉), which is related to the kidney meridian, and on our hand is Laogong (劳宫). When we have free time, we can sit on the bed, cross our left and right hands, and rub the soles of our feet with our palms, or pat the soles of our feet with our palms. Doing this helps the kidneys to perform their function of storing essence, drawing qi downwards, and pulling down the excess heat from the upper body. This way, the qi will not stagnate in the upper body, and the illness will naturally improve.
As we mentioned earlier, if a person takes a deep breath and all the qi is trapped in the upper body, it may cause deafness and tinnitus. Therefore, rubbing the soles of the feet with the palms helps to unblock the body's qi. When the qi flows smoothly and the meridians are unblocked, ear problems will naturally improve. Moreover, this method helps to improve sleep and is also very beneficial for patients with high blood pressure.
Method Four for Harmonizing the Heart and Kidneys:
Cover your ears and then rub the back of your ears with the heel of your palm. However, it's important to note that you're not rubbing the skin behind the ear, but rather rubbing the ear canal through the back of the ear. While rubbing, imagine that you're rubbing into the ear canal through the back of the ear.
After rubbing for two or three minutes, if you feel an itch inside the ear canal, it means that the blood and energy in the ear have reached it. Regularly rubbing like this can resolve tinnitus and hearing loss problems. Also, be sure to close your eyes while rubbing, because the seven orifices are interconnected. When you open your eyes after rubbing, you'll find that your eyes have become very bright.
Exercise Six:
Kegel Exercise. In a quiet state, relax your whole body and use abdominal breathing (i.e., the abdomen expands when inhaling and contracts when exhaling). While exhaling, slightly contract the perineum and anus; relax when inhaling. Repeat 10 times.
Exercise Seven:
Do not talk while using the toilet
. How can we nourish our kidneys in daily life? Traditional Chinese medicine believes that when urinating or defecating, you must clench your teeth. Clenching your teeth can consolidate kidney energy, especially for men whose kidney essence is significantly damaged. Why is this? Because teeth are the manifestation of kidney essence. However, one should not clench their teeth indiscriminately, as this depletes kidney energy. Instead, it should be done as if biting between the two molars. "As if" means "like," referring to the sensation of gently biting two date pits between the molars. When urinating, one is in a state of inhalation, drawing the energy inward, without releasing it. Clenching the teeth and raising the heels replenishes kidney energy. In daily life, we often see people talking loudly on their phones while urinating or defecating in the toilet, which depletes kidney energy. This is absolutely forbidden in traditional health preservation culture and is extremely harmful to the body.
Method Eight:
Teeth Tapping Method.
Teeth are the surplus of bone, the surplus energy of the bones, and the kidneys govern the bones. As people age, kidney energy gradually weakens, and teeth become loose. In this case, we can think of it the other way around: if the teeth are strong, wouldn't the kidney energy be abundant? If it's inconvenient to regulate the kidneys temporarily, we can strengthen the teeth first. The meridians in the teeth are connected to the kidney meridian; strengthening the teeth can have a counter-strengthening effect on the kidneys, making them stronger. It's impossible for a person to have strong teeth while their kidneys are weak; this is simply not true, as they work in tandem. Therefore, if we can't directly nourish our kidneys, strengthening our teeth is the best way to tonify them.
A good way to strengthen teeth is to tap them together 300 times every morning, using only the upper and lower rows of teeth to strike each other. It's that simple.
Note: Focus on tapping the back molars first, not the front teeth.
The Yellow Emperor's Inner Classic states: "For weakness, treat only the Yangming channel."
First, trim your nails. Then, use the pads of your ten fingers to tap your face. This primarily targets the Stomach Meridian, but also the Large Intestine and Small Intestine Meridians. Some people burp after tapping their face, which indicates that their digestive function is being well regulated.
However, the Stomach Meridian on the face is only a small part and is not yet connected to the rest of the Stomach Meridian. Where is this connection point? It's on the neck. So, we also need to stroke the neck. But don't tap the neck; tapping it will make you cough and feel uncomfortable. Stroke it to feel better.
One major reason for insufficient blood supply to the brain is a problem in the neck, which supplies blood to the head. Therefore, stroking the neck can improve insufficient blood supply to the brain. Also, the neck is often congested at this time. When you stroke it firmly and look in the mirror, you'll see petechiae (small red marks), indicating blood stasis.
Regularly stroking the neck can help prevent and treat cardiovascular and cerebrovascular diseases. Furthermore, stroking the neck is an excellent way to regulate blood pressure. It can help lower high blood pressure and help maintain a better state of mind for those with low blood pressure. Its mechanism is to open up the blood supply pathway between the heart and head, ensuring sufficient blood flow to the head.
