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Human beings are born by inheriting the Qi of Yin and Yang from Heaven and Earth, and their physical forms are constituted by relying on the essence and blood of their parents. At the beginning of conception, in the first month, the embryo is like a dewdrop; in the second month, it resembles a peach blossom; in the third month, male and female distinctions emerge; in the fourth month, the physical shape is formed; in the fifth month, the Zang organs (solid organs) develop; in the sixth month, the Fu organs (hollow organs) are completed; in the seventh month, the orifices become patent; in the eighth month, the Hun soul (ethereal soul) wanders; in the ninth month, the fetus turns its position; and in the tenth month, the Qi is fully received. Upon birth, the head is round symbolizing Heaven, and the feet are square symbolizing Earth; the five Zang organs correspond to the Five Sacred Mountains, and the nine orifices are distributed like the Nine Provinces; the four limbs correspond to the Four Seasons, and the six Fu organs align with the Six Pitch-pipes. The function of the Gallbladder in vision is akin to the Sun and Moon; respiration is comparable to wind and clouds; the circulation of Qi and Blood resembles rivers and streams; hair and nails are compared to grass and trees. One year corresponds to 365 days (or 360 joints in some interpretations), and the Large Intestine and Small Intestine correspond to the 24 Solar Terms. Heaven has wind, water, cold, and heat; humans have giving/taking, joy, and anger. When Heaven's Qi ascends, human Qi also ascends; when Heaven's Qi descends, human Qi also descends; floating and sinking follow the same patterns. Humans and Heaven and Earth share the same "Tuoyue" (bellows, metaphor for the mechanism of Qi transformation); does this not make humans one of the Three Powers (Heaven, Earth, Human)?

The *Qianjin Fang* states: While in the womb, the fetus receives essence and Qi. In the first month, it is a "Pei" (germ); in the second month, it is a "Tai" (embryo); in the third month, blood vessels form; in the fourth month, the body shape is established; in the fifth month, movement begins; in the sixth month, sinews and bones develop; in the seventh month, hair grows; in the eighth month, the Zang and Fu organs are complete; in the ninth month, the "Gu Shen" (spirit of grain/digestion) enters the stomach; in the tenth month, all spirits are prepared, and the child is born. After birth, at sixty days, the pupils are formed, and the infant can smile, speak, and recognize people; at one hundred days, the Ren Mai (Conception Vessel) develops, allowing the infant to roll over; at one hundred and eighty days, the sacral bone forms, enabling standing; at two hundred and ten days, the metacarpal bones form, allowing crawling; at three hundred days, the patella forms, enabling leaning independently; at three hundred and sixty days, completing a cycle, the knee bones mature, permitting walking. This is the normal physiological process; deviations indicate that the body is not balanced or healthy. Some children cannot walk or stand at four or five years of age; this is due to insufficient prenatal Qi. If sinews are substantial, strength is great; if bones are substantial, walking begins early; if blood is substantial, the body is thin but hair is abundant; if flesh is substantial, illness is rare; if essence is substantial, the child is intelligent, talkative, and resistant to cold and heat; if Qi is substantial, hair is sparse and the body is obese. These are signs of sufficient prenatal Qi. Generally, those with moderate endowment possess pure Yin and Yang, balanced rigidity and flexibility, harmonious Qi and Blood, complete spirit, and robust physique. Before the first year is complete, the skull sutures are firm, eyes are black and clear with bright spirit, mouth is square, back is thick, bones are coarse, buttocks are full, navel is deep, abdomen soft, penis small, testicles large, teeth fine, hair lustrous, voice resonant, and sleep steady. These indicate that the prenatal Qi was balanced and moderate. Therefore, by listening to the voice and observing the form, one can determine the deficiency or excess, as well as longevity or shortness of life.