Daily methods for men to enhance their virility – a must-read!

During the Jiajing era, the notorious bandit Niu Mo encountered a mysterious figure in his youth who imparted to him a strange method. Even past ninety, he remained strong and vigorous, committing murder, robbery, and lewd acts with impunity. He was eventually captured. Before his execution, the supervising official asked, "You are over ninety years old yet your energy remains undiminished; what extraordinary skill do you possess?" He replied, "Have you not heard that earth becomes bricks and tiles, and wood becomes charcoal, remaining imperishable for a thousand years? It is all due to the power of fire..." The government promised him immortality if he revealed his secret method. Niu Mo later reformed his ways, living to the age of 152 and dying peacefully without illness.

This method is a comprehensive compilation based on this ancient method, combined with modern principles of Qigong, acupuncture, and massage. Practicing this method can achieve significant health benefits and improve male virility in a short period, as well as cure impotence, premature ejaculation, and neurasthenia. It also has immediate effects on certain minor ailments. Consistent long-term practice can prolong life and eliminate various diseases.
The method involves using several special techniques to massage several acupoints on the body for 10-20 minutes each morning and evening.
There are four techniques:
The first technique:
1. Lie flat on the bed each morning and evening (before getting out of bed in the morning and before falling asleep at night, the same applies below), with the pillow as low as possible and legs naturally straight. The feet should be shoulder-width apart.
2. Grasp the scrotum with the five fingers of the left hand and massage the testicles, appendages, spermatic cord, and base of the penis with slight force, to a degree that is slightly painful but tolerable. Women should massage the breasts with the left hand.
3. Simultaneously, press the right thumb on the navel, and the index finger on the back of the middle finger. Use the pad of the middle finger to massage back and forth along the straight line from the navel to the base of the penis for 10 minutes, at a speed of about 70-90 times per minute. One back and forth motion counts as one repetition.
This is a crucial technique used in the first stage of this exercise. This technique is essential for activating and circulating true Yang, and is also a key method for strengthening Yang and treating impotence and premature ejaculation.
The second method:
Lie flat on your bed every morning and evening, remove your clothes and expose your abdomen (cover yourself with
a blanket if it's cold). With your fingers together, massage your abdomen in a counter-clockwise direction 100 times, starting from your navel. Then, massage in a clockwise direction 100 times with your right hand. Finally, massage in a counter-clockwise direction 100 times with your left hand. This is a wonderful method for strengthening the spleen and stomach. Some people have cured chronic stomach problems of more than 10 years using this method alone within three months. It can also provide immediate relief for occasional food stagnation or general gastrointestinal discomfort.
This method uses counter-clockwise as a tonifying method and clockwise as a purging method. The left-right-left sequence mentioned above is the tonifying method. It is suitable for elderly people with weak constitutions, who have loose stools and frequent
urination. If you have hard stools, are obese, have a red face and ears, and often have a dry mouth and tongue, you should use the purging method, i.e., change the sequence to right-left-right.
It should be noted that: two tonifying methods followed by one purging method constitute tonification, i.e., the order is left-right-left. Two purging methods followed by one tonifying method constitute purging, i.e., the order is right-left-right. Single tonification or single purging should not be used.
For individuals with normal spleen and stomach function, a balanced tonification and purging method can be used, i.e., the order is left-to-right or right-to-left.
The third method:
Every morning and evening, sit cross-legged on the bed, facing south, with eyes lightly closed and fingers together. Use the fingertips of both hands to simultaneously massage the Yongquan acupoint on the soles of both feet 200 times each. The Yongquan acupoint is located in the depression one-fifth of the way from the tip of the first toe to the heel. The Yongquan acupoint is the starting point of the Foot Shaoyang Kidney Meridian. Massaging this acupoint is a wonderful method for nourishing Yin and tonifying the kidneys, strengthening the five internal organs, activating the Qi within the kidney meridian, strengthening the body, and preventing premature aging.
