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In a day, it refers to the period from 11:00 PM to 5:00 AM the next morning. In a month, it refers to the 7.5 days from the first day to the first quarter moon. In a year, it refers to the period from the eleventh lunar month to the first month of the following year. The following discusses the temporal characteristics (Shixiang) of Shaoyin disease (a syndrome caused by pathogenic factors affecting the Shaoyin meridians) from two aspects.

1. Zi hour corresponds to the Fu Hexagram (Fu is one of the sixty-four hexagrams in the *I Ching*, symbolizing the return of Yang Qi). "Seven days for recovery." There is a significant difference between the Jie Shi (times when symptoms may alleviate) of the Three Yin meridians (Taiyin, Shaoyin, Jueyin) and the Three Yang meridians (Taiyang, Yangming, Shaoyang). Among the Three Yin meridians, two of the three hours constituting each meridian's Jie Shi overlap with each other. For example, among the Hai, Zi, and Chou hours for Taiyin disease, the Zi and Chou hours overlap with those of Shaoyin disease; among the Zi, Chou, and Yin hours for Shaoyin disease, the Chou and Yin hours overlap with those of Jueyin disease. Therefore, in the discussion of the Jie Shi for the Three Yin meridians, the initial hour mentioned appears particularly important. For instance, Taiyin disease corresponds to the Hai hour, Shaoyin disease to the Zi hour, and Jueyin disease to the Chou hour, all holding special significance. The Zi hour in the Twelve Message Hexagrams (twelve hexagrams representing the waxing and waning of Yin and Yang) corresponds exactly to the Fu Hexagram. The hexagram text of Fu states: "Fu, success. Going out and coming in without illness, friends come without blame. Repeating the way, seven days for recovery, favorable to have somewhere to go." "Fu" refers to the return of Yang Qi, meaning the restoration of Yang Qi. This restoration requires seven days, hence the statement: "Repeating the way, seven days for recovery." Why does it take seven days? We can understand this by viewing the Twelve Message Hexagrams comprehensively. According to Qimen Dunjia, the Twelve Message Hexagrams are divided into Yin and Yang bureaus. The six hexagrams Fu, Lin, Tai, Dazhuang, Guai, and Qian belong to the Yang bureau because they represent a process of increasing Yang Qi; while the six hexagrams Gou, Dun, Pi, Guan, Bo, and Kun belong to the Yin bureau because they represent a process of increasing Yin Qi. After completing one Yang bureau, one enters the Yin bureau, which starts with the Gou hexagram. If each hexagram represents one day, completing the entire Yin bureau takes exactly six days. After the Yin bureau ends, continuing forward leads back to the next Yang bureau. The Yang bureau starts with the Fu hexagram. It takes exactly seven days to go from the Yin bureau to the next new Yang bureau. This is what the Fu hexagram text means by: "Repeating the way, seven days for recovery." In fact, not only is Yang recovery (from Gou to Fu) seven days; Yin recovery (from Fu to Gou) is also seven days. Thus, "seven" is the number of cyclic repetition. It can be seen that the seven-day cycle did not originate from the West; the *I Ching* already contains this concept of a seven-day cycle. Let us revisit the transmission of the Six Meridians (Taiyang, Yangming, Shaoyang, Taiyin, Shaoyin, Jueyin). As stated in *Suwen: Relating Heat Disorders*: "On the first day of Shanghan, the Taiyang meridian receives it; on the second day, the Yangming meridian; on the third day, the Shaoyang meridian; on the fourth day, the Taiyin meridian; on the fifth day, the Shaoyin meridian; on the sixth day, the Jueyin meridian." After six days, on the seventh day, it returns to the Taiyang meridian. Thus, the transmission of Shanghan through the Six Meridians also follows the pattern of "seven days for recovery."

