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Disciple Zhang Shirang (courtesy name Bolong) from Dengzhou respectfully inquires; Tang Zonghai (pseudonym Rongchuan) from Tianpeng, Shu, writes.

Question: Medicinal substances are merely insects, stones, earth, grass roots, and tree barks—things of a different category from humans—yet they can treat human diseases. Why is this so?

Answer: Heaven and Earth consist only of the dynamic flow of Yin and Yang Qi (vital energy), which form the Five Movements (Metal, Wood, Water, Fire, and Earth constitute the Five Movements). These interact oppositely to form the Six Qi (Wind, Cold, Dampness, Dryness, Fire, and Heat are the Six Qi). Humans are born under Heaven and close to Earth, inheriting the Five Movements and Six Qi of Heaven and Earth to generate the Five Zang Organs (Zang organs are solid organs responsible for storing essence) and Six Fu Organs (Fu organs are hollow organs responsible for receiving and digesting food and waste). Although all things differ from humans, none fail to originate from the single Qi of Heaven and Earth. It is simply that things obtain a partial aspect of this Qi, whereas humans obtain the complete aspect. If the Qi in the human body becomes excessive or deficient, disease arises. We then borrow the partial aspect of a medicinal substance's Qi to regulate our body's excesses and deficiencies, restoring balance, thus eliminating disease. This is essentially borrowing the Yin and Yang of external objects to transform the Yin and Yang of the human body; hence, Shennong used herbs to treat diseases.

Question: Shennong tasted hundreds of herbs, matching the Five Movements and Six Qi of Heaven and Earth with the Five Zang and Six Fu Organs of the human body, carefully distinguishing their properties and flavors to treat myriad diseases. This was indeed precise and detailed! However, Western medical methods recently emerged, relying entirely on dissection, claiming that ancient Chinese scholars had never seen the internal organs and that prescribing medicine based on empty speculation is unreliable. Is this true or false?

Answer: Not so. When Westerners first established their medical methods, they necessarily had to dissect to know the internal organs. Ancient Chinese sages had already clearly defined the names and categories of the Five Zang and Six Fu Organs. Why resort to dissection today? During Shennong’s time, when medicine was created, perhaps dissection was performed, or perhaps the sages truly perceived the internal organs directly; these details need not be debated. However, the fact that he established the names of the Five Zang and Six Fu Organs corresponding to real entities implies that one must have seen them personally. Did ancient sages never see the internal organs? The *Lingshu* (Spiritual Pivot) states: "The Five Zang and Six Fu Organs can be viewed by dissection." Based on this text, we know ancient sages had performed dissections. Moreover, Western dissection only knows layers and structures but does not understand meridians; it only knows physical forms but not Qi transformation. Modern Chinese medicine and Western medicine each have their strengths and weaknesses. However, compared to the ancient classics *Neijing* (Inner Canon) and *Benjing* (Original Classic), Western medicine falls far short.

Question: Westerners claim their use of drugs relies entirely on experimentation, whereas China merely matches flavors and odors to organs without experimental verification, making the Western experimental method superior. Is this argument correct?

Answer: In China, after Shennong tasted the herbs, the colors, shapes, flavors, odors, and the organs and diseases they treated were established with no errors. The so-called "tasting herbs" is itself experimentation. After the careful examination by several sages, it is already quite detailed. Why wait until today to speak of experimentation?

Question: The method of distinguishing herbs involves categorizing the Five Elements based on color, shape, flavor, and odor, matching them to the Zang and Fu Organs, and treating various diseases. This is indeed the main principle of pharmacology! However, there are interactions between physical entities that cannot be explained solely by color, shape, flavor, and odor. For example, amber attracts straw, lodestone attracts needles, Yangqi Stone can rise into the air, snakes fear centipedes, centipedes fear toads, and toads fear snakes. These mutual restraints and fears are not discussed in terms of color, shape, flavor, or odor. What is the reason?