To allow the Stomach Meridian to fully function in supplying blood to the head and face, after stroking the neck, use loose fists to tap the chest, from the nipples up to the solar plexus, with both fists facing each other. This is precisely the path of the Stomach Meridian. Then, tap the front and outer half of the thigh, and finally tap the outer side of the shinbone in the middle of the lower leg.
After tapping for several days, you will find your complexion very rosy, and the previous sallow, dull complexion will disappear. This is because Qi and blood are continuously supplied to the head, and gastrointestinal function will also be significantly improved, making eating and sleeping much better.
Kidney Qi deficiency and excessive fear are symptoms that cannot be replenished in a day or two. You can do the above exercises once a day, or do one every few days and then switch to another to avoid boredom. It will take at least 3 days to see results. If you frequently have nightmares, pinch the Lidui acupoint (located on the second toe) and then wiggle the pad of your toe. It's even better if you pinch all ten toes. This will improve your dreams.
[Peng Zu's Breath-Holding Method]
We previously introduced Tibetan Buddhist breath-holding methods! Below is a Taoist method for your reference!
Peng Zu, whose surname was Qian and given name Keng, is recorded in ancient texts and folk tales as having lived over 800 years. He was a longevity expert and practitioner of unparalleled merit. Legend has it that Peng Zu lived from the time of Emperor Yao through the Xia and Shang dynasties, and served as a wise minister in the Shang dynasty. Peng Zu is one of the most outstanding teachers of longevity in Chinese history. He systematically studied the relationship between humans and nature, and the relationship between diet and health. His creations of guiding exercises, dietary techniques, sexual techniques, and alchemy are treasures of Chinese longevity culture, benefiting countless generations. Peng Zu's health preservation culture forms a complete system, summarizing the path to longevity into four major techniques: guiding exercises, diet, sexual practices, and medicine. It encompasses the harmony between humans and the natural environment, the importance of nutrition through food, qigong practice, and the balance of yin and yang. Peng Zu's way of health preservation is simpler and easier to practice, and has significant development and promotion value. Among Peng Zu's qigong practices, the most miraculous is the Peng Zu breath-holding technique, which is extremely simple to practice yet remarkably effective. It does not rely on innate constitution; it is a purely acquired cultivation technique.
The characteristics of this exercise
are as follows: First, it is simple and easy to practice.
Second, it automatically induces a state of tranquility without the need for conscious meditation.
Third, it has a wide range of applications, effective for both sensitive and insensitive individuals.
Fourth, if the method is correct, it will never lead to adverse effects.
Fifth, it automatically gathers Qi, providing unlimited energy.

The principle of Peng Zu's Breath-Holding Exercise
: The principle of Peng Zu's Breath-Holding Exercise is mainly to expel all the air from the lungs, creating a vacuum in the lungs (and the entire body), generating negative pressure, and using this negative pressure to open the lung meridians. According to Traditional Chinese Medicine theory, the meridians connect to all the meridians; once the lung meridians open, all the meridians open. Among all the meridians in the body, the meridians connect to the Xuan Guan (mysterious gate), and the corresponding Xuan Guan will also be opened. Therefore, the functional effects produced by practicing Breath-Holding Exercise are limitless. As long as you continue practicing, the body's hidden potential will be developed through the negative pressure of energy.
Effects and Reactions:
The initial reactions from practicing Peng Zu's beginner-level Breath-Holding Exercise are as follows:
1. Increased appetite and enhanced bodily functions.
2. Decreased appetite and abundant internal Qi.
III. Acupoints throb, bioelectric field strengthens, and precognitive abilities emerge.
IV. Linear pain along the body's meridians indicates the energy begins to open the acquired meridians.
V. Energy flows throughout the body's meridians, and the acquired meridians have been opened.
VI. The body automatically draws in air through the pores, beginning advanced breath-holding exercises to develop potential and return to the innate state.
Specific practice method for beginner level:
Step 1 (Adjusting Posture):
Sit naturally cross-legged, relax the whole body. Make fists with both hands, thumbs inside (do not clench tightly). Place them on the left and right thighs respectively (left fist on left thigh, right fist on right thigh).
Step 2 (Adjusting Breathing and Calming Mind):
After adjusting the posture, close your mouth (remember to keep your mouth closed throughout the entire practice, as breathing through the mouth can easily damage one's vital energy; therefore, Peng Zu's breath-holding exercise uses the nose for breathing and regulating inhalation). Take three to four natural breaths through the nose to achieve a state of peace and tranquility.
