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Han Yu said: That which transcends form is called Heaven; that which possesses form is called Earth; and humanity stands between the two. Humans are born by receiving the harmonious Qi of Heaven and Earth.

The Yin and Yang Qi of Heaven and Earth rely on each other, an unalterable and eternal principle. Regarding the Five Elements and Six Qi, they successively nourish one another, all following a natural order. For instance, Jueyin Wind-Wood generates Shaoyin Ministerial Fire, and Ministerial Fire generates Taiyin Damp-Earth... (Original text has gaps here)

In the human body, what preserves life and nature is Qi and Blood. Qi is derived from Yang, and Blood is derived from Yin. Why is Blood termed "Ying" (Nutritive Qi, referring to the Qi circulating within the vessels to nourish the whole body)? Because Ying circulates within the blood vessels, embodying the meaning of nourishment. Why is Qi termed "Wei" (Defensive Qi, referring to the Qi circulating outside the vessels to protect the body surface)? Because Wei circulates outside the blood vessels, embodying the meaning of protection. Humans extract Grain Qi from the Stomach, which serves as the Sea of Water and Grain. (Original text has gaps here) When Qi moves, Blood moves; when Qi stops, Blood stops; when Qi is warm, Blood flows smoothly; when Qi is cold, Blood coagulates. If there is even a momentary cessation of Qi movement, there is a corresponding cessation of Blood circulation. If the disease originates in Blood, regulating Qi can still facilitate its flow; if the disease originates in Qi, merely regulating Blood adds little benefit. Therefore, for the human body, regulating Qi is primary, and regulating Blood is secondary, reflecting the principle of prioritizing Yang over Yin. However, if there is stale Blood stasis obstructing the various Qi pathways, the routes of Qi will inevitably become blocked. In such cases, one must assess the priority and decisively remove the stasis. As stated in the classics, removing Blood first and then regulating it requires a thorough understanding of these variations. Nevertheless, formulas for regulating Qi can achieve both goals when used to regulate Blood; conversely, formulas for regulating Blood may act discordantly when used to regulate Qi. Herbs such as Muxiang (Costi Rhizome), Guigui (Cinnamon Twig), Xixin (Asarum), Houpo (Magnolia Bark), as well as Wuyao (Lindera Root), Xiangfu (Cyperus Rhizome), Ezhu (Curcuma Zedoaria Rhizome), and Sanleng (Sparganium Rhizome), are suitable for treating Qi disorders but can also be used for Blood disorders. For treating Blood syndromes, herbs like Danggui (Angelica Sinensis Radix) and Dihuang (Rehmannia Root) are unsurpassed. However, their nature is cloying and stagnating, often impairing Stomach Qi. Once Stomach Qi is deficient, the Qi of the Five Zang and Six Fu organs also becomes weak. Skillful practitioners adjust dosages and add assisting herbs accordingly.

Generally, in treating diseases, one must distinguish between the root and the branch. For example, if vomiting of phlegm-saliva occurs due to Stomach deficiency and inability to eat, leading to fever, using cooling formulas to reduce fever will further weaken Stomach Qi. (Original text has gaps here)

The Classics state: The Qi in the interspace of the Kidneys is the root of the Five Zang and Six Fu organs, the source of the Twelve Primary Meridians, the gate of respiration, and the origin of vital Qi.