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Heaven and Earth accomplish the four seasons through Yin-Yang and the Five Elements. Their processes of growth, flourishing, harvesting, and storage manifest in the Six Qi (Six Atmospheric Influences): Jueyin Wind-Wood, Shaoyang Ministerial Fire, Shaoyin Sovereign Fire, Yangming Dryness-Metal, Taiyin Dampness-Earth, and Taiyang Cold-Water. This is referred to as the Six Qi. When the Six Qi emerge, if their emergence adheres to proper measure, all things are born. When the Six Qi cease, if their cessation is untimely, all things die. Thus it is said: Life arises from the Six, death arises from the Six. The human body’s Zang-Fu organs and hundred bones encompass all affairs; its aging, disease, suffering, and bitterness manifest as Joy injuring Yang, Anger injuring the Liver, Worry injuring the Heart, Pensive thought injuring the Spleen, Grief injuring the Lung, Fear injuring the Kidney, and Shock injuring the Gallbladder. This is called the Seven Emotions (Seven Affective States). When the Seven Emotions arise, if one meets them with composure, they depart quickly, and the Nine Orifices (sensory openings) remain vital. When the Seven Emotions invade, if one indulges in and loves them, their entrapment is tragic, and the Nine Orifices perish. Thus it is said: Life arises from the Seven, death arises from the Seven. The Eye Orifice is but one of them; it can perceive the finest hair and the grandest mountains, the highest clouds, and the deepest springs and sands. Its essence is penetrating, its light must shine. This is likely the divine spirit of natural generation, which even the Creator cannot fully fathom. Yet people do not cherish it. The Seven Emotions summon internally, and the Six Qi follow externally. As they follow and summon, the natural body of generation fails to function naturally. Consequently, it is controlled, clashed with, overpowered, and insulted, failing to maintain balance within Yin-Yang and the Zang-Fu, leading to disease. The diseases vary, but broadly speaking, all pathological causes originate here. Specifically, they are merely the Six Qi and the Seven Emotions. Although there are six types of Qi, books lack annotations on why humans violate these six. Although there are seven types of Emotions, I do not accept the books' explanations for understanding these seven. Why? The Six Qi originally refer to celestial cycles. Since they involve the human body, why not investigate their origin? Moreover, their distribution of Yin-Yang does not match the Zang-Fu. For instance, the Lung and Large Intestine are Zang-Fu pairs; the Lung belongs to Metal, and the Large Intestine to Yangming. Why is Dryness-Metal located in the Large Intestine rather than the Lung? Ministerial Fire resides in the Mingmen (Gate of Life) and the Liver, yet why is it attributed to Shaoyang? Furthermore, both Mingmen and the Liver represent the extreme of two Yins; why is Fire associated with Shaoyang while Wood is associated with Jueyin? The Seven Emotions contradict human nature; their source lies in the Heart, then each follows its corresponding organ. Why does sorrow injure the Heart, while pensive thought specifically injures the Spleen? Also, joy is a state of peace, yet it is said to injure Yang. If so, except for clay idols and wooden puppets, no person in the world would be without injury. I have held these views and questioned elders, but no consensus was reached, so those theories could be set aside. However, considering the benefit to others, I must reluctantly act as an interpreter, helping people understand the Six Qi and Seven Emotions and know what they violate. Is this merely a desire to make forced interpretations and be laughed at by experts? The outline is as follows: Those who labor and act rashly mobilize Yang, so Wind-Wood follows. Those who are depressed and overthink deplete Shen (Spirit), so Sovereign Fire follows. Those weakened by alcohol and meat have stagnated Phlegm-Dampness, so Dampness-Earth follows. Those brave and violent excite Qi mechanism, so Dryness-Metal follows. Those with delusions and excessive striving lose Essence and Blood, so Ministerial Fire follows. Those quiet and aged have excess Yin pathogens, so Cold-Water follows. With such annotations, the Six Qi belonging to the Two Modes (Liangyi) and forming the Four Images (Sixiang) need not be questioned. Regarding the Seven Emotions: Pensive fixation and angering cursing primarily injure the Heart; angry scolding primarily injures the Liver; gluttonous craving for extreme flavors primarily injures the Spleen and Stomach; crying until losing voice primarily injures the Lung; fearful trembling primarily injures the Kidney; startled jumping primarily injures the Gallbladder; lustful impotence and urinary retention primarily injure the Mingmen. With such understanding, the Seven Emotions returning to specific Zang organs and shifting to Fu organs would be appropriate. People should know that Heavenly conditions mirror Human emotions, and Yin-Yang corresponds to Zang-Fu. Thus, they realize that Emotions and Qi do not inherently harm humans; rather, humans summon and follow them. If the Seven Emotions do not summon, how can the Six Qi follow? Thus it is said: Life arises from the Six, death arises from the Six; life arises from the Seven, death arises from the Seven. A gentleman said: This man, disregarding his own shallowness, lightly criticizes the ancients; Tingjing bears guilt. Yet, as the saying goes, "Believing everything in books is worse than having no books." Since the principles are clear, why not establish new traditions myself? Tingjing cannot escape this responsibility.