《黃帝內經素問遺篇》

In the Treatise on Needling Methods from the Lost Chapters of the Yellow Emperor's Inner Classic: Basic Questions, the Yellow Emperor inquires of Qibo: When the ascending and descending movements of heaven and earth's Qi become obstructed, causing abnormal interactions that suddenly form pathological stagnations, how can we protect the people through preventive treatment? Here, the term "què" (却) means "to remove."

Qibo respectfully replies: Your question is most profound! I have heard from our ancestral teacher Jiudaiji that once one comprehends the principles of Tianyuan (the fundamental laws of nature), one must thoroughly study the methods of acupuncture. Through needling, we can:

• Resolve stagnation ("zhé" 折 - to subdue)
• Support circulation ("fú" 扶 - to assist)
• Tonify deficiencies
• Preserve genuine Qi
• Drain excess
• Eliminate residual pathogens ("juān" 蠲 - to cleanse)

Thereby alleviating these sufferings ("sī" 斯 - referring to the aforementioned ailments). Here, "Fuzi" refers to ancestral teacher Jiudaiji.

Qibo further explains: When Yang Qi fails to ascend properly, grave dangers arise. For example:

• Wood Qi (corresponding to the Liver): When obstructed by the Tianzhu constellation (representing celestial obstruction), its stagnation requires proper timing for dispersal. Treatment should be administered during the transitional "interstitial Qi" between seasons. Precisely needle the Liver Channel's Jing-Well point Dadun (located on the lateral side of the big toe, about one leek-leaf width from the nail). Method: At dawn during the first water-clock mark, palpate the arterial pulse before inserting the needle 0.3 cun deep. Retain for six respirations, withdraw swiftly upon obtaining Qi, left side first. Alternatively, employ emetic therapy during the Spring Equinox.

• Fire Qi (corresponding to the Heart): When suppressed by the Tianpeng constellation, Sovereign Fire (Junhuo) must wait until Spring Equinox, while Ministerial Fire (Xianghuo) until Grain Buds (Xiaoman) for dispersal. Needle the Pericardium Channel's Ying-Spring point Laogong (center of the palm) during the second water-clock mark, left side first. Springtime diaphoresis therapy is also effective.

• Earth Qi (corresponding to the Spleen): When constrained by the Tianchong constellation, its stagnation likewise requires specific timing for resolution.

(Note: The terms Tianzhu, Tianpeng, and Tianchong represent ancient astrological correlations with Five Phase Qi; Jing-Well and Ying-Spring denote specific channel points; "interstitial Qi" refers to transitional periods between solar terms.)

This scripture primarily discusses acupuncture treatment methods for blocked Qi and blood circulation in the body's meridians, as well as methods for addressing obstructions in the ascending and descending movements of the Five Phases (Wood, Fire, Earth, Metal, Water) energies in nature.

Regarding acupuncture treatment:

When Qi and blood are obstructed in the Foot Taiyin Spleen Meridian (one of the twelve primary meridians), one may needle the Taibai point (located in the depression below the large bone on the inner side of the foot). The specific procedure is: insert the needle at the third mark of the water clock, to a depth of approximately two fen, retain the needle for seven breaths, withdraw quickly after Qi arrives, treating the left foot before the right.

For obstructions in the Hand Taiyin Lung Meridian, needle the Jingqu point (located in the depression at the wrist cunkou). Insert at the fourth mark of the water clock, to a depth of three fen, retain for three breaths, withdraw quickly after Qi arrives, again treating the left side first then the right.

When the Foot Shaoyin Kidney Meridian is obstructed, needle the Yingu point (located between the large and small tendons on the inner knee). Insert four fen deep, retain for three breaths, withdraw quickly after Qi arrives, treating left before right.

Concerning the ascending and descending of Five Phases energies:

The text mentions that when Metal Qi, Water Qi and other Five Phases energies encounter obstruction during ascent (called "depression"), one must wait for the appropriate timing to release them. For instance, depressed Metal Qi should be released after the summer solstice when Fire Qi is flourishing, while depressed Water Qi should wait until after the Chen position (southeast) when Fire Qi becomes strong. In such cases, acupuncture can be used preventively to regulate the flow.

The Yellow Emperor asked how to prevent obstruction in descending Qi movements. Qibo replied: Just as one understands the principles of ascent, one must also comprehend the patterns of descent. Whether the obstruction occurs in ascending or descending Qi, both can be treated preventively. For example, when Wood Qi encounters obstruction during descent, one must first disperse the depressed energy - typically if it fails to descend within three days, it will naturally descend by the eighth day. This sudden release of depression resembles weather changes that require waiting for the proper timing.

When the internal fire qi (referring to excessive yang energy) should descend but fails to do so—like the sky being obstructed—immediate acupuncture treatment should be applied. The therapeutic principle is to weaken the restraining factor (according to the Five Phases theory where Water restrains Fire) to alleviate the deficiency in the primary element.

The specific method involves needling the Shaoshang (LU-11) point, the well point (Jing point) of the Hand Taiyin Lung Channel (located on the medial side of the thumb, about the width of a chive leaf from the nail). Insert the needle approximately one fen (body inch) deep, retain it for the duration of two breaths, then swiftly withdraw. Simultaneously, needle the Quchi (LI-11) point, the sea point (He point) of the Hand Yangming Large Intestine Channel (found in the depression between the two bones on the lateral side of the elbow when flexed). Insert the needle about one and a half cun deep, retain for seven breaths, and withdraw quickly upon obtaining qi sensation.

When fire qi is obstructed by "earth's mystery" (referring to kidney water) and fails to descend, leading to stagnation and flare-ups, the treatment requires dispersing the pent-up fire. If the fire qi does not descend within two days, acupuncture must be applied within seven days to facilitate its descent. The principle remains to weaken the restraining factor to release stagnation.

The technique involves needling the Yongquan (KI-1) point, the well point of the Foot Shaoyin Kidney Channel (located in the depression of the sole, formed when curling the toes). Insert the needle three cun deep, retain for three breaths, and withdraw swiftly after obtaining qi—first on the left side, then the right. Concurrently, needle the Weizhong (BL-40) point, the sea point of the Foot Taiyang Bladder Channel (at the center of the popliteal crease, where the artery pulsates). Insert five fen deep, retain for seven breaths, and withdraw after obtaining qi—again, left side first, then right, using the same technique on both sides.

When earth qi (spleen-stomach energy) should descend but is obstructed by "earth's azure" (referring to liver wood), acupuncture is similarly required. If it fails to descend within five days, treatment must be administered within ten days, following the principle of weakening the restraining factor (wood restrains earth).

The method involves needling the Dadun (LR-1) point, the well point of the Foot Jueyin Liver Channel (on the lateral side of the big toe, about a chive leaf's width from the nail, near the toe hair). Insert three fen deep, retain for ten breaths, and withdraw swiftly after obtaining qi.

(Note: The "body inch" is a traditional Chinese measurement for locating acupoints, based on the patient's own finger width. Well points (Jing) and sea points (He) are specific categories of the Five Transport Points, with well points typically located at the extremities and sea points near joints. Retaining the needle for a counted number of breaths is an important parameter in classical acupuncture technique.)

This passage discusses the principles of acupoint location and needling techniques in traditional Chinese acupuncture, focusing on key points along the gallbladder meridian of foot-shaoyang, triple burner meridian of hand-shaoyang, and spleen meridian of foot-taiyin.

Yanglingquan (GB-34) is located one cun below the knee, in the depression at the outer edge of the fibula. As the He-Sea point of the gallbladder meridian, it should be needled to a depth of approximately six fen. Retain the needle for about ten respiratory cycles, withdrawing it swiftly after Qi arrival.

When Metal Qi (lung energy) that should descend becomes obstructed, stagnation occurs. If it fails to descend within four days, it typically resolves naturally by nine days. To assist the dispersal of stagnant Qi, swift needling is recommended. The specific method involves restraining excessive Fire Qi to relieve Metal stagnation, by needling Zhongchong (PC-9) - the Jing-Well point of the pericardium meridian located at the tip of the middle finger (about one leek-leaf width from the nail), and Tianjing (TE-10) - the He-Sea point of the triple burner meridian found in the depression one cun posterior to the large bone on the outer elbow.

When Water Qi (kidney energy) that should descend becomes obstructed, if it doesn't descend within one day, it usually resolves naturally within six days. To facilitate the downward movement of stagnant Qi, preliminary needling is advised. The technique involves restraining excessive Earth Qi to relieve Water stagnation, by needling Yinbai (SP-1) - the Jing-Well point of the spleen meridian located on the medial side of the big toe (about one leek-leaf width from the nail), and Zusanli (ST-36) - the He-Sea point of the stomach meridian situated three cun below the knee, between the two tendons on the outer leg.

The Yellow Emperor inquired about regulating the sequential ascending and descending movements of the Five Phases (Wood, Fire, Earth, Metal, Water) through acupuncture. Qibo responded that treatment should be based on the source of Qi transformation - restraining what is excessive and supplementing what is deficient. By adjusting corresponding meridian points, one can balance the circulation of Qi and blood.

This passage discusses methods for addressing health issues caused by "stagnant Qi" (referring to obstructed or sluggish Qi circulation). When the body's Qi movement is insufficient, treatment should focus on the "source of transformation" (the fundamental origin of Qi and blood production in the body). By replenishing this foundational source, one can dissolve stagnant Qi and support weakened Qi mechanisms.

The specific approach emphasizes avoiding "deficient pathogenic factors" (harmful influences that attack when the body is weak). For cases of insufficient Qi movement, the key lies in nourishing the source of transformation and supplementing deficiencies, ensuring the already inadequate Qi isn't further suppressed by pathogenic influences. Regarding how to obtain and apply these methods, the text points to detailed operational instructions recorded in the first volume of The Secret Language of the Mystic Pearl (Xuanzhu Miyu), an ancient medical-Daoist text.

The mentioned "Method of Drawing from the Source of Transformation" (Ziqu Huayuan Fa) represents an advanced technique in traditional Chinese medicine for treating illnesses by regulating the body's fundamental Qi mechanisms. As a supplementary text, The Forgotten Chapters of the Yellow Emperor's Inner Canon: Basic Questions (Huangdi Neijing Suwen Yipian) preserves these valuable therapeutic principles.

The Yellow Emperor inquired of Qibo: "I wish to understand the essential principles of acupuncture regarding the ascending and descending of Qi in the human body. When the movement of celestial Dao becomes disordered, and the Controller of Heaven (the governing Qi of the annual climate) fails to transition properly, causing chaotic seasonal changes, the natural patterns of all living things are disrupted, and people become prone to illness. How can we prevent such situations in advance and help all beings?"

Qibo respectfully replied: "Your question touches upon the crux of the matter. Since Your Majesty compassionately seeks to save the people, I shall explain the profound principles in detail. When the cold-water Qi of the Greater Yin (Taiyin) reappears out of season, the wind-wood Qi of the Reverting Yin (Jueyin) cannot transition normally. At such times, the celestial and terrestrial Qi movements become disharmonious, the seasons lose their proper sequence, and epidemics may arise."

"If the Qi of Reverting Yin fails to transition normally, pathogenic Qi will stagnate in the upper body. In this case, one should needle the Ying-Spring point (one of the Five Transport points where Qi and blood converge) of the Liver Channel of Foot Reverting Yin—Xingjian (LR-2). This point is located where the pulse beats between the first and second toes, needled to a depth of about six fen (using the patient's own finger width as measurement unit), retaining the needle for approximately seven breaths. Withdraw quickly upon obtaining Qi sensation."

"When the wind-wood Qi of Reverting Yin reappears out of season, the sovereign-fire Qi of Lesser Yin (Shaoyin) cannot transition properly, causing climatic disorders. Pathogenic Qi then stagnates in the upper body—heat that should transform becomes scattered by wind pathogens. One should needle the Ying-Spring point of the Pericardium Channel—Laogong (PC-8), located at the center of the palm, to a depth of three fen, retaining for six breaths, withdrawing quickly upon obtaining Qi."

"When the sovereign-fire of Lesser Yin reappears out of season and the damp-earth Qi of Greater Yin cannot transition, the Qi cycles of the Zi-Wu years become excessive while the Chou-Wei years lose their balance. Pathogenic Qi lingers above—rain that should form instead fills the sky as scorching heat. At such times, needle the Ying-Spring point of the Spleen Channel of Foot Greater Yin—Dadou (SP-2), located in the depression behind the first metatarsal joint, three fen deep, retained for seven breaths before withdrawal upon obtaining Qi."

