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Li Shizhen stated: When a girl reaches fourteen years of age, Tian Gui (menstrual fluid and reproductive essence) arrives; when she reaches forty-nine, Tian Gui ceases. This is the normal physiological pattern. However, some girls give birth at twelve or thirteen years old, as recorded by Chu Jishi regarding the daughter of Su Daqing from Pingjiang, who conceived at twelve. Conversely, some women bear children at fifty or sixty years old, such as the wife of Ji Pu mentioned in the *History of Liao*, who gave birth to two sons and one daughter at sixty. These are extreme abnormalities, and medical practitioners should pay close attention to them.

Shen Zhai commented: The above three passages describe variations in the timing and nature of conception, gestation, and childbirth, including delays, precocity, and anomalies.

The *Shengji Zonglu* states: Humans receive their vital Qi at birth, and the Twelve Meridians (Twelve Primary Channels) nourish each other alternately. When a fetus resides in the Bao Guo (uterus), if it appears withered or dry, it is due to the pregnant woman's weak constitutional endowment, which is insufficient to fully nourish the fetus. An imbalance of Yin and Yang, Blood and Qi—either cold or hot—causes the Bao Tai (fetal sac) to lose nourishment, resulting in stunted growth. Therefore, it is appropriate to tonify the mother's Blood and Qi, allowing the fetus to be sustained and nurtured.

The *Shengji Zonglu* further states: If pregnancy management lacks proper methods, spleen and stomach function declines, leading to reduced dietary intake. Consequently, Ying Qi (Nutritive Qi) and Wei Qi (Defensive Qi) cannot circulate properly, Jing Wei (Essence and Micro-nutrients) cannot be transformed, and the Chong Mai (Penetrating Vessel) and Ren Mai (Conception Vessel) fail to receive nourishment. This results in weakness within the Tai Zang (fetal organs) and insufficiency of Zi Qi (fetal Qi), causing a slight deficit in metabolic generation. Chao Yuanfang asserted that treating the mother cures the disease, thereby ensuring fetal safety. If the spleen and stomach harmonize and appetite returns, transforming food and water into Qi and Blood, there would be no need to worry about the lack of fetal growth.

Shen Zhai commented: The above two passages discuss the syndrome of "Tai Wei Bu Zhang" (Fetal Stagnation/Intrauterine Growth Restriction). Pregnancy relies on the Twelve Meridians to nourish the fetus, which entirely depends on Qi and Blood to support the Tai Yuan (fetal root). The prosperity of Qi and Blood relies on the spleen and stomach transforming the Qi of food and water into Jing Wei to generate Blood and Qi. Even in cases of chronic illness or disharmony, strengthening the spleen and supporting the stomach remains the fundamental approach to nurturing the fetal root. This passage from the *Shengji Zonglu* captures the essential principle.

The *Furen Liang Fang* states: When the internal organs are harmonious, Blood and Qi are abundant, preventing Wind Pathogens and demonic influences from interfering. However, if Ying and Wei are deficient and spiritual energy is weak, demonic essences may enter the Zang Organs. Presenting symptoms similar to pregnancy, this condition is termed "Gui Tai" (Ghost Fetus).

Yu Tianmin stated: One might ask, what causes a woman to conceive a "Ghost Fetus"? The answer is: Thoughts during the day manifest as visions at night. Individuals with licentious natures and physical deficiency experience constant activation of Xiang Huo (Ministerial Fire residing in the Liver and Kidney). Thus, those suffering from consumptive diseases often dream of sexual intercourse with spirits. The so-called "Ghost Fetus" is a pseudo-pregnancy, not a true conception resulting from actual interaction with deities. Ancient texts state that endless thoughts and unfulfilled desires lead to Bai Yin (seminal emission or leukorrhea without intercourse). When Bai Zhuo (turbid discharge) flows into the uterus and coagulates, it forms a Ghost Fetus. It is merely the accumulation of the woman's own blood and seminal fluids forming a mass, causing abdominal distension resembling pregnancy. Is this not a pseudo-pregnancy? In Hua Borun's *Medical Cases*, the daughter of Yang Tiancheng visited a temple at dusk and saw a statue of a deity in yellow robes. Feeling stirred, she dreamed of intercourse with him that night. Her abdomen gradually enlarged as if pregnant. Upon consultation, Hua Borun diagnosed it as a Ghost Fetus. After the woman explained the cause, he prescribed blood-breaking and abortifacient herbs. She expelled approximately two sheng of material resembling tadpoles or fish eyes, after which she recovered. Was this truly an encounter with a deity? The response was: Such events occur, but the underlying principle does not exist. How could a wooden or earthen idol engage in intercourse and produce semen for conception? This was not the deity being bewitched by the woman, but rather the woman being influenced by her own psyche. It is likely that this unmarried older woman experienced endless thoughts and unfulfilled desires.