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We have previously discussed three aspects of the intrinsic nature of Yangming: unobstructed flow (Tong), descending (Jiang), and cooling (Liang). The essence of Yangming disease lies in the loss of these three qualities: the loss of unobstructed flow, the loss of descending, and the loss of cooling. Therefore, the key to treating Yangming disease, or applying therapeutic methods for Yangming, is how to restore the state of unobstructed flow, descending, and cooling from a state where they are lost. We can see that the representative formulas for Yangming, namely Baihu Tang (White Tiger Decoction) and Chengqi Tang (Chengqi Decoction), fully embody this function. The Three Chengqi Formulas (San Chengqi Fang) all possess cool properties and both promote unobstructed flow and descending. When used appropriately, they can rapidly restore the intrinsic nature of Yangming, which is easy to understand. What about Baihu Tang? To those unfamiliar with Traditional Chinese Medicine (TCM), the name sounds peculiar; however, once understood, one finds the name "White Tiger" to be exquisitely apt. "White Tiger" corresponds to the West, the Earthly Branches Shen, You, and Xu, and the three months of autumn. Why does Yangming disease require the Western White Tiger, the branches Shen-You-Xu, and the season of autumn? As everyone knows, the primary factor in Yangming disease is heat-fire. It is heat-fire that causes obstruction (lack of unobstructed flow) and lack of descending. Now, with the arrival of the White Tiger and the autumn months, the climate turns cool, no longer hot. Consequently, the intrinsic nature of Yangming will naturally recover. Thus, White Tiger not only represents the West but also the autumn months, aligning perfectly with the desire-to-resolve time (Yu Jie Shi) of Shen, You, and Xu for Yangming disease. Why do TCM prescriptions seem to prescribe "time"? Indeed, they do. We can analyze Baihu Tang from several aspects. First, consider its ingredients: Baihu Tang consists of four herbs. What does "four" signify? The Hetu (River Chart) states: "Earth generates Metal at four, Heaven completes it at nine." Four is the number of Metal and the number of the West, consistent with the formula's name and the branches Shen, You, and Xu. Second, consider the sovereign herb Gypsum Fibrosum (Shi Gao), which is white in color and pungent in taste. White is the color of the West, and pungency is the flavor of the West, further aligning with the formula's name and the branches Shen, You, and Xu. Third, examine the dosages: the sovereign herb Gypsum Fibrosum is used in an amount of one jin, and the minister herb Anemarrhenae Rhizoma (Zhi Mu) is used in an amount of six liang. What numbers are "one" and "six"? The Hetu states: "Heaven generates Water at one, Earth completes it at six." Thus, "one" and "six" are the numbers of Kan Water and the North. Baihu Tang is inherently a formula for clearing and purging heat-fire. How is heat-fire cleared? By cold water, by the North. Using Northern numbers in a Western context not only represents "saving the mother with the son" but also the mutual generation of Metal and Water. This single aspect significantly amplifies the power of Baihu Tang. The assistant and envoy herb Oryzae Fructus Glutinosa Semen (Jing Mi) is used in an amount of six he, following the same logic. Moreover, Jing Mi serves to generate fluids, so it is appropriate to use the Water number. Finally, Glycyrrhizae Radix et Rhizoma (Gan Cao) is used in an amount of two liang. What is "two"? "Two" is the number of Fire in the South. Why use a Fire number in a formula that purges fire? Because Gypsum Fibrosum and Anemarrhenae Rhizoma are both extremely cold substances. While they clear and purge heat-fire, they carry the risk of damaging Middle Jiao Yang (Zhong Yang). Using two liang of Gan Cao provides the subtlety of protecting Middle Jiao Yang within its mild nature. This formula acts on the Northwest without hindering Central Earth (Spleen and Stomach). Whether Baihu Tang or the Three Chengqi Formulas, their functions collectively aim to realize the effects associated with Shen, You, and Xu. Why does Yangming disease desire resolution during Shen, You, and Xu? The reasoning is clear. However, to apply this practically and truly benefit from the concept that TCM prescribing involves prescribing time requires effort. We should view this issue broadly, integrating it with the entirety of TCM, at which point we will gain profound insights.