Step Three (Break-Holding):
After adjusting your breathing, begin holding your breath. First, take a deep breath through your nose, filling your lungs completely to absorb more nourishing energy (this will increase the duration of breath-holding and enhance its effectiveness). After inhaling fully, pause for about one second, then exhale completely through your nose, forcefully expanding your lower abdomen (Dantian) outwards. Imagine all the vital energy in your body gathering in your lower abdomen through this expansion. Exhale and expand your lower abdomen simultaneously. Once your lungs are empty and your lower abdomen has expanded to its limit, hold your breath without inhaling or exhaling. After starting to hold your breath, relax your entire body, allowing your lower abdomen to naturally return to its normal state.
Step Four (Break-Exchange):
After holding your breath for a certain time, your lungs will begin to feel stuffy. When you can no longer hold your breath, you should begin to nourish your lungs, which is called breath exchange. Because the lungs are in a vacuum state when holding one's breath, the first step in exhaling is to take a deep breath through the nose and then exhale naturally through the nose. The second step is to breathe naturally. After several natural breaths, the lungs are replenished with vital energy, and then a new round of breath-holding begins. A new round of breath-holding simply repeats the third step above.
Precautions:
1. Practice time for Peng Zu's Breath-Holding Exercise:
Practice for at least one hour daily until a pulsation occurs. Each time you hold your breath, when you can no longer hold it, you must exhale immediately.
2. Mental focus during breath-holding:
Focus your mind on relaxing your entire body. You can listen to some calming music. However, do not watch television, as looking forward while watching television can cause the body's vital energy to rise. Do not focus your mind on the upper body or the upper dantian.
3. Preserve vital energy:
In the initial stages of practice, the body relies on its vital energy to stimulate the meridians. Therefore, before the body automatically gathers energy, do not allow vital energy to be lost.
4. Don't be afraid of pain:
Because this practice cultivates acquired energy, everyone, regardless of their sensitivity to material energy, will have a strong sense of Qi. Pain in the meridians indicates that the meridians are being opened. Localized sensations indicate potential lesions in that area; once the meridians are opened, a comfortable and pleasant feeling of energy flow will naturally occur.
5. The phenomenon of essence transforming into Qi;
When one reaches a certain stage in cultivation, one will no longer have strong sexual desires and can completely control them without harming the body, but can act according to one's own will. This indicates that the body has reached the level of transforming essence into qi.
6. Special phenomena:
When one reaches a certain stage in cultivation, special phenomena such as automatically entering a state of tranquility and seeing bright lights may occur. Do not deliberately pursue these phenomena; let them occur naturally.
Secret transmission of the method of replenishing deficiency—(Replenishing deficiency, activating the morning, activating the noon, activating the morning and noon gathering methods)
Replenishing deficiency is necessary because after a person reaches the age of forty, their essence and qi have been largely depleted due to marriage, childbirth, and other social obligations. If it is not replenished, one cannot sit until noon, and the Nine Returns True Qigong will be impossible to begin. The method: Prepare a clean room in advance, with wooden boards on both the top and bottom to prevent moisture from entering. The room should be appropriately lit and dark. (Excessive light harms the soul, and excessive darkness harms the spirit.) It should not be exposed to wind or sun. (Enduring wind and sun can most damage the Taiyang and Shaoyang meridians, causing headaches, and external pathogens often enter through these two meridians.) The opening and closing of the windows must be determined according to the weather. (Close the door during heavy rain, severe cold, strong winds, and thunder; open it when the weather is clear, the moon is bright, and the wind is gentle.) Place a sturdy wooden couch in the room (the wood should be sturdy so that the body can move without making noise, as noise may distract the mind). First, lay a palm-fiber blanket on the couch, then add a soft, thick mattress, ensuring that the area under the legs and feet (where they rest) does not hurt even after sitting for a long time. Every day, regardless of the time (for example, after a full meal, walk slowly for one hundred steps in the room before sitting), remain indifferent to all worldly affairs, loosening your belt and trousers. Your inner and outer clothing should be neat, loose, and comfortable, without any pulling or binding. After sitting down, exhale one or two breaths of coarse, stale air, then gather the clear, bright energy from outside, drawing it into the Crimson Palace (located below the heart; medical texts call it the Tanzhong, which is the soft spot in the center below the V-shaped bone between the breasts). Clear all thoughts, preventing any arising of mental activity. After a short while, the mind and energy will become harmonious and peaceful. Then, focus your mind on the third eye (two fen above the center of the two eyes, this is where the fire gathers). Hold this position for a moment without letting it disperse (it will not disperse if no distracting thoughts arise). Then, focus your mind again on the Niwan point, reversing it to the Yuzhen point and directing it straight to the Jiaji point. (The Yuzhen point is the back of the skull.)