"If the damp-earth Qi of Greater Yin reappears out of season, the ministerial-fire of Lesser Yang (Shaoyang) cannot transition normally, making the Qi cycles of Chou-Wei years excessive while those of Yin-Shen years lose balance. The Qi mechanism then becomes obstructed—heat that should transform instead fills the sky as rainy dampness."

This passage discusses acupuncture techniques for regulating the "Celestial Ruler Qi" (the governing climatic energy of the year) when it fails to transition properly. When the previous year's Celestial Ruler Qi lingers beyond its term, it causes climatic abnormalities that require acupuncture adjustment.

First, regarding the Hand Shaoyang Sanjiao (Triple Burner) Meridian (one of the twelve primary meridians): If Shaoyang Qi stagnates and does not disperse, the Yangming Meridian (another major meridian) cannot transition normally. In this case, needle the Yemen (SJ-2) point, located in the depression between the little finger and the ring finger, which is the Ying-Spring point (one of the Five Shu Points) of the Shaoyang Meridian. Insert the needle to a depth of about two fen (an ancient unit of measurement), retain it for the duration of three breaths, and withdraw swiftly upon sensing Qi arrival.

Next, for the Hand Taiyin Lung Meridian: If Yangming Qi lingers, Taiyang Qi cannot transition. Here, needle the Yuji (LU-10) point, found at the posterior-medial scattered pulse near the base of the thumb, the Ying-Spring point of the Taiyin Meridian. Similarly, insert two fen deep and retain for three breaths.

For the Foot Shaoyin Kidney Meridian: If Taiyang Qi lingers, needle the Rangu (KI-2) point, located in the depression below the large bone anterior to the medial malleolus, the Ying-Spring point of the Shaoyin Meridian. Insert three fen deep and retain for three breaths.

The Yellow Emperor asked: Why does the Celestial Ruler Qi fail to transition on time? Qibo explained that this occurs when the previous year's climatic energy remains excessive, causing an overlap between the old and new governing Qi. The old Qi still dominates the heavens, preventing the new Qi from taking over, leading to abnormal weather patterns and susceptibility to disease.

For example, in a Si-Hai year (Earthly Branch calendar), if climatic energy remains excessive, by the Zi-Wu year, the Jueyin Meridian's Qi may still linger. In such cases, Wind-Wood Qi prevails, disrupting the normal function of Dampness, resulting in calamities. Treatment involves needling the Ququan (LR-8) point of the Foot Jueyin Liver Meridian, located on the medial side of the knee, found in the depression between the large and small tendons when the knee is flexed.

This passage explains acupuncture treatments for persistent climatic anomalies based on the celestial stems and earthly branches calendar system. When abnormal weather patterns continue beyond their designated years, specific acupuncture points should be needled accordingly.

During Zi-Wu years (Rat or Horse years), if the Shaoyin (Lesser Yin) energy persists into Chou-Wei years (Ox or Sheep years), symptoms of rising heat and irregular rainfall will manifest. In such cases, needle the Quze (PC-3) point on the Pericardium Meridian (Hand Jueyin), located in the depression on the medial side of the elbow when flexed. Insert the needle approximately 0.6 cun deep, retain it for seven breath cycles, and withdraw immediately upon achieving Qi sensation (Deqi).

When Taiyin (Greater Yin) energy from Chou-Wei years lingers into Yin-Shen years (Tiger or Monkey years), symptoms of rising dampness and excessive rainfall occur. Needle the Yinlingquan (SP-9) point on the Spleen Meridian (Foot Taiyin), found in the depression below the medial condyle of the tibia. Insert 0.5 cun deep with seven breath cycles retention.

For persistent Shaoyang (Lesser Yang) energy from Yin-Shen years extending into Mao-You years (Rabbit or Rooster years), manifested as rising heat and extreme dryness, needle the Tianjing (SJ-10) point on the Triple Burner Meridian (Hand Shaoyang), located 1 cun posterior to the lateral elbow crease between two tendons. Insert 0.3 cun deep and withdraw upon Qi arrival.

When Yangming (Bright Yang) energy from Mao-You years continues into Chen-Xu years (Dragon or Dog years), causing rising dryness and insufficient cold winds, needle the Chize (LU-5) point on the Lung Meridian (Hand Taiyin) at the center of the cubital crease where the pulse is palpable. Insert 0.3 cun deep with three breath cycles retention.

These methods derive from the Five Phases and Six Qi theory (Wuyun Liuqi), providing tailored acupuncture protocols for different years' climatic abnormalities. Precise point location, insertion depth, and retention time are essential - needles should be withdrawn immediately upon achieving the characteristic soreness, numbness, distension, or heaviness sensation indicating successful Qi activation.

In the years of Chen (Dragon) and Xu (Dog), the celestial Qi is in excess, causing the cold-water Qi of Taiyang to remain dominant. When the years of Si (Snake) and Hai (Pig) arrive, the cold Qi continues to govern the heavens. At this time, the cold Qi circulates above, and frigid water energy pervades the sky, weakening the warm Qi and preventing the wind-wood Qi from functioning properly. As a result, cold Qi once again dictates the natural order of heaven and earth.

To address this condition, one should needle the He-Sea point of the Kidney Meridian of Foot-Shaoyin, known as Yingu (KI-10). This point is located below the inner side of the knee, between the large and small tendons, and can be palpated when the knee is flexed. Insert the needle to a depth of approximately four fen (body-inch units), and withdraw it once the arrival of Qi (Deqi) is sensed. Since the counterflow of heaven-earth Qi can induce illness, this needling method serves both to prevent and treat disease. The human body's Qi communicates with that of heaven and earth, and when the interaction of Qi undergoes changes, acupuncture can be used to restore balance.

The Yellow Emperor asked: "When the heavenly stems (Yang and Yin) lose their proper positions, weakening celestial Qi and causing illness among the people, can acupuncture be used for treatment?" Qibo replied: "This is a profound question. To understand its principles, one must recognize that heaven-earth Qi alternates every three years, and this shift may trigger epidemics—yet there are also methods of prevention."

Take the year of Jiazi (Year 1 of the 60-year cycle) as an example. If the Yang stem Jia and Yin stem Zi lose their proper positions—where the Yin stem is in place but the Yang stem is displaced—though the transition time arrives, the Qi cycle has not yet completed. Thus, the Qi of the current year's celestial governance (Si Tian) has not ended, while the Qi of the incoming year's terrestrial governance (Zai Quan) arrives prematurely, creating an isolated and deficient state for the Yin stem. The Yang stem fails to properly align, leaving the Yin stem solitary and weakened. As a result, Jia (Wood) cannot properly harmonize with Ji (Earth), leading to an excessive Wood Qi and a deficient Earth movement.

This causes both celestial and terrestrial Qi to become deficient, allowing pathogenic factors to invade and trigger epidemics. The disruption of seasonal rhythms leads to disharmony in musical pitch (Lü), where the celestial governance Qi persists while the central movement Qi is suppressed. Jia (Wood) has not yet arrived, yet Ji (Earth) has already taken precedence—like the great note Huangzhong (Earth pitch) failing to sound while the lesser note Jiazheng (Wood pitch) rings out prematurely, indicating the isolated dominance of Ji (Earth) in the terrestrial governance of the Jihai year. If this persists for three years, a major epidemic will erupt, with severe cases fully manifesting within that period. Careful observation of the illness's severity and depth is necessary to respond appropriately.

This passage describes acupuncture treatments for "earth epidemics" (tu yi)—pestilences related to the Earth phase—that occur during specific heavenly stem and earthly branch years (such as Jiazi or Jimao). When the Qi of heaven and earth becomes disordered (manifesting as prolonged abnormal governance) for two consecutive years, major epidemics may erupt, and acupuncture can be used preventively.

The treatment involves several steps: First, use a round-sharp needle to puncture the Shenshu point (located 1.5 cun lateral to the lower border of the 14th vertebra). The specific method is to warm the needle in the mouth while reciting the incantation "The Five Emperors' Supreme Truth..." three times. Insert the needle 2 fen initially, retaining it for six breaths, then advance to 3 fen. After Qi arrives, withdraw the needle slowly while having the patient swallow Qi three times to stabilize their Shen (spirit).

After three days, needle the Taibai point (a spleen meridian point in the depression below the medial malleolus). Again warm the needle in the mouth while reciting "The Emperor Supports Heaven's Form..." three times. Insert 3 fen, retain for seven breaths, and withdraw quickly after Qi arrives.

If encountering a Jimao year when Qi fails to arrive while Jiazi stands isolated, "earth plagues" (tu li) will manifest after three years, treated with the same supplementation and drainage methods as for Jiazi years. This acupuncture protocol applies to all mismatched heavenly stem/earthly branch combinations (e.g., Jiazi with Jichou).

After treatment, avoid night travel and long journeys for seven days while maintaining purification practices. For chronic kidney disease patients, sit facing south during the Yin hours (3-5 AM), clear the mind, suspend breathing for seven cycles, swallow Qi as if consuming something hard seven times, and finally swallow the saliva beneath the tongue.

This scripture primarily discusses two aspects: the practice of breath-swallowing in cultivation and health preservation, and the impact of disordered heavenly stems and earthly branches on celestial and terrestrial operations.

Regarding cultivation: Practitioners of the Dao can stabilize their foundation by swallowing breath (yanqi), much like how an infant receives nourishment from its mother's qi. The specific method involves guiding the breath downward to the abdomen until it reaches below the navel, allowing the postnatal qi to merge with the prenatal primordial qi—a process called "returning to the origin and restoring the source" (fanben huanyuan). Long-term practice nourishes the root of primordial qi. The saliva produced during swallowing is called "Heavenly Pool Water" (the natural fluids of the mouth), which nourishes essence (jing), vital energy, and blood while cleansing the five viscera, first moistening the dantian (the "sea of origin"). This fluid has multiple names: "Water of the Li Palace," "Jade Pool," and "Divine Water." It should never be carelessly spat out but swallowed to replenish essence and blood while nourishing the dantian.

Regarding celestial phenomena: Taking the year of Bingyin (a specific heavenly stem-earthly branch combination) as an example, when the dynamic balance between the hard (yang) and soft (yin) qualities of the stems and branches becomes disordered (Bing is a yang stem representing hardness, while Yin is a yang branch also representing hardness—normally they should harmonize), celestial and terrestrial operations become disrupted. If soft forces dominate while hard forces are deficient—as when the Bing year, which should govern water movement, loses its hardness and fails to function properly, being instead restrained by earth movement—the natural order collapses. This resembles musical tones falling out of harmony: the pitch pipes that should sound remain silent, while those that shouldn't resonate improperly.

Such disharmony will trigger epidemics after three years. The severity and timing can be predicted by calculating celestial patterns. Major deviations manifest in about 105 days (seven parts), minor ones in about 75 days (five parts)—the greater the deviation, the sooner epidemics emerge. The most severe outbreaks may occur within the first three years, while milder cases appear after three years.

The text concludes with a regulating method: First replenish the Xinshu acupoint (located 1.5 cun lateral to the fifth thoracic vertebra). The technique involves warming round-sharp needles at noon, then pressing the point to sense qi movement.

This passage describes ancient acupuncture techniques combined with breath regulation and healing mantras. The practitioner first visualizes flames beneath the acupuncture point while reciting the mantra "Taishishangqing Danyuan Shouling" (Supreme Primordial Elixir Origin Spirit-Guarding) three times. The needle is then inserted to a depth of one and a half cun (using the patient's own finger width measurement), remaining for seven breaths to await Qi (vital energy) sensation. When advancing the needle by three fen, gently flick the shaft to guide Qi downward. After Qi arrives, withdraw the needle slowly and press the point while instructing the patient to hold their breath three times and swallow saliva.

After five days, the Yin Valley point (located between the large and small tendons on the inner knee) may be treated using a round-sharp needle (one of the nine classical needle types). Warm the needle in the mouth first, then recite the mantra "Dawei Dijun Wuqi Jizhen Liuxin Dousi Fu Fu Heiyun" (Great Majesty Emperor's Five Qi and True Six Xin Talisman Supporting Black Clouds) once while applying pressure. Insert the needle four fen deep and withdraw quickly upon obtaining Qi.

Terms like "Di Jiazi Xinsi" refer to disharmonious states in the celestial-terrestrial calendar system called "loss of guard." When such imbalances persist for three years, they may cause water epidemics (edema-like diseases), requiring specific acupuncture adjustments. For instance, when celestial-terrestrial combinations like Bingyin or Bingzi show upper-lower misalignment, needle depth should be adapted accordingly.

Post-treatment care is crucial: maintain emotional calm for seven days, avoiding excessive joy or desire, lest the Jing (essence) and Qi scatter again. After seven days, sufficient Shen (spirit) will protect against water epidemics. Nourish the heart by reducing overthinking—excessive contemplation damages Shen. Maintain inner stillness to preserve spiritual energy, naturally aligning with the Dao. Mental agitation and overexertion deplete primordial Qi like being enslaved by underworld kings, causing premature aging. True cultivation requires harmonious Shen and stabilized willpower.

