As recorded in Suwen (Plain Questions), chapter Siqi Tiaoshen Dalun (Great Treatise on Regulating the Spirit in Accordance with the Four Qi): “In the three months of spring, this is called effusion and renewal. Heaven and earth generate together, and the myriad beings flourish. One should retire at night and rise early, stroll freely in the courtyard, loosen the hair and relax the body.” This passage indicates that spring health preservation requires resting at night, rising early, and engaging in moderate movement, thereby harmonising with the qi of growth in nature.

Suwen (Plain Questions), in chapter Shanggu Tianzhen Lun (Discourse on True Qi in Ancient Times), further states: “Those in ancient times who understood the Dao modelled themselves on yin and yang and harmonised with the methods.” To model oneself on yin and yang means adjusting daily life in accordance with the cyclical changes of the four seasons. To harmonise with the methods signifies selecting appropriate forms of exercise based on one’s individual constitution and physical condition. In ancient times, practices such as daoyin (guiding and stretching exercises) and anqiao (therapeutic pressing and mobilisation) were employed. Today, comparable practices include qigong, taijiquan, baduanjin, and brisk walking.

Physical activity must therefore be tailored to the individual. One should avoid prolonged inactivity, yet excessive exertion must also be prevented to avoid work-rest imbalance. As stated in Suwen (Plain Questions), chapter Xuanming Wuqi Pian (Exposition on the Five Qi): “Prolonged viewing injures the blood; prolonged lying injures the qi; prolonged sitting injures the flesh; prolonged standing injures the bones; prolonged walking injures the sinews.” This classical warning underscores that both movement and stillness must be properly moderated. Modern medicine likewise advocates standing and moving briefly every hour and maintaining regular moderate-intensity exercise each week to strengthen the heart, lungs, muscles, and bones.