The Niwan point is seven fen in front of the top of the head, the Yuzhen point is the back of the skull, and the Jiaji point is located between the twelfth vertebra of the spine and the twelfth vertebra of the back, with the Jiaji point in the middle. There are two acupoints on the left and right, the left one called Gao and the right one called Huang. Master Fan said, “When an infant is in the womb, this area is naturally open. However, when the fetus is born, the seven orifices open suddenly, and the qi and spirit no longer rise and fall through this point, leading to blood stagnation and accumulation of cold and stagnant substances. Who would have thought that this is the very path I took when I came into this world? Since I came into this body, I have lived for decades, busy with fame and fortune, toiling tirelessly. Yet, I have permanently shut out this area, never looking back. Alas! You should know that if this orifice is open, all diseases will be prevented. Filial sons and loving grandsons, who wouldn't want their parents to be healthy? Yet, this path is called Laozi's? Some people call it heresy and fallacy, how foolish! The Dao is in the universe, and everyone throughout history has followed it, yet it is beneficial without harm, does not hinder the orthodox teachings of Confucianism, and does not damage the ethical principles. Why must we discuss whether it is Laozi or not?”
Once you reach the Jiaji point, calm your mind and quiet your breath, nourish your vast and righteous spirit, do not concern yourself with anything else, focus solely on this point, and do not let your thoughts wander. Practice this for one or two hours daily, or even longer if possible, the more the better. Those with strong Qi will feel a burning heat in their spine within five or six days, while those with weak Qi will feel it within fifteen days at the latest. They will then experience abdominal pain. Once this sensation is felt, use your mind to guide this burning heat from the spine to both lower backs, where you will feel a throbbing sensation. Observe the throbbing; then, use your mind to guide it to the perineum.
The perineum is located in the center of the anus, behind the scrotum, about one and a half inches into the flesh, at the root of the penis. Medical texts call it the "Sea Earth Point," and the Daoist Canon calls it the "Three-Forked Water Mouth." This is considered the foundation for building the "Mysterious Pass." However, this can be verified by consulting the medical text *Neijing*, specifically Zhang Ziyang's account.
Upon reaching the perineum, you will feel a throbbing sensation within, but ignore it. You will then feel a sense of well-being throughout your body, a feeling of intoxication, and a warm, gentle sensation as if sitting in a spring breeze; again, ignore this sensation. This is what Zhang Ziyang meant when he said, "When the Yinqiao point moves, all the meridians move," hence this phenomenon. Simply concentrate and remain focused within it. Like a long-time guest returning home, deeply rest within the Yinqiao acupoint at the base of the kidney. After a short while, naturally, the pulsation will cease. Then, carefully observe and perceive that the root of your Qi originates from the bottom of the Yinqiao point, rises to the navel, and then stops. It then descends from the navel back to the bottom of the Yinqiao point. From this rising and falling, it never deviates beyond this three-inch and one-and-a-half-inch space. Let it flow freely, quietly guarding the natural mechanism of transformation. Do not have any conscious thoughts, lest you greatly mislead yourself.
Shao Yong's *Huangji Jingshi* states: "The highest point of heaven and the lowest point of earth span 84,000 li. Within this lies a hollow space of 21,000 li, where the sun, moon, and stars move above, and mountains, rivers, and people are carried below, making it the manifestation of all transformations. The human body is similar. From the heart to the kidneys, there is a total length of 8.4 inches, with a hollow space of 2.1 inches, located behind the navel and before the gate of life (mingmen). This is where Laozi refers to the Yellow Court. The remaining 6.3 inches are 3.15 inches each for the heart and kidneys. Therefore,
internal respiration occurs within the 3.15 inches of the kidney palace." However, external respiration through the mouth and nose, if not already present, seems completely unrelated to this internal respiration. This is not truly unrelated. Therefore, internal respiration is the exact opposite of external nasal respiration. Why? Logically, when air is inhaled through the mouth and nose, internal respiration should descend to the perineum. Now, it rises upwards to the navel, merging with the inhaled air. When exhaled through the mouth and nose, internal respiration should rise and exhale simultaneously. Now, descending backwards into the sea, there is no connection whatsoever with the breath coming in and out through the mouth and nose. Isn't this the exact opposite? Moreover, there is only inflow and no outflow. After sitting for a long time, recognizing it clearly and skillfully, I should not try to control it. I should simply let it rise and fall naturally, without any problems. If I were to have any lingering thoughts or opinions, and try to guide it up or down, then this internal breathing would become disordered and contradictory with my spiritual awareness, unable to merge into one. After only three or four breaths, I would feel a slight tightness in my chest. If this problem is resolved, I must reorganize, sit in the Crimson Palace again, concentrate on the Third Eye, focus on the Jiaji point, and re-enter the Yinqiao point. Like training a bad horse or disciplining a stubborn monkey, with time and practice, this problem will naturally disappear. (The bad horse and stubborn monkey refer to spiritual awareness, not internal breathing.) Generally, the most difficult thing to control is the fire of the heart. Now, to try to submerge it in water is certainly not something that can be achieved in a day. The most crucial point is to avoid the arising of thoughts. If thoughts arise, they scatter outwards, rendering sitting in meditation useless. In short, one must ensure that this clear and unobstructed state of mind returns to the Yinqiao acupoint and does not leave. After a long period of peaceful abiding, the spirit will naturally transform into qi.