The fourth method:
Rub the ears. Rub both ears simultaneously with both hands, in any position, rubbing from top to bottom. The goal is to rub the ears until they are red and warm. This is a holistic therapy because the ear is a microcosm of the body; every part of the body has a corresponding acupoint on the ear. Therefore, rubbing the ears is equivalent to a full-body massage. Tender points on the ear indicate a lesion in the corresponding part of the body. When a tender point is found, it should be rubbed, kneaded, and pinched with more force during massage. Once the tender point disappears, the corresponding lesion in the body will be cured. This is similar to ear acupuncture. On the inner side of the earlobe, there is a neurasthenia point. Patients with neurasthenia can usually find this tender point. Pinching this tender point has a good effect on refreshing the mind and treating neurasthenia. Massaging or needling the Erguang and Erzhong acupoints has unique effects on reducing high fever from colds and stopping vomiting.
The entire exercise is practiced in two stages:
The first stage:
practice the first method for 10 minutes, then practice the second method for about 3 minutes, for a total of 36 days. This stage is the most important.
Now, let's introduce a theory of "typical meridians." This theory posits four meridian types in the population:
1. Extremely sensitive;
2. Insensitive;
3. Sensitive; and
4. Dull.
The extremely sensitive type comprises approximately 10%, the sensitive and insensitive types each account for about 40%, and the dull type about 10%, representing a large proportion at the extremes. Those with an extremely sensitive meridian type often experience unusual sensations in the soles of their feet—heat, coolness, numbness, soreness, heaviness, itching, etc.—after only one or two massages using the first method (heat is generally more common). This phenomenon is called "obtaining Qi," a manifestation of the nascent movement of true Qi within the body. Those with a sensitive meridian type will experience these sensations in the soles of their feet after 3-5 massages. Those with an insensitive type will also obtain Qi after 3-5 days of massage. Those with a dull type will never experience any unusual sensations in the soles of their feet and will not obtain Qi. Because of this lack of Qi sensation, these individuals often lose confidence, but with diligent and consistent practice, they can still achieve health benefits and longevity.
The second stage
involves practicing the first and second methods for about 10 days. Generally, you'll experience increased appetite and better sleep. You'll also feel a warm current (or a cool, numb, sore, or heavy sensation) slowly flowing from the lower dantian (three finger-widths below the navel), through the perineum (between the anus and urethra), the coccyx (behind the anus), the Mingmen point (on the back opposite the navel), the Dazhui point, the Yuzhen point, to the Baihui point on the top of the head, then through the upper dantian (forehead), the middle dantian (between the nipples), and back to the lower dantian. This phenomenon is what Qigong refers to as the "Small Heavenly Circuit." The time required to open the Small Heavenly Circuit varies depending on the individual's meridian type. When you experience these unusual sensations, you can use your mind to guide and accelerate the completion of the Small Heavenly Circuit. Your mind should focus on the Qi moving forward step by step along the aforementioned path. Where the mind goes, the Qi follows. This is called mental guidance. Modern Qigong considers intention a kind of "force," called "mental power." For example, in Qigong, actions like retrieving a pill from a sealed medicine bottle using mental power are accomplished through intention.
Qigong practitioners believe that when a person's microcosmic orbit (small circulation) is open, their immunity greatly improves, and illnesses are relatively reduced.
In this first stage, from the start of practice to about 15 days, at most 20 days, normal men will experience an exceptionally firm and erect penis every midnight. Patients with impotence and premature ejaculation will also begin to see improvement. However, it is crucial to abstain from sexual intercourse during this time, at least for the first 36 days. It is better to have nocturnal emission than sexual intercourse. This is because normal nocturnal emission is "fullness that benefits," while ejaculation during intercourse is "pulling out," which is fundamentally different. Although normal nocturnal emission is better than ejaculation during intercourse, fundamentally, preserving one's true Yang energy is paramount.
The method for maintaining Yang energy is: when the penis is erect, clear your mind of distractions, close your eyes and focus your inner vision on the perineum (perineum), and relax the perineum. After a few minutes, the penis will shrink and become erect, effectively relieving sexual desire. Over time, one's vital energy will be replenished, and the body will become increasingly healthy. This is the key to successfully achieving longevity and health through practicing this method. Otherwise, one will fall into what is known in the martial arts world as "bedroom arts" or "masculine techniques," going down a wrong path.
