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The human body corresponds to Heaven and Earth. The Yang Qi of Heaven hidden within the Earth is called Yuan Yang (Primordial Yang). The outer protection of Yuan Yang is called Fu Yang (Floating Yang), which rises and falls with the changing seasons.

Although the Yang Qi of humans is stored in the Kidneys and distributed throughout the body, only Yuan Yang remains firmly secured in the center without deviating from its position. Therefore, the white circle in the center of the Taiji Diagram represents Yuan Yang, which remains motionless; the differentiation of Yin and Yang occurs outside this white circle. Consequently, diaphoretic medicines act by stirring up Fu Yang, bringing it out from the Ying (Nutritive) and Wei (Defensive) levels to vent the Qi. If Yuan Yang moves, then the Yuan Qi (Original Qi) will be diluted and lost. Thus, excessive sweating that disturbs Yuan Yang leads to the peril of Wang Yang (Collapse of Yang). In patients with deep-seated disease, if panting and hiccups occur, there is the danger of Yang Yue (Escaping Yang); such crises can happen in an instant, requiring the use of Renshen (Ginseng Radix et Rhizoma), Fuzi (Aconiti Lateralis Radix Praeparata), and heavy sedatives to anchor and calm the Yang. Therefore, when treating individuals with weak Yuan Qi, one must be most cautious against using ascending and dispersing agents that might cause Yang deficiency and dispersion; this is the first critical point. As for Yin Qi, the concern is not its rising but its exhaustion. Exhaustion leads to a failure of Jing Ye (Essence and Fluids) to distribute, resulting in dryness and aridity. The Lianquan (Conking Spring, CV23) and Yuying (Jade Flower, EX-HN14) areas lack moisture, leading to a dry tongue and scorched lips, and rough, withered skin. This is what is meant by "Heavenly Qi does not descend, Earthly Qi does not rise; solitary Yang has no attachment, and disaster follows immediately." The *Neijing* states: "When Yin Essence is offered upwards, longevity is achieved." Therefore, if Yin Qi is sufficient, it irrigates from above; if Yang Qi is sufficient, it secures from below; such persons remain healthy, and if they fall ill, recovery is easy. The reverse leads to danger. Hence, physicians must be careful not to over-disperse Yang to the point of exhausting Yin.

Diseases originating from the interior must stem from the Zang-Fu organs; diseases invading from the exterior must pass through the Meridians. The manifestations of these diseases must have clear and verifiable signs.

For instance, palpitations and fright are diseases of the Heart; diarrhea and abdominal distension are diseases of the Intestines and Stomach; these are easily understood. However, the same chills and fever may differ among the Six Channels (Liu Jing), and the same pain may affect different tissues such as sinews, bones, skin, and flesh. Furthermore, internal Zang-Fu diseases may manifest in the limbs and joints, while limb and joint diseases may reflect internally in the Zang-Fu. If the root of the disease is not investigated and treatment is applied indiscriminately, the chills and fever treated here are not those of elsewhere, nor are the itching and pain treated here the same as elsewhere. The actual location of the disease is ignored, while healthy areas are attacked with medicine. As stated in the *Neijing*: "Punishing the innocent" means that old diseases persist while new ones arise. Physicians, seeing the patient develop additional symptoms, treat these new ailments without knowing their origin, prescribing a chaotic mix of drugs, causing the disease to deepen with each treatment. Therefore, in treating disease, one must first distinguish the locations of the Meridians and Zang-Fu, understand the causes of the Seven Emotions (Qi Qing) and Six Exogenous Pathogens (Liu Yin), select herbs targeting the specific Meridian and Zang-Fu, base the prescription on the methods of ancient sages, ensure precision down to the smallest detail, and only then treat. Naturally, one dose will yield results. Today, when treatments fail, practitioners do not blame their inappropriate prescriptions but instead blame the disease for not responding to the medicine; this reflects a shallow understanding of principles.