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Therefore, the method of acupuncture possesses the principle of preserving spirit and nourishing true qi. It also embodies the way of cultivating authenticity. This is not merely for treating diseases, but primarily for cultivating and harmonizing the spirit. The Dao values constant existence; if it exists constantly, it replenishes the spirit and consolidates the root, ensuring that essence and qi do not dissipate, and the spirit remains guarded and undivided. Even so, as long as the spirit is guarded, even if the pathogen has not departed, one can still preserve true qi. If a person's spirit fails to remain guarded, they cannot attain the utmost truth. The essence of the utmost truth lies in the profound mysteries of heaven. When the spirit guards itself and aligns with the breath of heaven, returning to the primal origin, this is called "returning to the source."

The method of acupuncture is used to preserve spirit and nourish true qi. Thus, acupuncture has the principle of preserving spirit and nourishing true qi, and it also contains the way of cultivating authenticity. It is not solely for treating diseases. Because it is not just for treating diseases, the key lies in cultivating and harmonizing the spirit. The Dao values constant existence; constant existence replenishes the spirit and consolidates the root. If one can achieve this, essence and qi will not dissipate, and the spirit will remain guarded and undivided. However, even if the spirit is guarded and the disease persists, true qi can still be preserved. The reason for this is that emphasis is placed on the internally guarded spirit rather than merely treating the disease. If a person's spirit cannot remain guarded, they cannot reach the state of utmost truth. The key to utmost truth lies in the profound mysteries of heaven, not in the physical body. When the spirit is guarded and corresponds with the heavenly breath, returning to the primal origin, this is called "returning to the source." Does acupuncture indeed possess the way of cultivating authenticity and the principle of preserving spirit and nourishing true qi? Is this not so?

This passage reiterates the meaning of the previous section. The previous section discussed the ascending and descending movements, the transition and withdrawal of positions, and how the loss of control over rigid and soft stems and branches leads to epidemics, sudden death due to three deficiencies, and dysfunction among the twelve organs, each having specific acupuncture methods. The Yellow Emperor wished to further elucidate these principles, so he consulted Qibo to clarify them, naming this chapter "On the Root of Disease" (Ben Bing Lun), which discusses diseases based on the acupuncture methods mentioned in the previous section.

The Yellow Emperor asked: Regarding the nine obstructions of Heavenly Origin (Tian Yuan Jiu Zhi), I already know them. I wish to hear about Qi intersection (Qi Jiao); under what circumstances is it called "loss of control" (Shi Shou)?

The previous section discussed ascending and descending movements being hindered by the obstruction of nine stars. Inheriting the meaning of the previous section, the Yellow Emperor stated that he already knew about the nine obstructions of Heavenly Origin and now wished to understand in detail the meaning of loss of control in Qi intersection.

Qibo replied: The ascending and descending movements, transitions, and withdrawals have their respective canonical discussions. If both upper and lower movements fail to advance, it is called "loss of control." Therefore, when Qi intersection undergoes positional change, it transforms. This transformation differs from the norm, leading to disorder in the four seasons and instability in the myriad transformations, thereby causing diseases among the people.

When the Yellow Emperor said he knew about the nine obstructions, he meant that the principles of ascending, descending, transitioning, and withdrawing have canonical discussions. His question about why Qi intersection is called "loss of control" was because both upper and lower movements fail to advance. Qi intersection involves positional change; thus, when Qi intersection loses its proper position, it transforms. This abnormal transformation disrupts the seasonal order, causing instability in the myriad transformations and leading to diseases among the people.

The Yellow Emperor asked: Regarding the failure of ascending and descending movements, I wish to hear the reasons. How can we explain the changes in Qi intersection?

Qi intersection refers to the concept of ascending and descending, so the question combines these concepts.

Qibo said: What an insightful question! You understand the Dao well. Changes in Qi intersection are referred to as the mechanism of Heaven and Earth. Sometimes, there is a desire to descend but inability to do so, caused by the obstruction and punishment of Earthly Qi. Additionally, if the Five Movements (Wu Yun) are excessive and arrive ahead of schedule, the Qi intersection fails to advance. There is a desire to ascend but inability to do so, suppressed by the Central Movement (Zhong Yun). Similarly, there is a desire to descend but inability to do so, also suppressed by the Central Movement. Consequently, some movements fail to ascend, some fail to descend; some fail to descend while others ascend to the heavens; some fail to both ascend and descend. These distinctions illustrate the variations in Qi intersection, where changes are abnormal and diverse, resulting in disasters of varying severity.