The following points should be noted in this first stage:
1. Within 3-5 days, the fingers, palm, wrist, elbow, and arm of the right hand will feel sore and uncomfortable, especially for the elderly and those with weak constitutions. The sensation will be more pronounced. Just persist for about 10 days and you will naturally adapt.
2. The massaged area—the Dantian acupoint below the navel—will experience heat and pain. Initially, the technique should be light to avoid abrasions. Small bumps and calluses may appear on the massaged area. These will peel off and heal within a few days; these are all normal phenomena.
Here, it's also important to explain the lower dantian acupoint, located three finger-widths below the navel. It's a crucial acupoint on the body's meridians, and in Qigong practice, it's often emphasized that the mind should focus on the dantian and that Qi should sink to the dantian. Over time, a warm sensation (or coolness, numbness, tingling, or heaviness) will be generated in the dantian area, slowly flowing through the perineum, coccyx, mingmen (GV4), dazhui (GV14), yuzhen (GV9), baihui (GV20), upper dantian, middle dantian, and back to the lower dantian, completing the microcosmic orbit.
The characteristic of this method is that it uses direct massage of the lower dantian to quickly generate this warm Qi, or true Yang. This is the secret behind the simplicity, wonder, and rapid effectiveness of this method.
The second stage:
First, practice the first and second techniques once each, then practice the third and fourth techniques once each, for a total of about 20 minutes. This second stage lasts for 49 days.
The entire method takes approximately 85 days to practice (the numbers of days and repetitions mentioned above are approximate, not absolute).
The signs of success are:
1. Elderly and frail individuals will experience increased appetite and sound sleep, with a significant improvement in health.
2. Young and middle-aged individuals will become more physically fit and experience a relative increase in libido (but moderation is advised).
3. Those who have achieved or failed to achieve the Small Heavenly Circuit (a concept in Traditional Chinese Medicine) will experience a significant improvement in health.
Before practicing this method, one should be fully prepared mentally and then complete it in one go. The key to success is one's own effort, diligence, and perseverance; as the saying goes, "The master leads you through the door, but success depends on yourself."
After achieving success, one can continue practicing every morning and evening, or intermittently, to consolidate and improve.
Each session only takes 20 minutes. It's very easy, so why not? Long-term practice can prolong life and eliminate many diseases.
This concludes the introduction to the method. Finally, let's end with two sentences: What is the ultimate purpose of this detailed explanation? To prolong life and maintain youthful vitality.
As the saying goes, illness comes like a landslide, but recovery is like pulling silk from a cocoon. How much more so when it comes to improving one's constitution? Things like health preservation won't be effective unless you practice them consistently for decades. The most crucial points involved are: [The text then abruptly shifts to unrelated topics:] Enterprises:
Massaging the testicles and abdominal meridians. Massaging the testicles can improve acupoints in the lower abdomen, such as the Dantian and Changqiang points; long-term massage can be beneficial. As for massaging the Yongquan point and ears, these are common health preservation methods and should have some effect.
The function and location of the nine orifices
: Practicing qigong requires not only understanding the principles and methods but also knowing the orifices.
There are three Dantians (upper, middle, and lower),
three passes (tailbone pass, spine pass, and jade pillow pass),
and three orifices (yin orifice, yang orifice, and central palace orifice), totaling nine orifices.
Among them, the upper Dantian is the main orifice for practice… It is believed that by obtaining this orifice, one can glimpse the mysteries of heaven and earth and grasp the secrets of creation.
Orifices are related to meridians and acupoints, but they are not acupoints, because acupoints can only affect local areas, while orifices connect the whole.
Each of the "Nine Apertures" has its own actual location and different functions... The existence of the "Apertures" cannot be separated from form, the function of the "Apertures" cannot be separated from Qi (vital energy), and the application of the "Apertures" cannot be separated from intention. Intention, Qi, and form are the foundation of practicing the apertures, so the apertures are related to the "Three Levels and Nine Steps" of stillness meditation, which includes the practice of the "Nine Apertures". Location and function of each aperture:
1. Upper Dantian: also known as the main aperture, located between the eyes. This is the center of "intention" and the root of true Qi. This aperture is extremely important because mental consciousness is the master of life, and true Qi is the foundation of life. Only by stabilizing consciousness can one perceive the whole body, and only when Qi returns to its root can it circulate throughout the body. This aperture is the core of life activities. Guarding it can cure diseases and prolong life, while losing it leads to aging and death. All activities of intention are carried out through this aperture, which is the "gateway" for the consciousness. Exiting it leads to death, while entering it leads to life. Therefore, it is also called the "gateway to life and death". Grasping it is equivalent to mastering one's own life.
