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The Qi of the Five Elements (Wood, Fire, Earth, Metal, Water) mostly manifests on the face. To judge auspiciousness or inauspiciousness, one must observe the facial form and color. A red complexion indicates accumulated heat (Ji Re), which may generate wind and liver-gallbladder fright (Gan Dan Jing). A yellow complexion indicates food stagnation (Shi Ji); pale lips indicate invasion by cold (Han Qin). Cyan-black hues appearing between the eyebrows suggest a critical condition akin to waking from an illusion. The five vocalizations originate from the Lung (Fei); when Lung Qi is exhausted, crying is silent. Shortness of breath with throat obstruction and severe wheezing startle the physician. Hoarseness with persistent fever, and abdominal pain due to cold invasion, are observed. Listening reveals deficiency or excess; knowing the presence of tinnitus relates to the preservation of Kidney essence. For infants, regular pulse diagnosis is not performed; auspiciousness or inauspiciousness relies on the Tiger's Mouth (Hu Kou) fingerprint observation.

Facial complexion and qi color are the total manifestation sites of the Twelve Meridians (Shi Er Jing). If the colors at the Five Positions (Wu Wei - specific areas on the face) are cyan, it indicates that fright and stagnation have not dispersed, and wind syndromes are about to manifest. If the colors are red, it indicates abundant accumulation of cold damage (Shang Han), phlegm, and stagnation, accompanied by palpitations and restlessness. If the colors are yellow, it indicates food stagnation, mass formations (Jia), malnutrition syndromes (Gan Hou), and epigastric fullness/masses (Pi Pi). If the colors are white, it indicates deficient pulse qi, accompanied by slippery diarrhea, vomiting, or dysentery. If the colors are black, it indicates impending exhaustion of Zang-Fu organs, representing a critical and malignant prognosis. Cyan face and cyan eyes indicate Liver disease; red face and red lips indicate Heart disease; yellow face and yellow nose indicate Spleen disease; white cheeks indicate Lung disease. Each Zang organ has its corresponding manifestations. By carefully probing the complexion, one can determine exterior/interior, deficiency/excess, and the balance or deficit of innate constitution. The methods of tonification/reduction and warming/clearing are indeed clearly evident.

There are five aspects to observing an infant's spirit, pulse, and color: first, observing the two eyes; second, listening to the voice; third, observing the fontanelles; fourth, observing the physical appearance; fifth, observing the hair and body hair. Although these five cannot always be fully assessed, if the eyes show spirit and the voice is resonant, six or seven out of ten cases can be guaranteed recovery.

First, observe the two eyes. The eyes are the gathering place of the essence of the Five Zang organs and the convergence of the body's Jing-Qi. If the black pupils are bright and full, and the spirit is clear and lively, the child will likely live long. Even if ill, recovery will be easy. If there is excessive white sclera, dim/hazy black pupils, or small/yellowish pupils, with lethargic spirit, this indicates weak innate Qi from parents and deficient endowment, leading to frequent calamities for the child.

Second, listen to the voice. If the infant's voice is loud and resonant, it indicates abundant Qi and Blood in the Five Zang and Six Fu organs, and the child will grow up healthy. If the infant never cried loudly at birth, it suggests that one of the Yin orifices of a Zang organ is unopened, or the Shen-Qi is insufficient. If the voice sounds like faint chirping or mumbling, the child will certainly have a short lifespan.

Third, observe the fontanelles. The anterior fontanelle is filled by maternal blood, and the posterior fontanelle is solidified by paternal essence. If both are full and firm, the child will live long. If paternal essence is insufficient due to indulgence in alcohol and sex, the posterior fontanelle will be empty and soft. If maternal endowment is insufficient, with weak blood and frequent illness, the anterior fontanelle will be soft and unfirm, leading to frequent diseases. If both parental Qi and Blood are insufficient, the child will die young, and the parents may also fail to reach their natural lifespan. The anterior fontanelle is referred to as the Ni Wan Palace in Daoism; the posterior fontanelle is located at the top of the back of the head, named Baihui (GV20). Failure of both fontanelles to close is called Jie Lu (splayed skull).

Fourth, observe the physical appearance. If the child has a large mouth, straight nose, clear eyebrows, beautiful eyes, harmonious facial features resembling the Five Mountains, and balanced proportions, this is the foundation of fortune and longevity, indicating a life free from disease. If the mouth is small, the nose is pointed, the glabella is constricted and wrinkled, and the skin is rough, the child will die young even without illness. If they do not die young, they will ultimately be poor and lowly.

Fifth, observe the hair. Hair is formed from maternal blood, hence it is called "Xue Yu" (Blood Remainder). If maternal blood is abundant, the child's hair will be black and lustrous. If maternal blood is weak, or due to fetal leakage/miscarriage, or parental indulgence in alcohol and lust, the child's hair will be yellow, dry, and brittle, possibly suffering from Ganyin (malnutrition with sores), which is also a sign of short lifespan.