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"Culun" (Cranial Fontanelle) refers to the naming derived from the influence of Heaven and Earth's Yin and Yang Qi on the infant's cranial fontanelle. I once perused the *Huangdi Neizhuan* (Inner Biography of the Yellow Emperor), which records the golden script of Queen Mother of the West, beginning to deduce the arts of Yin and Yang regarding the Four Seasons and the Two Modes (Heaven and Earth), as well as the Dao of the Three Powers (Heaven, Earth, Human) returning to One Unity, collecting and controlling spiritual mechanisms. The Yellow Emperor obtained these secrets and ascended to heaven, hiding them in a golden casket, named *Neijing* (Internal Classic, i.e., *Huangdi Neijing*), which ordinary people could not see. Later, the worthy scholars and shamans of King Mu of Zhou found and interpreted it on Kongtong Mountain. It narrates the great virtue of Heaven and Earth and the transformative power of Yin and Yang; when parents unite harmoniously, the fetal constitution is formed in the central palace.

Since essence and blood coagulate in the uterus, the male fetus senses Yang Qi and rises, with blood entering the essence palace; the female fetus follows Yin Qi and remains still. Thus, clear Qi descends while the Yang Valley generates, and turbid Qi ascends while the Yin Well prospers. If the Two Modes interchange and the Five Qi interact, only those who perceive the primordial mechanism can attain understanding. If true Yin becomes mixed, causing essence and blood to condense into disaster; or if Yang Qi deviates, causing Ying (Nutritive Qi) and Wei (Defensive Qi) to combine and create disease, then after the infant is born, conditions like fright convulsions often arise. Mediocre and ignorant individuals, unable to investigate the origin and course of diseases, apply indiscriminate attacking treatments, thereby unjustly harming infants. Alas! Alas! Therefore, I investigated ancient texts, traced the causes, listed the disease categories, and composed this book, titled *Lunxin Jing* (Classic of the Cranial Fontanelle). Relying truly on syndrome differentiation allows one to determine life and death; future students should prudently base their treatment of illnesses on this.

When Tianhe (Harmonious Heaven) and Taiqing (Great Purity) energies descend upon Chihai (Red Sea, referring to the lower body/kidney water), Zhenyi Yuanqi (True Primal Qi) moves with them, causing the mother's emotions to be disturbed first, becoming agitated and intense. This indicates Yang excess triggering Yin movement, suggesting a male pregnancy. In such cases, the six pulses and all meridians exhibit Yang syndromes. If the pregnancy is weak and cannot withstand the organ qi, it may be injured by shock; if the pregnancy is strong but the qi is deficient, the mother may fall ill after three to five months, following the changes of the five zang organs. If the Heart is affected, there is bitter taste and dry tongue; if the Lung is exhausted, there is excessive phlegm and aversion to cold; if the Liver has pathogenic factors, there is craving for sour taste and excessive sleep; if the Spleen is diseased, there is vomiting, reflux, and anorexia; if the Kidney is distressed, there is weakness and lack of strength. If the zang organs and pregnancy qi are balanced, there is harmony without suffering. If the fetus is weak but forcibly nourished by the organs, it will likely suffer from many diseases after birth.

If it is a pure Yin syndrome of the Two Modes, mixed with ascending True One Qi, called "Yin generating Yang," it suggests the father's essence is thin, indicating a female pregnancy. Here, the six pulses and meridians exhibit Yin syndromes. If blood is abundant and qi is deficient, the body is fat but qi is weak; if qi is abundant and blood is deficient, the body is thin but qi is strong. The qi manifestations of other organs during pregnancy are similar to the description for males.

While in the mother's womb, the child receives the righteous qi of harmony, distinguishing the principles of Yin and Yang. Heaven and Earth bestow spiritual energy, leading to transformation after ten months, allowing all things to form. Following seasonal changes, the great principle remains pure, forming the basis of auspiciousness, preserving the unity of the True Dao, thus enabling formation. In the first month, it is a "pei" (embryo), where essence and blood coagulate. In the second month, it is a "tai" (fetus), where physical signs differentiate. In the third month, Yang Spirit transforms into Three Hun (Ethereal Souls), promoting growth through movement. In the fourth month, Yin Spirit transforms into Seven Po (Corporeal Souls), stabilizing the form through stillness. In the fifth month, the Five Elements divide among the Zang Organs, calming the spirit. In the sixth month, the Six Harmonies define the Fu Organs, nourishing spirituality. In the seventh month, essence opens and orifices connect, bringing brightness. In the eighth month, Primordial Spirit descends together, possessing true spirituality. In the ninth month, palaces (organs) are arranged, preparing for birth. In the tenth month, qi is sufficient, and all things are completed.

Taiyi Yuanzhen (Supreme Unity Primal Truth) in the head is called Niwan (Mud Pill Palace), commanding various spirits, obtaining protection from hundred spirits to resist evil qi, shaping all things, taking stillness as the source. Therefore, knowing to carefully care for the child, maintaining tranquility and harmony, ensures longevity. Thus, if a child is emaciated, it is often the fault of others (physicians or caregivers).