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Heavenly Principle (Tiānlǐ, Heavenly Principle) and Human Way (Réndào, Human Way) belong to two different categories. Those who emphasize the Human Way often neglect the Heavenly Principle. In reality, even if there are many believers and practitioners of a Human Way that goes against Heaven and violates reason, they will ultimately not escape the punishment of the Heavenly Way. The Way of Heaven reduces the surplus to supplement the deficiency; the Human Way is the opposite, reducing the deficient to serve the surplus. The Way of Traditional Chinese Medicine (TCM) follows nature and belongs to the category of the Heavenly Way. People who cannot distinguish right from wrong find it difficult to differentiate between the Heavenly Way and the Human Way, and instead mistake the Human Way for the Heavenly Way, which is a great fallacy.

The act most contrary to the Heavenly Way is what the West calls industrial civilization, which violates the principles of nature and erroneously employs techniques of chemical combination and decomposition, causing the small globe to be filled with foul air, leaving no room to speak of any civilized appearance. More dangerously, it uses the marrow of the earth as fuel for pointless consumption, causing Earth Qi (Dìqì, Earthly Energy) to fail to store, seasons to lose order, Six Qi (Liùqì, Six Climatic Factors) to run rampant, the Five Phases (Wǔxíng, Five Elements) to fail in smooth generation, and Heaven and Earth to become blocked and disconnected, with Fire and Water failing to interact. In an instant, the Primordial Yang (Yuányáng, Original Yang) will scatter externally, leading to a state of disintegration.

On the verge of death, yet knowing no repentance, how can one still participate with Heaven and Earth and be called one of the "Three Powers" (Sāncái, Heaven, Earth, and Humanity)? This is truly worse than beasts, more foolish than ever. What face does one have to accept the virtue and transformation of Heaven and Earth in nurturing, cloud movement and rain application, growth, and storage?

Ask the world: What is the Heart?

The Heart is one of the Zang Organs (Zàngfǔ, Viscera), governing Blood (Xuè, Blood) and storing Spirit (Shén, Spirit). It is the engine of the human body and the cockpit of the Spirit. Speaking of its Yin substance, it belongs to the form-below and is a visceral organ; speaking of its Yang function, it belongs to the form-above and is the Spirit. In fact, they are all one thing. That one thing: when two Spirits contend, it is called Essence (Jīng, Essence); when two Essences contend, it is called Spirit. Following the Spirit and coming and going is Hun (Hún, Ethereal Soul); entering and exiting with Essence is Po (Pò, Corporeal Soul). They are a coherent whole, residing in the intersection of Heaven and Earth Qi, participating with Heaven and Earth, and being called the Three Powers. Between the original position, standing independently, is only this body. This body must have a Heart to govern it, and the Heart must have a Spirit to manipulate it. Body and Spirit not being two is a human; Body and Spirit separating is a ghost. Ghost means return, returning to the realm of darkness, cut off from heaven and sun, a pure Yin entity. Therefore, the harmony of Yin and Yang makes a human; if divided into two entities, one dies. The same applies to the Heart.

Winter and Summer, Cold and Heat; Yin and Yang, Longevity and Premature Death

Summer has long daylight hours, and the growth of all things depends on the sun. Winter has short daylight hours, and all things hide and do not show themselves.
In summer, it is still bright at eight or nine o'clock; in winter, it is already dark at four or five o'clock.
Summer is like an eighty- or ninety-year-old person, but movements are not decadent. Winter is like a forty- or fifty-year-old middle-aged person, but movements are all decadent.
Summer is abundant in Yang; abundance of Yang leads to longevity. Winter is abundant in Yin; abundance of Yin leads to premature death.
The Classics say: "Yang Qi is like the sky and the sun; losing its proper place results in shortened life and lack of prominence." Is this not what is meant?
However, the reason why vitality is vigorous in summer is due to the storage during autumn and winter. The reason why vitality is decadent in winter is due to dispersion in spring and summer.
Therefore, the Classics also say: "When Yin Essence is offered to people, they live long; when Yang Essence is offered to people, they die young."
For Cold Damage (Shānghán, Cold Injury) diseases, one must rescue Yang Qi, just as wearing thick clothes and burning fire for warmth in winter. For Heat Injury diseases, one must rescue Yin fluids, just as fanning oneself and entering water for coolness in summer.
In severe winter without clothes and fire, people will surely freeze to death. In midsummer without fans and water, people will only suffer while living.
From this, we can see what the relationship is between cold and heat, Yin and Yang, and human life and death, longevity and premature death.
From this, we can know which of the drug properties of cold, heat, warm, and cool is more suitable for human nature.