Looking back at Yangming, which emphasizes warmth and heat, many believe that later Warm Diseases (Wen Bing) evolved from Yangming. Is there merit to this? I believe there is some truth to it. Horizontally, moving forward from Yangming leads to the Wei Level (Wei Fen) of Warm Diseases, and backward leads to the Ying and Blood Levels (Ying Xue). Vertically, moving upward leads to the Upper Jiao (Shang Jiao), and downward leads to the Lower Jiao (Xia Jiao). The pivot connecting the Wei-Qi-Ying-Blood and the San Jiao systems lies within the Yangming chapters. Did Zhang Zhongjing only discuss Cold Damage? Did Ye, Xue, Wang, and Wu only discuss Warmth? Obviously not. However, "specialized skills have specialized focuses," which is undeniable. This brings us back to the topic of the Doctrine of the Mean (Zhong Yong). The Doctrine of the Mean discusses the Way of the King (Wang Dao), not the way of ministers or generals. In other words, the Doctrine of the Mean applies to leaders, not ordinary people. Can scholars or experts utilize the Doctrine of the Mean? If they do, it would truly be "the Doctrine of the Mean is impossible." If scholars or experts adopt a mediocre, balanced approach, they are destined to be mediocre and achieve nothing.

This morning, I watched an important lecture by Professor Yang Zhenning broadcast on Phoenix TV, titled "Beauty and Physics." In this lecture, Professor Yang mentioned two significant figures in 20th-century physics: Dirac and Heisenberg. From them, we see two irreconcilable approaches and styles. Their research was considered almost heretical at the time. Especially after the publication of the Dirac equation, his research faced ridicule and mockery from many prominent physicists. However, facts proved that their "heretical" research developed and influenced 20th-century physics to the greatest extent. Whether experts or scholars, you must have a direction. Once set, you must walk that path continuously. This trajectory is essentially "attacking the extreme" or "holding to one end." If you do not hold to one end, if you hesitate and waver, what achievements can you make? You are destined to fail halfway! Therefore, whether doing academic research, becoming an expert, or pursuing any other goal, you must focus. Once focused, you must adhere strictly to one end. Currently, pursuing TCM follows essentially two paths: either you focus on modernity, on molecular biology, starting from modern perspectives to understand, transform, and develop TCM; or you focus on tradition, on classics, starting from traditional foundations. Deepening your study of tradition may reveal that it is not incompatible with modernity; with slight adjustments, it can adapt to and even guide modernity. Of course, focusing on tradition does not preclude paying attention to modernity; you must pay attention to modernity. Similarly, focusing on modernity should include attention to tradition. "Attention" and "focus" are different concepts. Modernity and tradition are two ends; you can only hold to one end. You cannot be both a master of tradition and a great physicist. Professor Yang Zhenning focuses on modern physics, specifically a branch of theoretical physics. However, he also pays close attention to Chinese traditional culture and traditional TCM. Given Professor Yang's exceptional talent, could he simultaneously be a great physicist, a Nobel laureate, and a TCM expert? This is impossible! One cannot have both fish and bear's paw. However, for leaders and policymakers, the situation is entirely different. They must have both fish and bear's paw; they must hold to both ends. Holding to both ends and utilizing the mean is the realm of the Doctrine of the Mean and the achievement of the King's Way. Leaders and policymakers who do not act this way, but instead act like experts holding only to one end—allowing only the modernization of TCM while prohibiting its traditionalization—I believe TCM will perish quickly. Consider the current situation in the TCM community. Take a simple example: in the past, when promoting professional titles in TCM, candidates could choose between taking exams in foreign languages or in classical Chinese medical texts. This offered a benefit: if you delved deeply into tradition and had no time for foreign languages, you could take the classical Chinese exam. Conversely, if you focused well on modernization and were excellent in foreign languages, you could take the foreign language exam. Such a policy reflected a touch of the Doctrine of the Mean. If you prefer tradition and wish to delve into the canons, go ahead and focus on tradition. The green light is on for this path; you need not worry that pursuing tradition means getting on a "pirate ship" and losing your title. Do you prefer modernity? Go ahead and focus on modernization. Here, too, there is vast freedom. I believe leaders and policymakers must change their perspective. Formerly experts, they can no longer remain merely experts. Their task is to create an environment where those pursuing modernity have prospects, and those pursuing tradition also have prospects. Research funding should not be poured solely into the path of modernization; some must be allocated to the path of tradition. If such an environment and atmosphere can truly be formed, it undoubtedly creates the best conditions for the survival of TCM and its emergence from difficulties. However, the current situation has changed. Classical Chinese medical texts are no longer accepted for promotion; to advance titles, one must pass foreign language exams. Otherwise, no matter how skilled you are in TCM, you will not be promoted to director or professor. Writing this section is not to say that TCM practitioners do not need to know foreign languages, but rather that this policy change conveys an important message: the green light for the path of tradition is dimming. The modernization of TCM is the general trend, the will of the people, and an unstoppable historical current. When I began writing this book, I harbored unrealistic hopes, but now Confucius has made me wise. In the TCM industry, the majority will pursue modernization, while only a small minority will pursue traditionalization. Many of my classmates from my doctoral studies went to Guangzhou, Shenzhen, Beijing, Shanghai, or even abroad, all rushing toward modernization. Only this rustic scholar returned to the backward region of Guangxi. From my classmates and myself, you can clearly see the current state of TCM. Everyone yearns for modernity; Beijing and Shanghai are not enough; they want New York and London. But during long holidays, where do they go? They rush to Huangshan, Mount Tai, Jiuzhaigou, to mountainous areas and rural villages. Modernity and tradition are exactly like this. Therefore, here I wish to encourage comrades who focus on tradition. Do not expect all TCM colleagues to pursue tradition, nor worry that no one will care. If we compare cities and rural areas to the poles of modernity and tradition, there will inevitably be a day of reversal when extremes turn to their opposites. Professor Gu Zhengkun of Peking University's English Department gave a lecture on "The Internet and Chinese and Western Cultures." At the end, he stated that when the network era truly arrives, "a reverse operation from city to countryside may occur. At that time, the sole purpose of cities will be as ruins and relics for future generations to observe, letting them know in what polluted environments their backward ancestors survived." I think this ending may become a prophecy for a future return to tradition. Of course, this return I refer to is not material, but spiritual and ideological.

