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The meaning of "Zang-Xiang" (Visceral Manifestations) has been classified and explained by me based on the classic texts in considerable detail. However, there are aspects not covered by the classics, as well as cases where things appear similar but are fundamentally different, or start similarly but diverge later. These must be distinguished and analyzed.

The functional activities of the human body are limited to Blood and Qi. Although all five Zang organs contain both Blood and Qi, their general principles lie in the fact that the Lung governs the exhalation of Qi, and the Kidney governs the reception of Qi. Therefore, the Lung is the master of Qi, and the Kidney is the root of Qi.

Blood is refined essence derived from food and water, generated continuously. It is actually transformed by the Spleen, controlled by the Heart, stored by the Liver, distributed by the Lung, and regulated/excreted by the Kidney, thereby irrigating the entire body. As stated, Qi primarily provides warming functions, while Blood primarily provides nourishing functions. Together, Blood and Qi serve as the bellows (source of vital energy) for humans; this is common to all people.

However, within this commonality lies difference: the Qi of each organ varies in strength, and individuals possess different Yin-Yang constitutions due to innate endowment. Differences in organ strength lead to distinctions in mental state, complexion, voice, temperament, tendons and bones, dietary preferences, tolerance to labor, balance of essence and blood, courage versus timidity, and rigidity versus flexibility. Those with strong constitutions may suffer from diseases caused by excess, while those with weak constitutions may suffer from diseases caused by deficiency. By observing external manifestations, one can infer internal conditions without exception.

Differences in Yin-Yang constitution mean that some individuals, having a Yin-organ constitution, prefer warmth and are suitable for pungent-hot herbs like Ginger (Shengjiang) and Cinnamon Twig (Guizhi). Others, having a Yang-organ constitution, prefer cold and raw foods and are suitable for bitter-cold herbs like Scutellaria Root (Huangqin) and Coptis Rhizome (Huanglian). Some have a balanced constitution (Ping Zang), where heat-inducing treatments can shift them toward Yang, and cold-inducing treatments can shift them toward Yin. Some require rich and greasy foods for lubrication; others prefer plain vegetarian diets and fear fishy or greasy odors. Some with Excess Qi should avoid stagnating agents; some with Deficient Qi should avoid qi-breaking agents. Some with Excess Blood should avoid astringents; some with Deficient Blood should avoid purgatives. There are specific dietary taboos and unique drug intolerances. One organ may be excessively strong, often bullying other organs; another may be weak, frequently suffering from excessive constraint. Some inherently harbor Wind pathogens, leading to dryness, which stems from Blood deficiency. Others are prone to Dampness pathogens, stemming from Cold, which arises from Qi deficiency. These are indeed differences among individuals.

Furthermore, an individual's constitution may change over time. For instance, someone with a naturally Yang-Gang constitution, relying on strength and fearing nothing, indulges in cold and cooling substances. Over time, Yang Qi is damaged, transforming into Yin. Conversely, someone with a Yin-Rou constitution, addicted to pungent and hot substances, sees their Yin fluids gradually depleted, transforming into Yang. This applies not only to diet but also to sexual desire. Diseases enter and exit, changing morning and evening. When fullness becomes fuller, collapse is inevitable; when damage accumulates upon damage, destruction is certain. Thus it is said: "Prolonged increase in Qi is the normal transformation of things; prolonged excess of Qi leads to premature death." This is clearly stated in the classics.

What remains unchanged is the Constant (Chang); what changes is the Variable (Bian). Human temperament has constants and variables; medical treatment of diseases has constants and variables. To understand these, one cannot fail to master the complete Four Diagnostic Methods (Wang, Wen, Wen, Qie - Inspection, Auscultation/Olfaction, Inquiry, Palpation). If one attempts to address infinite variations with a narrow, biased perspective, I know the harm inflicted upon people will be great. Therefore, the significance of this chapter must be deeply examined.