Why do all eleven Zang organs depend on the Gallbladder?

Jun Fire (Jūnhuǒ, Sovereign Fire) illuminates, Xiang Fire (Xiànghuǒ, Ministerial Fire) takes its position. Jun Fire governs the Spirit, Xiang Fire governs Qi transformation (Qìhuà, Transformation of Qi). The root of Qi transformation lies in Kan Yang (Kányáng, Yang within the Kan trigram/kidney), and the manifestation lies in Gallbladder Wood (Dǎnmù, Gallbladder and Liver system). Jia and Ji transform into Earth to generate all kinds of things; when Wood generates, Earth and Water become stable, which is the coordination of Jueyin (Juéyīn, Interior-Yin). The coordination of Jueyin is convergence within generation; what is converged is Shaoyang Xiang Fire (Shàoyáng Xiànghuǒ, Lesser-Yang Ministerial Fire). The Gallbladder is the official of uprightness, and decision-making arises from it. Decision-making power depends on the strength of Xiang Fire, hence the proverb says "Work with people who have gall and liver," precisely because of decisive action without doubt. Thus, the *Ling Shu: Chapter 6 - Organ Manifestations* states, "All eleven Zang organs depend on the Gallbladder." Depending on the Gallbladder means that Sanjiao Qi transformation arises from here, and the functions of the five Zang and six Fu organs are formed here; it does not mean subordination.

Yin Opening, Closing, and Pivot

Taiyang (Tàiyáng, Greater-Yang) resides on the left, Taiyin (Tàiyīn, Greater-Yin) resides on the right. Taiyang's opening moves outward and upward, coordinated by Yangming (Yángmíng, Bright-Yang); Taiyin's opening moves inward and downward, coordinated by Jueyin. Taiyang rises by receiving Jueyin's coordination, and Taiyin descends by receiving Yangming's coordination. Yin and Yang coordinate each other, with ancestral Qi rooting each other. If Yin rises entirely from the left and Yang descends entirely from the right, Yin and Yang would be split into two parts, failing to form a hugging shape, and instead having a tendency to detach. The axis of ascending and descending, where the pivot lies: Shaoyin Jun Fire (Shàoyīn Jūnhuǒ, Lesser-Yin Sovereign Fire) illuminates above, with Yin generating from outside, governing descending and gathering; Shaoyang Xiang Fire (Shàoyáng Xiànghuǒ, Lesser-Yang Ministerial Fire) takes position below, with Yang generating from inside, governing ascending and dispersing. Without the driving force of fire power, all things would become static, infinite vitality would not appear, and the holographic state of generation, restriction, transformation, and control would cease. (See diagram on back cover)

Brief Explanation of Opening, Closing, and Pivot

Opening, closing, and pivot are the portals for the transformation of Yin-Yang Qi and the three Yin and three Yang, like doors for entry and exit. Yang is outside and governs entry; Yin is inside and governs exit: Yang injects into Yin, and Yin overflows outward. Outside, moving inward is (Yang) closing and (Yin) opening (Yangming and Taiyin, closing first then opening); inside, moving outward is (Yin) closing and (Yang) opening (Jueyin and Taiyang, closing first then opening). The pivot is the rotating axis (Shaoyin governs descending, Shaoyang governs ascending: Sovereign Fire illuminates, Ministerial Fire takes position). If the pivot mechanism does not turn, opening and closing will be unfavorable, ascending and descending will be unregulated, and blockage will occur.

