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The Yin and Yang of Heaven and Earth are no different from those of humans. Heaven and Earth can endure for a long time, whereas humans often fail to do so because human affairs do not align with the secrets of Nature (Tianji), leading to a loss of the supreme Dao. The way of Heaven and Earth is like a balance scale: what is high is suppressed, what is low is lifted, what is strong is controlled, what is weak is supplemented, what prevails is balanced, and what exists is utilized. Moral transformations and political decrees all receive corresponding responses, causing Qi dynamics to cycle endlessly without beginning or end, thus enabling longevity and continuity. However, the way of humans is different: what is high is not suppressed but raised further; what is low is not lifted but depressed further; what is strong is not controlled but enhanced further; what is weak is not supplemented but damaged further. Truth and falsehood are not distinguished, orthodoxy and heterodoxy are not separated, deficiency and excess are not examined, and supplementation and reduction are unclear. Deficient conditions are mistakenly reduced, excessive conditions are mistakenly supplemented, and ultimately, there is no awakening, leading to confusion amidst the pathogenic factors of the Six Desires and Seven Emotions. Various actions steal and disturb the innate Qi, repeatedly violating taboos and exposing oneself to harmful pathogens, resulting in organ imbalance, chaotic Qi, and disease. If untreated, Qi exhaustion leads to death, preventing one from fulfilling their natural lifespan. Generally, if internal purity is maintained, external falsity cannot cause harm; if internal righteousness is upheld, external pathogens cannot injure. Therefore, enlightened individuals secretly guard the secrets of Nature, prevent disasters, avoid pathogenic invasion, and thereby achieve physical peace and complete their natural lifespan. By accumulating merit and practicing virtue, one may also achieve perfection and longevity comparable to Heaven and Earth. Most people, however, suffer from internal pathogens attracting external invaders, depleting true Qi, leading to danger and death. The Sages, out of compassion, transmitted the ways of cultivating truth, preserving life, preventing illness, and curing disease. The essence of health preservation lies in internal cultivation and external conduct, clothing, diet, medicine, and food, as well as all movements and rest, which should correspond to the seasons, each having benefits or drawbacks. One should practice what is suitable, avoid what is prohibited, control what is excessive, and supplement what is deficient, ensuring harmonious Qi and Blood, clear and agile Spirit, absence of internal deviance, and lack of external resentment, thus avoiding disaster and premature death.

The principles governing the suitability of medicines and foods for each year are as follows: For years governed by Zi-Wu (Shaoyin Junhuo ruling the Upper Heaven), Xianhan (Salty-Cold) is suitable; for Maoyou (Yangming Zaojin ruling the Upper Heaven), Ku Re (Bitter-Hot) is suitable; for Chou-Wei (Taiyin Shitu ruling the Upper Heaven), Gan Wen (Sweet-Warm) is suitable; for Yin-Shen (Shaoyang Xianghuo ruling the Upper Heaven), Ku Wen (Bitter-Warm) is suitable; for Si-Hai (Jueyin Fengmu ruling the Upper Heaven), Ku Wen (Bitter-Warm) is suitable; for Chen-Xu (Taiyang Hanshui ruling the Upper Heaven), Gan Re (Sweet-Hot) is suitable; for Si-Hai (Jueyin Fengmu ruling the Lower Earth), Xiao Wen (Minor Warm) is suitable; for Chen-Xu (Taiyang Hanshui ruling the Lower Earth), Xiao Wen (Minor Warm) is suitable; for Chou-Wei (Taiyin Shitu ruling the Lower Earth), Suan Re (Sour-Hot) is suitable; for Chen-Xu (Taiyang Hanshui ruling the Lower Earth) combined with Jueyin Fengmu, Suan Wen (Sour-Warm) is suitable; for Maoyou (Yangming Zaojin ruling the Lower Earth), Ku Wen (Bitter-Warm) is suitable; for Chen-Xu (Taiyang Hanshui ruling the Lower Earth), Ku Re (Bitter-Hot) is suitable; for Si-Hai (Jueyin Fengmu ruling the Lower Earth) combined with Taiyin Shitu, Yangming Zaojin, and Taiyang Hanshui, Gan Re (Sweet-Hot) is suitable; for Chen-Xu (Taiyang Hanshui ruling the Lower Earth) combined with Taiyin Shitu and Jueyin Fengmu, Gan Wen (Sweet-Warm) is suitable; for Yin-Shen (Shaoyang Xianghuo ruling the Lower Earth), Xin Liang (Acrid-Cool) is suitable.