(2) Winter Solstice generates one Yang. Within the month associated with the Fu Hexagram, there is an important solar term: the Winter Solstice. Although the Fu Hexagram is paired with the eleventh lunar month, strictly speaking, the Fu Qi (energy of return) only formally activates upon the arrival of the Winter Solstice. Therefore, the "one Yang" of the Winter Solstice actually refers to the "one Yang" of the Fu Hexagram. The image of the Fu Hexagram is Kun (Earth) above and Zhen (Thunder) below, hence called "Earth Thunder Fu." The *Xiang Zhuan* says: "Thunder within the Earth, Fu. The former kings closed the passes on the solstice day, and travelers did not move." The solstice day refers to the Winter Solstice. Why close the passes at the Winter Solstice? Because this is precisely when one Yang is initially born, when Yang Qi is returning, when Yang Qi is returning to its root, and when Yin and Yang are transforming. If this return and transformation succeed, the cycle of the next period can proceed smoothly. How to ensure the success of the above process? Closing the passes is a good method. Closing the passes means maintaining stillness. By closing the passes, eliminating all distracting labors, allowing the body to undergo the aforementioned transformation and return in a quiet environment. In fact, not only the Winter Solstice requires closing the passes; the Summer Solstice also requires it. Thus, *Book of Later Han: Biography of Lu Gong* states: "In the fifth month, Gou acts; the former kings issued orders to stop travel in all directions." Since the fifth month resides at the Summer Solstice, it is when the Gou Hexagram activates. The order by the former kings to stop travel in all directions is equivalent to the meaning of "The former kings closed the passes on the solstice day, and travelers did not move." Repeating the way, seven days for recovery. Therefore, not only during the Winter Solstice when Yin intersects with Yang do we need to close the passes, but also during the Summer Solstice when Yang intersects with Yin. At these moments of Yin-Yang alternation and initial birth, careful nurturing is required. Zi and Wu correspond to the eleventh and fifth months in a year, and to the Zi and Wu hours in a day. Thus, the Zi hour also sees the birth of one Yang, and the Wu hour sees the birth of one Yin. Therefore, the Zi and Wu hours also require minor "closing of the passes." How to close the passes at the Wu hour? Resting from minor matters, sitting quietly, or taking a short nap are all acts of closing the passes. From this, we know that the Chinese habit of afternoon naps can be traced back to the Zhou Dynasty. Currently, some argue that the afternoon nap habit is detrimental to health; this shows ignorance of the *I Ching*.

(3) Key points of Jie Shi. Zi is located due North, where Water resides, which is the location of "Ti" (Substance/Body). Why must Yang Yong (Function) return to the root? It must return to this Ti. When Yang returns to Ti, it can rest and recuperate. Therefore, after the Zi hour transitions into the Fu Hexagram, Yang Qi achieves return and enters a stage of gradual growth. Why does Shaoyin disease tend to alleviate during the Zi, Chou, and Yin hours? Because Shaoyin disease is characterized by deficiency and decline of Yang Qi, with Yang failing to return to the root. When encountering the Zi, Chou, and Yin hours, it coincides with the process of Yang Qi returning to the root and recovering, gradually increasing. How could it not heal? This is the Way of Heaven and Earth assisting the Way of Humanity. It further proves that "Humans are born endowing the Qi of Heaven and Earth" is not empty talk. A very important formula for Shaoyin disease is Sini Tang (Counterflow Decoction). As described in the Taiyin chapter, this formula uses Zhi Gancao (Honey-fried Licorice Root) as the Sovereign herb. Zhi Gancao has a sweet and neutral flavor, possessing the most complete Earth Qi, thus its image is Kun (Earth). Ganjiang (Dried Ginger) and Fuzi (Prepared Aconite Root) are acrid, warm, and hot, possessing much of the Thunder Qi, serving as Ministers and Envoys, thus their image is Zhen (Thunder). With Sovereign above and Minister below, Kun above and Zhen below, this perfectly matches the Earth Thunder Fu Hexagram. Therefore, we know that formulas like Sini Tang possess the image of the Fu Hexagram, which corresponds well with the Jie Shi of Shaoyin disease. This is also the correspondence between Formula and Time.

2. Why does Jie Shi occupy three hours? Above, we focused on discussing the Zi hour in the Jie Shi of Shaoyin disease. Although the Zi hour has a very special significance for Shaoyin, we should still note that the Jie Shi is constituted by three hours. Why must the Jie Shi consist of three hours? This introduces an important numerological issue. What kind of number is three? What are its characteristics? *Suwen: Discussion on Living Qi Connecting with Heaven and Earth* states: "Its generation is five, its Qi is three." *Suwen: Six Sections and Zang-Fu Images* states: "Five days are called a Hou (pentad); three Hous constitute a Qi (solar term)." Thus, we know three constitutes Qi. A year consists of four seasons; how many months are in a season? Three months. Thus, we know three constitutes a Season. The trigrams of the *I Ching* are composed of three lines (Yao), thus we know three constitutes a Hexagram. The Dao has the Heavenly Dao, Earthly Dao, and Human Dao; all three together make completeness, thus we know three constitutes the Dao. *Laozi* states: "The Dao produced One; One produced Two; Two produced Three; Three produced All Things." Thus, we know three constitutes Things. Previously mentioned: Time and Formula are one; Time and Formula are unified. Time becomes complete with three, and so does the Formula. Thus, Hai-Zi-Chou obtains the North; Yin-Mao-Chen obtains the East; Si-Wu-Wei obtains the South; Shen-You-Xu obtains the West. Thus, we know three constitutes Fang (Direction/Square). Why did Traditional Chinese Medicine ultimately develop from single-herb prescriptions to compound prescriptions? Because a single herb is difficult to form a complete prescription; multiple herbs must be combined to form a whole prescription. Why is the Jie Shi not one hour, but necessarily three hours? It is the same principle. One hour does not form a prescription; three hours constitute a prescription. When the prescription is formed, the Qi is complete; only with complete Qi is there the function of alleviation. Additionally, regarding the number three, there is another important content: three constitutes He (Harmony/Combination). Matching the Five Phases with Earthly Branches, besides direct matching (Yin-Mao Wood, Si-Wu Fire, Shen-You Metal, Hai-Zi Water, Chen-Xu-Chou-Wei Earth), there is also San He (Three Harmony) matching. How does San He work? Hai-Mao-Wei combine to form Wood; Yin-Wu-Xu combine to form Fire; Si-You-Chou combine to form Metal; Shen-Zi-Chen combine to form Water. This creates another "three constitutes Harmony" and "three constitutes Phase." The concept of San He is very important. Looking at Wood, Fire, Metal, and Water in the Five Phases, each contains one of Chen, Xu, Chou, Wei. What are Chen, Xu, Chou, Wei? They are Earth! When we discussed the Five Phases earlier, we mentioned that Metal, Wood, Water, and Fire cannot form without Earth; when we discussed the Spleen not ruling a specific time but flourishing in the four seasons, we mentioned that the alternation of the four seasons cannot succeed without Earth. Why? This should be clearly seen from the San He. The significance of San He is manifold. For example, in clinical differentiation, if we identify Water Deficiency or Fire Deficiency, yet cannot tonify this Water or Fire. Or, upon tonifying Water, it hinders the Spleen and Stomach; upon tonifying Fire, mouth and tongue ulcers arise. Why? A likely reason is failing to grasp the timing. If we tonify during the San He periods, such as tonifying Water during Shen-Zi-Chen, tonifying Fire during Yin-Wu-Xu, and so on, tonifying Wood during Hai-Mao-Wei, and tonifying Metal during Si-You-Chou, I believe there would be no cases of failure to tonify. The discussion on the temporal characteristics of Shaoyin concludes here.