2. Middle Dantian: Located 1.5 inches above the "Shanzhong" acupoint on the chest, it is the center of form. When this acupoint is open, the heart and chest are open, the body is relaxed, and the Qi flows smoothly. When a person is suddenly frightened and their form and Qi are disordered, they often unconsciously touch their chest with their hand, which is related to this acupoint. Meridian theory says that Qi gathers at the "Shanzhong" acupoint, so some people regard the "Shanzhong" acupoint as the middle Dantian. However, it should be noted that the "Shanzhong" acupoint cannot produce a sense of overall comfort.
3. Lower Dantian: Located 1.5 inches below the navel (inside the lower abdomen), it is the center of defensive Qi and the source of strength. If Qi does not return to the center, it will be scattered and floating, and strength will have no root. Therefore, the first step in practicing Qigong is to sink Qi to the Dantian, but you cannot press Qi into the Dantian or focus your mind on the Dantian. As long as you "relax the chest and abdomen," Qi will sink to the Dantian on its own, and then spread throughout the whole body and reach the limbs.
4. Tailbone Gate: Also known as the "Mingmen Gate," it is the center of strength. However, it is neither at the coccyx nor the "Mingmen" acupoint. It is located between the lumbar vertebrae, parallel to the "lower dantian," in Tai Chi. This is called the waist, and it is the center of power. The movement of the limbs is related to the waist power. When the waist moves, the whole body moves. Therefore, there is a saying that "the waist is the first master." If the waist is twisted, the power will be uneven. If the waist is injured, the whole body will be unable to exert force. Most of the lumbar vertebrae are slightly concave inward. Those with deeper concavity cannot exert the overall power. The practice requires "tucking the hips and buttocks," and the qi of the dantian will naturally adhere to the back. This area will slowly bulge out, forming a slightly inward arc with the entire spine. When the waist is centered, this acupoint opens, and the upper and lower body will naturally flow smoothly, the power will reach the limbs, and the power of the whole body will be exerted in unison.
5. Jiaji Gate: Its location is between the two shoulder blades, in the vertebrae parallel to the "middle dantian." This is the center of the posture, located at the junction of the two shoulders. Generally, the shoulder blades protrude, which not only affects the expansiveness of the posture but also hinders the flow of the Du meridian. If one can achieve the posture of "pulling back and arching the arms," then the shoulder blades will retract, the spine will round, the arms will extend, the
Du meridian will be unblocked, and this point will naturally open, giving one the power to encompass everything. 6. Jade Pillow Gate: Located between the occipital bones at the back of the head, it is parallel to and opposite the "Upper Dantian" and is the center of "Shen" (spirit). This is the root of life; if damaged, it can lead to confusion or even death. Below this point is a depression; a deep depression will close the point and weaken the spirit. If one focuses on "keeping the head upright and neck straight," the depression will become full, the point will open, and the spirit will be vigorous. Connecting the mind with this point, that is, uniting the mind with the spirit, will naturally lead to "a settled mind and a vigorous spirit," illuminating both internal and external aspects and strengthening the function of the spirit.
7. Yin Aperture: Also known as "Sea Bottom," it is located between the two perineums in the groin area (equivalent to the "Huiyin acupoint"). It is the key to the unity of form and energy in "emptiness." Form belongs to Yin; when the form is relaxed and the energy is extended, achieving "emptiness," the Yin energy descends to the "Sea Bottom," and the Yin Aperture opens. If this aperture is closed, the form will be tight and the energy will be contracted, internally solid but not empty. If one can pay attention to "rounding the groin and closing the knees," this aperture can be opened, naturally producing a feeling of "external wrapping and internal support," relaxation and extension as one, and emptiness in form and energy.