5. The Time Phases of Aggravation in Yangming Disease

The time phases of aggravation in Yangming disease should be discussed from two aspects: the general sense of aggravation time phases and the special aggravation time phases.

(1) Yin to Chen Hours

The aggravation time phases in this regard are similar to those of Taiyang Disease (Taiyang Bing): the time phases opposite, conflicting, and contrary to the desire-to-resolve time are the aggravation time phases. Since the desire-to-resolve time for Yangming is Shen to Xu, the aggravation time must be Yin to Chen. Shen, You, and Xu belong to the West and the three months of autumn, characterized by coolness and descending. Yin, Mao, and Chen belong to the East and the three months of spring, characterized by warmth and ascending. These are exactly opposite to the functional nature of Yangming. Therefore, for Yangming disease, these time phases easily become unfavorable factors, likely leading to the exacerbation of Yangming disease. Such temporal characteristics of Yin, Mao, and Chen should provide significant assistance in diagnosing Yangming disease.

(2) Tidal Fever at Ribb Hour (Ribu Suo)

Another special aspect of the aggravation time phase in Yangming disease is the Ribb Hour (Ribu Suo), more specifically, tidal fever occurring at the Ribb Hour. The occurrence of tidal fever (Chao Re) at this specific time is of significant importance for diagnosing Yangming disease, particularly for diagnosing Fu Syndrome of Yangming (Yangming Fu Zheng). Turning to the Yangming chapters, one can find mentions of "tidal fever" everywhere. Predecessors divided Yangming disease into Channel (Jing) and Fu syndromes. The determination of Yangming Fu syndrome relies primarily on this "tidal fever." In the application of Major and Minor Chengqi Decoctions (Da Xiao Chengqi Tang) for Yangming Fu syndrome, especially the use of Major Chengqi Decoction (Da Chengqi Tang), tidal fever is the primary indication. As stated in Clause 208: "If the fever is not tidal, Chengqi Tang should not be given." The onset point of the aforementioned tidal fever is the Ribb Hour. Therefore, it is necessary to discuss the special significance of the Ribb Hour and the occurrence of tidal fever at this time.