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The method of acupuncture must observe the movements of the sun, moon, and stars, as well as the qi of the four seasons and the eight solar terms. Only when the qi is stable should needling be performed. (Observing qi requires examining the warmth or coldness of the day, the waxing or waning of the moon, the water clock measurements, and the principles of the regular qi of the four seasons and the wind of the eight solar terms as follows. When qi is stable, one knows what is appropriate.) Therefore, when the weather is warm and sunny (yang is abundant and yin is deficient), human blood becomes fluid and lubricated, and defensive qi (Wei Qi) flows smoothly; thus, blood is easily drained and qi moves readily. When the weather is cold and cloudy (yang is deficient and yin is excessive), human blood becomes stagnant and sluggish, and deficient qi sinks (deficiency makes draining difficult, sinking makes movement difficult). When the moon begins to wax, human blood and vital qi begin to become refined, and defensive qi starts to circulate. When the moon is full, blood and vital qi are substantial, and muscles are firm. When the moon is empty (waning), muscles diminish, meridians become empty, defensive qi departs, and the form remains alone. Hence, one must regulate blood and qi according to heavenly timing. Therefore, do not needle when the weather is cold (because Ying and Wei qi are likely obstructed). Do not worry about coagulation when the weather is warm (because blood and qi move easily). Do not use reducing methods when the moon is waxing (for fear of damaging its generating qi). Do not use tonifying methods when the moon is full (for fear of assisting pathogenic qi). Do not treat when the moon is empty (because yin qi is deficient and pathogenic qi cannot be expelled). Thus it is said: Reducing at the time of the waxing moon causes organ deficiency (making the deficient more deficient). Tonifying at the time of the full moon causes blood and qi to overflow, with residual blood in the collaterals, termed double excess (making the excessive more excessive). Treating at the time of the empty moon disrupts the meridians, causing yin and yang to become confused, true qi and pathogenic qi indistinguishable, and pathogens sinking and stagnating. This leads to external deficiency and internal chaos, allowing pernicious pathogens to arise. The stars serve to regulate the movements of the sun and moon. The Eight Rectitudes (Eight Solar Terms corresponding to eight directions) serve to monitor the vacuous evil winds from the eight directions, arriving with their respective seasons. (The four cardinal directions and four intercardinal directions are called the Eight Rectitudes, corresponding to the eight palaces. The qi of the eight directions arrives correctly with the season, called the Eight Winds. Wind coming from the direction of residence is Real Wind, which governs growth; wind coming from the opposite direction is Vacuous Wind, which governs destruction. Observing the positions of the Eight Rectitudes reveals the nature of pathogenic injury.) The four seasons serve to distinguish the locations of spring, summer, autumn, and winter qi, allowing for regulation according to time. One must avoid the vacuous evil winds of the Eight Rectitudes and not offend them. (Human qi is regulated according to the four seasons; heaven and earth qi are avoided when they manifest as vacuous winds.) If a person's deficiency meets heavenly deficiency, the two deficiencies interact, and the qi penetrates to the bone, injuring the five zang organs internally. (Human deficiency refers to the deficiency of blood and qi. Heavenly deficiency, as described in the *Sui Lu Lun*, occurs when one encounters the decline of the year, the emptiness of the moon, and the disharmony of the season, thereby being injured by thief wind; this is called Triple Deficiency. Because deficiency interacts with deficiency, pathogenic qi enters deeply to the bone and injures the five zang organs.) A skilled practitioner who anticipates and treats can prevent injury. Thus, it is said that the Heavens' Taboos must not be unknown. (If a practitioner knows and avoids these taboos, or can rescue if violated, injury can be prevented. Wherever Taiyi resides, qi has aspects of pathogenic/regular and excess/deficiency, arising from heavenly dao, which must be avoided; hence the term Heavens' Taboos. See detailed explanations in *Jiu Zhen Lun*, with diagrams in Volume 3.)

Reducing methods must employ the principle of "Fang" (Square/Upright). Fang implies uprightness. It applies when human qi is flourishing, the moon is full, the day is warm, the body is settled, and the patient is inhaling when the needle is inserted (this is the arrival of qi). Then, wait for the patient to inhale again to rotate the needle (this initially tonifies true qi). Then, wait for the patient to exhale to slowly withdraw the needle (withdrawal is extraction). Thus, reducing must use the principle of Fang, making qi move easily. Tonifying methods must employ the principle of "Yuan" (Round/Active). Yuan means active. Activity means movement. (Movement refers to circulating qi; moving refers to guiding stagnation. When righteous qi is insufficient, Ying and Wei do not circulate, and blood and qi stagnate; thus, Yuan method is used to circulate and tonify.) Needling must penetrate the Ying level (deep into blood vessels). Then, withdraw the needle during inhalation (withdrawal means removal, i.e., withdrawing the needle upon observing inhalation as described later). Thus, Yuan and Fang do not refer to the shape of the needle (they refer to the application of the needle. According to the *Guan Neng Pian*: Reducing uses Yuan, Tonifying uses Fang. Investigating closely, *Ling Shu* states Yuan means fluent; using a round and active needle to meet and drain allows for reducing. Fang means upright and quiet; slight retention and rapid withdrawal protect true qi, allowing for tonification. This seems contrary to the current chapter, but the meanings of Yuan and Fang each have their own elucidation and should not be rigidly applied.) Therefore, those who nourish the spirit must know the fatness or thinness of the form, and the abundance or deficiency of Ying, Wei, blood, and qi. Blood and qi are the spirit of humans and must be carefully nourished. (Form is the vessel of the spirit; spirit is the function of the form. Thus, to nourish the spirit, one must carefully nourish the form.)