8. Yang Aperture: Also known as "Lingtai," it is located between the "Baihui" and "Hall of the Head" on the top of the head. It is the key to the unity of Qi and strength in "spirit," belonging to the extension of Yang Qi. When the Yang Aperture is open, Qi flows smoothly and strength is unified, and Yang Qi rises to the Lingtai. If this aperture is not open, Qi stagnates and strength becomes dull, heavy and inflexible. If one can achieve "emptiness and spirituality at the top of the head," the Yang Aperture can be opened, naturally producing a feeling of strength and spirituality throughout the body.
9. The Central Palace: Also known as the "Mud Pill Palace," it is located between the Upper Dantian and the Jade Pillow Gate, situated above the vertical line connecting the Yang Apertures, hence also called the "Cross." It is the key to unifying intention and spirit in "emptiness." Guarding this aperture allows the spirit and intention to unite, true qi to return to its proper place, the whole body to be unified, and the entire body to be balanced. Naturally, this will produce a feeling of spiritual illumination throughout the body, qi nourishing the whole body, internal and external clarity, and a state of mental stillness and emptiness.

The nine apertures are distributed in the front, back, upper, lower, and middle of the body, forming the image of the Nine Palaces and Eight Trigrams, containing the principles of Taiji Yin and Yang.

The front of the body belongs to Yin, with the Upper, Middle, and Lower Dantians. Yin is gentle and belongs to storage, a place for nourishing life, and should be contained within

, circulating throughout the body. The back of the body belongs to Yang, with the Tailbone, Jiaji, and Jade Pillow Gates. Yang is strong and belongs to metal, belongs to openness, a place for operation, and should be extended outward to protect the body.

The Yin apertures are located in the lower body, belong to descent and water, belong to stillness, and should be stable.

The Yang aperture is located at the top of the head, representing ascent, belonging to fire, active, and should be flexible.

The Niwan Palace (泥丸宫) is located in the center, representing stability, belonging to the Earth element, and governing harmony. Earth is the essence of Taiji (太极), governing the Four Symbols (四象) and the Eight Trigrams (八卦), and is the point where Yin and Yang intersect. By guarding this one aperture, one can connect with the other eight apertures. When all nine apertures are in harmony, they return to oneness, and existence and non-existence are mixed, which is what is meant by "transcending the Three Realms and not being within the Five Elements." This naturally produces a feeling of being like the Great Void, with the body resembling the universe, without inside or outside, without boundaries or limits. At this state, there is no so-called center, yet everywhere is the center; there is no aperture to guard, yet everywhere is within the aperture. This is the state of "intention without intention, aperture without aperture, and the aperture without intention is the true aperture."
1. Taoism refers to the abode of essence, qi, and spirit as the Three Dantian (三丹田). Moxibustion on the Three Passes and Nine Apertures is better than taking the elixir of immortality: Lie down, and then
, from bottom to top, apply moxibustion boxes to the coccyx, spine, and occipital points (尾闗关, 夹脊关, 玉枕关)
, while also placing them on the back of both knees (Weizhong (委中), Weiyang (委阳).
The points I've placed on the front are the upper abdomen (Zhongwan, Jianli) and the lower abdomen (Shenque, Qihai, Guanyuan), while also including the areas in front of the knees (Xuehai, Yanglingquan, Zusanli).
The Taoist concept of
the "Three Passes" (Weilu, Jiaji, Yuzhen )
and "Nine Acupoints" (Mingtang, Dongfang, Niwan (Baihui), Qifu, Queqiao, Chonglou, Jiuwei, Jianggong, Huangting)
– some of these are Taoist terms. For example, Mingtang refers to the area directly between the eyebrows, which is the Yintang point, and further inwards is the Yintang point.
The Ren and Du meridians are connected.
The so-called "opening up" refers to the flow of Qi. This kind of claim is common among Qigong practitioners, but whether it's true, nobody knows. There are blatant liars everywhere. In short, if you haven't seen or experienced something yourself, please be skeptical from the start.
