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All involve the depletion of Jin-Ye (body fluids). When Jin-Ye reaches the Middle Jiao (Spleen and Stomach), it transforms into Blood. Blood is the Fu-organ of the Mai (vessels); when Blood is depleted, the Seven Spirits (Shen, Hun, Po, Yi, Zhi, Jing, and Yi) have no foundation, and all vessels arise from changes within this center. Among human diseases, none is greater than Zhong-Feng (Wind Stroke/Attack by Wind Pathogen). With sweating, Wind pathogens lodge in the body; without sweating, Yang Qi is solid and dense, the Culi (pores) are closed and reject pathogens, so various pathogens cannot harm the body. One might ask: The Classics state that if Yang cannot overcome Yin, the Qi of the Five Zang organs contends, and the Nine Orifices become blocked. It also states that if Pi (Spleen) is deficient, it causes blockage of the Nine Orifices, named Chong-Qiang (Heavy Stiffness). It further states that if the Five Zang organs are not harmonious, the Nine Orifices are blocked. It also states that headache, tinnitus, and dysfunction of the Nine Orifices originate from the Chang-Wei (Intestines and Stomach). Please analyze and explain these points? The answer is: Pi (Spleen) belongs to Yin Earth, possessing the Qi of Extreme Yin, governing stillness and non-action. Wei (Stomach) belongs to Yang Earth, governing movement and ceaseless activity. Yang Qi located underground can generate and transform all things; thus, the Five Movements are above, and the Six Qi are below. Pi is one chi long, covering Tai-Cang (the Granary), which is the upper opening of Wei. Pi receives endowment from Wei, enabling it to steam and ripen the five grains. Wei is the source of the Twelve Meridians and the Sea of Water and Grain; when balanced, all transformations are peaceful, but when diseased, all transformations are endangered. The Qi of the Five Zang organs connects upward to the Nine Orifices. The Five Zang organs receive Qi from the Six Fu organs, and the Six Fu organs receive Qi from Wei. The Six Fu organs correspond to Wind, Cold, Dryness, Dampness, Summer-heat, and Fire in Heaven; these are formless Qi. When Wei Qi is peaceful, Ying Qi (Nutritive Qi) rises, beginning to govern Damp-Heat. Damp-Heat corresponds to Spring and Summer, moving through the Yang aspects twenty-five times; when the Six Yangs reach their peak of rising and dispersing, Yin is generated downward. Yin descending leads to Autumn and Winter, moving through the Yin Dao (Yin pathways) as Cold and Cool. If Wei becomes diseased and cannot nourish, the Qi of the Six Fu organs perishes, leading to the failure of the Yang Dao and the counterflow of Yin Fire. The Qi of each of the Five Zang organs undergoes transformation from one Fu organ to nourish the skin, blood vessels, sinews, and bones. Therefore, it is said that the Qi of the Five Zang organs has perished externally because the generating Qi of the Six Fu organs perishes first; the Five Zang organs have nothing to receive, and their Qi perishes subsequently. Fei (Lung) naturally receives and directs Qi downward and governs the five Qi; when Qi perishes, it flows downward and overlaps with Pi Earth in the Lower Jiao, hence called Chong-Qiang. Once Wei Qi is diseased, it flows downward. The Classics say: Dampness is received from below. Pi is Extreme Yin, rooted in the Earth, being tangible Earth that fills the sources of the Nine Orifices from below, preventing them from connecting upward to Heaven; thus, when the Five Zang organs are not harmonious, the Nine Orifices are blocked. Wei transports clear Qi upward, representing the Yang Qi of the Earth. Clear Yang forms Heaven, described as "Clear Yang emerges from the upper orifices," "Clear Yang fills the four limbs," and "Clear Yang disperses through the Culi." When Pi and Wei are overwhelmed by Yin Fire, Gu Qi (Grain Qi) becomes obstructed and flows downward; thus, Clear Yang does not rise, and the Nine Orifices become dysfunctional. A disease in the single Fu organ of Wei results in insufficiency of Yuan Qi (Source Qi) in all twelve meridians. Insufficient Qi leads to stagnation of Jin-Ye; stagnation of Jin-Ye leads to Blood deficiency; consequently, sinews, bones, skin, flesh, and blood vessels become weak, meaning both Qi and Blood are emaciated. Must one not be cautious regarding labor, exertion, and dietary hunger and fullness? Those suffering from such diseases, even if they do not develop other ailments, have already damaged their natural lifespan. Coupled with errors in acupuncture and medication, how could they avoid premature death?

