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The fullness and emptiness of Qi fluctuate with the changing seasons. The growth and decline of all things depend on the prosperity and depletion of Qi, and this applies to the human body as well. The body is nourished by Qi, yet illness arises from Qi dysfunction. Emotions such as joy and anger disrupt Qi; when emotional states conflict with one's nature, Qi becomes obstructed and stagnant, leading to pathology. By refining Yang Qi and eliminating Yin pathogenic factors, using righteous Qi to expel evil, Qi circulation is restored and pathology subsides. Furthermore, the Central Region (Zhongyuan) is where Yin and Yang intersect and winds and rains converge. The terrain is flat and damp, the people consume a mixed diet and do not engage in heavy labor, so they are prone to diseases such as flaccidity syndrome (Wei Bing), reversal syndrome (Jue Bing), and alternating chills and fever. Therefore, the techniques of Daoyin Anqiao (a traditional health-preserving method combining breathing exercises and massage/manipulation) originated from the Central Region. Its function lies in regulating Qi mechanisms, ensuring the free flow of Ying (Nutritive) and Wei (Defensive) Qi throughout the body, mobilizing various joints, and unblocking stagnation. Consequently, Qi transport becomes smooth and Shen (Spirit) harmonious. Internal and external functions are regulated, ascent and descent are unimpeded, hearing and vision become acute, and the body feels light and strong. The elderly regain vitality, and the vigorous become even healthier. The Sages stated: "By breathing in essence and Qi, standing alone and guarding the Shen, one can live as long as Heaven and Earth." By harmonizing Yin and Yang, accumulating Jing (Essence), and preserving Shen, one extends lifespan. This principle is vast like Heaven and Earth, and minute like all beings. The movement of ascent, descent, exit, and entry exists in all vessels/containers. Those skilled in health preservation carefully observe the principles of exit and entry of all things, adapt to the laws of Yin-Yang ascent and descent, nurture Shen and Qi, solidify the physical form, prevent pathogenic factors from entering, and shield against cold and heat. This constitutes the main essence of Daoyin.

Moxibustion involves tonifying and reducing methods and should not be discussed lightly. Generally, it is suitable for conditions characterized by sinking, knotted, and cold patterns. When Yin-cold and dampness pathogens condense and linger in the blood vessels, decoctions and hot compresses/massage cannot cure them alone. At such times, only moxa is sufficient to burn away the pathogenic momentum. Is it not because fire can circulate and operate Yang Qi, expelling Yin-pathogens, that its efficacy is faster than herbal medicines and mineral stones? However, the old and the young differ, and constitutions vary in strength and weakness; thus, the methods of burning moxa are not uniform. Some cases require hundreds of moxa cones, while others may use only three, five, seven, or nine cones. In all cases, careful deliberation must precede application. If moxibustion is applied to Yang-pattern diseases, it constitutes a major contraindication. Therefore, texts discussing Shanghan (Cold Damage) state that three conditions are unsuitable for moxibustion: a fine and rapid pulse, floating pulse with intense heat after sweating, and these three specific scenarios. Conversely, moxibustion is indicated for Shaoyin disease presenting with aversion to cold on the back, vomiting and diarrhea with deficient pulse, and conditions with hidden pulse and cold extremities. Understanding these principles allows for analogical reasoning, preventing erroneous application of moxibustion. Thus, it is said: Applying moxibustion when unnecessary introduces Fire-evil into the abdomen, disturbing the Zang organs and aggravating vexation. Failing to apply moxibustion when necessary allows Cold accumulation to harden like ice, causing Qi to rush upward to the heart without dissipation. Should one not heed this warning?