The "Three Gates and Nine Apertures" system theory is a unique theoretical system of "correspondence between Heaven and Man" in Chinese medicine, Taoism, Confucianism, and philosophy. The procedural attributes of the "Three Gates and Nine Apertures" are as follows: Aperture Name? 1. Upper Dantian? Location? Between the eyes? Yin/Yang? Corresponding symbol? Summer? Pre-Heaven Bagua? Qian? Corresponding symbol? Heaven? Post-Heaven Bagua? Li? Corresponding symbol? Middle Daughter? Five Elements? Fire? Five Qi? Summer? Five Directions? South? Five Colors? Red? Five Organs? Heart? Five Bladders? Small Intestine? Five Bowels? Noon? Twelve Hours? Dragon? 2. Middle Dantian? Location? Between the breasts? Corresponding symbol? Autumn? Pre-Heaven Bagua? Kan? Corresponding symbol? Water? The Later Heaven Bagua (八卦) corresponds to the trigram Dui (兑), which represents a young girl. Its elements are metal, cold, and the five directions are You (酉). Its colors are white, and its organs are large intestine and five fu organs. 3. The Lower Dantian (下丹田) is located four fingers below the navel. The Later Heaven Bagua corresponds to Gen (艮), representing the mountain, and Qian (乾), representing the father (Note: approximately two cun below the navel). 4. The Tailbone (尾闾) is located opposite the Lower Dantian. Its two polarities are Yang, representing winter. The Later Heaven Bagua corresponds to Kun (坤), representing earth, and Kan (坎), representing the middle son. Its elements are water, cold, and the five directions are north. Its colors are black, and its organs are kidney, bladder, and fu organs. Its twelve hours are tiger. 5. The Jiaji (夹脊) is located opposite the Middle Dantian, representing spring. The Later Heaven Bagua corresponds to Zhen (震), representing growth. The male's five elements are wood, five qi, five directions are east, five colors are green, five internal organs are liver, bladder, gallbladder, and five viscera (卯). 6. Jade Pillow Gate: The pre-heaven Bagua is Li, representing fire; the post-heaven Bagua is Xun, representing the eldest daughter. 7. Central Earth Cauldron: The central point is the middle of the Luo River, representing the long summer; the pre-heaven Bagua is Dui, representing the marsh; five elements are earth, five qi are dampness; five directions are center; five colors are yellow; five internal organs are spleen, bladder, and stomach (Note: located in the center of the spine). 8. Earthly Lotus: The lower center of the pre-heaven Bagua is Zhen, representing thunder; the post-heaven Bagua is Gen, representing the youngest son (Note: located in the center of the field below the coccyx). 9. Heavenly Treasure Canopy: The upper center of the pre-heaven Bagua is Xun, representing wind; the post-heaven Bagua is Kun, representing the mother (Note: Jade Pillow Gate). (Postscript by Ueda Naka) The Upper Dantian among the Nine Apertures is a name given by physicians. The Daoist name is the Gate of All Mysteries, the Mysterious Pass (the Mysterious Pass has more than one end). Explanations include: Nose Tip, Freedom, Eye Connection, etc. The Mysterious Pass connects the three teachings, and its study continues the path of humanity and heaven. There are approximately forty hidden terms. Practitioners can create their own tables to refer to the locations of the Nine Apertures when in doubt.
The third discussion concerns the Eight Extraordinary Meridians and the Three Passes and Nine
Apertures. Meridians are the channels through which Qi circulates within the human body. Meridians, like Qi, are not a physical entity. The *Neijing* (Inner Canon) states: "The meridians determine life and death, treat all diseases, regulate deficiency and excess; they must not be obstructed." "There is a saying: 'Where the meridians are unobstructed, there is no pain; where there is pain, there is obstruction.' If the balance of the internal organs is not regulated internally, the body's symptoms cannot be eliminated or corrected, and may even threaten life.