Changes in Qi intersection represent the mechanism of Heaven and Earth, which rotates. When there is a desire to descend but inability to do so, it is obstructed by the Earthly Department, as described in previous chapters. If the Qi of the Five Movements is excessive and arrives early, the excessiveness restricts both upper and lower movements, causing Qi intersection to stagnate. Some desire to ascend but are suppressed by the Central Movement; some desire to descend but are similarly suppressed. Thus, some fail to ascend, some fail to descend; some fail to descend while others ascend to the heavens. By inference, there are also cases where ascent fails and descent reaches the earth (omitted for brevity). There are also cases where both ascent and descent fail. These distinctions show that changes in Qi intersection are abnormal and varied, leading to disasters of different severities.

The Yellow Emperor asked: I wish to hear about the causes of victory, convergence, and suppression in Qi intersection, and how the resulting diseases vary in severity.

This follows the discussion on the excessiveness of Five Movements, suppression by the Central Movement, and the varying severity of disasters.

Qibo replied: The convergence of victorious and opposing forces causes suppression. For example, in Chen-Xu years, Wood Qi attempts to ascend but encounters Tian Zhu (Venus), whose superiority prevents advancement. If Geng-Xu year occurs, Metal Movement arrives early (Xian Tian), and the Central Movement suppresses it, causing sudden stagnation. Wood Movement seeks to ascend to heaven, but Metal inhibits it, preventing ascent. Consequently, clear and cold Qi increases while Wind Qi decreases; killing frost descends in spring, causing grass and trees to wither. People suffer from early-onset plagues, dry throat and pharynx, limb fullness, and joint pain. Over time, stagnation transforms into eruption, bringing violent winds, broken trees, and chaotic thunder. People suffer from stroke, hemiplegia, numbness, and paralysis.

Initially constrained, later restored, the convergence of victorious forces causes suppression. In Chen-Xu years, Tai Yang governs the sky, and Jue Yin Wood Qi ascends as the left intercalary. Encountering Tian Zhu, Venus dominates, hindering Wood. In Geng-Xu years, Geng represents Metal Movement, arriving early. The Central Movement suppresses ascent. Victory causes sudden stagnation. Wood seeks to ascend, but Metal inhibits it. Metal is clear and cold; Wood is windy and active. Thus, clear Qi rises, Wind Qi diminishes. Killing frost descends in spring, withering vegetation, indicating Dry Metal dominance. Limb fullness and joint pain indicate Wind Wood pathology. Long-term stagnation leads to eruption. Wood eruption brings violent winds and chaos. Stroke and numbness indicate Wind pathology.

In Si-Hai years, Jun Fire seeks to ascend but is blocked by Tian Peng (Mercury), whose superiority prevents advancement. If Jue Yin Wood transitions to the new position, Shao Yin Jun Fire cannot ascend. Water Movement reaches the center, suppressing Jun Fire's ascent. Clear cold returns, causing chilliness day and night. People experience hidden Yang, internal irritability and heat, palpitations, and alternating chills and fever. Prolonged stagnation erupts into sudden heat, red wind affecting the eyes, transforming into warm plagues. Warmth and red miasma transform into Fire Plague, causing irritability and thirst. Severe thirst is treated by draining.

In Si-Hai years, Jue Yin governs the sky, Shao Yin Jun Fire ascends as the left intercalary. Blocked by Tian Peng, Mercury dominates, hindering Fire. If Jue Yin has not yet transitioned, Shao Yin cannot ascend. If Water Movement reaches the center, it suppresses Jun Fire. Ascension fails, clear cold returns, indicating Water dominance. Hidden Yang and internal heat indicate Fire stagnation. Palpitations indicate Fire deficiency. Alternating chills and fever indicate Water-Fire conflict. Prolonged stagnation erupts into sudden heat. Red wind affects the eyes due to Fire-Wind intensity. Warm plague transforms into Fire plague. Both are heat diseases, causing irritability and thirst. Draining treats Fire.

In Zi-Wu years, Tai Yin seeks to ascend but is blocked by Tian Chong (Jupiter), whose superiority prevents advancement. If Ren-Zi year occurs, Wood Movement arrives early, and the Central Movement suppresses it. Tai Yin fails to ascend, causing dust storms, haze, and failure of rain and dampness to transform. People suffer from wind-jueve, salivary flooding, hemiplegia, and abdominal fullness. Long-term stagnation transforms yellow dust into plague. People die prematurely, suffering from jaundice, abdominal distension, and closure. Dampness fails to spread, rain transformation weakens.

In Zi-Wu years, Shao Yin governs the sky, Tai Yin Earth Qi ascends as the left intercalary. Blocked by Tian Chong, Jupiter dominates, hindering Earth. In Ren-Zi years, Ren represents Wood Movement, arriving early. Central Movement suppresses Tai Yin. Dust storms indicate Wind dominance. Failure of rain/dampness indicates Earth deficiency. Wind-jueve and hemiplegia indicate Wind-Damp pathology. Yellow dust plague indicates Earth plague.