For example: In Gengchen years showing rigidity-flexibility imbalance (mismatched stems and branches), when Yi Wood dominates above while Geng Metal loses position, though the year is correct, the Five Phases (Wood, Fire, Earth, Metal, Water) become unbalanced. Here, insufficient Metal Qi is overcome by Fire, upper positions lose guard while lower ones lack pairing, leaving Yiwei isolated—heaven-earth Qi cannot properly interact.

(Note: The "round-sharp needle" is one of the nine classical needles with a rounded shaft and sharp tip; "patient's body cun" uses finger joint width for measurement; "obtaining Qi" refers to needle sensations like soreness, numbness, or heaviness.)

This passage explains the disharmony between Yin and Yang that occurs when the Heavenly Stem "Yi" and "Geng" years encounter Metal dominance (years governed by the Metal element among the Five Phases). Normally, the Qi governing the heavens (which controls the climate of the first half of the year) and the central movement (which governs the annual climate) should coordinate with each other, but here an anomaly arises.

When Geng Metal fails to properly correspond with Yi Wood, it resembles the musical dissonance between the "Guxian" and "Linzhong" tones (two of the ancient twelve musical pitches), creating a misalignment between upper and lower forces—a condition termed "loss of guard." Such celestial disharmony disrupts the four seasons and may trigger a major epidemic within three years, particularly a Metal-associated plague (also called "killing pestilence").

The severity of the epidemic correlates with the degree of celestial deviation: a major deviation (seven parts) lasting over 105 days leads to severe outbreaks, while a minor deviation (five parts) exceeding 75 days results in milder cases. Minor cases develop slowly, whereas severe ones strike swiftly.

The treatment begins by reinforcing the Liver Shu point (located 1.5 cun lateral to the ninth thoracic vertebra). Using a round-sharp needle (a type of acupuncture tool), warm the needle with breath, then press the point until the pulse is felt while reciting the incantation: "Qi flows from the primordial clarity, the Emperor’s decree summons the Six Ding, left to the Azure City, right to the Yellow Court." Silently repeat this three times. Visualize a blue-green Qi stream beneath the point, insert the needle to a depth of three fen until Qi is obtained, then advance another five fen. Withdraw slowly after Qi arrives, and finally press the point while the patient swallows their breath.

After three days, needle the Jingqu point (a depression at the wrist inch opening) of the Lung channel. Again, warm the needle and recite: "The Primal Supreme Truth, the Five Talismans of the Imperial Lord, harmonize the primordial Qi and command the spirit’s entry." Insert to three fen, retain for two breaths, then withdraw upon obtaining Qi.

Post-treatment, the patient must rest quietly for seven days, avoiding intense anger, which would dissipate genuine Qi. If a similar "loss of guard" occurs during the Earthly Branch year of Yi-Wei, it also signifies an inauspicious omen of isolated rulership collapse.

This scripture discusses the pathogenesis and treatment methods for "jinli" (a plague caused by imbalance of metal qi).

When the yin-yang disharmony between heaven and earth persists for three years, it generates an epidemic called "jinli" (gold pestilence), also known as "shali" (killing pestilence). Its manifestation varies in timing - appearing quickly within three years, or more slowly after another three years. The treatment method follows the same needling technique previously mentioned.

If encountering the disordered Five Phases during Yi-Geng years (years with the heavenly stems Yi or Geng), the same needling technique applies. Though celestial cycles differ annually, diseases caused by excessive metal qi harming ding fire (the fire element) can all be resolved through this needling method.

Maintaining liver equilibrium is crucial - avoid anger. Anger generates yin qi, while the liver belongs to yang shen (yang spirits). Growth of yin qi damages yang qi. At night, calm your shen (spirit) during sleep, refrain from reciting malicious words, allowing the yang shen to peacefully reside within.

For illustration: In the Renwu year when hardness-softness (yin-yang) becomes imbalanced, the sitian (celestial governor) that should normally distribute wood qi (wood phase movement) becomes weakened instead. Though entering a new year cycle, the celestial movement fails timely adjustment, causing terrestrial qi to manifest ding-you (fire-metal conflict) characteristics - excessive dryness with insufficient heat, creating dual weakness.

Under such circumstances, with celestial movement unadjusted and terrestrial qi abnormal, even yang-dominated years suffer damage. Within three days, the liver becomes ill from wind qi disorder. Should celestial movement promptly readjust, no further correction becomes necessary.

Heaven-earth qi disharmony interacts with predictable temporal patterns. Calculations reveal specific day differences. Variance magnitudes follow set measures: 7/10 difference equals 105 days (major variance), 5/10 equals 75 days, with smaller differences having shorter durations.

Regarding musical temperament, if Ruibin and Nanlü (two of the twelve pitch standards) become disordered, with major and minor jue (high and low pitches) discordant, harmony only restores when celestial movement adjusts during Renwu years.

Pestilence severity manifests within three years: mild cases appear during Yiyou years, severe cases during Jiashen years - severe cases arriving quickly, mild cases slowly.

The treatment involves needling the Pishu acupoint (located 1.5 cun lateral to the lower border of the 11th thoracic vertebra where arterial pulsation is palpable). Use round-sharp needles warmed in the mouth before insertion. Simultaneously recite the incantation: "Five essences of wisdom, six jia mystical numina, imperial talisman primordial leader..." (a shen-stabilizing mantra).

This scripture describes ancient Daoist acupuncture techniques and precautions, divided into three main sections:

The first section details the procedure for needling the "Dadun point" (located on the lateral side of the big toe's distal phalanx, about one leek-leaf width from the nail corner). Before treatment, the practitioner should silently recite an incantation three times while visualizing yellow Qi (vital energy) flowing beneath the acupoint. Using a round-sharp needle (a specific acupuncture needle with a rounded tip), insert it to a depth of three fen (about 1 cm), advancing in two stages of one fen each. During retention, the patient should hold their breath three times and swallow saliva. After insertion, leave the needle for ten breath cycles until Qi arrival (needling sensation occurs), then withdraw slowly while pressing the puncture site.

The second section emphasizes post-treatment care: Seven days of quiet cultivation are required—no alcohol intoxication, excessive revelry, overeating, and especially no raw or cold foods. Alcohol disrupts heart-mind harmony, overeating damages spleen-stomach function, and cold foods directly impair spleen energy. Light, sweet foods are recommended, along with avoiding prolonged sitting or lying to support spleen nourishment.

The final section explains the theory of "Heavenly Stem-Earthly Branch misalignment" (the calendric system of Jiazi cycles): When the Qi of Ding-You years fails to correspond properly between heaven and earth, Yin-Yang imbalance occurs. If this persists for three years, epidemics may arise. In such cases, apply acupuncture methods for wood-related epidemics (wind-borne diseases). For instance, during Wu-Shen year misalignments, treatment should follow specific stem-branch correspondence patterns for adjustment.

In the Wuwu and Gui years, though both belong to the Fire Phase's yang years, the Fire Qi does not become excessively strong. This is because the Wuwu year fails to properly govern, while the Gui year governs alone, so the Fire Phase remains moderate and is instead restrained by the Water Phase.

When the Sitian (Heavenly Governor, presiding over the first half of the year's Qi movement) loses the balance between rigidity and flexibility and governs alone, the Qi movement becomes irregular, leading to interference from pathogenic Qi. If the Water Phase fails to govern above, and the middle and lower Qi movements are deficient, though the Heavenly Qi is weak, the Earthly Qi still governs. At this time, if the Fire Phase appears, the Water Phase will invade it—this is the interference of pathogenic Qi. The degree of Qi misalignment varies in depth, and the deviation of celestial cycles differs in magnitude, all depending on the specific numerical configurations of Qi.

To discern the signs of impending Qi coordination, one may observe the musical tones. The middle Fire Phase corresponds to the Zhi tone (徵音). If the upper and lower Lü (ancient pitch pipes) harmonize with the Zhi tone, this indicates irregularity in the Heavenly Qi. Within three years, a Fire epidemic (an outbreak caused by Fire Phase irregularity) will occur—quickly in the Gengxu year, or more slowly in the Xinhai year.

For treatment, acupuncture should be applied to the Feishu (肺俞, BL13) point, located 1.5 cun lateral to the lower border of the third thoracic vertebra. Use a round-sharp needle, first warming it in the mouth, then pressing the point with the hand before insertion. Recite the incantation: "True pathogens contend, Qi infuses the original spirit; the Imperial Mandate returns to its root, reuniting with its kin." After chanting three times, insert the needle two fen (0.2 cun), awaiting the arrival of Qi. Visualize white Qi gathering at the point, then insert the needle one fen further. Once Qi is obtained, withdraw the needle slowly and press the point—this will yield immediate results.

After acupuncture, rest quietly for seven days, avoiding excessive grief, as sorrow stirs Lung Qi and causes the true Qi to scatter again. None of the five emotions—joy, anger, sorrow, pleasure, or fear—should be excessive, for they all disturb the Heavenly True Spirit. Thus, the sage eliminates distracting thoughts to maintain mental tranquility, allowing the spirit to govern the body. When form and spirit are both preserved, the body remains healthy, and the Dao's methods endure.

To replenish Lung Qi, the key lies in regulating the breath. Avoid panting heavily, speak cautiously and sparingly, and refrain from rapid breathing or excessive speech. Abstain from raw, cold, and overly salty foods, and especially guard against emotions like grief, joy, or anger, which harm the Lung Spirit (Shen).

Additionally, if the earthly branch year Guihai (癸亥) fails to govern properly—meaning the soft Qi loses its position, and the upper loses its rigidity—this is also called the "Wugui failing to unite in De (virtue)."

This passage explains how epidemics and virulent diseases arise when the Qi of heaven and earth falls into disharmony. When the Five Phases (Metal, Wood, Water, Fire, Earth) and terrestrial Qi weaken, after three years a fire-induced pestilence (huoli) will emerge, sharing the same nature as fire epidemics (huoyi).

The treatment consistently employs acupuncture techniques. Whether in Earth-dominated (Wu) or Water-dominated (Gui) years of the Heavenly Stems, epidemics caused by the imbalance between ascending and descending, hard and soft Qi are fundamentally the same condition. Therefore, one must observe the five-year cyclical patterns of terrestrial Qi and use dampness-dispelling acupuncture to treat epidemics. The terms "epidemic" (yi) and "pestilence" (li) merely denote differences in severity—they belong to the same category in essence.

There are five acupuncture methods for treating epidemics, each corresponding to different patterns of Five Phase disharmony. Ultimately, all epidemics and pestilential Qi stem from the discord between celestial and terrestrial Qi, posing grave threats to human life. Only physicians who comprehend Tianyuan (the fundamental laws governing heaven and earth) can master these acupuncture techniques and thereby save the people.

This passage particularly emphasizes that while epidemics manifest differently across years and types, their root cause always lies in Five Phase disharmony. Treatment must consistently follow the principles of Five Phases and Six Qi (wuyun liuqi).

The Yellow Emperor inquired of Qibo: I have heard that when the five epidemic diseases (referring to five ancient virulent contagious diseases) spread, people of all ages can be infected with similar symptoms. How can we treat patients without cross-infection? How can those already ill avoid transmitting the disease to others?

Qibo replied: The key to avoiding infection lies in maintaining abundant righteous Qi (Zhengqi) within the body, preventing pathogenic Qi (Xieqi) from invading. One must avoid toxic Qi, paying special attention to its entry through the nostrils. If toxic Qi enters through sweat or bodily excretions, it will flow into the meridians and cause illness. When a person sneezes, toxic Qi may enter the brain through the nostrils—at this moment, immediately induce sneezing to expel the toxic Qi, thus preventing infection.

Specific protective methods: Before entering an epidemic area, first visualize the heart shining as brightly as the sun within your mind. This ensures righteous Qi remains firmly rooted, making it impossible for epidemic Qi to invade. Then, following the Five Phases (Wuxing) directions, visualize five-colored protective Qi:

• Visualize green Wood Qi emanating from the liver to the left (east), transforming into lush forests
• White Metal Qi radiating from the lungs to the right (west), becoming gleaming weapons
• Red Fire Qi rising from the heart upward (south), turning into blazing flames
• Black Water Qi descending from the kidneys downward (north), forming dark waves
• Yellow Earth Qi spreading from the spleen toward the center, becoming vast earth

Finally, visualize the Big Dipper shining above your head, creating a complete protective Qi field before entering the epidemic area.

