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[Five Types of Gu Poisoning] Sudden onset of evil pathogenic factors leading to inability to eat.
Zhongwan (CV12), Zhaohai (KI6) [To treat poisoning by Gu].

[Mad Dog Bite]
Immediately have someone suck out all the foul blood. Apply moxibustion at the bite site for one hundred Zhu (moxa cones). Continue daily moxibustion thereafter until one hundred days have passed. Pork and alcohol are contraindicated; this caution should be observed throughout life.
Sun Simiao stated: In late spring and early summer, dogs often go mad. For those bitten, there is no treatment superior to moxibustion. The method involves applying moxibustion directly onto the tooth marks at the bite site, three Zhu per day, continuing for one hundred and twenty days before stopping. It is advisable to frequently consume Chinese chives along with moxibustion to prevent recurrence permanently, which is also an excellent method.
Another treatment for all dog bites where toxic qi cannot exit requires moxibustion on Waixiu (GB36). Another account states... applying moxibustion to the bitten area results in immediate recovery.

[Snake Venom]
For anyone poisoned by a snakebite, apply twenty-one Zhu of moxibustion on the wound. If mugwort is unavailable at the moment, use the tip of a burning charcoal briquette to cauterize the wound according to its size.

Various Insect Poisons
For severe bites from snakes, scorpions, or centipedes causing extreme pain and critical condition, urgently apply moxibustion at the injury site to draw out and disperse the toxic qi, bringing relief. Alternatively, use隔蒜灸 (Mugwort moxibustion with garlic slice): place a slice of single-clove garlic over the wound and apply moxibustion; change the garlic slice after two or three Zhu. For severe toxicity, apply fifty Zhu. Internal administration of Zijin Dan (Purple Gold Pill) is also effective. Moxibustion is also effective for wounds contaminated with horse sweat, silkworm venom, spider venom, etc.

He Tu (River Chart)
When Fuxi ruled the world, the Dragon-Horse carried the chart from the Yellow River. The numbers one and six were positioned below, two and seven above; three and eight on the left, four and nine on the right; fifty in the center. Fuxi modeled these numbers to create the Eight Trigrams (Bagua).

Luo Shu (Lo Shu Square)
When Yu the Great controlled the floods, the Divine Turtle carried the chart from the Luo River, with characters inscribed on its back. The numerical arrangement is: nine on top, one on bottom; three on the left, seven on the right; two and four as shoulders, six and eight as feet; five in the center. Yu used this to order the Nine Categories (Jiuchou).

Fuxi Bagua Sequence Diagram
The Xi Ci Zhuan (Commentary on the Words of the Text) states: Yi has Taiji, which generates Liangyi (Two Modes); Liangyi generates Sixiang (Four Images); Sixiang generates Bagua (Eight Trigrams). Shao Yong said: One divides into two, two into four, four into eight; this constitutes the Eight Trigrams. From eight to sixteen, sixteen to thirty-two, thirty-two to sixty-four, revealing the profound naturalness of these patterns.

Fuxi Bagua Spatial Arrangement Diagram
The Yi Zhuan (Commentaries on the Yi) states: Heaven and Earth establish positions; Mountains and Marshes communicate; Thunder and Fire interact closely; Water and Fire do not repel each other; the Eight Trigrams interlace. To count past events is to proceed forward; to know future events is to proceed backward; thus, Yi counts backwards. It also states: Thunder moves it; Wind disperses it; Rain moistens it; Sun warms it; Gen (Mountain) stops it; Dui (Lake) delights it; Qian (Heaven) rules it; Kun (Earth) stores it.

Fuxi Sixty-Four Hexagrams Circular Diagram
In this diagram, the inner part represents the lower trigram, and the outer part represents the upper trigram. The sequence of the inner trigrams determines the spatial arrangement of the Eight Trigrams according to the previous numbering of Qian one, Dui two, etc. The sequence of the outer trigrams also follows the previous numbering, added sequentially upon the inner trigrams, thereby forming the Sixty-Four Hexagrams. This seamless wonder originates from nature itself and cannot be achieved through artificial fabrication.

Fuxi Sixty-Four Hexagrams Square Diagram

King Wen Bagua Sequence Diagram

King Wen Bagua Spatial Arrangement Diagram
The Yi Zhuan (Commentaries on the Yi) states: The Emperor emerges from Zhen (Thunder); he is orderly in Xun (Wind); he appears in Li (Fire); he renders service in Kun (Earth); he speaks joyfully in Dui (Lake); he contends in Qian (Heaven); he labors in Kan (Water); he completes his words in Gen (Mountain).