The spirit is the mind's spirit, belonging to fire. The Yinqiao acupoint resides at the bottom of the kidneys, the deepest part of the water organ. Fire entering water must be extinguished by water. Yet the burning nature of fire resides in water; what else could it be but the transformation into qi? Because this qi contains the spirit, it is incomparable to the qi of ordinary people. This is why various immortal scriptures often mention obtaining innate qi. Without a firm and steadfast mind, it cannot be obtained.
Qi naturally transforms into essence (qi contains true fluid, hence the ability to transform into essence). Essence, qi, and spirit become one, and one no longer knows which is essence, which is qi, or which is spirit. This is how one obtains it. If, at the beginning of practice, thoughts are easily agitated and the spirit easily wanders, and one is unwilling to peacefully abide in the Yinqiao acupoint, then this is not a problem. The method involves gently focusing the breath, ensuring it has a support and doesn't dissipate outwards; this is one way to achieve this. With prolonged practice, one will naturally attain a state of "sitting in oblivion." (Gentling the breath means focusing the breath within a three-inch-one-and-a-half-inch space, not through the mouth or nose.) Initially, one should achieve two to three hundred breaths per sitting session, gradually increasing to five to six hundred breaths daily. After about ten days, a feeling of warmth will gradually arise in the lower back and abdomen. Those who are naturally sensitive to cold or have cold hands and feet will also feel this warmth. The penis will inevitably become erect. It is crucial to avoid contact with women. This is the initial acquisition of primordial energy and should not be immediately aroused. Wait until the erection softens, then control desire until it ceases; this yang will then transform into essence. Practice this daily, achieving an erection each day, but refrain from arousal. After more than a month, this will allow you to accumulate essence. Accumulating essence serves as a repository for yang. Therefore, this method of replenishing deficiency is also known as the "adding oil" technique.
Adding oil is like adding fuel to a lamp when the oil is almost gone, preventing the fire from going out. Nourishing essence is the most precious treasure in the human body. True water belongs to Yin; fire must be contained by water, and Yang must be contained by Yin, only then can it endure. This is the natural principle of creation. If one does not accumulate essence, but instead gathers it as soon as Yang arrives, collecting it into the Niwan point (the dantian), then Yang will increase daily while Yin remains unchanged, inevitably leading to Yin being less than Yang. Yin cannot contain Yang, so Yang will inevitably escape. Moreover, Yin is robbed by Yang, rising to the Niwan point; there are ancient cases of people passing away while sitting with a jade pillar hanging from their nose, which is the consequence of this. Therefore, waiting more than a month is precisely to prepare for the future storage of fire. Therefore,
gathering the vital essence must be done only when it is abundant. But how can one know when their essence is abundant? At the beginning of Yang, one has strong desires for sex; when essence is abundant, Yang arrives twice as strong as before, yet there are no desires for sex. This is because the sovereign fire is restrained by water, and the ministerial fire cannot run rampant. Using this as a guideline for gathering the essence ensures absolute certainty.
