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I ponder the method of diagnosing through physical form. One must first know the locations of the meridians (Meridians, 经络), distinguish the depth of the body's structure, examine similarities and differences, and observe changes from the normal state. Only then can the condition be predicted. Why do I say this? Those with a strong constitution have an excess of Xing-Qi (Form and Qi, 形气); those with a weak constitution have a deficiency of Xing-Qi. Fat people usually have abundant blood but deficient Qi; thin people usually have abundant Qi but deficient blood. When there is pathogenic influence in the Heart and Lung, the pathogenic Qi remains in both elbows; when there is pathogenic influence in the Liver, it remains in both axillae; when there is pathogenic influence in the Spleen, it remains in both thighs (Bi, 髀); when there is pathogenic influence in the Kidney, it remains in both popliteal fossae (Gu, 腘). When Wind prevails, there is movement/tremor; when Heat prevails, there is swelling; when Dryness prevails, there is dryness; when Cold prevails, there is floating/edema. A stiff and painful body indicates excess of pathogenic factors; a flaccid and weak body indicates deficiency of Zheng-Qi (Upright Qi, 正气). Swelling that rises indicates excess of pathogenic factors; sinking/depression indicates deficiency of Zheng-Qi. Swelling in the upper part is called Feng (Wind, 风); swelling in the lower part is called Shui (Water, 水). Swelling developing from top to bottom belongs to Qi disorders, with the pathogen outside; swelling developing from bottom to top belongs to Water disorders, with the pathogen inside. Swelling followed by pain indicates injury to Form affecting Qi; pain followed by swelling indicates injury to Qi affecting Form. Pain without visible morphological change belongs to the Yin category; morphological change without pain belongs to the Yang category. Pain without morphological change means Yang is intact but Yin is injured; morphological change without pain means Yin is intact but Yang is injured. These are the general principles of diagnosing form. A skilled diagnostician extends these principles to their limits and applies them flexibly, examining the depth of the form, identifying the meridians of the location, combining observations with complexion, and referencing appearance. Thus, although diseases vary, their corresponding manifestations are inexhaustible. At this point, one sighs that the *Ling Shu* (Spiritual Pivot, 灵枢) and *Su Wen* (Basic Questions, 素问) contain many flexible methods, and since Qi Bo and Huang Di, few complete physicians remain. Otherwise, speaking arbitrarily and treating rigidly according to fixed formulas makes it difficult to achieve precise correspondence and exact resolution. As the proverb says: "Aim high, and you may only reach the middle." If you aim for the middle, will you not fall to the low? How much more so if you learn from the low?

The Classics state: Observe the patient's demeanor to know the existence or loss of Jing-Shen (Spirit, 精神), Hun (Ethereal Soul, 魂), Po (Corporeal Soul, 魄), and Zhi (Will, 志). Therefore, at the time of clinical practice, how can one rely solely on pulse diagnosis (Mai Xi, 脉息) and ignore the patient's posture and demeanor? "Ti" (Body/Form, 体) refers to physical structure; "Tai" (Demeanor/Manner, 态) refers to appearance and bearing. Observing the Ti and examining the Tai clarifies the disease pattern and reveals the condition, like giving eyes to the fingers and eyes to the head. What are these demeanors? Yang Zheng (Yang Syndromes, 阳证) patients speak frequently; Yin Hou (Yin Signs, 阴候) patients are silent. Frequent speech is easy to treat; silence is difficult to heal. Cursing, laughing, singing, day and night without rest, is the demeanor of Kuang (Mania, 狂). Staring straight ahead and sudden collapse, with both Yin and Yang pulses being full/excessive, is the demeanor of Dian (Catatonia/Epilepsy, 癫). Jue (Jue