The meridians include the twelve primary meridians, the eight extraordinary meridians, the twelve divergent meridians, the twelve muscle meridians, the fifteen collateral meridians, and numerous collaterals and secondary collaterals. The most important are the twelve primary meridians and the eight extraordinary meridians. The *Ling Shu* of the *Neijing* states: 'The twelve primary meridians internally belong to the internal organs and externally connect to the limbs and joints.' The Ren and Du meridians belong to the eight extraordinary meridians. The eight extraordinary meridians refer to the Ren, Du, Chong, Dai, Yin Qiao, Yang Qiao, Yin Wei, and Yang Wei meridians. The eight extraordinary meridians play a unique role in internal energy cultivation. Li Shizhen pointed out in *A Study of the Eight Extraordinary Meridians*: 'If a doctor does not know this, he cannot explore the pathogenesis; if an immortal does not know this, it is difficult to establish a proper internal energy cultivation system. The primary meridians are like ditches and canals, while the extraordinary meridians are like lakes and marshes. When the primary meridians are flourishing, it benefits the extraordinary meridians.' (Therefore, the Hunyuan internal strength...") The practice of cultivating qi (vital energy) begins with proper training in the hands and feet. Once the qi is full, it then overflows into the extraordinary meridians. Ordinary people possess these eight meridians, all belonging to the yin spirit, closed and not open. Only immortals (internal energy practitioners) can open them with yang qi and thus attain the Dao. The Du meridian is the sea of yang meridians, governing the yang of the whole body; the Ren meridian is the sea of yin meridians, governing the yin of the whole body. The *Examination of the Eight Extraordinary Meridians* states: "The Ren and Du meridians are the meridians of the human body." They are the path of the ascent and descent of yang fire and yin talisman in alchemy, the place where water and fire (kan and li) unite. (Alchemy...
) "Tian" is a term used in Taoist internal alchemy. The Dragon-Tiger Great Elixir refers to the tangible acupoints on the body, the Dantian, which is cultivated internally through a certain stage of practice. The *Baopuzi* (Inner Chapters of the *Baopuzi*) first revealed the concept of the Dantian in written form. It states: "If you wish to achieve longevity, guard the One and understand; it may be located two and four-tenths inches below the navel in the lower Dantian, or in the Golden Palace (Golden Palace) below the heart, or one inch from between the eyebrows in the Mingtang (Bright Hall), two inches in the Dongfang (Dongfang, essentially the Danfang), and three inches in the Upper Dantian." The formation of the Dantian reveals the three gates and nine orifices of the body, and a complete internal ladder for cultivating the Dragon-Tiger Great Elixir. The three Tians are: The Upper Dantian has many names, its principles deeply shrouded in mystery by the three religions, with varying interpretations and numerous conflicting explanations. Traditionally called the Ancestral Acupoint or Empty Acupoint, it is also known as the Mountain Root or the inner canthus of the eye, where all 365 meridians and acupoints of the body pass through. The Buddha said: "The Gate of Total Holding, the Gate of Non-Dual Dharma." To understand one's true nature and attain enlightenment, one must cultivate the Heaven within one's nature. The Dragon and Tiger Great Elixir is said to be the path of the Du Meridian. The *Zun Sheng Ba Jian* states: "The upper dantian is the root of one's nature, the lower dantian is the stem of one's life." Cultivating the upper dantian primarily elevates the level of the spirit. The *Huang Ting Jing* says: "The Daoist arts of immortals are not based on gods, but on accumulating essence and qi to achieve true enlightenment." Regarding the functions of each dantian, the *Zi Qing Zhi Yuan Ji* states: "The upper dantian is the Heavenly Valley Niwan, the abode of the spirit; the middle dantian is the Ying Gu Jiang Gong, the abode of qi; the lower dantian..." The Linggu Guanyuan is the storehouse of essence. The upper dantian is also called the gate to fulfill one's nature. The *Xiuzhen Biannan* states: "The lower dantian refines essence into qi; the middle dantian refines qi into spirit; the upper dantian refines spirit to return to emptiness." The lower dantian often communicates with the Mingmen (Gate of Life) between the kidneys. The Mingmen is the sea of essence and qi, the gateway between life and death, and also the place where the essence and qi of the lower dantian emerge. A full lower dantian is a stage goal for practitioners of internal martial arts; however, different methods of practice may yield different results. Therefore, understanding the dantian from the perspective of cultivating life and nature is crucial. The lower dantian relates to life, and the upper dantian relates to wisdom; this has certain practical and theoretical basis. If one only has the lower dantian without the care of the upper dantian, it will not last; if one only has the upper dantian without the root of the lower dantian, it will eventually be lost again. This explains the necessity of cultivating both life and nature from the theory of the upper and lower dantian.
The dantian verse says...

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