Each immortal possesses a secret acupoint called Yinqiao, which they treasure like a priceless gem. They say that those who lightly reveal it will suffer divine retribution. Judging from their intentions, it's not that they are stingy and unwilling to pass it on. With this Yinqiao acupoint, if one obtains this secret of Yang energy, regardless of age, one's kidney Yang will easily transform from weak to strong. And when Yang is abundant, lust arises—this is a natural tendency in all people. This method was originally meant to prolong life, but now it is used to promote lust, which is harmful to the world. Therefore, it must be taught only to the right person. (

Living Midnight )
There are three explanations for calling the "living" hour (子时): First, it is because the Yang energy in the kidneys and heart is full, and one loses track of time. When one is in a state of extreme stillness, the fire in the Kan palace (坎宫) ignites. This is the "living" hour within one's body, not the fixed midnight hour of the day in the universe, hence the term "living." However, this is a simplistic explanation. A deeper understanding is needed. This "living" hour ultimately originates from the "living" noon hour. The heart and kidneys are the Qian and Kun (乾坤) within the human body. Kun is inherently pure Yin, devoid of Yang energy. It must interact with Qian to generate Yang. Similarly, in ordinary people, the kidneys do not inherently possess this primordial Qi. It is through the heart fire descending to the Yin Qiao (阴跷) point, gradually accumulating, until the kidneys develop Yang energy. The interaction between heaven and earth begins each year at the fifth month (建午), coinciding with the summer solstice when Yin begins to emerge. This is the beginning of fire entering water. Therefore, my descending of the heart fire to the Yin Qiao point is like the fifth month (建午) in the heavens. However, the "noon" within me, regardless of the time, is always present, unlike the fixed noon of heaven and earth; therefore, it is also called "living." Thus, both noon and midnight are living. These are the two explanations. However, there is a higher level of explanation. The Nine Returns Correction Technique's fire timing pervades all twelve earthly branches, encompassing the daily cycle of birth and death, down to the finest detail, allowing no disorder. Therefore, when it speaks of time, it is always called "correct," not "living." "Living" refers to the method of replenishing deficiencies. Whenever the heart fire descends, it is called "noon." The others, such as Wei, Shen, You, Wu, and Hai, are not considered. Whenever the kidney yang rises, it is called "midnight." The others, such as Chou, Yin, Mao, Chen, and Si, are also not considered. Of the twelve earthly branches, only midnight and noon are present whenever one sits, hence the term "living." This is not like the fixed number of times in the Nine Returns Correction Technique. This explanation of the word "living" is almost exhaustive.
In short, the heart corresponds to Heaven, and the kidneys to Earth. Heaven and Earth interact, and Yin begins to emerge at noon (午), hence the heart's Yang descends to the kidneys at noon; Earth's Yang returns at midnight (子), hence the kidneys' Yang Qi arises at midnight. The names "midnight" and "noon" originate from this. Those who admire this method but haven't grasped the secret mistakenly believe that a full-blown erection after sleep is the "living midnight" and recklessly attempt to collect it. This is far worse than the erection that occurs after waking up around 4 or 5 am, which should absolutely not be collected. This is because the food consumed in the evening has already been digested, and the urine and feces have entered the lower intestines. If one collects it, the foul air from the feces and urine will follow, entering the Du meridian, rising to the Niwan point (upper dantian), reaching the highest point of clear Yang. Collecting it daily will accumulate; where will it escape in the future? The wise can understand this without further ado. The "

living midnight
" was imparted to me by the True Man Shen Taixu at Haozu Cave on Mount Hua. In his spare time, he once said, “People know about the ‘living midnight’ (活子), but few know about the ‘living noon’ (活午). Heaven is a great heaven, and man is a small heaven. Heaven has north and south, and man has heart and kidneys. The midnight and noon of a year are the winter and summer solstices, the midnight and noon of a month are the new moon and full moon, and the midnight and noon of a day are the two times of midnight and noon. These are the fixed and unchanging midnight and noon. People always know the living midnight of the human body, but when is the living noon? What does it look like?
Since ancient times, sages and immortals have never declared it.” I gathered my mind and held my breath, and humbly asked the immortal to give me clear instructions so that I may benefit future generations. The Master said: "Everything has its counterpart. Where there is a 'living child,' there is also a 'living noon.' The living child represents the birth of Yang, and the living noon represents the birth of Yin. For example, the first day of the month is the birth of Yin, and the sixteenth day is the birth of Yin; this is the fixed Zi-Wu of Heaven and Earth, governing the years, months, days, and hours. In terms of humans, the human body has living Zi-Wu, what is called the initial movement of Yang, the living child. However, the true living Zi-Wu still requires discernment. The true one must be sought in the formless and imageless. How so? It is through practicing qigong, in a state of stillness without stillness, suddenly feeling a slight movement within the body; this is the beginning of the living child. Then, a sudden burst of energy appears; this is the living child, just like a spontaneous internal surge. This is the time when the living child's internal energy is abundant, and the external force rises straight. It is..." When practicing the Small Heavenly Circuit, one should advance Yang Fire thirty-six times. As the advance is nearing completion, the whole body feels comfortable, all phenomena flourish, the heart is stirred, and the kidneys feel warm—this is the activation of the Noon Hour. At this time, it is crucial to perform the Retreating Yin Talisman twenty-four times. Failure to do so will cause great harm. Why? Because Yang arises at midnight, and Yin arises at noon. Retreating the talisman nourishes this true Yin, helping to prevent the true Yang from being depleted.
