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Chapter 70 of the *Nan Jing* (Classic of Difficult Issues) states: "In spring and summer, needling should be shallow; in autumn and winter, needling should be deep." What does this mean? The answer is: In spring and summer, Yang Qi (vital energy associated with warmth and activity) rises to the exterior, and human Qi also tends toward the exterior; therefore, one should needle shallowly. In autumn and winter, Yang Qi sinks to the interior, and human Qi also tends toward the interior; therefore, one should needle deeply.

Master Hua (Hua Shou) stated: During the time of spring and summer, Yang Qi floats upward, and human Qi behaves similarly; thus, needling should be shallow to prevent excessive depletion. During the time of autumn and winter, Yang Qi sinks downward, and human Qi behaves similarly; thus, needling should be deep to prevent insufficient treatment. The Classics state: "One must first accord with the seasonal Qi and not disrupt the harmony of Heaven and humanity," which refers to this principle. Chen Si from Siming stated: The Qi of spring resides in the hair and skin (Mao), the Qi of summer resides in the skin (Pi), the Qi of autumn resides in the muscle intervals (Fen Rou), and the Qi of winter resides in the bone marrow (Gu Sui); this is the correspondence for depth of needling.

Chapter 71 of the *Nan Jing* states: The Classics say, "When stimulating Ying (Nutrient) points, do not injure Wei (Defensive) Qi; when stimulating Wei points, do not injure Ying Qi." What does this mean? The answer is: To needle Yang aspects, insert the needle horizontally (lying flat against the skin); to needle Yin aspects, first press the intended Ying or Shu point with the left hand until the local Qi disperses, then insert the needle. This is called stimulating Ying without injuring Wei, and stimulating Wei without injuring Ying.

Master Hua stated: Ying Qi is Yin, and Wei Qi is Yang. Ying Qi circulates within the vessels, while Wei Qi circulates outside the vessels, each having its own depth. The method of using needles follows this logic as well. One must needle the Yang aspect horizontally because Yang Qi is light and floating; if inserted too deeply vertically, it may injure Ying Qi. When needling the Yin aspect, one must first press the acupoint with the left hand, wait for a while until the Qi disperses, and then insert the needle; otherwise, Wei Qi will be injured. "Wu" (No) is interchangeable with "Wu" (Do not), serving as a prohibitive term.

Chapter 70 of the *Nan Jing* further states: "In spring and summer, one must introduce a portion of Yin; in autumn and winter, one must introduce a portion of Yang." What does this mean? The answer is: In spring and summer, when the climate is warm, to introduce a portion of Yin, one initially inserts the needle deeply into the regions of the Kidney and Liver, obtains De Qi (arrival of needle sensation), and guides/holds the needle to draw forth Yin Qi. In autumn and winter, when the climate is cold, to introduce a portion of Yang, one initially inserts the needle shallowly and lifts it to the regions of the Heart and Lung, obtains De Qi, and pushes the needle deeper to draw forth Yang Qi. This is what is meant by introducing Yin in spring and summer, and introducing Yang in autumn and winter.

Master Hua stated: "Zhi" means to obtain or extract. The temperature is warm in spring and summer; to introduce a portion of Yin is the principle of nourishing Yang in spring and summer. Initially inserting the needle deeply to the region of the Kidney and Liver, waiting for De Qi, then guiding the needle upward to lift it until reaching the division of the Heart and Lung, is called introducing a portion of Yin. The air is cold in autumn and winter; to introduce a portion of Yang is the principle of nourishing Yin in autumn and winter. Initially inserting the needle shallowly and lifting it at the region of the Heart and Lung, waiting for De Qi, then pushing the needle inward to reach the division of the Kidney and Liver, is called introducing a portion of Yang. The theory of inducing Yin and Yang in this chapter is merely Yue Ren (Qin Yueren/Bian Que) specially deducing that the rationale is such. For all tonification and sedation techniques in needling, there are appropriate methods suited to the situation; one need not initially be bound by this specific rule.