Other preventive methods:

1. On the Spring Equinox, before sunrise, drink Polygala decoction (boiled Polygala root without the core) in two bowls to induce vomiting

2. After the Rain Water solar term, take three medicinal baths to induce sweating—if the sweat has an unusual odor, it indicates the prevention is effective

3. Small Golden Elixir (Xiao Jindan) formula: two liang of cinnabar, one liang of water-ground realgar (this is the basic formula; specific preparation requires professional guidance)

The essence of these methods lies in supporting righteous Qi and expelling toxic Qi to establish protection. The visualization techniques combine TCM theory of the five viscera with Five Phases doctrine, using mental focus to mobilize the body's internal energy and form a protective barrier.

This passage discusses ancient Daoist methods of elixir preparation and acupuncture healing, divided into pharmaceutical preparation and medical theory sections.

The pharmaceutical section describes the making of a preventive elixir: Take one liang of orpiment and half liang of purple gold, grind them into fine powder, mix thoroughly, and place in an airtight container. Bury it in a one-foot-deep pit for seven days. After retrieval, select an auspicious day to grind the mixture for three more days, then add honey to form pill-sized granules resembling phoenix tree seeds. When consuming, face eastward, inhale a breath of morning solar Qi, and swallow one pill with ice water. Taking ten pills consecutively provides epidemic prevention.

The medical theory section, through a dialogue between the Yellow Emperor and Qibo, explains the principle of Shen (spirit) displacement during physical weakness. When liver Qi is deficient (Jueyin imbalance), the hun (ethereal soul) may wander outside the body, making one susceptible to sudden death from external pathogens. However, if pathogenic Qi hasn't fully invaded—manifested as preserved Shen light in the eyes, cold limbs but warm torso, absence of drooling, and uncurled tongue—this condition called "corpse syncope" remains treatable.

The treatment involves needling the Qiuxu point (depression anterior and inferior to the external malleolus) of the foot Shaoyang meridian with a warmed needle. While applying left-hand pressure on the acupoint, recite the incantation: "The Supreme Primordial Lord eternally resides at the left to govern the three hun," repeating three times. Then call the three hun by name (Shuangling, Taiguang, Youjing), visualize a blue-green dragon coiling beneath the point, insert the needle three fen deep, retain for three breaths, then withdraw slowly. Successful treatment is indicated by resumed breathing and abdominal rumbling.

Note: The "three hun" represent Daoist classification of human soul components, believed to reside in the liver and comprising Shuangling (governing intellect), Taiguang (governing vitality), and Youjing (governing emotions). This integrative approach combining elixir refinement, acupuncture, and incantation exemplifies ancient Daoist medicine's characteristic "simultaneous treatment of form and spirit."

This passage describes ancient acupuncture techniques for treating disorders of the five zang organs and emergency resuscitation methods for sudden fainting.

For liver disorders, needles are applied at Ganshu (BL-18), located one and a half cun lateral to the lower border of the ninth thoracic vertebra. First, press the point with a warm left hand while reciting the incantation: "The Great Micro Emperor (a Daoist deity) governs the qi of Primordial Radiance, controls the ethereal and corporeal souls, and returns true qi to the azure heavens." Then call the patient's three ethereal souls (hun) by name three times. Insert the needle three fen deep, retaining it for three breaths; advance another two fen, retaining for three more breaths; finally withdraw to three fen, pause for one breath, then slowly remove. This method restores qi and revives consciousness.

When heart deficiency coincides with disturbances from sovereign fire and ministerial fire (two pathogenic fire factors), compounded by sweating that damages heart qi, the shen (spirit) may surge upward to the Niwan Palace (upper Dantian). If fire qi is insufficient, invasion by the Black Corpse Ghost (symbolizing yin pathogenic qi) can cause sudden syncope. Patients with cold limbs but unchanged complexion, non-rigid tongue, and preserved eye brightness can still be treated. Needle Yangchi (SJ-4) on the Triple Burner meridian (the depression on the dorsal wrist) while chanting: "The Great Unity Emperor commands the deities of Niwan Palace to dispel black qi and restore primordial essence." Visualize a crimson phoenix beneath the point. Insert two fen, retain for seven breaths; advance one fen, retain three breaths; withdraw and pause one breath before slowly pressing the point.

For heart disorders, needle Xinshu (BL-15) one and a half cun lateral to the lower border of the fifth thoracic vertebra, reciting: "The Cinnabar Chamber guards the Spirit Terrace, the Five Emperors ascend to azure heavens, yang qi harmonizes and returns to the Yellow Court (middle Dantian)." Insert seven fen, retain one breath; advance one fen, retain one breath; withdraw to two fen, retain one breath before removal.

In spleen disorders, when the "Three Deficiencies" caused by Taiyin's celestial influence (abnormal climate) combine with sweating-induced spleen damage, the wisdom (zhi) and intention (yi) aspects of shen may scatter. With insufficient earth qi, invasion by the Green Corpse Ghost (symbolizing liver wood overacting on spleen earth) can cause sudden death. Patients with cold limbs but warm torso and moist lips may still be revived.

When a patient enters a state of suspended animation (corpse syncope) with no saliva in the mouth, acupuncture at the Chongyang point (ST-42) of the Stomach Channel of Foot Yangming can be administered for revival. Located at the highest point of the dorsum of the foot, three cun from the Xiangu point (ST-43), Chongyang serves as the source point of the Foot Yangming channel. Use a fine filiform needle while keeping the patient's body warm. Press the point and recite the incantation: "Chang Zai Hun Ting Shi Qing Tai Ning, Yuan He Bu Qi Liu Jia Ji Zhen" three times. The practitioner should visualize the Yellow Court (Dantian) beneath the point. Insert the needle to a depth of three fen, retain for three breaths, then advance another two fen and hold for one breath before slowly withdrawing. Finally, press the point with the hand.

Next, needle the Pishu point (BL-20), located 1.5 cun lateral to the lower border of the 11th thoracic vertebra. Using a filiform needle, press while reciting: "Tai Shi Ding Wei Zong Tong Kun Yuan, Huang Ting Zhen Qi Lai Fu You Quan" three times. Insert three fen deep, retain for two breaths, then advance to two fen depth until Qi arrives before gently withdrawing.

For lung disease patients experiencing Wei Tian (abnormal climatic patterns in specific years) leading to weakened Zheng Qi (upright Qi), compounded by bodily deficiency, celestial deficiency, and lung deficiency causing sweating—this "Triple Deficiency" may cause Shen (spirit) to wander, termed "loss of guard." If occurring during a year of insufficient Metal phase, red corpse ghosts (pathogenic factors) may attack, causing sudden syncope. However, revival is possible within one hour if: breath remains faint, limbs cold, yet the heart region stays warm, nasal breath slightly warm, pupils undispersed, mouth without saliva, and tongue unretracted.

Needle the Hegu point (LI-4) of the Large Intestine Channel of Hand Yangming, located in the depression between thumb and index finger. Warm the patient's body first, press the point and chant: "Qing Qi Zhen Quan Di Fu Ri Yuan, Qi Po Gui You Jin Fu Ben Tian" three times. Visualize white Zhen Qi beneath the point. Insert three fen deep, retain for three breaths, advance to five fen for three breaths, withdraw one fen for one breath, then slowly remove the needle while pressing the point.

Alternatively, needle Feishu point (BL-13), 1.5 cun lateral to the lower border of the 3rd thoracic vertebra. After warming the body, press and recite: "Zuo Yuan Zhen Ren Liu He Qi Bin, Tian Fu Di Li Lai Ru Qi Si" three times. These methods can effectively revive the patient.

This passage discusses ancient acupuncture treatment theories concerning the relationship between human primordial Qi (Yuanqi), spiritual consciousness (Shenming), and medical practice, focusing particularly on emergency needling techniques for kidney deficiency and methods for nurturing the heart-spirit (Shen). Here's a modern interpretation of the key content:

During acupuncture treatment, the needle is first inserted to a depth of 1.5 cun, retained for the duration of three breaths; then advanced another 0.2 cun and retained for one breath cycle; finally withdrawn slowly while applying finger pressure to seal the needle hole.

When a patient suffers from kidney disease coinciding with a celestial period governed by the sun (specific astronomical timing) that disrupts primordial Qi, this creates a "triple deficiency" condition—physical weakness, unfavorable celestial timing, plus outward leakage of kidney Qi through sweating. In this state, the kidney-spirit (Shen corresponding to the kidneys) becomes displaced to the Yellow Court (Huangting, the middle Dantian region). Though not fully separated from the body, its radiant consciousness scatters, leading to spiritual derangement.

During years with insufficient water phase energy, pathogenic influences symbolized as "Yellow Corpse Demons" may invade the body's righteous Qi, absorbing the spiritual essence (Shenhun) and causing sudden death. If the patient shows cold extremities with residual warmth at the heart region, unchanged eye/lip/tongue coloration, and absence of drooling, resuscitation may still be possible.

For emergency treatment, needle the Jinggu point (BL-64) on the Bladder Meridian of Foot-Taiyang (located at the depression where red and white skin meet below the prominent bone on the foot's outer side). Use a fine needle kept warm, applying acupressure while reciting the incantation: "Primordial Yang nurtures the infant, Five Elders with the True, Mysterious Flower at Mud Ball (Niwan), replenish essence for eternal preservation." Visualize black Qi gathering beneath the point, insert 0.25 cun retaining for three breaths, then advance to 0.3 cun for one breath before slow withdrawal with pressure.

An alternative method involves needling the Back-Shu point of the Gallbladder Meridian of Foot-Shaoyang (1.5 cun lateral to the 10th thoracic vertebra). Similarly using a warm fine needle, press while chanting: "Celestial mystery with sun's crystal, Great Harmony's Kunlun spirit, guard the true origin within, holding enters primordial azure" three times. Insert 0.3 cun retaining three breaths, advance to 0.5 cun for three breaths, then withdraw slowly with pressure.

The Yellow Emperor inquired: When dysfunction of the twelve zang-fu organs causes dimming of spiritual radiance, how can acupuncture prevent pathogenic invasion? This involves needling principles for the derangement of the Five Spirits (Wushen, the deities corresponding to five organs) and the coordinating function of the Twelve Spirits (twelve organ deities).

Qibo responded: The heart acts as the sovereign governing spiritual consciousness (Shenming), with the physical form housing the spirit. The heart-spirit manifests through bodily functions, making the heart the residence of consciousness. If the true heart (innate primordial spirit) is lost...

When the human body is in a weakened state, the heart-mind (Shen, referring to conscious activities) departs from its proper position and wanders restlessly throughout the body, causing the vital Qi (functional activities) of the five viscera to become unstable. This condition is what we call "deficiency."

To address this, one may needle the source point of the Heart Meridian of Hand-Shaoyin—the Duigu point (also known as Shenmen). Located on the inner wrist in the depression behind the pisiform bone on the little finger side (alternatively called Zhongdu), the technique involves warming a long needle in the mouth before inserting it three fen deep. Retain the needle while the patient takes three breaths, then advance another fen while they take one breath. Finally, withdraw the needle slowly and immediately press the puncture site.

The lungs serve as the body's "prime minister," regulating the movement of Qi and blood throughout the system. Positioned high like an official assisting the sovereign, they govern the distribution of nourishing and defensive Qi (Rong-Wei). When lung function is impaired, symptoms like rapid breathing, excessive speech, consumption of cold foods, physical chilliness, and melancholic emotions manifest—signs that the lung spirit (functional activity) has lost its proper position.

Treatment involves needling the source point of the Lung Meridian of Hand-Taiyin—Taiyuan. Located one and a half cun lateral to the large tendon on the inner wrist, the technique follows the same warming procedure before pressing and inserting the needle three fen deep. Retain during three breaths until Qi sensation appears, then withdraw slowly and press the site.

The liver functions as the body's "general," overseeing strategy and decision-making. Its courageous and resolute nature earns this title, while its ability to anticipate events grants it strategic command. When anger causes rebellious Qi to disrupt energetic convergence, spiritual consciousness becomes unanchored and scattered. The aforementioned needling method helps restore proper positioning.

Specifically, needle the source point of the Liver Meridian of Foot-Jueyin—Taichong. Found in the depression two cun behind the junction of the big and second toes on the foot's dorsum, the technique mirrors previous methods: warm the needle orally, press the point, insert three fen while retaining for three breaths; advance two fen during two breaths; then withdraw slowly while pressing the puncture.

The gallbladder serves as the "impartial judge," governing decisive judgment. Its upright and resolute nature earns it the title of "upright official," capable of fair and unwavering decisions. When unrelenting sudden anger causes rebellious Qi to remain unanchored, it impairs judgment and may lead to symptoms like dysphagia (difficulty swallowing) with mental dispersion. Even without external pathogenic invasion, preemptive needling is advisable.