Answer: This treats the herb based on its "Nature" (Xing, inherent character/property). Distinguishing the color, shape, flavor, and odor of herbs is precisely to examine their Nature. Once the Nature is grasped, the principles behind color, shape, flavor, and odor are encompassed. Therefore, when distinguishing herbs, one must first distinguish their Nature. Take lodestone as an example: over time, it turns into iron; it is the mother of iron. Its attraction to needles is due to like Qi seeking like Qi, akin to a child returning to its mother. From the perspective of herbal nature, stone belongs to Metal, and iron belongs to Water. Lodestone embodies the Nature of Metal and Water and corresponds to the Kidney. Thus, it can absorb the Qi of Lung Metal from the Kidney and return it to the root. Amber is formed from pine resin buried underground. Pine is Yang Wood, and its resin is Yang fluid. Its nature is adhesive; over time, it develops a cohesive and absorbing quality. Generally, its fluid coagulates externally, while its Yang Qi内敛 (internally retains). When rubbed to generate heat, Yang Qi moves outward, making it sticky. When stopped and allowed to cool, Yang Qi returns inward, making it absorbing. Hence, it can pick up straw. The Human Soul (Hun) is Yang but resides within the Yin blood of the Liver. This is no different from Amber's Yang Qi being contained within its Yin essence. Therefore, Amber has the function of calming the Hun and stabilizing the Po (corporeal soul). Western chemistry posits that lodestone and amber contain electricity; their ability to attract is due to electrical force. There is negative electricity and positive electricity. Objects containing positive electricity attract those containing negative electricity, and vice versa. Negative electricity repels negative electricity, and positive electricity repels positive electricity. Their explanation is thorough! Amber can pick up straw but not iron; lodestone can attract iron but not straw, because the electricity they contain differs. However, Westerners discuss only Qi, whereas China discusses both Qi and Substance (Zhi), making the principle even clearer. Lodestone's substance resembles iron, so it attracts iron by similarity. Amber's substance is adhesive, so it picks up straw by its material property. Those who discern herbal nature value discussing both Substance and Function. Yangqi Stone grows in the valleys of Mount Tai and is the root of mica. The mountain does not accumulate snow in winter but generates clouds in summer due to accumulated Yang rising. Thus, it sometimes flies upward with Fire Qi or ascends with Sun Qi. For patients suffering from sinking of Yang Qi or impotence due to Yang deficiency, it is used to raise Yang Qi, following the principle of using Yang to assist Yang. Snakes have long bodies, embodying Water Qi. Their winding movement embodies Tai Qi. In the Earthly Branches, they correspond to Si; in direction, North; in constellations, Azure Dragon. Observing from heaven, snakes are generated by Water and Wood Qi. Centipedes grow in the dry soil of the South and taste pungent and hot, generated by Dryness and Metal Qi. Snakes fear centipedes because Metal controls Wood. Centipedes fear toads because toads embody the essence of the Moon, grow in wetlands, and are generated by Dampness and Earth Qi. Dampness overcomes Dryness, so centipedes fear toads. Toads fear snakes because Wind overcomes Dampness, and Wood controls Earth. By reasoning this way, the principles of mutual restraint, mutual enhancement, and opposition among herbs can be deduced.

Question: All things have their own nature. What causes them to acquire this nature?

Answer: Trace their origin to understand how they acquire this nature. Those generated by inheriting Yang Qi have a Yang nature. Those generated by inheriting Yin Qi have a Yin nature. Some inherit Yin containing Yang, others Yang containing Yin. One must generally observe their generation to distinguish them. One must investigate the beginning and end of an object and the differences in its color, shape, flavor, and odor to determine its nature. Take Ginseng as an example. Some say it tonifies Qi and belongs to Yang; others say it generates fluids and belongs to Yin. This is because they only discuss flavor and odor without investigating the principle of Ginseng's growth, thus failing to determine its nature. I once asked people from Guandong and my friend Yao Ciwu. Upon returning from Liaodong, he spoke in detail, consistent with the *Bencao Gangmu* (Compendium of Materia Medica). The *Bencao Gangmu* contains a song about Ginseng: "Three or five leaves, facing away from Yang towards Yin; if you seek me, follow the trees." What I heard also says Ginseng grows in the shady and damp forests of Liaodong. Cultivated Ginseng must also be planted in shady woods. Growing in shade and dampness, it inherits the moistening Qi of Water and Yin. Thus, it tastes bitter and sweet and contains juice. It sprouts three or five leaves; three is a Yang number. This shoot emerges from the damp shade, representing Yang arising from Yin. Therefore, within its bitter and sweet Yin flavors, there is a vibrant Yang-generating Qi, which can be tasted. The Yuan Qi (Primary Qi) of the human body rises from Kidney Water to the Lungs, born from Yin and emerging from Yang. This is the same principle as Ginseng generating Yang from Yin. Hence, Ginseng greatly transforms Qi. Transformed Qi rises and exits through the mouth and nose, becoming Jin Ye (body fluids). This is the principle of Ginseng generating fluids, not merely due to its taste. Even discussing flavor and odor, the pungency and sweetness contain a generating Qi, forming a flavor that emerges from Yin to Yang.

