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The disease of stroke (Zhong Feng), in ancient times, was divided into "true stroke" (Zhen Zhong) and "simulated stroke" (Lei Zhong). It was believed that those caused by pathogenic wind-evil (Zei Feng Xie Qi) invading the body were true strokes, while those triggered by phlegm-fire (Tan Huo), food stagnation (Shi Ji), or qi rebellion (Qi Ni) were simulated strokes. In my opinion, diseases in humans involve both externally contracted wind (Wai Gan Zhi Feng) and internally generated wind (Nei Sheng Zhi Feng). The qi of humanity and nature constantly resonate with each other; the movement of true qi and evil often causes one another. Therefore, whether the pathogenic wind-evil comes from outside, it must first have liver wind (Gan Feng) responding within; even if the pathology originates internally from phlegm-fire or food stagnation, it must necessarily be based on liver wind. Without liver wind, it would merely be other diseases, how could there be symptoms such as sudden collapse (Cu Dao), hemiplegia (Pian Ku), facial deviation (Wai Pi), or limb traction (Qian Yin)? The Classic says: "Wind qi communicates with the Liver." It also states: "All wind disorders involving tremors and dizziness belong to the Liver; all dampness disorders involving swelling and fullness belong to the Spleen; all cold disorders involving contraction and pulling belong to the Kidney." From this perspective, the root of stroke lies in the Liver, just as damp-stroke belongs to the Spleen and cold-stroke belongs to the Kidney. Although all five zang organs can present stroke-like symptoms, if wind affects other zang organs, it will manifest as syndromes of those specific organs, which is not what contemporary people refer to as stroke. Regarding the pathology, there are differences in depth between the zang-fu organs and meridians. Facial deviation involves the collaterals (Luo Mai); the pathogen is shallow and easy to treat. Limb paralysis and heavy body pain involve the meridians (Jing Mai); the pathogen is deeper, so these symptoms often appear after a fall. Sudden fainting and disordered speech involve the fu organs; the pathogen is even deeper. Generally, collapse can occur in both meridian and fu organ diseases. If consciousness is retained after falling, it is a meridian disease; if unconsciousness occurs, it is a fu organ disease. Symptoms such as flaccid lips and loss of voice, deafness, blurred vision, urinary incontinence, and snoring indicate involvement of the zang organs, representing the deepest level of disease. However, there may be meridian diseases complicating fu organ diseases, zang diseases affecting meridians, or simultaneous involvement of fu, zang, and meridians; this requires careful examination during clinical practice. Regarding the causes of true/evil and deficiency/excess, and the appropriateness of tonifying versus purging treatments, without prior study, how can one respond to such emergencies? When touched by pathogenic qi, the evil wind arrives suddenly, causing true qi to sink into the meridians and zang-fu organs, suddenly losing connection and mutual support. This corresponds to the statement in the *Inner Canon*: "When pathogenic wind arrives, it is swift as wind and rain." When originating from zang organ dysfunction, internal zang qi is deficient, and liver wind dominates, suddenly attacking the nine orifices above and overflowing into the four limbs, like an erupting fire or gushing spring, impossible to stop abruptly. This is because the Liver corresponds to Wood and Wind, and its qi is violent. Furthermore, when affected by external pathogens, wind comes from outside, and the condition is mostly excess (Shi); when arising from Liver disease, wind comes from inside, and the condition is mostly deficiency (Xu). Deficiency diseases involve qi depletion (Tuo); excess diseases involve qi closure (Bi). For depletion, the goal is to consolidate; without consolidation, death ensues. For closure, the goal is to unblock; without unblocking, death ensues. Briefly summarizing the therapeutic essentials, there are eight methods, listed below. Their profound application depends on the practitioner. Regarding formulas for treating stroke in the five zang organs, I find ancient formulas numerous,杂乱 (disorganized), and lacking in principle, making them unsuitable for use. I have carefully revised five formulas and recorded them here for reference.