Library

Tai Chu (Primordial Beginning) is the root of Qi (vital energy). Heaven utilizes it to govern Qi; Tai Shi (Primordial Form) is the root of form, and Earth utilizes it to govern form. Therefore, clear Qi ascends to become Heaven, endowed with Yang's firmness and strength to stand above; turbid Qi descends to become Earth, accumulating Yin's softness and compliance to reside below. Responding to the virtue of Kun (Earth) to execute transformation, and aligning with the way of Qian (Heaven) to manage operations, Heaven and Earth rely on each other, generating and transforming endlessly, so that all things are manifested. The *I Ching* states: "Great indeed is the Primordial Power of Qian, by which all things begin." Thus, when Yang exerts and Yin transforms, and Blood and Qi harmonize to induce pregnancy, this also follows the principle of beginning and nourishing.

At the initial stage of embryo formation, the Mingmen (Gate of Life) is established first. "Heaven generates One as Water"; Ren (Yang Water) combines with Ding's Yin Fire to produce Bing, which constitutes the Mingmen; then the Heart is generated, governing Blood vessels, where Bing (Yang Fire) combines with Xin's Yin Metal to produce Geng; with Xin, the Lungs are then generated, governing skin and hair, where Geng (Yang Metal) combines with Yi's Yin Wood to produce Jia; with the Lungs, the Liver is then governed, controlling sinews and nails, where Jia (Yang Wood) combines with Ji's Yin Earth to produce Wu; with the Liver, the Spleen is then generated, governing muscles, where Wu (Yang Earth) combines with Gui's Yin Water to produce Ren; with the Spleen, the Kidneys are then generated, governing bone marrow. Thus, the Zang organs correspond to the Five Elements, based on their natures, mutually restraining each other, and upon combination, mutually generating each other. Moreover, the gestation of the embryo, held within here, pertains to matters in the mother's womb, all verifiable by classics. Regarding pregnancy, one consumes Qi from the mother to nourish the form, and flavors from the mother to nourish Jing (essence), taking the nourishment of Qi and flavor as the foundation. Thus, the Five Qi of Heaven and the Five Flavors of Earth, after being consumed by the mother, are also ingested by the fetus, externally enriching the physical body and internally nourishing fetal Qi, all relying on the nourishment of Qi and flavor.

The sequence of nourishment for the fetus begins with the Jueyin channel. The *Shengji Jing* states: "Tracing the transformations of the four seasons, it begins with Wood; investigating the nourishment of the Twelve Channels, it begins with the Liver." Therefore, in the first month, blood coagulates, nourished by the Foot Jueyin Liver Channel, while the Gallbladder is the Fu organ of the Liver; in the second month, the embryo takes shape, nourished by the Foot Shaoyang Gallbladder Channel; in the third month, the Yang Spirit becomes Hun (Ethereal Soul), Wood generates Fire, nourished by the Hand Jueyin Pericardium Channel; in the fourth month, the Yin Spirit becomes Po (Corporeal Soul), nourished by the Hand Shaoyang Sanjiao Channel; in the fifth month, the Five Elements divide into the Five Zang organs, Fire generates Earth, nourished by the Foot Taiyin Spleen Channel; in the sixth month, the Six Laws are established, among the Six Fu organs, nourished by the Foot Yangming Stomach Channel; in the seventh month, the Seven Emotions open, the seven orifices achieve brightness, Earth generates Metal, nourished by the Hand Taiyin Lung Channel; in the eighth month, the Eight Sceneries endow spirits, aiding true spirituality, nourished by the Hand Yangming Large Intestine Channel; in the ninth month, the palace chambers are arranged to stabilize essence; in the tenth month, Qi is sufficient, and all phenomena are complete, nourished by the Foot Taiyang Bladder Channel. Starting from the Liver, the Zang and Fu organs nourish each other, each for thirty days; this is consuming from the mother to nourish one's Jing. Furthermore, the Hand Taiyang Small Intestine Channel and the Hand Shaoyin Heart Channel are not included in the ten-month nursing channels. In daily life, they manifest as menstrual blood below; during pregnancy, they transform into breast milk above, thus not used for nourishing the fetus.

At the inception of embryonic signs, receiving Essence of Water forms Blood vessels, receiving Essence of Fire forms Qi, receiving Essence of Metal forms Sinews, receiving Essence of Wood forms Bones, and receiving Essence of Earth forms Skin and Hair. When the Five Elements are complete, all bones and limbs are prepared; this is why humans gather the spirit of all things. If there are fluctuations in odd/even fullness/emptiness, strength/weakness of Hard/Soft, or excess/deficiency of Ying (Defensive) and Wei (Nutritive) Qi, these are determined at the initial stage of Qi and Form endowment, often imperceptible. Those endowed with Clear Qi have children who are intelligent, long-lived, and healthy; those endowed with Turbid Qi are foolish and short-lived. The key lies in restraining desires to preserve True Qi, ensuring proper Yin-Yang combination, resulting in offspring who are necessarily long-lived. The *Suwen* states: "Those who uphold Yin and Yang live long."

In the past, a woman from a family with many daughters but no sons married an unmarriageable young girl from a good family, yet still had no children. She asked: Is there a method to conceive a male? Chu Cheng replied: Union between man and woman must be at the appropriate age. Although a man may reach seminal emission at sixteen, he should only marry at thirty; although a woman may receive Tian Gui (menstruation) at fourteen, she should only marry at twenty. These ensure that Yin and Yang Qi are complete and solid. Only after this, through intercourse, can one conceive, bear, and raise strong, robust, and long-lived children. Today, if an unmarried girl, whose Tian Gui has just arrived, engages with men prematurely, her Yin Qi leaks early, causing injury before completion and movement before solidity. Consequently, intercourse leads to non-conception, conception leads to miscarriage, and birth results in fragile, short-lived offspring. This is due to premature union damaging Yin and Yang, leading to infertility. If a woman gives birth only to daughters, it is due to excessive desire; if she gives birth only to sons, it is because the man restrains his desires and cherishes his essence. Intercourse on the first, third, or fifth day after menstruation, specifically at midnight when Sheng Qi (generating Qi) is present, will likely result in a male fetus; intercourse on the fourth or sixth day will likely result in a female fetus; intercourse after the sixth day will also likely result in a female fetus. If more than six days pass, even if the Pericardium's new blood is full, conception remains difficult despite intercourse. The essential points have been edited and summarized herein for reference.