[Su Wen] The essence of Yin and Yang is that Yang must be dense for Yin to be secure. If the two are not in harmony, it is like Spring without Autumn, or Winter without Summer. Harmonizing them according to this principle is called the Sage's standard. Thus, if Yang is strong but not dense, Yin Qi will perish. When Yin is level and Yang is secret, Spirit and Mind are regulated. If Yin and Yang separate and rupture, Essence and Qi will perish. Exposure to Wind generates Cold and Heat disorders. Therefore, injury by Wind in Spring leads to lingering pathogenic factors causing Dong-Xie (profuse diarrhea); injury by Summer-heat in Summer leads to Nue (Malaria) in Autumn; injury by Dampness in Autumn leads to counterflow cough and Wei-Jue (flaccidity and cold extremities); injury by Cold in Winter leads to Wen-Bing (Warm Diseases) in Spring. The Qi of the four seasons alternately injures the Five Zang organs. (From *Sheng Qi Tong Tian Lun*)

The Yellow Emperor asked: Heaven has Eight Winds, and the meridians have Five Winds. What does this mean? Qi Bo replied: The Eight Winds generate pathogenic factors, becoming Wind in the meridians, touching the Five Zang organs, and causing disease due to pathogenic factors. This refers to overcoming the seasons: Spring overcomes Late Summer, Late Summer overcomes Winter, Winter overcomes Summer, Summer overcomes Autumn, and Autumn overcomes Spring; this is the overcoming relationship of the four seasons. East Wind arises in Spring, injuring the Gan (Liver), with its Shu point at the neck and nape. South Wind arises in Summer, injuring the Xin (Heart), with its Shu point at the chest and hypochondrium. West Wind arises in Autumn, injuring the Fei (Lung), with its Shu point at the shoulders and back. North Wind arises in Winter, injuring the Shen (Kidney), with its Shu point at the waist and thighs. The Center is Earth, injuring the Pi (Spleen), with its Shu point at the spine. Thus, Spring Qi causes disease in the head; Summer Qi causes disease in the Zang organs; Autumn Qi causes disease in the shoulders and back; Winter Qi causes disease in the four limbs. Therefore, Spring sees many cases of Qiu-Nv (rhinorrhea and epistaxis); Mid-Summer sees many cases of chest and hypochondriac pain; Late Summer sees many cases of Dong-Xie and Cold in the Middle Jiao; Autumn sees many cases of Feng-Nue (Wind Malaria); Winter sees many cases of Bi-Jue (numbness and cold extremities). Therefore, if one does not perform An-Qiao (massage/acupressure) in Winter, one will not suffer from rhinorrhea and epistaxis in Spring; if one does not suffer from neck/nape disease in Spring, one will not suffer from chest/hypochondriac disease in Mid-Summer; if one does not suffer from Dong-Xie and Cold in the Middle Jiao in Late Summer, one will not suffer from Wind Malaria in Autumn. One will not suffer from Bi-Jue, Sun-Xie (undigested food diarrhea), or sweating in Winter. Essence is the root of the body; therefore, those who store Essence will not suffer from Warm Diseases in Spring. (From *Jin Gui Zhen Yan Lun*. The characters "An-Qiao" are not superfluous; there must be missing text above and below. It likely conveys the meaning that "those who do not store Essence in Winter will inevitably suffer from Warm Diseases in Spring.")