Theory of Opening, Closing, Pivot, Root, Branch, Middle, Heaven, Earth, Human, Vessel, Universe, Generation, and Transformation

Opening and closing are like the opening and closing of a door, and the pivot is the rotation of the door hinge. Taiyang is opening, Yin exits Yang; Yangming is closing, Yang enters Yin; Shaoyin Jun Fire acts as the pivot. Taiyin is opening, Yang enters Yin; Jueyin is closing, Yin exits Yang; Shaoyang Xiang Fire acts as the pivot. Taiyang's opening connects with Jueyin's closing, and Taiyin's opening connects with Yangming's closing. Opening, closing, and pivot are merely the mechanisms of Yin-Yang transformation and entry/exit. These two emerge from the same source but have different names; both are called mysterious, mystery upon mystery, the gateway to all wonders. Moving inward from outside is Yang; moving outward from inside is Yin. Within Yin is Yang (Shaoyang Xiang Fire), and within Yang is Yin (Shaoyin Jun Fire); this is where the pivot lies, known as the Mysterious Female (Xuánpìn, Mysterious Feminine).
Root and branch are like the roots and tips of a tree; the Six Qi (Liùqì, Six Climatic Factors) are the root, and the three Yin and three Yang are the branch. Root and branch correspond, Yin and Yang interpenetrate, which is the Middle Qi (Zhōngqì, Middle Energy). Speaking of Heaven, seek the root, which is the Six Qi. Speaking of Earth, seek the position, which is the six branches. Speaking of Humans, seek the Qi intersection, which is the Middle Qi.
The Classics say: "There is a position above and below, and a discipline on the left and right. Thus, to the right of Shaoyang, Yangming governs; to the right of Yangming, Taiyang governs; to the right of Taiyang, Jueyin governs; to the right of Jueyin, Shaoyin governs; to the right of Shaoyin, Taiyin governs; to the right of Taiyin, Shaoyang governs. This is what is meant by the branch of Qi, facing south and waiting. Therefore, it is said, following the order of Heaven, the times of prosperity and decline, moving light to locate positions, standing upright and waiting. This is what is meant." This speaks of seeking the position for Earth.
It also says: "Above Shaoyang, Fire Qi governs, revealing Jueyin internally; above Yangming, Dryness Qi governs, revealing Taiyin internally; above Taiyang, Cold Qi governs, revealing Shaoyin internally; above Jueyin, Wind Qi governs, revealing Shaoyang internally; above Shaoyin, Heat Qi governs, revealing Taiyang internally; above Taiyin, Dampness Qi governs, revealing Yangming internally. This is called the root. Below the root is the revealed middle, and below the revealed is the branch of Qi. When root and branch differ, Qi responses vary." This speaks of seeking the root for Heaven.
It also says: "The position above and below, the midst of Qi intersection, is where humans reside." "Having ascended and then descended, the descending is called Heaven; having descended and then ascending, the ascending is called Earth. Heaven Qi descends, and Qi flows into Earth; Earth Qi ascends, and Qi rises to Heaven. Thus, high and low summon each other, ascending and descending cause each other, and changes arise." This describes humans responding to Heaven and Earth, born from Heaven and Earth Qi, formed by the laws of the four seasons, growing, transforming, and storing according to the ascending and descending of Heaven and Earth.
It also says: "If entry and exit cease, the Spirit mechanism perishes; if ascending and descending stop, Qi establishment becomes precarious. Therefore, without entry and exit, there is no growth, maturity, old age, and death; without ascending and descending, there is no growth, transformation, and storage. Thus, ascending, descending, entry, and exit exist in no vessel that does not have them. Therefore, the vessel is the space of generation and transformation; if the vessel scatters, it divides, and generation and transformation cease. Thus, there is nothing that does not enter or exit, nothing that does not ascend or descend. Transformations may be large or small, periods may be near or far. Having these four, one values constant adherence; reversing the norm brings disasters. Therefore, it is said: Formless, there is no harm; this is what is meant." Heaven and Earth are the great vessel, the inn of all things; humans are the small vessel, the passerby of generations. The ascending and descending of the sun and moon, the turning of time and light—human life between Heaven and Earth is merely the aggregation and dispersion of generation and transformation.
Non-generation and non-transformation is the period of stillness. Harmonizing with the Dao, only the True Person (Zhēnrén, Perfected One) can achieve this. Not accompanying the ten thousand dharmas, sitting and observing the completion of the four seasons. Non-generation and non-destruction, not dirty and not clean, not increasing and not decreasing. Stillness and illumination are not two, the ten thousand dharmas are one. Leaving all marks, neither marked nor unmarked, the true realm of eternal quiet light with clear spiritual penetration. This is the origin of all things and sentient beings, the constant Dao that cannot be spoken, the constant name that cannot be named.

