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Qi refers to the force that defends the body, maintains a harmonious state, and circulates ceaselessly; Huo (Fire) refers to a state of disturbance, reckless movement, and deviation from normalcy. When Qi is in a harmonious state, it protects the exterior surface externally, circulates within the interior organs, flows throughout the entire body in an endless cycle, with entry and exit, ascending and descending, always following regular patterns. Qi originates from the Middle Jiao (Middle Burner), is commanded by Lung Qi, and how could it easily cause disease in humans? However, when affected by changes in the Seven Emotions (Joy, Anger, Worry, Pensiveness, Sorrow, Fear, Fright), or when the Five Wills (Joy of Heart, Anger of Liver, Sorrow of Lung, Pensiveness of Spleen, Fear of Kidney) erupt, Qi becomes aberrant and loses its normal rhythm. Clear Qi suddenly transforms into Turbid Qi, moving Qi is obstructed and stops, the exterior loses its protective function without awareness, and the interior loses its robust defense and fails to descend adequately. As circulation deviates further, the Lung loses its regulatory control, Qi moves recklessly without cessation, and thus the Jueyang Fire (Jue-Yang Fire) generated by the Five Wills arises. This fire flares up and scorches the Lungs, causing Qi pathology. Why? Because Qi inherently belongs to Yang; if Yang becomes excessive and overcomes Yin, it transforms into Fire. Liu Hejian stated: "Extremes of the Five Wills all transform into Fire." Why do later generations not base their reasoning on this theory, but instead generally treat Qi disorders as Cold syndromes using acrid, aromatic, drying, and hot medications? What is the rationale for this?

For instance, formulas such as Zhimi Qiqi Tang (Puzzle-Resolving Seven-Qi Decoction), which utilize drugs like Qingpi (Exocarpium Citri Reticulatae Viride), Sanleng (Rhizoma Sparganii), Baizhu (Rhizoma Atractylodis Macrocephalae), Yizhiren (Fructus Alpiniae Oxyphyllae), and Rougui (Cortex Cinnamomi), claim to treat all Seven Emotions indistinguishably, conflating different etiologies without matching specific drugs to specific diseases, as seen in the subsequent formulas. Even more egregious examples exist, which are not detailed here. One should be aware that classical texts specify distinct treatments for the "Nine Qi" (Nine Types of Qi Pathologies), such as "restrain what ascends excessively, elevate what sinks, warm what is cold, cool what is hot," etc. How have they ever treated all Qi disorders as Cold and used drying-hot agents to treat them universally? If drying-hot agents are used, they merely temporarily dispel stagnant Qi, providing momentary relief. Once the stagnation is temporarily cleared, it will re-congeal after a while; prolonged congestion generates Heat, accumulated Heat generates Phlegm, and Phlegm-fluids obstruct the lower diaphragm, halting ascending and descending functions. Turbid Qi mixes with clear Qi, depleting the pure and empty essence. This error, perpetuated by custom, is difficult to remedy.

Furthermore, in cases of Kidney Deficiency failing to grasp Qi and return it to its origin, some use Heixi Dan (Black Pellet Pill) or Yangqi Dan (Qi-Nourishing Pill). Using tangible mineral substances to suppress intangible Yuan Qi (Original Qi) is like throwing stones into water; the water does not settle. Is this not dangerous? Zhu Danxi stated: "Ascending Qi emerges from the Liver and carries Ministerial Fire (Xianghuo), making the heat intense." Patients who feel cold internally are not experiencing true Cold; rather, extreme Fire mimics Water (Yang extremity resembling Yin), where Yang is hyperactive and Yin is deficient. Thus, mistaking the false appearance for the truth is untenable. Generally, Seven Emotions damage Qi, leading to depression, discomfort, distension, and obstruction, which manifest as various diseases. One must carefully investigate the cause and determine which meridian is affected. Initially, Acrid-Warm herbs should be used to disperse it; after a short time, Acrid-Ping (Neutral) herbs should be used to harmonize it, and Acrid-Cold herbs to subdue it. However, among these herbs, some promote dispersion, while others drain and damage. Using them can only address the superficial symptoms of Qi stagnation, not the root cause. How can one long-term adjuvant therapy involve drying-hot drugs, adding fire to fire, treating everything indiscriminately, and allowing patients to take them frequently and in large doses? Qi and Fire share the same principle; it is only the dynamic change between movement and stillness that distinguishes them. Discussing Qi as Fire aligns with the pathological condition. In *Ju Fang Fa Hui* (Exposition of the Formulary), Zhu Danxi stated: "The idea that Cold generates Qi is a fallacy originating from Gao Yangsheng." Unless one has personally contracted external Cold or ingested cold food immediately prior to symptom onset, discussing Cold as the primary cause applies to fewer than one or two out of a thousand cases.