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The *Neijing* (Inner Canon) states: Taiyang (Greater Yang) is one of the Three Yang meridians. Its qi (vital energy) is the most dignified, and only the Heart Monarch (Heart) has dominion over it. Therefore, the Heart is called the "Taiyang within Yang," primarily because it is where Yuanqi (Original Qi) is most concentrated. Thus, the Taiyang meridian serves as the father of the meridians and acts as the纲维 (guiding framework) for the Twelve Meridians. Humans are born from Yang; as long as a thread of Yang qi remains unbroken, death does not occur. Hence, there is a pursuit of Pure Yang, seeking its essence, which is the Qi of Spirit (Shen).

This qi resides high and above; therefore, the qi of all Six Yang meridians ascends to the head. From the forehead and vertex to the Fengfu (GV16) point at the back of the neck, these areas belong to Taiyang. The qi of Taiyang originates from Shaoyin Kidney, ascends via the Taichong channel, converges with the Du Mai (Governing Vessel), and reaches its peak in the Five Elements region of the back. Thus, from the crown, spine, to the loins and back muscles, these belong to Taiyang.

The qi of Taiyang is floating and abundant, accompanying Wei Qi (Defensive Qi). The *Neijing* says: "Yang qi moves upward and guards the exterior." Because it guards the exterior, it governs the fullness of the skin and flesh and the luster of the hair. Anything responsible for external defense belongs to Taiyang.

Taiyang governs internal retention with specialization; thus, when Jing (Essence) is sufficient, it nourishes Shen (Spirit). It governs external solidity, so it prefers stillness; agitation leads to consumption and loss. If this qi becomes slightly impure or insecure, diseases both internal and external will arise.

Internally, disease manifests as chills and fever, stagnation and swelling, flaccidity, reversal cold/heat (Jue-Ni), pain, as well as chest binding and diaphragmatic obstruction. When severe, it resembles thunderbolts and storms. Externally, Wind-Cold invades, causing Shanghan (Cold Damage) or Shangfeng (Wind Injury). If disease occurs in the meridian regions, symptoms include headache, stiff neck, pain in the shoulders, back, loins, spine, and joints, along with generalized chills and fever. Those with Cold Damage fear cold; those with Wind Injury fear wind. Cold injures Ying Qi (Nutritive Qi); Wind injures Wei Qi (Defensive Qi).

Although pathogens eventually enter the Bladder, the pathology is not primarily attributed to the Bladder, because the Bladder is the "Official of the Metropolis" (responsible for storing urine), and its function lies in the exterior, not in governing these specific pathologies. Only after prolonged duration, when pathogens traverse the meridian to its end, do they affect the Bladder, causing thirst and difficult urination. This follows the root of the meridian transmission. However, various scholars of Shanghan compete to regard floating pulse as evidence of Taiyang-Bladder disease, completely disregarding what Taiyang actually is, and arbitrarily attributing it to the Bladder. They fail to realize that the Bladder is indeed not the master of the disease.

The six Qi of the four seasons and the Wu Yun (Five Movements) Si Tian (Heavenly Ruler) constitute the "Three Harmonies." Due to this convergence, it forms the "Qi Intersection" (Qi Jiao). Changes at the Qi Intersection cause human response, giving rise to exogenous hundred diseases. Humans live within the Qi Intersection.

The *Neijing* does not list syndromes for the normal state of the Six Qi of the four seasons. It omits them because normal Six Qi should follow the order of Five Elements and four seasons, adhering to the proper ascent and descent of Yin and Yang. If one truly aligns with the appropriate climate, how could illness occur? Illness arises because the arrival of Qi often has discrepancies of excess (Tai Guo) or deficiency (Bu Ji), or involves complex interactions like addition, subtraction, dominance, and subordination between Host and Guest Qi. These alter the function of the original Qi, creating abnormalities of excess or deficiency. Therefore, if Si Tian patterns overlap, disease is inevitable.

If one claims this has nothing to do with humans, consider that the survival and reproduction of living things, the flourishing and decline of all species, and the growth and withering of plants vary annually. Is this not due to changes in the Qi Intersection? Since humans exist within the Qi Intersection, must there not be mutual resonance? Generally, external stimulation combined with an internal response that loses harmony results in disease.

Exogenous disease differs fundamentally from endogenous injury caused by the Seven Emotions. Endogenous injury stems from inherent personality biases, long-term mental strain, and varying constitutional thickness/thinness of Zang-Fu organs. However, subsequent exogenous infections always have corresponding internal Qi responses; they cannot be treated solely by expelling external pathogens.

The *Neijing* has a separate category called "Qi Heng" (Strange and Constant) to collect endogenous diseases. Although this method is vastly different from exogenous diseases caused by Yun Qi (Luck/Movement), in observing the Seven Chapters on Yun Qi, the listed diseases are numerous. The Yellow Emperor, finding the details chaotic, asked Qibo again to find a unifying principle. Qibo summarized them using the "Nineteen Pathogenesis Formulas." These pathogenic factors all stem from the intersection of annual Qi, with severe external invasion. Among them, Fire and Heat are predominant due to the influence of the Two Fires (Shao Yin Ministerial Fire and Shao Yang Triple Burner Fire).

Qibo, fearing the Emperor might not grasp the comprehensive nature, first warned against losing sight of the appropriateness of Qi, then added, "Seek the non-existent [pathology], blame the deficient." This implies that if internal signs are involved, extra attention is needed. Initially, it was not about fixing later generations' perspectives based on exogenous excess. Liu Wansu (courtesy name Shouzhen), though a brilliant scholar, failed to examine this carefully. He stubbornly believed that all internal and external diseases of the Zang-Fu were contained within these nineteen formulas, subsequently writing the *Yuan Bing Shi* (Treatise on Original Disease Patterns). He attributed almost eighty percent of excess conditions to excessive Fire. He particularly advocated cold and purgative methods, prescribing formulas that misled later generations. This culminated in Zhang Zhongjing's disciple Zhang Zihe's *Rumen Shiqin* (Affairs of the Confucian Gate), which specialized in the three methods of sweating, vomiting, and purging using harsh agents, believing that once pathogens are expelled, healthy Qi stands; otherwise, it is like locking the door while thieves are inside. Later students, without careful examination, continued this biased view because they did not read the *Neijing* and ignored the "Qi Heng" category.

The Qi of Yin and Yang in human Zang-Fu organs has both excess and deficiency. Where pathogens gather, Qi must be deficient. Thieves take advantage of weakness to rob the host. At such times, should one attack the thief or save the host? If saving the host by using attack methods, one merely kills the host.

Therefore, generally speaking, diseases caused by Yun Qi superposition are addressed by tonifying or reducing the excess or deficiency of Yun Qi, while necessarily consolidating the internal Zang-Fu. For internal diseases caused by Zang-Fu excess or deficiency, even if influenced by Yun Qi, treatment should focus on internal Zang-Fu injury, slightly dispelling minor pathogens to calm internal Qi. This is what is meant by "nourishing the upright causes the evil to depart." Consequently, treating exogenous diseases purely with attacking methods is ultimately not a good approach.