The Five Labors cause injury: prolonged viewing injures Blood; prolonged lying down injures Qi; prolonged sitting injues Flesh; prolonged standing injures Bones; prolonged walking injures Sinews. This is called the injury caused by the Five Labors. (From *Yi Ming Wu Qi Pian*). Excessive consumption of Salt causes Mai (vessels) to coagulate and change color; excessive consumption of Bitter causes skin to wither and hair to fall out; excessive consumption of Acrid causes sinews to contract and nails to wither; excessive consumption of Sour causes calloused flesh and peeling lips; excessive consumption of Sweet causes bone pain and hair loss. These are the injuries caused by the Five Flavors. (From *Wu Zang Sheng Cheng Pian*)

[Ling Shu] The Yellow Emperor said: Sour enters the sinews; why does excessive consumption cause Long (difficulty in urination)? Shao Yu said: Sour enters the Wei (Stomach); its Qi is astringent and contracting, moving up to the Upper and Middle Jiao, unable to exit or enter. If it does not exit, it remains in the Wei. If the Wei is warm, it flows downward into the Pang-Guang (Bladder). The Bao (bladder sac) is thin and soft; upon encountering Sour, it contracts and curls, becoming constrained and blocked, so the water pathway does not flow, resulting in Long. The Yin region is where sinews converge; thus, Sour enters and moves to the sinews. The Yellow Emperor said: Salty enters the Blood; why does excessive consumption cause thirst? Shao Yu said: Salty enters the Wei; its Qi moves upward to the Middle Jiao and injects into the Mai (vessels), so Blood and Qi move with it. When Blood meets Salty, it coagulates. Coagulation draws fluid from the Wei to supplement it; this depletion causes the throat passage to dry, so the tongue base becomes dry and thirst ensues. The Mai are the pathways of the Middle Jiao; thus, Salty enters and moves to the Blood. The Yellow Emperor said: Acrid enters the Qi; why does excessive consumption cause Dong-Xin (a hollow feeling in the heart)? Shao Yu said: Acrid enters the Wei; its Qi moves to the Upper Jiao. The Upper Jiao receives Qi and nourishes all Yang. The fumes of ginger and leeks irritate it; Ying and Wei Qi are frequently affected, lingering in the lower epigastrium, causing a hollow feeling in the heart. Acrid travels with Qi; thus, Acrid enters and exits with sweat. The Yellow Emperor said: Bitter enters the Bones; why does excessive consumption cause vomiting? Shao Yu said: Bitter enters the Wei; the Qi of the five grains cannot overcome Bitter. Bitter enters the Lower Wan (pylorus), closing the pathways of the San Jiao (Triple Burner), causing vomiting. Teeth are the termination of Bones; thus, Bitter enters and moves to the Bones. Since it enters and exits, we know it moves to the Bones. The Yellow Emperor said: Sweet enters the Flesh; why does excessive consumption cause Xin-Wu (mental restlessness/confusion)? Shao Yu said: Sweet enters the Wei; its Qi is weak and small, unable to reach the Upper Jiao, remaining in the Wei with grain, making the body soft and moist. Softness of the Wei leads to laxity; laxity leads to intestinal worms moving; worm movement causes mental restlessness. Its Qi connects outwardly to the Flesh; thus, Sweet moves to the Flesh. (From *Wu Wei Lun*)

[Su Wen] Heavenly pathogenic factors, when contracted, harm the Five Zang organs; Cold and Heat from water and grain, when contracted, harm the Six Fu organs; Dampness from the earth, when contracted, harms the skin, flesh, sinews, and vessels. (From *Yin Yang Ying Xiang Lun*). Those exposed to thief wind and empty pathogens are affected on the Yang side; irregular diet and起居 (daily routine) affect the Yin side. Affection on the Yang side enters the Six Fu organs; affection on the Yin side enters the Five Zang organs. Entering the Six Fu organs causes fever and inability to lie down quietly, progressing upward to panting and calling; entering the Five Zang organs causes fullness and obstruction, progressing downward to Sun-Xie (undigested food diarrhea), and eventually to Chang-Pi (dysentery/intestinal abscess). (From *Tai Yin Yang Ming Lun*)