In Chou-Wei years, Shao Yang seeks to ascend but is blocked by Tian Peng (Mercury), whose superiority prevents advancement. If Tai Yin has not yet transitioned, Shao Yang cannot ascend. Water Movement reaches the center, suppressing Shao Yang. Cold fog spreads, resembling winter. Water dries, ice forms again. Warmth returns, then cold. Chills and warmth are irregular. People experience hidden Yang, internal heat, palpitations, and alternating chills/fever. Stagnation erupts into sudden heat, red wind affecting eyes, transforming into plague. Internal heat causes bi syndrome and jueve, potentially leading to bleeding.

In Chou-Wei years, Tai Yin governs the sky, Shao Yang Fire Qi ascends as the left intercalary. Blocked by Tian Peng, Mercury dominates, hindering Fire. If Tai Yin has not transitioned, Shao Yin cannot ascend. Xin represents Water Movement. Cold fog and ice indicate Water dominance. Warmth followed by cold indicates Cold overcoming Heat. Irregular chills/warmth cause hidden Yang and internal heat. Bi and jueve result from Water overcoming Fire. Bleeding indicates Fire eruption.

In Yin-Shen years, Yang Ming seeks to ascend but is blocked by Tian Ying (Mars), whose superiority prevents advancement. If Wu-Shen or Wu-Yin years occur, Fire Movement arrives early, suppressing Yang Ming. Rain fails to descend, west winds blow frequently, creating salty dryness. People suffer from upper heat, coughing, and bleeding. Long-term stagnation creates white dust and mist, generating killing Qi. People experience hypochondriac fullness, sadness, nasal congestion, sneezing, dry throat, and dry skin.

In Yin-Shen years, Shao Yang governs the sky, Yang Ming Metal Qi ascends as the left intercalary. Blocked by Tian Ying, Mars dominates, hindering Metal. Fire Movement suppresses Metal. Lack of rain indicates Fire dominance. West winds and dryness indicate Metal stagnation. Upper heat and coughing indicate Fire pathology. White dust and killing Qi indicate Autumn Metal. Nasal congestion and dry skin indicate Metal oppression.

In Mao-You years, Tai Yang seeks to ascend but is blocked by Tian Rui, whose superiority prevents advancement. If Yang Ming has not yet transitioned, Tai Yang cannot ascend. Earth Movement reaches the center, suppressing Tai Yang. Wet rain and heat steam, with cold interspersed. People suffer from diarrhea and indigestion. Long-term stagnation brings cold guests, hail, jueve, hiccups, internal heat, external bi, leg pain, palpitations, irritability, and recurrent jueve.

In Mao-You years, Yang Ming governs the sky, Tai Yang Water Qi ascends as the left intercalary. Blocked by Tian Rui, Earth dominates, hindering Water. Earth Movement suppresses Water. Wet heat and cold interspersed indicate Dampness. Diarrhea and indigestion indicate Earth-Damp pathology. Hail and cold indicate Water cold. Jueve and hiccups indicate Water-Cold pathology. Internal heat and external bi cause leg pain and palpitations. Recurrent jueve results from stagnant heat.

The Yellow Emperor asked: I understand the failure to ascend. I wish to hear about the failure to descend. Can you explain?

The question parallels the previous section.

Qibo replied: Your inquiry is thorough. This reveals the subtle principles of Heaven and Earth. Ascending must eventually descend. After three years at the heavenly level, the next year it descends into the earth, becoming the left intercalary of the earth. This cycle of ascending and descending is called the Six Periods (Liu Ji).

For example, if Shao Yin is the left intercalary of the governing heaven, three years later it becomes the right intercalary of the governing heaven. Three years after that, it descends into the earth to become the left intercalary of the earth. This endless cycle constitutes the Six Periods of the sixty-year cycle.

In Chou-Wei years, Jue Yin seeks to descend into the earth but is blocked by Di Jing (Venus), whose superiority prevents advancement. If Shao Yin has not yet withdrawn, Jue Yin cannot descend. Metal Movement reaches the center, inheriting and suppressing Jue Yin. Descent fails, leading to stagnation. Wind raises dust, white Metal Qi inherits. Wind blows dust, indicating Wind dominance. Clear dryness kills, frost descends, indicating Metal dominance. Prolonged failure to descend leads to stagnation. Wind and dryness coexist. Spring warmth turns cold. Grass sprouts but suffers frost damage. Dormant insects remain hidden. Clear cold damages the viscera.

In Chou-Wei years, Tai Yin governs the sky, Tai Yang is in the泉 (spring/nadir). Jue Yin descends as the left intercalary of the earth. Blocked by Di Jing, Metal dominates Wood. If Shao Yin has not withdrawn, Jue Yin cannot descend. Metal Movement inherits and suppresses Wood. Descend fails, leading to stagnation. Dust and white Metal Qi appear. Wind raises dust. Clear dryness and frost indicate Metal dominance. Stagnation leads to Wind-Dry coexistence. Spring warmth turns cold. Frost damages sprouting grass. Clear cold damages viscera.