In years of Wood Movement, termed Zhong Jiao, if Shang Metal Qi appears above, Xin Ping (Acrid-Balanced) is used; if Taiyin Shitu Qi appears above, Xin Wen (Acrid-Warm) is used; if Shaoyang Xianghuo Qi appears above, Suan Liang (Sour-Cool) is used; if Shaoyin Junhuo Qi appears above, Suan He (Sour-Balanced) is used. In years of Fire Movement, termed Zhong Zheng, if Zheng Fire Qi appears above, Gan Han (Sweet-Cold) is used; if Jiao Wood Qi appears above, Xian He (Salty-Balanced) is used; if Taiyin Shitu Qi appears above, Xian Wen (Salty-Warm) is used; if Shaoyin Junhuo Qi appears above, Gan He (Sweet-Balanced) is used. In years of Earth Movement, termed Zhong Gong, if Yu Water Qi appears above, Ku Wen (Bitter-Warm) is used; if Taiyin Shitu Qi appears above, Gan He (Sweet-Balanced) is used; if Shaoyin Junhuo Qi appears above, Xian He (Salty-Balanced) is used; if Shaoyang Xianghuo Qi appears above, Ku Re (Bitter-Hot) is used. In years of Metal Movement, termed Zhong Shang, if Zheng Fire Qi appears above, Xin Wen (Acrid-Warm) is used; if Shang Metal Qi appears above, Ku He (Bitter-Balanced) is used; if Jiao Wood Qi appears above, Suan He (Sour-Balanced) is used. In years of Water Movement, termed Zhong Yu, if Shaoyin Junhuo Qi appears above, Suan He (Sour-Balanced) is used; if Taiyin Shitu Qi appears above, Ku He (Bitter-Balanced) is used; if Shaoyang Xianghuo Qi appears above, Xian Re (Salty-Hot) is used.

These applications of the Five Flavors and Four Qi constitute the principle of yearly suitable medicines and foods. "Upper" refers to the Qi ruling the Upper Heaven (first three periods); "Lower" refers to the Qi ruling the Lower Earth (last three periods); "Middle" refers to the Central Movement Qi governing the whole year. If both Upper and Lower are Fire, it refers to Yin-Shen years where Shaoyang Xianghuo rules both Upper Heaven and Lower Earth. However, the suitability of medicines and foods requires understanding whether the Central Movement Qi is similar or different, and more or less, to guide treatment. Similarities include Cold, Dampness, and Dryness (Yin); Wind, Heat, and Fire (Yang). Differences are otherwise. Dryness and Dampness represent minor differences. Integrating the yearly movement, one selects based on similarities and differences. If similarity to Heaven's transformation is greater, treat using Earth's transformation; if similarity to Earth's transformation is greater, treat using Heaven's transformation. Adjust based on the degree of similarity, using toxic or non-toxic herbs according to the methods for grains, meats, fruits, and medicines. Avoid excess to prevent harm. Adapt to the Qi dynamics, first extracting the Source of Transformation, then applying acupuncture. For stagnation, extract and reduce; for deficiency, support and supplement; for excess, suppress and control; for weakness,扶 (support) and tonify. Aim for balance. Do not allow imbalance of excess and deficiency to generate disease.