[Ling Shu] The Yellow Emperor asked: How do pathogenic factors injure humans? Qi Bo answered: Pathogenic factors injure humans at different heights. The Yellow Emperor asked: Is there a measure to high and low? Qi Bo said: Above the midpoint of the body, pathogens injure the Yang; below the midpoint, Dampness injures the Yin. Thus, it is said that pathogenic factors injure humans without constancy. Injury to Yin flows into the Fu organs; injury to Yang flows into the meridians. The Yellow Emperor asked: Yin and Yang have different names but are the same category, meeting above and below, with meridians interconnecting like a circle without end. Pathogens injure humans, sometimes hitting Yin, sometimes Yang, with no constancy in up, down, left, or right. Why? Qi Bo said: All gatherings of Yang are in the face. When injuring humans, it happens during moments of deficiency, after new exertion, or after eating/drinking and sweating, when the Culi are open and pathogens enter. Injury to the face descends to Yangming; injury to the nape descends to Taiyang; injury to the cheek descends to Shaoyang. Injury to the chest, back, and flanks also hits the meridians. The Yellow Emperor asked: How does injury to Yin occur? Qi Bo said: Injury to Yin usually begins at the arm and foot. The skin of the arm and foot is thin, and the blood is fluid and abundant; thus, both receive Wind, uniquely injuring the Yin. The Yellow Emperor asked: Does this inherently injure the Zang organs? Qi Bo said: Injury by Wind to the body does not necessarily disturb the Zang organs. Thus, when pathogens enter Yin meridians, the Zang Qi is solid; the pathogen cannot reside there, so it returns to the Fu organs. Therefore, injury to Yang flows into the meridians, and injury to Yin flows into the Fu organs. The Yellow Emperor asked: How do pathogens injure the Zang organs? Qi Bo said: Sorrow, worry, and fear injure the Heart; physical cold and cold drinks injure the Lung. Because two types of cold interact, both interior and exterior are injured, causing Qi to reverse and ascend. Falls cause evil blood to remain inside; extreme anger causes Qi to rise instead of descend, accumulating under the hypochondrium, injuring the Liver. Blows and falls, or intercourse while drunk with sweating exposed to wind, injure the Spleen. Heavy lifting or excessive intercourse with sweating followed by bathing in water injures the Kidney. The Yellow Emperor asked: How do the Five Zang organs suffer from Wind? Qi Bo said: When both Yin and Yang are affected, the pathogen can proceed. (From *Xie Qi Zang Fu Bing Xing Pian*)

The Yellow Emperor said: One meridian can produce dozens of diseases, such as pain, carbuncles, heat, cold, itching, numbness, or anesthesia, with infinite variations. What is the reason? Qi Bo said: These are all generated by pathogenic factors. The Emperor said: I hear there is Zhen Qi (True Qi), Zheng Qi (Upright Qi), and Xie Qi (Pathogenic Qi). What is Zhen Qi? Qi Bo said: Zhen Qi is received from Heaven and combines with Gu Qi (Grain Qi) to fill the body. Zheng Qi is Zheng Feng (Upright Wind), coming from one direction, neither Shi Feng (Solid Wind) nor Xu Feng (Empty Wind). Xie Qi is the thief-like Xu Feng that injures humans; it penetrates deeply and cannot leave on its own. Zheng Feng penetrates shallowly and resolves itself; its Qi comes softly and cannot overcome Zhen Qi, so it leaves on its own. When Xu Xie (Deficient Pathogen) injures humans, it causes shivering and trembling, raising lanugo and opening the Culi. If it penetrates deeply and clashes with Bone, it becomes Gu-Bi (Bone Bi); if it clashes with Sinew, it becomes Jin-Luan (Sinew Spasm); if it clashes within the Mai, it becomes Blood Obstruction, leading to Gong (Carbuncle) if unblocked; if it clashes with Flesh and Wei Qi, Yang dominance causes Heat, and Yin dominance causes Cold. Cold causes Zhen Qi to depart; departure leads to Deficiency; Deficiency leads to Cold. Clashing between Skin and Flesh, with Qi emerging externally, opening the Culi, shaking lanugo, and Qi moving back and forth causes Itching; if it stays and does not leave, it becomes Bi (Obstruction); if Wei Qi does not flow, it causes Anesthesia. (From *Ci Jie Zhen Xie Pian*)