IV. Reflections on AD Disease. AD disease, also known as Alzheimer's disease, commonly referred to now as senile dementia or presenile dementia. Its English abbreviation is AD. AD disease is one of the most common geriatric central nervous system diseases in modern society. In North America and Australia, the prevalence rate among those over 65 is 6.6% to 15.8%. It was previously believed that the prevalence of AD disease in China was far lower than in the West, but a key research project during the Ninth Five-Year Plan period showed that the incidence rate of AD disease in China is now similar to that in the West. This survey showed that the prevalence rate among people over 65 in Beijing is 7.3%, and every 5-year age group sees the prevalence rate of AD disease double. For example, it is 5.3% at age 70, 11.9% at age 75, and 22% at age 80. According to a report in the *Health News* on November 6, 2000, as of 2000, with China's population over 65 estimated at 80 million, the number of AD patients has reached over 5 million. Modern medicine considers AD disease to be an irreversible disease of gradual decline in brain function. To date, there is no effective method to treat or block this disease. Therefore, once contracted, there is undoubtedly only waiting for gradual deterioration until death. The 21st century is the century in which China truly moves toward modernization, and simultaneously, the century of aging. Since urban families consist of only one child, future families will inevitably face a structure of two young adults supporting four elderly parents. If one elderly parent contracts AD disease, the family's situation will be dire. Thus, this is an increasingly serious social problem and an urgent issue requiring resolution by colleagues in the medical field. As practitioners of Traditional Chinese Medicine, how do we view AD disease? Is there a possibility of curing AD disease? I am relatively optimistic about this question. Actually, if we think about AD disease from the level of the Six Meridians, it is a Shaoyin disease. The early stage of AD disease begins with memory impairment and gradually develops into mental disorder. We have discussed memory issues before; it is essentially a matter of the Heart and Kidney. "Ji" (recording/storage) is a storage process, corresponding to the Kidney's governing of hibernation and sealing/storing; thus, the process of recording is governed by the Kidney. "Yi" (retrieval/recalling) is a retrieval process, corresponding to the release of summer; thus, the process of recalling is actually governed by the Heart. Therefore, memory impairment is essentially Heart-Kidney impairment, which is Shaoyin impairment. Mental disorder is even more closely related to the Shaoyin Heart and Kidney, as the Heart stores the Spirit (Shen) and the Kidney stores Will (Zhi). The pathogenesis of Shaoyin disease is: faint and fine pulse, only desiring sleep. Regarding the issue of sleep, we previously discussed it from the perspective of waking and sleeping, which is only one aspect. Another aspect is as stated in the *Kangxi Dictionary*: "Mei (sleep) sounds like Mi (confusion), meaning lack of clarity." What is the condition of senile dementia? It is essentially a state of confusion and lack of clarity. Otherwise, how could one not even know the names of their own children or forget a home lived in for decades? Since senile dementia is a quintessential state of "Mei" (sleep/drowsiness), it naturally should be considered from the perspective of Shaoyin disease. Although Shaoyin disease is indeed critical, there is still room for reversal and methods for rescue. Therefore, treating AD disease from the level of Shaoyin should offer great potential.