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Observe the way of Heaven and Earth: there is fullness and emptiness, decline and growth. Therefore, when the sun reaches its zenith, it begins to wane; when the moon becomes full, it begins to eclipse. This is the cyclical operation of celestial movements, which even Heaven cannot violate; hence arises the concept of *Xiantian* (Pre-Heaven / Innate Constitution). *Xiantian* has a fixed number; the superior person understands destiny and thus naturally submits to Heaven's will. As for the way of *Houtian* (Post-Heaven / Acquired Constitution), humans have the authority to participate in and assist it, with human effort playing the majority role. How do we know this? By observing the decline and prosperity of a nation, one can verify the longevity or shortness of life of an individual. Although it is said that the steps of Heaven are often arduous and no success lasts without failure, dynasties such as Shang, Zhou, Han, Jin, Tang, and Song all experienced periods of national revival (*Zhongxing*). Can the path of humanity not also be revitalized? The principles of decline and growth are the same, whether in great matters or small ones. I once heard Mr. Kangjie (Shao Yong) say: "Ten thousand *li* of territory, four thousand years of rise and fall, five hundred rulers ascending the throne, seventy states expanding their borders." Thus, human affairs within this are indeed numerous. Yet why did restoration occur only in these few dynasties? It is because those who understand the Way are few, while those who do not are many. Those who understand the Way obtain both people and Heaven. Obtaining people is the means to obtain Heaven. Those who do not understand the Way know neither the root nor the branches; having lost, they still do not know why they lost. Regarding plans for one's body and life, who in the world does not love life, yet so many delay and fail? These people who do not understand the Way are just like that. To clarify this Way, can one remain silent? However, words without evidence lead most people not to believe. Therefore, borrowing the signs of national fortune, I use this to emulate the *Qiuren* (officials who traveled to collect folk songs and opinions) shaking their wooden clappers to warn the people.

Let us discuss the decline of a state: it may be due to the dispersion of people's hearts, the scarcity of financial resources, the devastation of war, or the neglect caused by indecision. The fortune or misfortune of an individual follows the same principle. In a state, it is called "people's hearts"; in an individual, it is called "Shenzhi" (Spirit and Consciousness). Thus it is said: "Those who serve their Spirit well will see it depart; those who rest their Spirit well will see it reside." Knowing that the master of vital Qi resides in the Heart, one must not fail to nourish the *Yuanshen* (Original Spirit). In a state, it is called "financial resources"; in an individual, it is called "Xueqi" (Blood and Qi). Qi belongs to Yang, and Yang governs the Spirit; Blood belongs to Yin, and Yin governs the Form. If Xueqi declines, both Form and Spirit will fail; thus, every minute detail of *Yingwei* (Defensive and Nutritive Qi) must be cherished. In a state, it is called "warfare"; in an individual, it is called "Ke Fa" (over-consumption or aggressive depletion). Weapons are instruments of ill omen; Ke Fa is a dangerous act. There is no case of daily exploitation that does not damage the *Yuanqi* (Original Qi); thus, consumption must be handled with caution. In a state, it is called "indecision"; in an individual, it is called "doubt". Today saying "let it be," tomorrow saying "make do with it"—though everyone may think it safe, it leads to missing opportunities and sudden changes. How could one know the great harm of delay? Thus, decisive action regarding critical moments is indispensable. These points are merely stated in general terms.

Regarding the major lifespan of humans, there are the substance and function of *Xiantian* and *Houtian*, and the variations of rise and fall—whether cultivation or destruction—are all self-made by humans. What is *Xiantian*? As stated in the *Neijing* (Inner Canon): At ten years old, blood and Qi begin to circulate, the Qi is lower, so one likes to run. At twenty, blood and Qi are flourishing, muscles are growing, so one likes to walk briskly. At thirty, the five Zang organs are largely settled, blood vessels are full, so one likes to walk steadily. At forty, the prosperity of viscera and meridians is fixed, pores begin to loosen, so one likes to sit. At fifty, Liver Qi declines, so vision becomes unclear. At sixty, Heart Qi declines, so one likes to lie down. At seventy, Spleen Qi declines. At eighty, Lung Qi is deficient, so speech is prone to error. At ninety, Kidney Qi is exhausted. At one hundred, the five Zang and six Fu organs are all deficient, Spirit and Qi have departed, so only the corpse remains until death. This is the normal measure of *Xiantian*, known as *Tian Nian* (Natural Lifespan). The endowment of Heaven is common to all, yet modern people, since gaining consciousness, rely on their youth and strength to do anything they please. The normal measure of life is limited, but desires are infinite. The generation and rest of Essence and Qi are limited, but their consumption is infinite. Consequently, damaging the *Xiantian* to preserve one's natural measure results in only a few out of a hundred. Damage has causes; it is self-inflicted, which is what is meant by *Houtian*. However, since the loss is caused by humans, is the way to recover it not also determined by humans? Moreover, this is not forcing against Heaven, but merely restoring our inherent nature. Achieving this allows both national and personal fortune to revive; without wise philosophers, it is truly hard to discuss this. Losing it is like falling flowers and flowing water, passing away without awareness; once declined, it ends, which is truly chilling. Hence, the *I Ching* emphasizes the hexagram *Fu* (Return), precisely for this reason. But where lies the method of seeking return? Whether in Heaven or in humans, it always centers on *Yuanqi*. As long as *Yuanqi* is undamaged, why worry about decline? Once *Yuanqi* is damaged, the priority is to restore it.

I commonly observe that illnesses of modern people arise only after *Yuanqi* is injured, allowing *Xieqi* (Pathogenic Factors) to invade. Thus it is said: "Where pathogenic factors gather, Zheng Qi (Upright Qi) must be deficient." From this, the principle of host-pathogen confrontation can be understood. In distinguishing deficiency and pathogenic factors: emotional depression is governed by the Heart (Shen); failure of regulatory functions is governed by the Lung (Qi); fatigue of sinews and strength is governed by the Liver (Blood); depletion of marrow and essence is governed by the Kidney (Bone); weakness of limbs is governed by the Spleen (Muscle). Damaging one aspect is shallow, remaining in skin and pores; damaging two aspects is deeper, reaching meridians; damaging three or four aspects involves the Zang-Fu organs. When the condition is slight, if one does not take preventive measures (like moving the hearth to prevent fire), it will become like a raging river, and eventually even chopping wood will be futile, likely rendering efforts useless. Therefore, around middle age, one should undergo significant regulation and repair; then, revitalizing the foundation, more than half of one's vigor remains. I dare claim this is my insight, verified many times, and it is indeed true. However, the concept of "repair" is not easy to discuss. Repairing a state requires capable ministers; repairing one's body and life requires capable physicians. Looking from ancient to modern times, over thousands of years, who has mastered the complete essence of medicine? Yet today we say: "This is a physician, that is also a physician"—why are there so many capable physicians? It is difficult to speak of physicians; do not be confused by the claims of so-called capable physicians.