The treatment involves needling the source point of the Gallbladder Meridian of Foot-Shaoyang—Qiuxu. Located in the depression anterior and inferior to the external malleolus, the point follows the standard warming and needling protocol described earlier.

This passage describes several key acupuncture points and their needling techniques, along with related organ functions:

The Linqi point (GB-41) is located on the Foot ShaoYang Gallbladder Meridian, in the depression on the outer side of the foot. When needling, warm a long needle in the mouth first. Press the point with the left hand, insert the needle to a depth of three fen (approximately one body inch), retain for three breath cycles, then advance to five fen depth for two breath cycles. Withdraw slowly and press the insertion site afterward.

The Danzhong point (CV-17) lies between the breasts at the Qi Sea (Qihai), belonging to the Hand JueYin Pericardium Meridian. It governs human joy and pleasure. When fright or emotional disturbances cause Shen (spirit) agitation—manifesting as mental confusion or poor concentration—this point can be needled to harmonize the heart-mind.

The Laogong point (PC-8) at the palm's center also belongs to the Pericardium Meridian. Its needling method resembles Linqi: insert three fen deep, retain for two breaths, then withdraw slowly while pressing the site.

The spleen is called the "Minister of Deliberation," governing thought and wisdom. When excessive contemplation or desires cause scattered Shen, needle the spleen meridian's source point (Taibai, SP-3). Located in the depression below the medial foot bone protrusion, insert three fen deep and retain for five breaths.

The stomach, known as the "Granary Official," controls digestion. For qi stagnation or poor concentration caused by overeating or post-coital conditions, preventively needle the stomach meridian's source point (Chongyang, ST-42). Situated five cun above the foot dorsum's Xiangu point (ST-43), this regulates digestive qi flow.

This passage describes ancient acupuncture treatment methods, primarily addressing needling techniques for functional disorders of the large intestine, small intestine, kidneys, and triple burner (Sanjiao).

For large intestine issues, a long needle is used. The specific procedure involves first warming the needle in the mouth, pressing the Hegu point (located in the depression between the thumb and index finger) with the left hand, inserting the needle to a depth of three fen (about 1 cm), retaining it for three breaths, then advancing another two fen before slowly withdrawing the needle and finally applying pressure to the point. The large intestine governs waste transportation - when dysfunctional, men may experience retrograde symptoms, which acupuncture can help regulate.

Small intestine treatment follows a similar method. Its corresponding point is Wangu (located in the depression below the prominent bone on the outer wrist). Using a warmed long needle, press the point with the left hand, insert three fen deep and retain for three breaths, then advance two fen and hold for one breath before slow withdrawal and point pressure. The small intestine receives food residue from the stomach for further digestion before transferring it to the large intestine.

The kidneys, known as the "minister of power," govern vitality and reproductive functions. The treatment point is Taixi (depression between the medial malleolus and Achilles tendon), needled three fen deep for one breath, then advanced one fen for another breath before slow withdrawal and pressure. When kidney function becomes hyperactive or disordered, selecting specific days for treatment can help restore balance.

The triple burner (Sanjiao) manages bodily fluid circulation like a waterway official. Though specific needling methods aren't detailed here, its crucial role in water metabolism is emphasized.

All these treatments share key principles: using warmed needles, inserting in stages, retaining needles according to breath counts, withdrawing slowly, and applying post-needling pressure. Such meticulous procedures demonstrate the precision of ancient acupuncture practice.

This scripture primarily discusses the dysfunction of the triple burner (the three-part Qi pathways in the upper, middle, and lower body regions) and the bladder, along with corresponding acupuncture treatments.

Regarding the triple burner, it functions like four great rivers (the Yangtze, Yellow River, Huai, and Ji) flowing into the sea, governing the body’s water metabolism. The upper burner (the heart-lung region) is responsible for receiving but not dispersing—if its function is impaired, it loses control. The middle burner (the spleen-stomach region) processes food, but emotional disturbances can disrupt its operation. The lower burner (the kidney-bladder region) governs excretion, and if it fails to eliminate properly, functional disorders arise. For treatment, one may needle the Yangchi point (the depression on the dorsal side of the wrist) with a warm needle, inserting slowly to a depth of three fen, retaining the needle briefly before gently withdrawing it.

The bladder is called the "official of the reservoir," storing essence (Jing) and relying on Qi transformation to discharge urine. If the Qi sea (the Dantian region) lacks sufficient energy, difficulty in urination may occur. When the bladder’s Qi movement is obstructed, it disrupts water metabolism. In such cases, the Jinggu point (located below the large bone on the outer foot, at the junction of red and white flesh) can be needled, also using a warm needle with a slightly deeper insertion.

The text emphasizes that the twelve organs (focusing here on the triple burner and bladder) must function in harmony—if they become imbalanced, pathogenic factors may invade, damaging the vital Qi (life force). Acupuncture regulation helps preserve true Qi, making it a crucial therapeutic method for nurturing life.

Note: The phrase "retain for three breaths" refers to keeping the needle in place for roughly the duration of three breaths, an ancient timing method in acupuncture. "Warm needle" means heating the needle before insertion to facilitate Qi movement.

This passage reveals the essential techniques for cultivating perfection through breath regulation and spirit nourishment. The art of acupuncture (needling therapy) serves not merely to cure illness, but more importantly to cultivate the heart-mind and preserve the primordial essence (innate Qi). The heart-mind constitutes the foundation of life cultivation, hence its regulation takes precedence.

The core of Daoist practice lies in maintaining prolonged mental tranquility to stabilize the roots of life. When essence (Jing) and Qi remain unspent, and spiritual consciousness doesn't scatter, the three treasures within the human body—spirit (Shen), Qi, and essence—can coexist harmoniously. Once these three become imbalanced, they damage each other; their simultaneous preservation is called "Yuanhe" (harmonious state).

Even if the spirit temporarily remains within the body, it doesn't equate to truly preserving the foundation. Should the spirit genuinely depart, death ensues; yet if it merely appears present without true stability, this still doesn't count as preserving primordial essence. When human consciousness cannot achieve stability, the supreme state remains unattainable.

An unsettled heart-mind leads to insufficient inner radiance, hence preserving primordial essence and concentrating spiritual light becomes essential for perfection. The crucial point lies in preventing primordial essence from leaking—this encapsulates the essence of Daoist cultivation. The profoundest principle resides in "Heavenly Mystery" (the pre-celestial wondrous Qi). In the womb, humans connect with cosmic Qi through the umbilical cord, this passage bearing multiple names: the Mysterious Feminine (root of cosmic creation), Gate of Valley Spirit (channel nourishing consciousness), Upper Earth Portal (Baihui point at the crown), Human Central Peak (philtrum below the nose), Gate of Fetal Breathing (site of prenatal respiration), and Pivot of Heavenly Connection (axis linking heaven and earth).

The method of cultivating perfection involves forgetting desires and pacifying emotions, allowing breath to return to the natural fetal state, severing distracting thoughts as if returning to womb-like fetal respiration (primordial breathing without mouth or nose). This is called "Returning to Heavenly Breath"—reverting to the breath of life's origin, entering silent emptiness, returning to the Great Beginning (primordial cosmic state), and regaining fetal breathing capacity.

When the heart-mind maintains this prenatal breathing and returns to life's source, it's termed "Returning to the Origin." For those with illnesses, preserving key acupoints allows the spirit to enter the wondrous fetal breathing state and restore primordial Qi. This method of preserving spirit through cultivation, when practiced persistently over time, yields visible results.

In the Huangdi Neijing Suwen Yipian (Supplemental Chapters to the Basic Questions of the Yellow Emperor's Inner Canon), the Yellow Emperor asks Qibo: "The principle of the Nine Celestial Blockages (tian yuan jiu zhi, the nine obstructions between heaven and earth) is clear, but what does 'disrupted qi exchange' (qi jiao shi shou) mean?" Qibo explains that the ascending and descending movements of the Six Qi (wind, cold, summer heat, dampness, dryness, and fire—the six natural climatic phases) and their correspondence with heaven and earth should, in principle, be as orderly as the harmony between the five organs and the workings of the cosmos. When the Six Qi fail to ascend, descend, or alternate properly—when what should rise does not rise, what should descend does not descend, or what should assume the dominant position cannot do so—this is called "disrupted exchange" (shi shou).

The Tianyuan Yuce (Jade Book of Celestial Origins) records that the Six Qi are typically divided into three qi in heaven and three qi on earth. Specifically: one qi ascends to become the Left Intermediary Qi (zuo jian qi, assisting celestial qi), one qi descends to become the Right Intermediary Qi (you jian qi, assisting terrestrial qi), one qi succeeds as the Controller of Heaven (si tian, governing the first half of the year's climate), one qi succeeds as the Controller of Earth (zai quan, governing the second half of the year's climate), while the remaining two qi withdraw to serve as auxiliary qi between heaven and earth. When these exchanges proceed normally, harmony prevails between heaven and earth; if they fail to interact properly, disease arises.

When qi exchange becomes disordered, the seasons fall into chaos, the growth of all things is disrupted, and people become prone to illness. This manifests in six scenarios: what should ascend cannot ascend, what should descend cannot descend, what should assume dominance cannot do so, and qi that should be in position cannot function properly. These irregularities disrupt the workings of heaven and earth, affecting the well-being of the people.

The Yellow Emperor presses further, asking how to recognize abnormal qi exchange. Qibo praises the question as hitting the mark, explaining that qi exchange is the pivot of cosmic movement. Specifically: when the Five Qi (Wood, Fire, Earth, Metal, and Water) attempt to ascend, they encounter corresponding Celestial Blockages (tian zhi)—for example, Fire qi ascending meets obstruction from the Tianpeng star, Earth qi ascending meets obstruction from the Tianchong star, and so on. When attempting to descend, they encounter Terrestrial Blockages (di zhi)—for example, Wood qi descending meets obstruction from the Earth Xiao, Fire qi descending meets obstruction from the Earth Xuan, and so forth. These obstructions between heaven and earth arise from the mutual conquest of the Five Phases, much like celestial stars influencing terrestrial climates.

In the theory of the Five Movements (Wood, Fire, Earth, Metal, Water), there are instances where a particular energy becomes excessively strong and arrives prematurely. When this occurs during a Yang year (odd-numbered year), the normal transition between energies fails to complete because the subsequent controlling energy prevents smooth succession.

Consider the scenario where an ascending energy encounters obstruction: When Wood Qi attempts to rise, it may be restrained by Metal movement; Fire Qi ascending meets suppression from Water movement; Earth Qi rising is checked by Wood movement; Metal Qi ascending is controlled by Fire movement; and Water Qi rising is impeded by Earth movement. These situations all arise when an overly vigorous energy arrives prematurely at the transitional position, only to be restrained and unable to advance.

Conversely, there are cases where descending energy faces obstruction: When an excessively strong energy arrives prematurely at the central position where it should descend, it becomes stagnant due to suppression from the Annual Movement (that year's dominant energy).

These dynamics create various abnormal patterns: some energies fail to ascend when they should, others cannot descend when required, some that ought to descend instead rise to the heavens, and some experience obstruction in both ascending and descending. Such irregular transformations cause varying degrees of disruption in the communication between celestial and terrestrial Qi.

When the ascending and descending flow of Heaven and Earth's Qi encounters obstruction, it forms what's called "Celestial Blockage" (obstruction in the heavens) or "Terrestrial Blockage" (obstruction below). The severity of illness among people corresponds to the intensity of suppression by the Annual Movement.

The Yellow Emperor inquired about the principles behind these Qi interactions causing diseases and their varying severity. Qibo explained that these phenomena result from mutual restraint and suppression when different energies encounter each other.

A concrete example: During Chen-Xu years (Years of the Dragon and Dog), Wood Qi should normally ascend to become dominant. However, it encounters obstruction from the "Celestial Pillar" (symbolizing Metal Qi) and cannot rise. This occurs because Taiyang Cold Water governs the heavens (dominating the first half-year's climate), while Jueyin Wind Wood should ascend from the earth as the Left Interval Qi (auxiliary energy), yet faces suppression from both Metal Qi governing the heavens and Earth Qi's restraint. If this coincides with a Gengxu year (a year of excessive Metal movement), the premature arrival of Metal movement will suppress Wood Qi's attempt to ascend. Only after thirteen days can Wood Qi finally begin its interaction with the Heaven-governing Qi.

This passage explains how disruptions in the cyclical movements of the Five Phases (Wood, Metal, Water, Fire, Earth) within ancient Chinese medical theory can affect both natural phenomena and human health.