Syndrome, 厥) indicates insufficiency of Yin and Yang; Mao (Mao Syndrome, 冒) indicates deficiency of both interior and exterior; lethargy/coma indicates deficiency of Yin and Yang and scarcity of Shen-Qi (Spirit Qi, 神气); confusion/unsteadiness indicates loss of Jin-Ye (Body Fluids, 津液) and deficiency of Xin-Xue (Heart Blood, 心血); restlessness in sitting and lying, tossing and turning, with inner vexation and regret (Ao Nu, 懊憹), is the syndrome of Xu Fan (Deficiency Vexation, 虚烦). Inability to control clothing and bedding, speaking good and bad indiscriminately, avoiding neither relatives nor strangers, are signs of Shen-Luan (Disordered Spirit, 神乱). Sudden collapse belongs to Yang syndromes, caused by dysfunction of the joints/mechanisms; stooping belongs to Yin syndromes, where pain stems from deficiency of the Heart and Kidney. Like madness indicates blood stasis accumulating in the Bladder with un-discharged heat binding; like drunkenness indicates pathogenic invasion of the Six Fu Organs (Liu Fu, 六腑) with blockage and obstruction; delusional speech and visions indicate pathogen in the Stomach; inability to recognize or know indicates pathogen entering the Fu organs; taciturnity and dullness are signs of the Jue Yin (Jueyin Meridian, 厥阴) syndrome; dizziness and desire to vomit are forms of the Yang Ming (Yangming Meridian, 阳明) syndrome; leaning while breathing indicates rebellious Qi and disharmony in the Middle Jiao (Zhong Jiao, 中焦); lassitude indicates Kidney deficiency and lack of firmness in the Stomach; inability to lift one half of the body indicates disease between the fen-li (muscle clefts and pores, 分腠); inability to move fingers indicates disease within the meridians; inability to turn sideways indicates excess in the Foot Shaoyang (Foot Shaoyang Meridian, 足少阳); inability to shake/move limbs indicates deficiency in the Foot Shaoyin (Foot Shaoyin Meridian, 足少阴); inability to turn oneself indicates the appearance of Bi-Bo (Winds-Dampness Combining, 风湿相搏); inability to hold oneself indicates disease of the Yin Wei and Yang Wei vessels (Yin Yang Er Wei, 阴阳二维). Using the buttocks as the head and heels as the feet to walk is the sign of Shen Bi (Kidney Bi, 肾痹). Singing while climbing high and running naked is the form of Wei Shi (Stomach Excess, 胃实). Difficulty in flexion and extension indicates Wind-Dampness in the bone joints; difficulty in bending and stretching indicates Water Qi in the abdomen; inability to bend forward indicates disease in the Yang; inability to stretch backward indicates disease in the Yin. Inability to bend or extend the neck indicates pathology in the Foot Taiyang (Foot Taiyang Meridian, 足太阳) meridian; inability to bend or extend the waist indicates pathology in the Foot Shaoyang (Foot Shaoyang Meridian, 足少阳) meridian; inability to walk with the waist and look back with the neck indicates Shaoyang Jue (Shaoyang Reversal, 少阳之厥); inability to bend/extend waist and look back with neck indicates Yangming Jue (Yangming Reversal, 阳明之厥); spinal pain and heavy waist, inability to turn over repeatedly, indicates exhaustion of Stomach Qi; emaciated hair and sallow complexion, inability to bend/extend waist and spine, indicates injury to Zhi (Will/Kidney Essence, 志). These are all the demeanors of patients. Describing these demeanors, some appear within substantial symptoms, some within virtual spirit states, some during sitting, lying, and movement, some manifesting in skin, flesh, sinews, and bones. A skilled diagnostician combines the appearances of the five sense organs, references the descriptions of the four limbs, masters the *Ling Shu* and *Su Wen*, and熟 (is familiar with) the Four Diagnostic Methods (Si Zhen, 四诊) of Xuan Qi (Huang Di and Qi Bo, 轩岐), thereby achieving thorough comprehension. The *Nei Xun* (Inner Instructions, 内训) says: "Model after it, follow it. Align yourself, and you become sage; lower yourself, and you become worthy. Otherwise, you will not stray from goodness." Truly so. A wise woman surpasses a man.