Number Diagram

The numbers in the outer circle have Yin but no Yang, representing the image of the physical body dwelling alone.
Outside 1 implies Inside 9, Qi resides inside; Outside 2 implies Inside 8, Blood is in the center; Outside 3 implies Inside 7, Spirit is above; Outside 4 implies Inside 6, Essence is stored below. Now, Outside 8 implies Inside 2 lacking 7, which is no Spirit; Outside 6 implies Inside 4 lacking 4, which is no Qi; Outside 4 implies Inside 6 lacking 1, which is no Essence; Outside 2 implies Inside 8 having 2 extra, Yin Qi dwells alone, Kidney Qi sinks alone, Essence does not store internally, which is no Yang.
Metal and Wood do not combine, Water and Fire do not intersect, Yin and Yang separate and decide, the image of Essence and Qi about to perish.
Levels 1, 2, 3, 4 of the four layers are the normal pulse of a healthy person; levels 2, 4, 6, 8 of the five layers are the altered pulse of a sick person. If all four pulses arrive together, it is like earth crumbling and tiles breaking, completely lacking the slow image, Stomach Qi (Wèiqì, Stomach Energy) is absent, the True Zang (Zhēnzàng, True Viscera) appears externally, and Middle Qi scatters.
The normal pulse internally contains 10; if 10 is not in the center, the dysfunction of the Spleen (Pí, Spleen) can be seen.

One Net for All Diseases

All things begin with foundation, form after Qi. Qi has thickness and thinness, form has density and sparseness. Aggregation and dispersion, start and end, increase and decrease, encounters. Coming and going with time, birth and death replacing each other.
Heaven covers and Earth carries, images and forms leave traces. Textures differ, emptiness and fullness are distinct. Knotting ropes and drawing hexagrams, carving and engraving memories. Yin and Yang, Five Phases, number games.
Five Phases classify form, Yin and Yang symbolize Qi. Qi aggregates into form, form disperses into Qi. Quantity of form and Qi, consumption and storage. Fixed numbers vary, methods differ.
When form and Qi deviate, disease states arise. Regulate with Water and Fire, tonify and reduce, support and suppress. Cold comes and heat goes, Essence stores and Spirit hides. Embracing the Origin and returning to the Root, evil winds stay away.

Three Discussions on Disease

Typical Syndrome and Treatment of Atypical Pneumonia (Revised Edition)