When Wood Qi (representing spring's generative energy) attempts to ascend but is suppressed by Metal Qi (representing autumn's contracting energy), abnormal celestial phenomena occur: the sky appears obstructed ("celestial pillar blockage"), or Metal movement creates mid-path barriers. In such cases, vegetation that should flourish in spring withers prematurely, and people become susceptible to warm epidemics with symptoms like dry throat and limb distension. Prolonged stagnation leads to sudden outbursts manifesting as violent winds snapping trees, while humans suffer wind-stroke paralysis and limb numbness. When blue dust appears in the sky, wind-borne epidemics may arise, causing body rigidity—treatable by needling the Three Shu points (Feishu, Xinshu, Geshu).

During Si and Hai zodiac years, when Sovereign Fire (heart fire) rises but encounters suppression from Tianpeng (Water Star representing cold-water energy), the fire may remain suppressed for three years. This creates contradictory symptoms of external chill with internal heat—patients experience palpitations and alternating fever-chills. After fourteen days of stagnation, sudden violent heat may erupt with red wind rashes and febrile epidemics, causing internal heat agitation and even hemorrhaging. Treatment requires heat-draining methods.

In Zi and Wu years, Taiyin Damp-Earth energy's ascent blocked by Tianchong (Wood Star representing wind-wood energy) similarly stagnates. Particularly during Renzi years when Wood movement arrives prematurely, Earth energy becomes inhibited. These patterns demonstrate how Five Phase energies require harmonious balance—their disharmony triggers both natural anomalies and epidemic diseases.

(Note: "Tianpeng" and "Tianchong" are ancient astrological terms for Water and Wood stars respectively; "Three Shu points" refer to Back-Shu points—Lung Shu (BL13), Heart Shu (BL15), and Diaphragm Shu (BL17) on the bladder meridian.)

This passage explains the abnormal climatic conditions and disease manifestations when Wood Qi's ascending function is obstructed in the Five Movements and Six Qi theory. When Wood Qi, which should naturally ascend during the Major Cold solar term, is suppressed by Earth Qi (Earth overcomes Wood in the Five Phases), there will be approximately thirteen days of delay. If this suppression becomes excessive, it can trigger severe illnesses.

When Wood Qi fails to ascend properly, abnormal weather patterns emerge—wind-blown dust obscures the sky, daylight dims, and excessive rainfall occurs. People become susceptible to wind syncope (similar to stroke), drooling, hemiplegia, and abdominal distension. If this condition persists beyond ten days without relief, it transforms into a yellow-dust epidemic (huang'ai hua yi), manifesting as jaundice, limb pain, and bitter taste in the mouth.

During Chou-Wei years (Earthly Branch calendar years), when Lesser Yang Ministerial Fire (the Qi corresponding to the Triple Burner and Gallbladder meridians) should ascend but is restrained by the Celestial Porpoise Water Star (a Northern Dipper star governing Water), resolution requires three years. Only when Lesser Yin Sovereign Fire (Heart meridian Qi) ascends, supported by Taiyin Damp Earth (Spleen meridian Qi), can the ascending process complete. Should Water Movement (Water's dominance in the Five Movements) intervene or Taiyin Damp Earth fail to arrive timely, the ascending mechanism becomes obstructed.

Such conditions produce unseasonable cold—winter-like frost forms amid erratic temperature fluctuations. Internally, Yang Qi stagnates, causing feverish restlessness, palpitations, and alternating chills with fever. If unresolved after fourteen days, sudden violent heat emerges, generating red wind pathogens (chi feng qi) that trigger eye diseases (pupil opacity). When weather patterns normalize, this pent-up heat transforms into epidemics characterized by internal heat agitation, limb numbness, and in severe cases, hematemesis. These Sovereign Fire (Heart Fire) excess conditions prove resistant to cooling herbal treatments.

During Yin-Shen years, when Yangming Dry Metal (Large Intestine and Lung meridian Qi) ascends but encounters suppression from the Celestial Blaze Fire Star (governing Fire), similar patterns occur. According to the Inner Canon's theory, when Metal encounters Fire's overcoming action and the flames grow excessive, Dry Metal Qi cannot ascend properly. These abnormalities all correlate with imbalances in celestial motion patterns (tian shu).

This scripture discusses the effects of disordered Five Phases (Wood, Fire, Earth, Metal, Water) Qi movement during celestial stem and earthly branch calendrical years (such as Wushen or Wuyin years). When Fire Phase energy arrives thirteen days prematurely, it suppresses the ascending Metal Qi, resulting in frequent west winds, soil salinization, and susceptibility to heat-related symptoms like coughing and hemoptysis among the populace. If unmitigated, this may generate cold mists with lethal Qi, causing dry syndromes including hypochondriac distension, nasal obstruction, and throat dryness—conditions treatable through acupuncture therapy.

During Mao-You years (e.g., Jiyou or Jimao years), the Sun's Cold-Water Qi (Water Phase) should ascend but becomes suppressed by Earth Phase energy. Excessive Earth Qi or delayed arrival of Yangming Dry-Metal Qi creates abnormal climatic patterns alternating between cold and heat with damp-heat stagnation. People may experience indigestion, cold extremities, palpitations, and irritability, sometimes accompanied by extreme weather like hailstorms. Dark dust carrying cold epidemics (cold-natured infectious diseases) appears during such periods, treatable through methods that vent stagnant heat.

The Yellow Emperor inquired of Qibo about the principles of obstructed Qi descent. Qibo explained this follows heaven-earth's subtle laws—ascending Qi must always accompany descending Qi—and prepared to elaborate this system of Yin-Yang ascending-descending dynamics. The terms "Sitian" (governing heaven) and "Zaiquan" (earthly springs) referenced here are ancient astronomical terms denoting the forces governing weather in the year's first and second halves respectively.

This scripture elucidates the cyclical patterns of ascending and descending Yin-Yang energies between heaven and earth, and their pathological effects when disrupted. Following the sixty-year Jiazi cycle, each six-year "sixfold period" consists of three years governed by celestial qi (in heaven) and three by terrestrial qi (on earth). Disruptions in this升降 (ascending-descending) dynamic trigger calamities.

Specifically, during chou-wei years (e.g., Yichou, Yiwei), the Jueyin wind-wood qi (Wood Phase of the Six Qi) should descend from celestial to terrestrial realms. However, if obstructed by excessive metal qi (Western Dui blockage) in the earthly domain, the wood qi fails its descent. This manifests as abnormal phenomena: white mists spreading, sandstorms darkening skies, and unseasonal frost killing vegetation—all causing human ailments. Should the wood qi remain suppressed for three days without descending, within eight days it transforms into "wind epidemics" (wind-dryness latent disorders), characterized by abrupt temperature swings and frost damaging sprouting plants. Treatment requires emesis (vomiting therapy), never purgation.

Similarly, during yin-shen years (e.g., Bingshen, Bingyin), when Shaoyang monarch-fire qi should descend, excessive water qi (Earthly Mystery) or water-dominant annual qi cycles may block it. The trapped fire qi stagnates into pathology, triggering widespread illness among populations.

The core teaching reveals the Five Phases-Six Qi movement laws: when ascent/descent fails per cosmic timing, climatic anomalies arise, harming human health. Key terms: "obstruction" (窒, zhi) denotes blockage; "stagnation" (郁, yu) indicates qi congestion; "wind epidemics" (风疫) are wind-disorder plagues. Treatments must follow qi dynamics, using emesis to disperse stagnant energies.

This passage discusses anomalous climatic phenomena observed in ancient Chinese medicine and their impact on human health. When the Five Phases (Wood, Fire, Earth, Metal, Water) operate abnormally in nature, various unusual weather patterns emerge, subsequently triggering diseases.

For instance, when the "Sovereign Fire" (referring to the Fire Phase energy corresponding to the heart) should descend but encounters obstruction, crimson clouds appear in the sky while black cold energy emerges from the ground. Weather that should be warm suddenly turns cold, even producing hailstones. If this anomaly persists for two days without relief, an epidemic will break out within seven days, manifesting in symptoms like flushed faces, heart vexation, headaches, dizziness, and restless nights. Treatment involves drainage techniques to clear internal heat stagnation.

Another example occurs when "Taiyin" (damp Earth Qi) should descend but gets blocked by "Earth Verdure" (Wood Phase), creating abnormal celestial phenomena where yellow clouds intertwine with blue mist. Prolonged persistence of this condition leads to symptoms like limb weakness, joint pain, and abdominal distension, requiring strong purgation therapies for treatment.

The text particularly notes that "Mao-You years" (Ding-You and Ding-Mao years in the sexagenary cycle) are prone to excessive Wood Qi obstructing damp Earth's descent, while "Chen-Xu years" (Bing-Chen and Bing-Xu years) see excessive Water Qi preventing "Shaoyang" (Ministerial Fire) from descending. This results in extreme weather fluctuations between cold and heat, including hailstorms, ultimately causing febrile diseases. If these climatic abnormalities persist without resolution, they eventually transform into various epidemic disorders.

This passage explains the illnesses that may arise in the human body when the natural flow of Heaven-Earth Yin-Yang qi becomes disrupted. During the cyclical years of Si and Hai (ancient Heavenly Stem-Earthly Branch calendar), the Yangming Dry-Metal qi (a climatic factor in the Five Movements and Six Qi theory) should descend from the celestial realm to earth. However, if obstructed by Di Tong (representing excessive fire qi), the Yangming qi cannot descend properly.

When Yangming qi remains suspended in the celestial realm for three years, it should descend the following year to become the auxiliary "left intermediary qi" of Shaoyang Minister-Fire in the Six Qi cycle. But if blocked again by Di Tong's fire qi, abnormal climatic conditions will emerge, causing diseases. If the Taiyin Damp-Earth qi (another climatic factor) hasn't yet withdrawn its influence, and the Shaoyang Minister-Fire qi also fails to descend properly—compounded by the reinforcement of Fire Movement (one of the Five Movements)—exceptional meteorological phenomena will occur.

Specifically during Guisi and Guihai years when Fire Movement dominates: though the sky appears clear and austere, abnormal crimson clouds emerge with unseasonal sultry heat. People experience mental fog, fatigue, restless sleep, dry throat with thirst, and internal agitation with oppressive heat. These abnormal conditions recur persistently—if unresolved within nine days, pent-up heat syndromes may erupt violently within four days.

When the sky turns clear yet chilly with distant white clouds appearing, people become prone to dizziness, blurred vision, stiff numb limbs, rib-side distension, and impaired eyesight. Excessive white qi may trigger epidemics characterized by dry mouth/nose and nosebleeds, treatable by acupuncture therapy.

Similarly, during Zi and Wu years, the descent of Taiyang Cold-Water qi (one of the Six Qi) encounters comparable obstructions. Blocked by Di Fu (representing excessive earth qi), Taiyang qi struggles to reach the earthly realm. If Taiyang qi lingers celestially for three years, its subsequent descent as Yangming Dry-Metal's auxiliary qi will again be hindered by Di Fu's earth qi—particularly when Earth Movement arrives prematurely during Jiazi and Jiawu years, creating analogous climatic abnormalities and diseases.

(Note: The "Five Movements and Six Qi" constitute an ancient Chinese medical framework correlating climatic changes with disease patterns. "Intermediary qi" refers to supplementary qi assisting the dominant qi in the Six Qi cycle, while "obstruction" denotes blocked circulation.)

This passage discusses the abnormal celestial phenomena and disease manifestations when Earth Qi movement becomes disordered in the Five Movements and Six Qi system (an ancient Chinese medical theory of climatic pathology), as well as the impacts when different Controller Heaven Qi (the six annual climatic factors governing each year) fail to transition properly.

When Earth Qi that should descend becomes stagnant instead, the sky appears dark and gloomy, while the earth becomes shrouded in yellow dust and dampness, with cold and damp energies intertwining. If this condition persists for twelve days without dispersing, it leads to Qi stagnation. People become prone to sudden fainting, heavy limbs, impotence, and physical weakness. As gloomy skies and pervasive dampness give way to blackish Qi manifestations, cold epidemics may spread, with many suffering from syncope and bodily heaviness - conditions requiring tonifying treatment methods.

The Yellow Emperor asked: How can we predict the patterns of abnormal Qi ascension and descent? Qibo explained: The normal Controller Heaven Qi should transition according to schedule. If the previous Controller Heaven Qi overstays its term without yielding position, it affects the transition of the new Controller Heaven Qi. For instance, when the Great Cold solar term has passed but the year's first Qi hasn't arrived, it indicates the previous Controller Heaven Qi has lingered too long.

