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This refers to a condition named due to the inferiority and weakness of blood and qi, where strength is insufficient to perform physiological functions. The *Huangdi Neijing* (Yellow Emperor's Inner Canon) · *Wei Lun* (Treatise on Flaccidity) describes flaccidity and weakness of skin, flesh, sinews, and bones outside the four limbs (four affiliations); however, external manifestations must necessarily originate from internal causes. Regarding the spirit, blood, qi, temperament, and soul of the five zang organs, which govern the mechanism of movement and stillness internally, the classics have also mentioned certain aspects, such as "kidney wind with inability to eat, prone to fright; if fright leads to flaccidity of heart qi, death ensues." Furthermore, "when Taiyin governs the year, dampness descends from above, kidney qi follows upward, leading to impotence and great decline of qi without rising." Are these not conditions arising from the internal governance of each organ? Now, Zhang Zhongjing further clarifies the deficiency and excess of qi generated by the lung organ in this manner. Although there is no explicit text for the spleen and liver, this example allows us to infer. The same applies to the six fu organs and nine orifices. Therefore, Liu Wansu discussed that blood and qi are the spirit of humans. If blood and qi become stagnant or deficient and cannot circulate freely, the spirit has no foundation and cannot fulfill its functions, thus appearing weak. Treatment should follow the principles of tonification or purgation based on deficiency or excess, so that blood and qi circulate smoothly. Then the spirit will naturally become clear and sharp, enabling it to respond to changes and function effectively.

There is no mention in the *Huangdi Neijing*; it originated in the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet). In the section on Ben Tun (Running Piglet), there is mention of fright and terror, followed by fear and fright, indicating that "fright and terror" means being frightened and terrified. Fear is also a form of terror. Whenever "fright and fear" are mentioned together, it is discussed in terms of yin and yang opposition. For instance, joy and anger are mentioned together: joy originates from the heart, which resides in the yang aspect; anger originates from the liver, which resides in the yin aspect. Will and intention are mentioned together: will is still and unchanging, while intention is moving and unstable. Stillness belongs to yin, movement belongs to yang. Fright and fear are mentioned together: fright arises from external stimuli disturbing the heart internally, causing heart movement and thus spirit agitation; fear arises from confusion by external matters, leading to internal insufficiency and essence timidity. The *Huangdi Neijing* states that fright causes the heart to have no support, the spirit to have no return, and thoughts to be unsettled, resulting in chaotic qi. Fear causes essence timidity; timidity leads to closure of the upper jiao; closure leads to qi escaping outward; outward escape leads to distension of the lower jiao, resulting in stagnant qi. It also states that those who were once noble but became lowly, or once rich but became poor, suffer from internal binding of sorrow and grief. This leads to depletion of Ying qi and loss of essence, deep disease with lack of qi, resulting in sudden fright. These cases all occur after illness, where external events disturb the internal spirit. However, when fright and fear are caused by internal imbalance of yin and yang, fright is due to fire-heat agitating the heart, causing heart movement and spirit chaos, leading to unpredictable spirit usage, hence fright. Variations include fright shock, fright delirium, fright mania, and fright palpitations. Disease of fear damages the kidney with heat; kidney damage leads to essence deficiency; deficiency leads to insufficient will. Since will is inherently stable and unchanging, fear presents without other symptoms. The *Huangdi Neijing* mentions pathogenic factors for fright diseases, including excessive fire and heat, governing qi of Si Tian and Zai Quan, winning and reversing qi, heat diseases of various meridians, accumulation of three yang meridians, and qi merging into yang, all causing various fright diseases. Thus, the pathogenesis is summarized as: "All fright and shock diseases belong to fire." Regarding pathogenic factors for fear diseases: essence merging into the kidney causes fear; blood deficiency causes fear; Shaoyang entering yin and yin-yang struggling cause fear; stomach heat with weak kidney qi causes fear; kidney meridian activation causes fear. However, in the liver, fright and fear interact because the organ qi belongs to yang, resides in yin, stores blood, and houses the hun (ethereal soul). When hun is unsettled, spirit moves, causing fright; when blood is deficient, will is lacking, causing fear. Thus, both are associated with the liver. Apart from pathogenic factors of fire, heat, and dampness, most fright and fear arise internally due to disturbance of qi's yin and yang. Are the treatment methods for fright and fear diseases the same as or different from internal and external causes? The answer is: Fright requires calming the spirit; fear requires stabilizing the will. Treatment must distinguish between yin and yang. The heart is Li Fire, yin inside and yang outside; the kidney is Kan Water, yang inside and yin outside. The interior is the master, the exterior is the function. The interior masters the five spirits, while the exterior utilizes the five qi. Therefore, the heart takes spirit as master and yang as function; the kidney takes will as master and yin as function. Yang is qi and fire; yin is essence and water. When water and fire achieve mutual interaction, it relies entirely on yin essence ascending to calm the spirit and yang qi descending to stabilize the will. Otherwise, spirit agitates and remains unsettled internally, yang qi scatters externally, will is stimulated internally, and yin essence flows downward. Given the distinction of water and fire in these two organs, how can treatment methods differ? Therefore, for fright, one must first calm the spirit, then disperse it so that qi can converge; when qi converges, the yang pathway operates. For fear, one must first stabilize the will, then guide it so that essence can consolidate; when essence consolidates, the yin qi functions. In herbal prescriptions, there are differences in sovereign, minister, assistant, and courier roles. Treatments using internal and external causes also have slight variations regarding external fright. Zhang Zihe stated that fright should be treated with "Ping" (calming/leveling). "Ping" has two meanings: one is ordinary, allowing the patient to hear it frequently until habituation eliminates fright; the other is that while this is a good method, it is better to first let the patient calm their mind and regulate their qi before administering medicine. I believe that for internal qi disturbing the spirit, this method should not be used. Instead, medicine should be used to balance the excess and deficiency of yin and yang, so that the spirit can be calmed and the heart stabilized.