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When withdrawing the needle for tonification (Bu, 补), withdraw it quickly and immediately press the acupoint and the surrounding skin with the thumb of the left hand. This prevents the aperture of the acupoint from opening, ensures that Shen Qi (Spiritual Qi) remains within, and avoids bleeding. For sedation (Xie, 泻), withdraw the needle during the patient's exhalation, withdraw slowly to prevent the leakage of Zheng Qi (Upright Qi), and do not press the acupoint. If the needle is withdrawn too quickly, if needling is continuous without retention, or if the needle is retained until dusk, the disease will recur.

If fainting occurs after one insertion, it indicates a deficiency of Shen Qi. Do not withdraw the needle; instead, use the retained needle to tonify. Quickly cover the patient's mouth and nose with a sleeve to restore breath, and give hot water to drink internally. The patient will regain consciousness. After some time, resuming needling is appropriate. In severe cases, needle the depression between the tendons and bones on the lateral aspect of the arm, specifically the Xingxing Acupoint located on the "toad flesh," or Zusanli (ST-37). The patient will recover; forcibly withdrawing the needle at this stage would harm the patient.

If pain occurs upon two insertions, it is merely due to rough technique. Use the left hand to stabilize the shaft of the needle, and perform tonification and sedation calmly with the right hand. If pain persists, do not withdraw the needle. Require the patient to take one deep inhalation. As they inhale, twirl the needle to loosen it, then lift it slightly; the pain will cease. If lifting causes pain again, lift further; if pain continues, re-insert the needle, and the pain will stop. For a third insertion, place another needle adjacent to the original acupoint. Upon completing tonification, withdraw the needle.

Alas! The divine needle method originated in ancient times. Even in the era of Qibo, it was lamented as lost; how much more so in later generations? Fortunately, we rely on Dou Hanqing and Xu Wenbo, who investigated the meaning behind the remaining texts, allowing future students to gain insight and grasp the essentials. These are summarized into four sections, intended merely to open the gates for beginners and assist in emergency rescue. I hope wise individuals everywhere will critique them.

The section on tonification and sedation was transmitted by the descendants of Ouyang from Luling, differing from contemporary practitioners. However, examining the *Suwen* (Basic Questions), it refers not to "needle technique" but to the "Dao of Needling," stating that needling should follow the pathway of Qi and Blood circulation. It also states: "In all needling, one must distinguish Yin and Yang." Further consulting the *Nanjing Illustrated Commentary* and Xu's writings, which note differences between left and right, and chest and back, reveals that its origins have a clear source.

Generally, the left side belongs to Yang, governing ascending, exhalation, exiting, lifting, morning hours, and the back of men. The right side belongs to Yin, governing descending, inhalation, entering, inserting, afternoon hours, and the abdomen of men. Therefore, women reverse this pattern because women belong to Yin and men to Yang. Women have Yin on their back and Yang on their abdomen, while men have Yang on their back and Yin on their abdomen. The subtlety of Heaven, Earth, Male, and Female, Yin and Yang, is naturally thus.