Specifically:

When Jueyin Wind-Wood (one of the Six Qi) fails to transition on time, abnormal warm winds appear and vegetation withers. People become susceptible to dysuria, eye discomfort, cramps, irritability, and reddish urine. If the previous Taiyang Cold-Water Controller Heaven overstays, Jueyin Qi cannot properly assume governance, resulting in spring winds failing to arrive while cold persists, creating abnormal warmth and disordered spring climate. Even when the first Qi arrives, Wood Qi cannot properly expand, making people prone to liver disorders.

When Shaoyin Monarch-Fire (one of the Six Qi) fails to transition, spring cold persists abnormally with temperature irregularities. People become prone to alternating chills and fever, limb soreness, and stiff lower back. Even if Jueyin Wind-Wood overstays its term, by the Spring Equinox (around March 20), Shaoyin Monarch-Fire can naturally assume governance according to cosmic law. No matter how strong Wood Qi becomes, it cannot overpower the seasonal Monarch-Fire - once the Spring Equinox arrives when Monarch-Fire should govern, the transition completes. However, this may create the unique situation where both Wood and Fire Qi jointly govern, a phenomenon not seen with other Controller Heaven Qi.

(Note: "Controller Heaven" refers to the climatic factor governing the first half of the year, rotating among six annual climatic states; "proper transition" indicates the normal handover of Controller Heaven Qi; "Six Qi" refers to the six climatic characteristics: Jueyin Wind-Wood, Shaoyin Monarch-Fire, etc.)

This passage discusses the failure of the "Qi Governing Heaven" (the climatic influence presiding over the first half of the year) to properly transition according to the Five Movements and Six Qi theory (an ancient Chinese medical framework correlating climate and disease), along with the resulting pathological manifestations.

When the Taiyin Damp Earth Qi fails to transition on schedule, rainfall becomes irregular and vegetation withers. People may experience swollen joints in hands and feet, abdominal edema, loss of appetite, diarrhea, hypochondriac distension, and limb weakness. This occurs because the Shaoyang Monarch Fire's heavenly term hasn't yet concluded, preventing the Taiyin Damp Earth from assuming its proper role. Only after the Shaoyang Fire's appointed days expire can Taiyin properly transition. During what should be the rainy season, excessive heat instead appears, creating arid conditions that damage spleen-related functions.

If the Shaoyang Minister Fire Qi cannot properly transition, abnormal heat waves occur with stunted crop growth. Autumn's expected coolness gives way to lingering summer heat, with frost and dew failing to appear on schedule. People become susceptible to malaria, bone fever, heart palpitations with anxiety, and in severe cases, hemorrhaging. Even during Yin-Shen years (specific earthly branch years in the calendrical cycle) when Earth Qi should retreat, Fire Qi persists, maintaining unseasonable post-autumn heat.

When Yangming Dry Metal Qi fails its transition, residual summer heat lingers while sudden cold snaps arrive prematurely, causing abnormal plant growth. People develop alternating chills and fever, nasal congestion, cracked skin, brittle nails, and in severe cases, labored breathing with depressive moods. This stems from the Shaoyang Minister Fire's extended heavenly term preventing Yangming Dry Metal's timely transition, leaving what should be dry, cool seasons still dominated by heat that further damages Lung Metal (the lung being associated with Metal in Five Phase theory).

Failure of Taiyang Cold Water Qi to transition properly brings unseasonable warmth in winter and cold in spring, with early frosts and delayed snowfall. Excessive sunlight during supposed cold seasons leads to warm diseases, swollen throats, dry mouth with irritability, and audible wheezing. Here, Yangming Dry Metal's prolonged heavenly term delays Taiyang Cold Water's transition, allowing drying Qi to disrupt cold patterns and create pathological climates.

The Yellow Emperor inquired: "What governs these early or delayed climatic transitions?" Qibo replied: "So-called 'non-retreat of position' means the heavenly term of the presiding Qi hasn't completed its course. When the appointed days remain unfinished, the original climate maintains dominance—even at the scheduled transition time, the new Qi cannot assume authority."

This passage explains the abnormal phenomena that occur in nature and the human body when the Five Movements and Six Qi (the five energy circulations and six climatic cycles governing weather patterns) fail to recede at their proper time.

For instance, when Jueyin (the Wind-Wood Qi) does not recede, early gales appear, and the rainy season is delayed, disrupting the normal transformation of dampness. People are prone to epidemics, experiencing symptoms such as joint pain, headaches, eye pain, internal heat with restlessness, dry throat, and constant thirst. This happens because the Jueyin Qi remains dominant beyond its normal cycle, intensifying climatic irregularities.

When Shaoyin (the Sovereign Fire Qi) does not recede, unseasonable warmth occurs in winter, insects awaken prematurely, and plants sprout too early. People frequently suffer from diaphragm heat, dry throat, bleeding, palpitations, dark urine, and toxic sores or rashes. These are fierce calamities caused by Shaoyin Qi overstaying its governing period.

If Taiyin (the Damp-Earth Qi) does not recede, the balance between cold and heat is disrupted, the air becomes dusty, and damp-warm stagnation lingers. People experience limb weakness, poor appetite, diarrhea, frequent urination, cold feet, and in men, impotence, urinary retention, or incontinence. Prolonged influence of this Damp-Earth Qi harms the kidneys.

When Shaoyang (the Minister Fire Qi) does not recede, summer-like heat appears in spring, winters fail to cool properly, rivers do not freeze, and hibernating animals awaken early. People suffer from shortness of breath, alternating chills and fever, bloody stools, inflammation, lower abdominal hardness and distension, and in severe cases, massive hemorrhaging. This excessive Fire Qi damages the spleen and lungs.

If Yangming (the Dry-Metal Qi) does not recede, spring remains cold, vegetation grows late, and alternating cold and heat persist. People experience vomiting, diarrhea, indigestion, constipation, limb weakness, dizziness, and blurred vision. Prolonged Dry Qi severely injures the liver.

After inquiring about climatic abnormalities, the Yellow Emperor further asked about the patterns of terrestrial changes. Qibo replied that if Earth Qi fails to ascend or descend as it should, the growth rhythms of all things are likewise disrupted. The term "proper transition, ascent, and recession" refers to the cyclical patterns of Earth Qi, much like those of Heavenly Qi.

This scripture primarily discusses how deviations in the celestial patterns can trigger calamities and epidemics. When the heavenly stems and earthly branches (such as the Jiazi cycle) fall out of harmony with cosmic rhythms, a phenomenon called "disharmonious alignment" (shishou) occurs, indicating disorder in the natural order.

The Yellow Emperor (Huangdi) asked Qibo: "I've heard the cosmos operates through the Jiazi cycle—what happens when these stems and branches misalign?" Qibo replied: "Even with the correct year designation, positional errors disrupt the four seasons, potentially unleashing great plagues. When celestial movements lose coordination, the musical pitches (ancient astronomy's harmonic indicators) fail to resonate, unsettling all living things."

The Esoteric Teachings of the Mysterious Pearl (Xuanzhu Miyu), a Daoist text, states: "Among thirty yang years (those marked by the heavenly stems Jia, Bing, Wu, Geng, or Ren), six will endure 'celestial punishment' (tianxing, adverse influences)." For instance:

• In Gengzi and Gengwu years, the sovereign fire (heart fire) overcomes metal movement.
• In Wuxu and Wuchen years, the sun's cold water restrains fire movement.

During such periods, cosmic Qi suppresses the central movement (zhongyun), preventing its natural excess (overactivity).

Yang years should exhibit exuberant Qi flow, with all five musical notes (gong, shang, jiao, zhi, yu corresponding to the Five Phases) clearly defined. Yet if stems and branches mismatch, creating yin-yang (gangrou) disharmony, even excessive yang in the central movement may trigger abnormal cycles of suppression and counter-suppression.

Illustrative case:

Take the Jiazi year—a yang year where earth movement dominates. Excessive earth harms aquatic creatures (scaled beings) and kidneys (earth overcomes water). The Huangzhong pitch (earth's musical tone) becomes abnormally sharp, termed "extreme obstruction" (taizhi). Astronomically, Saturn (Zhenxing) appears unusually bright.

However, if residual Qi from the preceding Guihai year lingers, the Jia wood (Jiazi's stem) fails to fully manifest while the Jueyin wind-wood (previous year's influence) persists. This "failure to properly transition" (wei de qian zheng) creates cosmic misalignment, breeding climatic anomalies and disease outbreaks.

This passage discusses the correspondence between ancient astronomical calendars and climatic changes, focusing on the patterns of epidemics caused by disharmony between Heaven and Earth Qi during the Jiazi year (a sexagenary cycle year).

According to the theory of Five Phases (Wuxing) and Six Qi (Liuqi), the Jiazi year should normally be governed by Jueyin Wind-Wood (wind attribute) presiding over the Heaven Qi (first half-year climate). However, an anomaly occurs: the Earth Qi has already shifted to Yangming Dry-Metal (metal attribute) controlling the lower climate, while last year’s Lesser Yang Qi (Shaoyang Minister Fire) lingers in the auxiliary "Right Intermediary Qi" position. The Lesser Yin Sovereign Fire (fire attribute) from the previous Guihai year should have receded but remains stagnant in the underground Right Intermediary Qi.

This misalignment of Heaven and Earth Qi disrupts the Yin-Yang balance: Gui (water) clashes with Ji (earth), while the natural harmony between Jia (wood) and Ji (earth) is broken. Superficially, it appears as excessive Earth Phase (earth energy), but in reality, the weakened Wood Qi (wood phase) is exploited and overcomes it. Subsequently, Metal Qi (metal phase) retaliates to subdue Wood Qi, but the sudden emergence of Fire Qi (Lesser Yin) weakens Metal’s counteracting force.

Such chaos may trigger an Earth epidemic (earth-based pestilence): the earliest outbreak could occur in the Bingyin year (three years later), or at latest in the Dingmao year (four years later). The severity depends on the movement patterns of Taiyi (cosmic origin). For instance, in Jiazi year, Lesser Yin Sovereign Fire should normally succeed in presiding over Heaven Qi, but if Earth Qi fails to transition timely to Jimao, while Shaoyang Minister Fire from the Wuyin year lingers, it creates a clash between Jia and Wu, with Zi and Yin positions misaligned. This causes abnormal Earth Phase activity, triggering a chain reaction of Wood overcoming Earth and Metal overcoming Wood.

Such Qi disorders produce two types of epidemics: Earth epidemics stem from Heaven Qi anomalies, while Earth plagues originate from Earth Qi irregularities. Take the Bingyin year as an example—it should be an overly strong Yang year, but if residual Qi from the previous Yichou year persists, even after entering Bingyin... (The original text is incomplete, primarily elaborating on the calculation principles linking abnormal climates to epidemics.)

This scripture explains the patterns of epidemic outbreaks caused by imbalances in the cosmic interplay of Yin-Yang. It specifically describes how in the Bing-Xin years (when the Heavenly Stems Bing and Xin combine), if the Water Phase (Water Qi movement) becomes disordered, cold-natured epidemics (Water epidemics) will manifest after three years.

When the Bing year coincides with the Yin position (Earthly Branch Yin), the Lesser Yang (Shaoyang among the three Yin and three Yang energies) should normally govern the celestial position. However, the Greater Yin (damp-earth Qi) retains control instead. Meanwhile, the terrestrial Qi has already shifted to Jueyin (wind-wood Qi). The previous year's Greater Yang (cold-water Qi) retreats to the "right intermediary" position (secondary status), creating disharmony between celestial and terrestrial energies.

This mismatch between celestial (Greater Yin damp-earth) and terrestrial (Jueyin wind-wood) forces prevents proper interaction between Xin (Water movement) and Yi (Metal movement). The weakened Water movement becomes suppressed by earth Qi. In musical terms, this manifests as dissonance between the Taicu pitch (wood-associated tuning pipe) and Taiyu tone (water-associated musical note). Earth's dominance brings excessive rain, while returning Water Qi generates wind—such chaotic interactions produce major epidemics.

Calculation methods reveal that when this disorder occurs in Bing-Xin years, severe epidemics erupt rapidly after three years (from Bingyin to Wuchen), while slower-developing outbreaks appear after four years (Binyin to Jisi). These cold-natured (Water epidemic) diseases vary in severity according to celestial-terrestrial numerical combinations and the directional movements of Taiyi Shen (the deity governing calamities and epidemics).

For illustration: The Gengchen year normally belongs to Yang years (Yang Qi predominance). Yet if residual Qi from the previous Yin year (Jimao) persists, even after entering Gengchen, Yangming (dry-metal Qi) lingers in the celestial position while terrestrial Qi shifts to Greater Yin damp-earth. Lesser Yin (sovereign-fire Qi) withdraws to the right intermediary position, creating celestial (Yangming)-terrestrial (Greater Yin) disharmony. This conflict between Yi (Metal movement) and Ji (earth movement) similarly triggers epidemics following comparable patterns.