Since the outbreak of Atypical Pneumonia, there has been a trend of spreading, causing fear wherever it reaches. From the perspective of TCM theory, this disease should be attributed to the conflict between Metal and Wood, where Warmth, Dryness, Cold, and Dampness cannot harmonize, largely due to seasonal Qi (Shíqì, Seasonal Climate). I will now attempt to analyze the causes and treatment methods based on typical symptoms from the perspective of seasonal Qi. I hope experts will not hesitate to correct any inaccuracies.
Syndrome Differentiation: (High fever, dry cough, and dyspnea) Lung Metal is suppressed, Qi rebels and cannot govern respiration, indicating Warm-Dryness in the Lungs. (Chest X-rays also show abnormalities) Such as patchy shadows, all are signs of injury within the Lungs. (Chills, headache) Signs of exterior Cold. (Muscle stiffness) Sign of Blood failing to moisten tendons. (Loss of appetite) Sign of Spleen and Stomach failing to transform. (Depression) Sign of Liver Qi stagnation. (Dizziness, facial flushing) Sign of Clear Qi failing to ascend and Turbid Qi failing to descend, Heaven and Earth not interacting. (Diarrhea) Sign of Dryness and Dampness failing to harmonize, with Dampness flowing downward. The three months of Spring are Yin, Mao, and Chen. Yin and Mao are Wood, Chen is Dry Earth. Yang Qi rises, and Earth Qi transforms from Damp to Dry. Before Yin is Chou Earth, which is Cold-Damp, visible from the ground surface at that time. Chen Earth is Warm-Dry, visible from the dry soil after the Spring Equinox. This year is Gui Wei, Heavenly Stem Wu-Gui transforms into Fire; Fire follows Dryness, which is its nature. In Chou and Wei years, Taiyin governs Heaven, and Taiyang governs Earth. The nature of Taiyin is Dampness; meeting Fire and Dampness creates Damp-Heat, which is the response of the season. Guangzhou is located due south, in the position of Li, which is Fire. The peak of this disease occurs in the Yin month; Yin Wood transforms into Fire, suppressing Lung Metal above, and Yin-Shen clash, with Wood winning and Metal losing. Metal originally controls Wood, but now suffers from Wood's insult because, firstly, Wood is prosperous while Metal is imprisoned, and secondly, Fire assists Wood, arriving with the primary Qi. In the Mao month, Warm Qi is stronger; Mao-You clash, causing further lung injury. Differentiating by Six Qi: In Chou and Yin months, Cold-Damp accumulates internally in the Spleen and Stomach, Wood Qi is depressed, transforms into Fire, aided by Heaven Qi, and rushes upward to attack Metal; this is the early stage syndrome. In Mao and Chen months, Warm-Dry Qi arises, combined with Wind-Fire stirring, causing further suffering for Lung Metal. Now, the Warm-Dryness above moves toward Chen month, becoming drier; the Cold-Damp below fails to receive Fire assistance, frequently risking sinking downward.
Method: This disease is related to the four Qi of Cold, Heat, Dampness, and Dryness. The disease location involves the Hand and Foot Shaoyin and Hand and Foot Taiyin four Zang organs. Cold, Heat, Dryness, and Dampness fail to harmonize, instead each harming the Zang organs with their bias, causing Ying and Wei to be blocked and Yin and Yang to separate, placing people in mortal danger. Cold-Damp injures Foot Taiyang and Shaoyin; Cold-Dry injures Hand Shaoyin and Taiyang; Damp-Heat injures Foot Taiyin and Yangming; Dry-Heat injures Hand Taiyin and Yangming. Ultimately, the momentum of Wood and Fire punishing Metal causes Lung Metal to suffer first, driven by heavenly timing. Treatment should first rescue the Lungs, simultaneously dispersing exterior Cold knots, clearing interior Heat depression, moistening Dryness, and removing Dampness, proceeding without contradiction:
Ephedrae Herba (Mahuang, 麻黄) 20g, Cinnamon Twig (Guizhi, 桂枝) 10g, Angelicae Sinensis Radix (Danggui, 当归) 10g, Ophiopogonis Tuber (Maodong, 麦冬) 20g, Scutellariae Radix (Huangqin, 黄芩) 10g, Rhei Radix et Rhizoma (Dahuang, 大黄) 10g, Phellodendri Cortex (Huangbai, 黄柏) 10g, Atractylodis Rhizoma (Cangzhu, 苍术) 10g, Poria (Fuling, 茯苓) 10g, Aconiti Lateralis Radix Praeparata (Fuzi, 附子) 10g

