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Taiji, through movement generates Yang, and through stillness generates Yin. Yang moves and transforms; Yin is still and combines, thereby generating Water, Fire, Wood, Metal, and Earth, each possessing its own nature. There are only two types of Fire: Jun Fire (Monarch Fire), which is human fire; and Xiang Fire (Minister Fire), which is heavenly fire. Fire is Yin within and Yang on the outside, primarily governing movement; therefore, all movement belongs to Fire. In terms of name, form and Qi generate each other and correspond to the Five Phases, so it is called Jun (Monarch); in terms of position, it arises from emptiness, maintains its station receiving commands, and becomes visible through its movement, so it is called Xiang (Minister). Heaven governs the generation of living things, thus remaining constantly in motion; humans possess life and also remain constantly in motion. The reason for this constant motion is the action of Xiang Fire. Manifested in heaven, it emerges from dragons and thunder, representing the Qi of Wood; it emerges from the sea, representing the Qi of Water. Embodied in humans, it resides in the Liver and Kidney regions; the Liver belongs to Wood and the Kidney to Water. The Gallbladder is the Fu organ of the Liver; the Bladder is the Fu organ of the Kidney; the Pericardium Collateral is the counterpart of the Kidney; the Sanjiao (Triple Burner) is named for "scorched," and the Lower Jiao governs the domains of the Liver and Kidney; these are all Yin organs located inferiorly. Heaven cannot generate living things without this Fire; humans cannot sustain life without this Fire. Although heavenly Fire originates from Wood, its root lies in the Earth. Thus, if Thunder does not lie dormant, Dragons do not hibernate, and the Sea does not adhere to the Earth, they cannot resonate, fly, or create waves. Resonating, flying, and creating waves are movements that manifest as Fire. The Yin of the Liver and Kidney both contain Xiang Fire; humans are identical to Heaven in this regard. One might ask: Xiang Fire is shared by heaven and humanity; why did Li Dongyuan consider it a thief of Yuan Qi (Original Qi)? He also stated: Fire and Yuan Qi cannot coexist; when one prevails, the other declines. Then, how can one ensure there is no conflict between them? The answer is: Zhou Dunyi said, "When Spirit manifests knowledge, the Five Natures are stimulated by external objects, giving rise to myriad affairs." After knowledge arises, the Five Natures are affected by external stimuli and inevitably move. This "movement" refers to the Five Fires mentioned in the *Neijing* (Classic of Internal Medicine). Xiang Fire rises easily; when the Jueyang Fire of the Five Natures fans each other, it moves recklessly. Fire arising from recklessness is unpredictable, exists at all times, and boils down True Yin. If Yin is deficient, disease occurs; if Yin is exhausted, death ensues. The Qi of Jun Fire is discussed in classics via Heat (Shu) and Dampness (Shi); the Qi of Xiang Fire is discussed via Fire itself, likely to highlight its violent, fierce, and cruel nature, which exceeds that of Jun Fire. Hence, Xiang Fire is called the thief of Yuan Qi. Zhou Dunyi further said: "The Sage establishes correctness, justice, benevolence, and righteousness, and emphasizes stillness." Zhu Xi said: "One must ensure that Daoxin (Mind of the Way) is always the master of the body, while Renxin (Mind of Humanity/Desire) obeys its commands." This is how to properly manage Fire. When Renxin obeys Daoxin and is guided by stillness, the movements of the Five Fires will be moderate. Xiang Fire will then only assist and supplement creation, serving as the operation of endless generation. How could it be a thief? Another question: The *Neijing* commentary identifies Xiang Fire with Shaoyin and Shaoyang, never mentioning Jueyin or Taiyang. Why do you mention them? I reply: Li Dongyuan discussed Foot Taiyang and Shaoyang, treating them with fried Phellodendri Cortex (Huangbai), utilizing its pungent taste to drain Fire from Water. Dai Ren also stated: "Gallbladder and Sanjiao are treated by seeking Fire; Liver and Pericardium Collateral are no different." These refer to Longlei Fire (Dragon-Thunder Fire). I have comprehensively described that heavenly and human Fire both arise from movement, as stated above, actually expanding upon the ideas of these two masters. Another question: The *Neijing* mentions Fire in various contexts, often within the Six Qi, but rarely regarding Zang-Fu organs. Did these two masters have other sources? Please explain. The classic states: "All diseases arise from the movement and transformation of Wind, Cold, Summer-heat, Dampness, Dryness, and Fire." Qibo listed nineteen pathogenesis clauses, five of which belong to Fire. Are these not manifestations of Xiang Fire disease originating from Zang-Fu organs? Examining the *Neijing*: Shaoyang disease involves spasms; Taiyang disease involves frequent dizziness and falling; Shaoyin disease involves sudden blindness, aphonia, depression, or unconsciousness. Are these not belonging to the category of heat-induced stupor? Shaoyang disease involves aversion to cold and trembling; Gallbladder disease involves chills; Shaoyin disease involves shivering and trembling; Jueyin disease involves shivering and trembling. Are these not belonging to the category of rigidity, tremors, and loss of mental control? Shaoyang disease involves vomiting and rebellious Qi ascending; Bladder disease involves rushing headache; Taiyang disease involves rebellious Qi rushing to the chest, lower abdomen pulling the testicles and connecting to the lumbar spine, rushing up to the heart; Shaoyin disease involves Qi rushing to the chest and vomiting. Are these not belonging to the category of rebellious Qi rushing upward? Shaoyang disease involves delirium and madness; Taiyang disease involves delirium; Bladder disease involves mania and epilepsy. Are these not belonging to the category of restlessness, mania, and excess? Shaoyang disease involves swelling and fright; Shaoyin disease involves stupor, heat, and soreness/swelling, inability to stand for long. Are these not belonging to the category of swelling, pain, soreness, fright, and panic? Furthermore, the *Yuan Bing Shi* (Treatise on the Origin of Diseases) states: "All wind symptoms involving shaking and dizziness belong to the Liver, being the movement of Fire"; "All Qi stagnation, obstruction, and flaccidity belong to the Lung, being the rising of Fire"; "All dampness symptoms involving swelling and fullness belong to the Spleen, being the overcoming power of Fire"; "All pain, itching, sores, and ulcers belong to the Heart, being the function of Fire." All these are diseases of Fire originating from Zang-Fu organs, merely not elaborated upon in the commentaries! Chen Wuyue was knowledgeable and agile, yet he discussed Jun Fire using warmth and blazing heat, and Xiang Fire using daily fire usage, without deep exploration. It is no wonder later generations were confused and blind to this truth. How sad!