This passage explains the patterns of epidemic outbreaks caused by abnormal climatic conditions and how to predict their severity based on the Heavenly Stems and Earthly Branches system.

When Metal movement (the operation of Metal within the Five Phases) becomes weak, it may instead be suppressed by Fire Qi, creating climatic conditions that aren't excessively abnormal. For instance, when the Guxian musical note (associated with Metal's governing tone) fails to function properly, intense Fire Qi brings heat, while Water Qi retaliates with cold. Such unseasonal anomalies persisting for three years can develop into major epidemics.

Specifically, when the annual cycles of Yi and Geng years experience Five Phases disorder, Metal epidemics will erupt after three years. The outbreak could occur as early as the Renwu year (e.g., from Gengchen to Renwu being three years), or later in the Guiwei year. The epidemic's severity depends on celestial phenomena and the movement of Taiyi (a deity in ancient astrology).

If an epidemic year coincides with Five Phases disorder, the disaster becomes catastrophic—showing neither the Five Blessings nor auspicious Taiyi signs—with mortality exceeding half the population. When the Five Phases remain harmonious, the disaster diminishes; with the appearance of Five Blessings and Taiyi signs, mortality may be halved.

For example: During Gengchen year when the Sun normally governs celestial cycles, the underground Yiwei (Earthly Branch matching Heavenly Stem) fails to properly transition. As Shaoyin (one of the Six Qi) from the previous Jiawu year hasn't withdrawn, the Yi-Geng pairing cannot form. This creates a confrontation between Jia and Geng, and an improper Chen-Wu combination, resulting in a disordered state beyond simple excess.

Here, the Yiwei stem loses its firm quality, leaving Metal movement slightly weak—perhaps experiencing minor restraint without retaliatory effects. When Taiyin (another of the Six Qi) reaches the Wei position, no retaliation occurs. After three years, the resulting epidemic is called "Metal Severity," with symptoms similar to Metal epidemics, also termed "Slaughter Epidemic" or "Slaughter Severity."

Treatment methods follow previous descriptions. Another example: Renwu is a Yang year of excess, but if the preceding Xinsi year's celestial count remains incomplete, even when Ren reaches the Wu position, the transition remains unfinished. With Jueyin still governing celestial cycles while Yangming governs underground—forming a Dingyou governance below—last year's Shaoyang from Bingshen retreats to a secondary position. This creates celestial Jueyin opposing terrestrial Yangming, where earthly Qi refuses to harmonize with celestial Qi. Yangming should coordinate with Shaoyin but fails to pair with Jueyin. Thus Dingyou and Xinsi cannot combine properly—when Ding and Xin should unite, Wood movement weakens and suffers Metal's restraint, yet this still doesn't constitute true excess.

This passage explains how abnormal movements of celestial and terrestrial Qi can lead to epidemic diseases. When irregularities occur in the "Ruibin pitch pipe" (a musical correspondence system in traditional climate theory) within the Five Movements and Six Qi framework, and when the Supreme Jue (Wood Movement) fails to function properly, excessive Metal Qi over-restrains Fire Qi, creating abnormal dry and hot climatic conditions.

If such imbalances persist for three years, major epidemics will manifest. The severity and onset speed vary: swift outbreaks occur within the first and last years, while slower manifestations appear in the third year. Precise epidemic predictions require correlating the celestial stems and terrestrial branches (e.g., the Renwu year) with the positional calculations of Taiyi (an ancient astrological reference).

Take the Renwu year as an example: when Lesser Yin Sovereign Fire (one of the Six Qi) should be dominant, but fails to properly transition into the following Dingyou year, or if Lesser Yang (one of the Three Yins and Three Yangs) doesn't retreat appropriately, this creates a "Ding-Ren Virtue mismatch" (abnormal celestial stem coordination). The Wood Movement (one of the Five Phases) then appears weak, potentially causing minor climatic anomalies. Should Yangming Dry Metal (another of the Six Qi) become properly positioned, such anomalies won't recur.

After three years, a "Wood Pestilence" may emerge, exhibiting wind-epidemic symptoms treatable through emetic methods.

Another scenario involves the Wushen year. Though yang-dominant years (with yang celestial stems) should exhibit robust Qi movement, if the preceding Dingwei year's Qi remains excessively strong, even when Wushen arrives, Greater Yin Damp Earth (Six Qi) maintains dominance while Jueyin Wind Wood (Six Qi) occupies the Earth position. This creates heaven-earth Qi disharmony. During the Guihai year's terrestrial Qi regulation, its incompatibility with the celestial stem Dingwei weakens the Fire Movement, making it paradoxically restrained by Fire Qi. Here, the "Yizhi pitch pipe's" Supreme Zhi (Fire Movement) malfunctions, forming a "Wu-Gui coordination failure." Epidemics may develop within three years, potentially manifesting as early as the Gengxu year.

Accurate epidemic assessment requires examining the specific year's celestial-terrestrial combinations and Taiyi star positions, much like evaluating whether the Wushen stem-branch pair transitions normally.

This passage explains the principle of how disharmony between the human body and the Qi (vital energy) of Heaven and Earth can lead to illness or even death. When the Lesser Yang (referring to the Sanjiao and Gallbladder meridians) governs a Wu-year (years with the heavenly stem Wu), abnormal interaction between celestial and terrestrial Qi may cause epidemics.

Specifically, if the Qi that should ascend during a Guihai year fails to rise, or if the Taiyang Cold-Water Qi that should recede during a Renxu year persists, it disrupts the proper coordination between Wu and Gui. This misalignment of cosmic Qi—being neither normal interaction nor excessive manifestation—weakens the Fire phase (fire-element energy), potentially triggering minor epidemics that may develop into "fire plagues" (heat-based infectious diseases) after three years. Treatment requires cooling herbs and purgation methods.

The Yellow Emperor asked: "When the body's righteous Qi is deficient and the cosmic Qi is also weak, causing mental dispersion, pathogenic invasion, and premature death—what is the principle behind this?" Qibo replied: "When any of the five zang organs is weak and encounters insufficient cosmic Qi, susceptibility to pathogenic factors arises. For instance, someone with inherent heart deficiency encountering the 'celestial deficiency' condition—where Lesser Yin Sovereign Fire governs the heavens and Greater Yin Damp Earth succeeds it—combined with sudden fright that damages heart Shen (spirit), this triple deficiency causes loss of mental governance."

The heart among the five zang organs acts as the sovereign, governing Shenming (spiritual illumination). When pre-existing heart disease coincides with dual deficiency of cosmic Qi, the resident Shenming leaves its proper seat and ascends to the upper Dantian (the Muddy Pellet Palace in the head, regarded in Daoism as the highest divine abode). The mentioned Supreme Unity Emperor and Muddy Pellet Lord are Daoist honorific titles for cerebral deities. When heart Shen wanders from its seat to the head, it loses normal regulatory control over the body.

This scripture primarily discusses how the dissipation of the "divine radiance" (referring to the halo of life energy formed by the concentrated essence, Qi, and spirit within the human body) invites the invasion of pathogenic evils. When the heart-mind is unstable, the divine radiance scatters and fails to coalesce, causing the once-circular radiance to become turbid and fragmented. At this point, Yin-based evil spirits and demonic entities (such as the "Black Corpse Ghost" described in the text, which resembles a black dog but has the head of a woman with disheveled hair and large eyes) seize the opportunity to invade. This is especially true during years when the Fire phase of the Five Phases is weak (such as the Gui or Wu years), leading to sudden and violent death.

Overeating and excessive labor damage the spleen. Engaging in sexual activity immediately after a heavy meal causes Qi stagnation and spleen deficiency, resulting in symptoms like bloating. If this coincides with the "Taiyin ruling the heavens" (an astronomical term referring to specific annual climatic patterns) causing insufficient Yang Qi, both the body's primordial Qi and the Qi of heaven and earth become weak, creating a "threefold deficiency" state: first, spleen illness; second, abnormal weather; and third, the depletion of Jing-blood through sweating. The spleen governs planning and contemplation among the five organs, so spleen deficiency leads to mental instability.

Similarly, prolonged sitting in damp environments or forcibly wading through water harms the kidneys. The depletion of kidney Jing also creates a "threefold deficiency," causing the heart-mind to lose its proper position. The kidneys govern strength and agility, so kidney deficiency results in restless consciousness and scattered divine radiance. These conditions provide opportunities for ghostly evils to attack, such as during years when the Earth phase is weak (Ji or Jia years), when the "Green Corpse Ghost" appears and causes sudden death.

Note: "Ruling the heavens" (司天) is an ancient astronomical and calendrical term referring to the annual rotation of celestial influences governing climatic patterns. "Corpse Ghosts" (尸鬼) are Daoist personifications of specific pathogenic factors, representing different types of disease-causing influences.

This scripture discusses how the three vital energies of "Shen (spirit), Jing (essence), and Zhi (will)" within the human body—collectively called the Three Spirits—can cause defects in the protective aura surrounding a person if they stray from their proper positions and wander into the region of the Yellow Court (Dantian), where the Director of Destiny (the deity governing life) resides.

During years when Wood Qi is deficient, or when the Heavenly Stem "Xin" clashes with the Earthly Branch, or when the "Bing" year disrupts the Five Phases (Wood, Fire, Earth, Metal, Water), or when the Sun presiding over the heavens (governing the first half of the year) is weak, a yellow corpse-demon may appear. This demon has an ox’s head and a yellow body, and those who see it may suddenly lose their spirit and perish abruptly.

If a person frequently succumbs to anger, causing Qi to rebel chaotically, the liver will be harmed. When this coincides with the weakened influence of Jueyin presiding over the heavens (another climatic condition) and the intrusion of Shaoyin Qi, it creates a state of "Celestial Deficiency" (a lack of natural energy). If the liver is already compromised and encounters this Celestial Deficiency, it results in a double weakness.

Under such conditions, excessive running or fright-induced sweating further damages the liver. The liver, which should function like a general in charge of planning and strategy, loses its proper governance, and the protective divine light fails to coalesce. When this light is incomplete, corpse-demons can invade the body.

During years of deficient Wood Qi, or when the "Ding" year is disharmonious, or when the "Ren" year is disordered, or when Jueyin presiding over the heavens is weak, a white corpse-demon may appear. This demon has a rooster’s head, a white body, and white fur. Those who see it may also die suddenly.

These five cases of governance failure all stem from the combination of Celestial Deficiency and human deficiency. When the spirit loses its proper position, the five corpse-demons can invade the body, causing sudden death—a condition called "Corpse Syncope" (a shock-like state resembling suspended animation). If the deceased has no saliva in the mouth, a retracted tongue, and shrunken testicles, it is Corpse Syncope; if there is saliva and the testicles remain normal, it is Flourishing Syncope.

When the Five Spirits (the deities corresponding to the five organs) are displaced, the protective light becomes incomplete. It is not just corpse-demons—all pathogenic invasions occur because the spirit has lost its position. Even if the body appears normal, if Yin and Yang Qi are misaligned and the divine light is scattered, evil energies can invade, sometimes even leading to possession by malevolent entities.

The scripture concludes by emphasizing: When the deities of the five organs remain in their proper positions, they form a complete protective barrier against external evils—this is called "those who maintain governance live." Conversely, when the spirit loses its position, disaster follows—"those who lose governance die." Preserving the stability of the internal spirits is the key to health and longevity.

This scripture elucidates the crucial role of Shen (spirit) in human life. Those who attain Shen (referring to vital energy or the primordial spirit) will flourish, while those who lose it shall perish. Laozi states: When primordial Qi enters the body, it is called life; when Shen departs from the body, it is called death. Thus life is determined by Shen—so long as Shen remains within the body, life persists, but when Shen departs, life is cut short.

The term "wandering Shen losing its guard" here does not imply the spirit completely leaving the body, so death does not occur immediately. Within the human body, life is primarily governed by three major divine beings in the head: the highest is the Great Unity Emperor Lord (a revered Daoist deity), residing in the Muddy Pellet Palace (upper Dantian) of the head, commanding all spirits throughout the body; to the left is Lord Wuying, who governs the three Hun (Daoism holds that humans possess three ethereal souls); to the right is Lord Baiyuan, who oversees the seven Po (seven yin aspects of life essence). Among these, the Hun belong to yang spirits, while the Po are yin ghosts.

If these three primary divine beings abandon their positions, the person will die. Even if the five spirits (possibly referring to the organ spirits) lose their guardianship, as long as the primary spirits remain, the person can still survive, though the radiant light of Shen cannot coalesce, creating gaps in the protective aura through which pathogenic Qi may invade. Should even the primary spirits forsake their posts, death ensues; conversely, if the spirits remain firmly anchored, the person maintains vigorous vitality.