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There are the Six Qi (Six Climatic Factors) existing in Heaven (Nature), and there are the Six Qi existing in Man (Human Body). The first part of this book discussed the Six Qi of Heaven. This chapter discusses the Six Qi of the human body. The Classics state: "The Qi of the human body can be named after the fierce winds of Heaven and Earth." Thus, the Qi of the human body can be called Wind. Each Zang-Fu organ possesses Qi, which can all be termed Wind, but they are attributed to the Liver. This is because Wind is characterized by movement, and the Liver governs movement. The Classics state: "In Heaven it is Wind, on Earth it is Wood, and in Man it is the Liver." Therefore, ancient physicians sometimes referred to the Liver as Wood or as Wind. When medical texts discuss "Wind Syndromes" (Feng Zheng), interpreting them as Exogenous Wind-Cold (Wai Gan Feng Han) is inappropriate; interpreting them as Liver Qi (Gan Qi) disorders is correct. Beginners must understand this. If mistakenly treated as an exogenous pathogen with reckless dispersing methods, it would be erroneous. However, for Endogenous Wind (Nei Feng), dispersing methods may sometimes be indicated. If Liver Qi is depressed and constrained within, one should employ ascending and dispersing measures. For instance, after administering medicine, apply warm covers to induce slight sweating, allowing the pathogenic factor to exit outwardly. Alternatively, administer medicine solely to promote internal ascending without using warm covers to induce sweat, adjusting according to circumstances. Exogenous Wind mostly belongs to Cold; even in summer, wind feels cool, which confirms this. Endogenous Wind mostly belongs to Heat. Why? Human Qi has both Cold and Heat qualities. Cold Qi is weak and subtle, while Heat Qi is vigorous and abundant. Abundance leads to turbulent, fluctuating motion, generating Wind—this is what is meant by "Extreme Heat generates Wind." It is also said that "Wind arises from Fire," making sweating therapy appropriate. Since Wind is generated by Heat Qi, its nature must be hot. Yet, there are cases of Cold. When Fire Qi suddenly becomes excessive, the Yuan Qi (Original Qi) is shocked and agitated, stirring up Wind, which then generates a cooling sensation upon movement. This can be verified by observing a blazing fire: when fire rises, wind emerges. (Wind is merely the empty air; it does not move unless stirred. The shock of fire is no different from fanning with a fan.) The phenomenon of a gentle breeze bringing coolness is evident. Thus, Zhu Danxi stated: "Cold Qi rushing upward from below transforms into Fire." This illustrates the same principle. Fire, in Heaven, manifests as Warmth (Re Qi)—(The Classics attribute this to the four Qi periods after Spring Equinox)—and Summer Heat (Shu Qi)—(The Classics attribute this to the four Qi periods after Grain Full). On Earth, it is the Fire element of the Five Phases. In the human body, it is Ministerial Fire (Xiang Huo) and Sovereign Fire (Jun Huo), as detailed in the discussion on Water and Fire. Dampness (Shi), in Heaven, is Damp Qi; on Earth, it is Earth; in Man, it is the Spleen and Stomach. Hence, ancients often referred to the Spleen and Stomach as Earth or as Dampness. However, the Spleen and Stomach reside in the Center and encompass all Six Qi. All Six Qi can cause disease in them; they do not only govern Dampness nor merely dislike Dampness. Dryness (Zao), in Heaven, is Clear Qi (Qing Qi); on Earth, it is Metal; in Man, it is the Lung. Thus, ancients often referred to the Lung as Metal or as Dryness. One must carefully distinguish whether it refers to Cold-Dryness or Heat-Dryness to avoid errors. Cold (Han), in Heaven, is Cold Qi; on Earth, it is Water; in Man, it is the Kidney. Thus, ancients often referred to the Kidney as Water or as Cold. The Classics state: "In winter, injury occurs due to Cold." Here, the character "Cold" serves as a substitute for "Kidney," referring not to the seasonal coldness. Diseases caused by the Six Qi of the human body arise either endogenously or through mutual resonance with the Six Qi of Heaven. Therefore, in general, it is crucial to clearly differentiate between Exogenous (Wai Gan) and Endogenous (Nei Shang) factors.