In Yin-Shen years, Shao Yin seeks to descend into the earth but is blocked by Di Xuan (Mercury), whose superiority prevents entry. If Bing-Shen or Bing-Yin years occur, Water Movement is excessive and arrives early. Jun Fire seeks to descend, but Water Movement inherits and suppresses it. Descent fails. Red clouds appear, but black Qi arises. Warmth feels comfortable, but snow often falls. Cold returns, skies look bleak. Prolonged failure to descend leads to stagnation. Cold victory reverses to heat. Red wind transforms into plague. People suffer from red face, heart irritability, headache, and dizziness. Red Qi manifests, warm disease prepares to arise.

In Yin-Shen years, Shao Yang governs the sky, Jue Yin is in the nadir. Shao Yin descends as the left intercalary of the earth. Blocked by Di Xuan, Water dominates Fire. In Bing-Shen/Yin, Water Movement is excessive. Jun Fire seeks to descend, suppressed by Water. Red clouds appear, black Qi arises. Warmth contrasts with snow. Cold returns. Stagnation leads to reversal. Cold victory reverses to heat. Red wind becomes warm plague. Headache and dizziness indicate Fire eruption. Warm disease arises.

In Mao-You years, Tai Yin seeks to descend into the earth but is blocked by Di Cang (Jupiter), whose superiority prevents entry. If Shao Yang has not yet withdrawn, Tai Yin cannot descend. Or Wood Movement reaches the center, inheriting and suppressing Tai Yin. Descent fails. Yellow clouds appear, green mist shines. Turbulence brings strong winds. Fog and dust dominate, trees break. Prolonged failure to descend leads to stagnation. Heaven fills with yellow dust, earth emits damp heat. People suffer from limb weakness, dizziness, joint pain, and abdominal fullness.

In Mao-You years, Yang Ming governs the sky, Shao Yin is in the nadir. Tai Yin descends as the left intercalary of the earth. Blocked by Di Cang, Wood dominates Earth. If Shao Yang has not withdrawn, Tai Yin cannot descend. Ding-You/Mao Wood Movement inherits and suppresses Earth. Yellow clouds and green mist appear. Turbulence and wind arise. Fog and dust dominate. Tree breaking occurs. Stagnation leads to eruption. Yellow dust and damp heat cause limb weakness, dizziness, joint pain, and abdominal fullness. These are symptoms of Earth stagnation eruption.

In Chen-Xu years, Shao Yang seeks to descend into the earth but is blocked by Di Xuan (Mercury), whose superiority prevents entry. If Water Movement is excessive and arrives early, it inherits and suppresses Shao Yang. Descent fails. Red clouds appear, black Qi arises. Warmth desires to emerge, but cold air suddenly arrives, possibly causing hail. Prolonged failure to descend leads to stagnation. Cold air reverses to heat. Red wind transforms into plague. People suffer from red face, heart irritability, headache, and dizziness. Red Qi manifests, heat disease prepares to arise.

In Chen-Xu years, Tai Yang governs the sky, Tai Yin is in the nadir. Shao Yang descends as the left intercalary of the earth. Blocked by Di Xuan, Water dominates Fire. In Bing-Xu/Chen, Water Movement is excessive. Water inherits and suppresses Fire. Red clouds appear. The following details are similar to Shao Yin.

In Si-Hai years, Yang Ming seeks to descend into the earth but is blocked by Di Tong (Mars), whose superiority prevents entry. If Tai Yin has not yet withdrawn, Yang Ming cannot descend. Fire Movement reaches the center, inheriting and suppressing Yang Ming. Descent fails. Sky becomes clear and austere, red Qi shines. Warmth returns. People feel lethargic, sleep poorly, have dry throats, and crave water. Internal heat causes irritability. Morning and evening warmth returns. Prolonged failure to descend leads to stagnation. Sky becomes clear with slight cold, distant white Qi appears. People suffer from tremors, dizziness, stiff limbs, numbness, hypochondriac pain, and blurred vision.

In Si-Hai years, Jue Yin governs the sky, Shao Yang is in the nadir. Yang Ming descends as the left intercalary of the earth. Blocked by Di Tong, Fire dominates Metal. If Tai Yin has not withdrawn, Yang Ming cannot descend. In Wu-Shen/Yin, Fire Movement inherits and suppresses Metal. Sky becomes clear, red Qi shines. Warmth returns, Fire dominates Metal. Lethargy and poor sleep indicate lack of tranquility. Dry throat and craving water indicate internal heat. Tremors, stiffness, numbness, and hypochondriac pain indicate Metal oppression.