Re-discussing Atypical Pneumonia Syndrome and Treatment from the Perspective of Luck (Yunqi)

In the Gui Wei year, Fire transport is insufficient, Taiyin Damp Earth governs Heaven, and Taiyang Cold Water governs Earth.
Last year, Ren Wu, Shaoyin Sovereign Fire governed Heaven, and Yangming Dry Metal governed Earth. The sixth Qi的主气 (Main Qi) was Taiyang Cold Water, and the 客气 (Guest Qi) was Yangming Dry Metal. Metal and Water generated each other, resulting in excessive cold and coolness.
Looking at the Gui Wei year again:
First Qi: Main Qi is Jueyin Wind Wood, Guest Qi is Jueyin Wind Wood. Last year's Metal and Water Qi condensed internally, inevitably causing Ministerial Fire to leave its position. When Ministerial Fire loses its position, it often resides in Jueyin. Jueyin governs the command, so Fire must emit outward. The Classics say: "Cold injured in winter leads to Warm diseases in spring." This Warmth is the Warmth of Ministerial Fire leaving its position, also the Warmth of Fire depression. Internal invasion of Cold causes Ministerial Fire to leave its position, requiring dispersal of Cold and recovery of Yang. External condensation of Cold causes Fire depression, requiring dispersal of Cold and resolution of depression.
Second Qi: Main Qi is Shaoyin Sovereign Fire, Guest Qi is Shaoyin Sovereign Fire. Sovereign Fire shines brightly, necessarily restoring last year's Metal-Water victory. Wood depression desires to reach, inevitably rushing upward; Fire Qi returns, inevitably emitting outward. The position of upward-rushing Wood Qi is Metal, and the position of outward-emitting Fire Qi is skin, both governed by the Lungs. Although Cold Qi dissipates, excessive emission of Fire Qi turns Lung Metal into a scorched and withered land!
Third Qi: Main Qi is Shaoyang Ministerial Fire, Guest Qi is Taiyin Damp Earth. Earth generates Metal and drains Fire; Fire Qi is drained, and the suppressed Lung Metal is relieved. Once Earth Qi arrives, the illness will certainly move toward peace.
Fourth Qi: Main Qi is Taiyin Damp Earth, Guest Qi is Shaoyang Ministerial Fire. Damp Earth governs the command, and the disease Qi will end. Earth can generate Metal, Yangming can close, and Ministerial Fire can return to its position.
From this perspective, the cause of this disease lies in Cold coagulation; Cold coagulation injures the Kidneys, Ministerial Fire fails to store, depresses in Jueyin, and rushes to Yangming, leading to unfavorable closing mechanisms. Because Wood and Fire are active, clashing and suppressing the Metal position, the disease manifests in the Lungs. Treatment must subdue the dominant factor and address the cause first: If Taiyang does not open, depressed Fire does not dissipate; if Jueyin does not close, Ministerial Fire does not return. Treating in the Middle Earth, when Earth Qi is active, Fire Qi is drained, and Jueyin and Yangming harmonize. Thus, when Qi meets Damp Earth, the disease cures itself without treatment. When Ministerial Fire loses its position, one must guide the Dragon back to the Sea; one must not directly suppress it. All drugs for clearing Heat and draining Fire should not be used recklessly, otherwise, there is a risk of disaster where Fire extinguishes and ashes fly. Be cautious!
Note: In the Gui Wei year, Fire transport is insufficient, so Cold Water attacks, and the afflicted is Fire, with Earth Qi returning. This is a Cold Epidemic (Hányì, Cold Plague), not a Warm Epidemic (Wēnyì, Warm Plague). Bacterial diseases in Western medicine mostly belong to Warmth, and viral diseases mostly belong to Cold.

Appendix: Hu Xishu's Syndrome Differentiation and Formula Application Curing Atypical Pneumonia