The True Man also said: "In middle age, the focus of practice is on the Noon Hour; in childhood, it is more important than the Midnight Hour. The Noon Hour is the highest true state, requiring the gathering of true Yin to nourish the generation of true Yang. The key to this gathering is to urgently use the Three Contemplations method of the *Qingjing Jing* (Classic of Purity and Tranquility). The highest level involves engaging in nothingness without dwelling on stillness." "Those who begin their practice with the 'Living Noon' technique must take the Qian Palace as their most crucial point. This vital energy is extracted, channeled down to the Hua Pool, and then irrigated the Crimson Palace. When the 'Living Child' arrives, it is solely up to the divine ruler; the Noon and Zi meridians converge, and the nectar is poured upon the head." The True Man said, "In our cultivation, it is indeed essential to align with the celestial timing. The 'Living Noon' technique, as mentioned, was a secret passed down by ancient immortals. I obtained it from the True Man Chen Niwan. Now I have received its transmission from you, hence I proclaim it. Therefore, if the 'Living Noon' technique is not understood, the true Yin will be lost. Even if one obtains the 'Living Child,' without the true Yin to nourish it, even with sufficient merit to transform the spirit, the true Yang cannot be prevented from soaring. The names of 'coolness, gold, and jade' mentioned in ancient books are attached to the 'Living Child' technique; this is the true Yin produced by the 'Living Noon' technique." "At that time," he said. "It is also said: 'The method of refining Yang to obtain Yin is consistent with the method of refining Yin to obtain Yang. Ancient sages have always kept this secret. I now reveal it directly, because the true way has long been obscured, and scholars often only follow the traces, ignorant of this path. They have no certainty about the signs and conditions, like a blind person without a cane, and all are confused and retreat. Now I know that you have great affinity and are able to abandon your own and follow others. If I do not teach you now, I will have wasted this opportunity. The true way is thus proclaimed. If a person of great root and virtue meets you and hears the secret that has not been passed down for thousands of years, I will also be very happy.'
Sanyang now met with Xi Junxifan, who possessed the true secret of the Living Son. He discussed with me adding the true secret of the Living Noon, and we published a short article to help scholars guide those who are lost.
Sanyang Daoren's knowledge .
The Living Son and Noon Method :
From the beginning, gather your spirit back to the Crimson Palace, concentrate your Heavenly Eye, and focus on the Jiaji (between the spine). Count for five or six days, and the Jiaji will feel hot. Then send it from the center of the two kidneys into the Yinqiao (lower abdomen)." After finding the internal breathing, if one can remain completely still for five hundred breaths, without the slightest separation between the spirit and the internal breathing (the slightest thought is a slight separation), then by the sixteenth breath, a line of yang fire will rise from the Kan Palace to the navel, extending to both sides of the waist, as hot as boiling water, and the penis will become erect. At this time, one must not have any thoughts; simply respond with ignorance. It is said that "those who are usually lustful will have their lustful fire intensified at this time. If they are near women, their semen will flow like a torrent, filling basins and bowls." It is also said that "even those who are not usually lustful will have lustful thoughts at this time. If these thoughts cannot be eliminated, the semen will also leave its source, even leaking out, not only wasting all previous efforts but also often leading to seminal emission disorder." This is the most dangerous juncture; ordinary people cannot even guarantee success. Only those with profound learning and well-practiced self-control must maintain strict inner discipline and simply respond with ignorance, then this yang fire will naturally flow through the Kan Palace and transform into semen.
This method of transforming Ren into Gui cannot be known without a master's instruction. Why is it that all the immortal scriptures say to remove Gui and retain Ren, but never mention transforming Ren into Gui? Because Ren is Qi (vital energy), while Gui is water; Ren is Yang, and Gui is Yin. Yang Ren is the Yang fire within the Yin Qiao (a point on the lower back), possessing Qi but lacking substance. Yin Gui is the transformed essence, which has lost its substance. The Great Elixir takes Qi, not substance; why then is it used to transform Qi into substance? It is precisely to replenish what is lacking. After the age of forty, one's essence is depleted by more than half. Essence is water, Yin. Water stores fire, Yin stores Yang, and essence stores Qi. If it is not used to transform essence, the essence remains depleted, and Qi has no place to return to; how can Yang be nourished? Furthermore, Yang will be strong and Yin weak, leading to an imbalance of Qi and Yang. The *Complete Treatise on the Principles of Nature* says, "That which has no form must rely on form to take its body." This is also true of our Confucian teachings.