Extracting the Source of Transformation means acting before the Five Regular Qi positions take dominance, when the signs of Qi dynamic overcompensation and counter-reaction are already evident. Then, one extracts the Source of Transformation and applies needle tonification and sedation. For example, when Wind-Wood is about to prevail, blueish dust appears in the sky, trees make sounds, east winds blow frequently, rain and dampness fail to arrive, Jupiter (Suixing) shines brightly, and Saturn (Zhenxing) glitters, indicating the sign. In the twelfth month of the previous year, extract the Source of Transformation, sedate Wood Qi, and tonify Earth Qi via acupuncture. When the Two Fires (Shaoyin Junhuo and Shaoyang Xianghuo) are about to prevail, red light shines at the horizon, grass withers, south winds come frequently, Mars (Yinghuo) shines, and Venus (Taibai) glitters, indicating the sign. In the third month, extract the Source of Transformation, sedate the Two Fires, and tonify Metal Qi. When Earth-Dampness is about to prevail, yellow dust rises everywhere, humid heat develops, thick clouds gather, dry objects become moist, Chen Star shines, and Saturn is bright, indicating the sign. In the fifth month, extract the Source of Transformation, sedate Earth Qi, and tonify Water Qi. When Dry-Metal is about to prevail, west winds blow frequently, earth qi becomes dry first, moist objects dry up, white salt forms on soil, mountains show white aura, forests emit green smoke, killing energy arises, tender leaves wither first, Venus shines brightly, and Jupiter dims, indicating the sign. In the sixth month, extract the Source of Transformation, sedate Metal Qi, and tonify Wood Qi. When Cold-Water is about to prevail, the sky becomes deep dark, sunlight fails to penetrate, cold air arrives, hibernating insects hide early, Mercury (Chenxing) shines, and Mars loses color, indicating the sign. In the ninth month, extract the Source of Transformation, sedate Water Qi, and tonify the Two Fires.

What is called the Source of Transformation refers to the sources of the Six Transformations. The source of Liver Wood is Zhongfeng (LR4), located one cun anterior to the medial malleolus, taken with the foot supinated. The source of Monarch Fire (Heart True Fire) is Tongli (HT5), located one cun proximal to the wrist crease. The source of Minister Fire (Pericardium) is Neiguan (PC6), located two cun proximal to the wrist crease between the two tendons. The source of Spleen Earth is Gongsun (SP4), located one cun posterior to the base of the great toe. The source of Lung Metal is Lieque (LU7), located half a cun superior and lateral to the wrist crease. The source of Kidney Water is Yongquan (KI1), located in the depression of the arterial pulse above the medial malleolus, which is Taixi (KI3), and one cun inferior to that is Yongquan (KI1).

When extracting the Source of Transformation, act before the Qi desires to flourish, meet it and extract it, sedate its excessive Qi to prevent it from prevailing and causing disease, and tonify its deficient source to prevent pathogenic invasion and disease. Carefully await the timing, keeping the mind calm. Hold the needle and insert it until the meridian boundary. Regardless of respiration count, do not retain it too long. Before and after obtaining Deqi, during exhalation, slowly guide the needle to its gate, and withdraw upon completion of exhalation. Do not press the acupoint; let the large Qi exit. This is the sedation method. For tonification, first use the left hand to rub and press the acupoint, soothing and dispersing the Qi, push the skin, flick it to make the vessel full, then suddenly insert the needle with precision. Press the skin at the acupoint so the needle enters exactly where needed, allowing the Spirit and Qi to remain internal. Insert the needle upon completion of exhalation, avoiding Qi rebellion. Regardless of respiration count, retain it quietly for a long time to distribute the Qi. During inhalation, rotate the needle to obtain Deqi. Once Qi arrives, guard it carefully, do not change it, to avoid adverse effects. Withdraw the needle during inhalation, immediately press the acupoint so Qi does not escape, remaining in place. Push and close the gate, allowing Spirit and Qi to remain, and large Qi to stay. This is the tonification method.