Question: Ginseng does not grow in the Southeast but in the North. Historically, it grew in Shangdang; now, it grows in Liaodong and Korea, all in the North. Why is this?

Answer: This is exactly the principle of Ginseng's growth. Without investigating this, one cannot grasp its true nature. The North belongs to Water, corresponding to the Kan hexagram (☵). The Kan hexagram is Yin outside and Yang inside. Ginseng growing in the North represents Yang within Yin. Kan represents Water. Heavenly Yang Qi originates from within Water. Observing Westerners boiling water, steam emerges, condenses on objects, and turns back into water. This shows Water is the mother of Qi, and Qi emerges from Water! The Kidneys and Bladder belong to Water in the human body. Water contains Yang, which transforms into Qi and rises. Exiting through the mouth and nose, it constitutes respiration; filling the skin and hair, it constitutes Wei Qi (Defensive Qi). It is this Yang within the Water of the Kidneys and Bladder that transforms into Qi and fills the entire body. Thus, the *Neijing* states: "The Bladder is the official of the reservoir; when Qi transforms, excretion occurs." This aligns with the principle that Heaven and Earth's Water contains Yang, transforming into Qi to permeate all things. Water belongs to the North in the Five Elements. Ginseng grows in the North, inheriting the Yang Qi of Water, thus harmonizing with human Qi transformation, thereby greatly tonifying Qi. This applies not only to Ginseng but to all herbs: one must trace their origin to know their nature. Since there are Yang-within-Yin herbs growing in the North, there must be Yin-within-Yang herbs growing in the South, such as Cinnabar (Zhusha). Ginseng belongs to Yang within Water; Cinnabar belongs to Yin within Fire. Cinnabar produced in Chenzhou is called Chensha. People smelt Sulfur and Mercury to turn red, passing it off as Chensha. There is also Lingsha, made from these two ingredients, called Erqi Sha. It is claimed they have the effect of tonifying Kan and filling Li, a method derived from Baopuzi. Because Baopuzi refined cinnabar and became immortal, later generations developed furnace techniques. Until today, Chensha and Lingsha remain, both made from Sulfur and Mercury. Mercury is the Yin juice of stone; Sulfur is the Yang juice of stone. Smelting them together transforms Mercury's Yin entirely into Yang, turning pure red, identical in color to Cinnabar, but artificially created. Yin returning to Yang means Yin is exhausted and only Yang remains, accompanied by the toxicity of fire refinement. It can assist Yang and dispel Yin, but cannot tonify Yang and benefit Yin. It is inferior to natural Cinnabar, forged by Heaven and Earth, containing Yin within Yang, showing Fire color externally and Water Yin internally. Those who make Lingsha and Chensha must smelt Sulfur and Mercury to turn red, proving Cinnabar must possess the combined nature of Sulfur and Mercury to change into pure red. However, Cinnabar is naturally refined by Heaven and Earth's Yin and Yang Qi, without artificial fire, which is miraculous. One cannot analyze Cinnabar separately by Mercury and Sulfur. Fire contains Water Qi, so Cinnabar enters the Heart to benefit Yin and calm the Spirit. To extract Mercury, Cinnabar is heated, releasing Mercury. The remaining slag is useless because its internal Yin Mercury has escaped, leaving Yang without Yin. Mercury is toxic, representing accumulated Yin without Yang. In summary, combining Sulfur and Mercury to make Lingsha and Chensha lacks the nature of Yang containing Yin. Separating Mercury and slag results in distinct Yin and Yang, neither reflecting the true nature of Cinnabar. Only Cinnabar naturally fused by Southern Li Fire possesses Fire color externally and Water Yin internally, conforming to the Li hexagram (☲) image of Yang outside and Yin inside. The Yin within Li is the Water of Kan. Cinnabar's Fire color containing Mercury reflects Li Fire containing Kan Water. Thus, it can tonify Kan Water to fill the Li Palace, nourish Blood, and calm the Spirit. This is primary. This can be compared with Ginseng! Ginseng inherits Yang from Water to tonify Qi; Cinnabar inherits Yin from Fire to nourish Blood. One grows in the North, one in the South. From these two substances, one can understand the principles of North/South, Water/Fire, Yin/Yang, Blood, and Qi! Although North/South and Water/Fire are not strictly separate, they have specific associations. Thus, the North belongs to Water, generating life...