This process takes approximately thirty to forty days, or fifty to sixty days. (The degree of sperm depletion varies depending on the strength of the individual.) The key is to maintain a state of perfect yang energy, free from any lustful thoughts. Then, grasp the penis and scrotum with your right hand, but not too tightly (to prevent the penis and scrotum from being drawn into the lower abdomen during lifting). Wait until the heat from the genitals reaches the navel and kidneys, and the penis is half-erect (do not lift your legs, as this will cause the sperm to be converted into qi). This is what is meant by "lead meeting the birth of gui must be collected quickly." "Gui birth" refers to the moment when sperm is about to be converted but has not yet been, and this must be timed precisely to ensure the sperm is at the right stage. (This "old and young" refers to the "old and young" in the method of replenishing deficiency. The Nine Returns Correction Technique also has an "old and young" aspect, but it is different from this.) Focus your intention on the anus and the penis, gently lifting and pinching as if holding back urination or defecation. (The word "gently" is crucial; it means that although lifting and pinching, one should not use too much force.) Send the yang fire from the kidneys past the coccyx and into the Du meridian, neither too fast nor too slow, focusing solely on sending it upwards without thinking about the kidneys. (If you distract yourself by thinking about the kidneys, the penis will become erect and transform into 'gui' (a concept in Traditional Chinese Medicine).) Ascend to the spine, forcefully push the penis to the occipital bone, pushing even harder. (The occipital bone is like an iron drum, extremely difficult to penetrate. The forceful push means focusing intently and not daring to relax even slightly.) Look upwards with both eyes to meet the penis and guide it into the Niwan point. (Close both eyes and look backwards; do not open your eyes to meet the penis.) Then, with your intention in the Niwan point, rotate it thirty-six times from left to right, letting your gaze move freely. After rotating, be free of thoughts and worries, sit quietly for a moment, and then go about your worldly affairs. This is one cycle of this practice.
While engaging in worldly affairs is not harmful, one must act appropriately in all matters. All joy, anger, sorrow, and pleasure must not only be expressed in moderation but also be expressed without lingering. Master Fan said, "When the mind responds to events, it should be like a sharp knife cutting through water, or a clear mirror reflecting objects; this is how one gains clarity and gradually enters a state of harmony and purity." If one cultivates this habit daily, then during meditation, one will be exceptionally clear-headed, and the practice will be easier to achieve. This is what is meant by refining oneself even in noisy environments.
Afterwards, the essence must return to the Xuan Guan (also known as the Yin Qiao point; black with a hint of blue is called Xuan, and it is called Guan because of its coming and going). If one gathers essence during the day, it must return at night; if one gathers essence at night, it must return the next morning. It should not linger in the Niwan point (the upper dantian).
The essence gathered must be placed in the Niwan point (upper dantian) because the Niwan is the purest form of Yang. It is temporarily retained to dispel residual Yin. It cannot be retained for long, as Yang reaches its peak and will eventually disperse, naturally descending and finding peace in water. Once this Yang enters the water, it receives the Yang from the water, which nourishes it. This Yang, combined with the Yang, doubles its power. Gathering and returning, returning and gathering again, embodies the interaction of Zhen and Dui. They are the same Qi within Kun (Earth); when the spirit emerges, it is Zhen; when it does not emerge, it is Dui. Therefore, Lao Tzu said in his five thousand words: "These two emerge from the same source but have different names."
The method of returning is as follows: After sitting still, exhale one or two coarse breaths, gathering the dispersed spirit into the Jiang Palace (lower dantian) for a moment, then focusing it into the Tianmu (third eye), then directing it upwards to the Niwan point (upper dantian). Rotate the spirit thirty-six times from right to left, allowing the eyes to move freely. After rotating, return the spirit along the spine, through the center of the kidneys, and into the Yinqiao point. Then rotate it thirty-six times from left to right, and twenty-four times from right to left. After completing the cycle, all thoughts will be calmed. Sit quietly for a while before rising. This completes one cycle of restoration. If you have time, sit again, as described in the previous section on replenishing deficiencies. Sit in the Crimson Palace, move to the Third Eye, focus on the spine, enter the Yang Qiao, find the internal breathing, and observe the interdependence. Wait until you reach the Yin Qiao, where the Yin energy is activated. Then, gather it as before, and return to the Yin Qiao as before. Do not count the number of repetitions, but continue until the penis and glans retract into the foreskin. This is the true method of replenishing deficiencies. When replenishment is complete, even the most beautiful women, like Xi Shi and Wang Zhaojun, cannot sway your emotions. (Generally, your heart has already been killed by the true gold within the Kan.) Then enter the Nine Returns True Exercise, where you will see results step by step.
The above is the true method of replenishing deficiencies. However, since the existence of immortal scriptures, this skill has never been written down, but only passed down orally. It should be kept secret. Be careful! Be careful!

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Taoist Kidney Tonification Secrets

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