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The five flavors of medicines correspond to the Five Zang organs and are used for tonification or purging based on the individual's condition, essentially adjusting according to their inherent nature. The fixed nature of the five flavors is established and unchangeable. In humans, through the interplay of the Five Zang organs and the four seasons, they are applied alternately to effect changes and perform tonification and purging. However, medicines have physical forms, while their qi (vital energy) and flavors—cold or hot—are formless. Human spirit (Shen) is also formless; it moves and changes, and when disease arises from this change, it takes on a form. Thus, using medicines with physical forms to attack diseases with physical forms, and employing formless qi and flavors to regulate formless spirit and qi. Generally, medicines that are good at attacking and reducing excess lack "Shen" (efficacy/spiritual quality) and have no affinity with human blood and qi, so they serve merely as needs for waste elimination. Medicines good at regulating primordial qi must possess "Shen" and have affinity with human blood and qi, thus capable of assisting the functions of the spirit. Moreover, each of the Five Zang organs possesses essence and qi. Only when the essence and qi of the Five Zang organs are sufficient can they be transported and stored in the Kidney. The Kidney serves merely as a gathering and regulatory hub. Therefore, the *Classic* states: "Only when the essence of the Five Zang organs is abundant can there be purging." If the essence and qi of one Zang organ are insufficient, then the essence generated daily from food and water is just enough to be consumed within that same Zang organ; how could there be surplus strength to transport it to the Kidney? Therefore, the method of tonification must focus on regulating the Zang organs. When the Zang organs are harmonious, the source of transformation for Kidney water will naturally be replenished. Light and clear qi resembles Heaven; the *Classic* states: "For deficiency of form, warm with qi." Heavy and turbid yin resembles Earth; the *Classic* states: "For deficiency of essence, tonify with flavor." Tonification means identifying what is lacking in the patient and using specific substances to compensate for that deficiency. "Flavor" refers to heavy, turbid, and strong tastes, such as preparations like Rehmannia and Goji Berry paste. Why do contemporary practitioners who use flavor-based medicines retain only the name? Heavy medicines are often prescribed in equal doses to light medicines, or in small amounts like a few qian or fen. This results in having the name but lacking actual efficacy. Furthermore, those wishing to vigorously tonify the Kidney use herbs like Achyranthes Root (Niuxi) and Eucommia Bark (Duzhong) to guide the action downward, yet still worry about insufficient force, and instead add Licorice Root (Gancao) to moderate the middle jiao. This makes it difficult for the medicinal force to descend, causing stagnation in the Zhongwan region. For example, to nourish blood in cases of blood deficiency, herbs like Angelica Sinensis (Danggui), Rehmannia Root (Dihuang), and White Peony Root (Shaoyao) are used; to benefit qi in cases of qi deficiency, herbs like Ginseng (Renshen), Poria (Fuling), and Atractylodes Macrocephala Rhizome (Baizhu) are used; to tonify true yin in cases of true yin deficiency, herbs like Rehmannia (Dihuang), Cornus Fruit (Shanzhuyu), Ophiopogon Tuber (Maidong), and Schisandra Berry (Wuweizi) are used; to tonify true yang in cases of true yang damage, herbs like Cinnamon Twig (Guizhi) and Prepared Aconite Root (Fuzi) are used. This is like giving food to the hungry and water to the thirsty, always responding appropriately. Regarding the principle of benefiting qi in cases of blood collapse, although it is said that robust yang can generate yin blood, ultimately, because the situation of blood collapse is critical and urgent, and replenishing blood cannot be expected to yield rapid results, this is resorted to as a temporary emergency measure. Unless life is hanging by a thread, one should still treat according to the syndrome: tonify qi for qi deficiency, tonify blood for blood deficiency, tonify yin for yin deficiency, and tonify yang for yang deficiency. Severe deficiency requires severe tonification; mild deficiency requires mild tonification. In cases of deficiency approaching collapse, tonification must be accompanied by securing and anchoring. Hence the term "tonify and secure," which is not detailed in books. Because once the tendency toward collapse begins, it can happen at any moment. Using major tonifying formulas to retrieve and secure, if the dosage is too low or the medicinal force slows down, the collapse will occur. Therefore, vigorous tonifying medicines must be administered continuously without interruption day and night. Only after primordial qi gradually regenerates in the interior can the external administration of medicine be slightly relaxed. For deficiency diseases that are shallowly contracted, with strong roots, or in youths whose blood and qi have not yet declined, restoration of yuan (primordial state) will be rapid. For those in decline, restoration will naturally be slow; one must continue tonifying until complete, without stopping. Once the treatment effort is sufficient, all symptoms will vanish suddenly. Major illnesses can be eliminated internally, and previously deficient constitutions can become robust. Therefore, people should not seek to never get sick; rather, one can eliminate illness during sickness, and after recovery, one should know how to regulate and moderate lifestyle.