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Qi (Vital Energy) refers to the force that protects the body, maintains a harmonious state, and operates ceaselessly; Huo (Fire) refers to the state of disrupting normal order and acting recklessly out of control. When Qi is in a harmonious state, it guards the exterior surface, circulates within the interior organs, flows throughout the whole body, cycling endlessly without beginning or end, with entry and exit, ascending and descending following regular patterns. Its source originates from the Middle Jiao (Middle Burner), is commanded by Lung Qi (Lung Vital Energy), and how could it cause disease in humans? However, when the Seven Emotions (Joy, Anger, Worry, Thought, Sorrow, Fear, Fright) attack each other, and the Five Zhi (Mental Activities associated with the Zang organs: Joy of Heart, Anger of Liver, Sorrow of Lung, Fear of Kidney, Thought of Spleen) erupt successively, causing Qi mechanism to become perverse and abnormal, clear Qi suddenly transforms into turbid Qi, moving Qi is suppressed and obstructed, reversing its flow to stop; the exterior loses its protective function and becomes disharmonious, while the interior loses its robust strength and lacks descending ability. The circulation and operation gradually deviate from normal, Lung Qi loses its command, reckless movement continues unceasingly, and the Fire of Jue-Yang from the Five Zhi arises; burning upwards to Lung Qi, thus the Lung becomes diseased. Why? Because Qi fundamentally belongs to Yang; if it rebels and overacts, it becomes Fire. He Jian (Liu Wansu) said: Extreme excess of the Five Zhi transforms into Fire. Why do later generations not base their arguments on this, but instead generally gather aromatic, pungent, dry, and hot agents? What logic supports treating Qi as Cold? Furthermore, regarding the preparation of Qi Qi Tang (Seven Qi Decoction): it uses Qing Pi (Green Tangerine Peel), Chen Pi (Aged Tangerine Peel), San Leng (Burreed Rhizome), Peng Ze (Curcuma Zedoaria Rhizome), Yi Zhi Ren (Alpinia Oxyphylla Fruit), Guan Gui (Cinnamon Twig), and Gan Cao (Licorice Root), considering them mild and suitable for common use, universally treating injuries caused by the Seven Emotions, mixing them into one intent. I do not understand the pharmacology here. Using these to treat various Qi disorders below True Qi is even more detrimental, which I will not elaborate further. Moreover, the situations people are in vary greatly. The Classics discuss the changes of the Nine Qi without omission or lack of detail. For example: Anger causes Qi to ascend; Joy causes Qi to slacken; Sorrow causes Qi to dissipate; Fear causes Qi to sink; Cold causes Qi to contract; Heat causes Qi to leak; Fright causes Qi to become chaotic; Labor causes Qi to be consumed; Thought causes Qi to knot. Regarding treatment methods: For Qi ascending high, suppress it; for Qi sinking low, lift it; for Cold conditions, use Heat; for Heat conditions, use Cold; for Fright, calm it; for Labor, warm it; for Knots, scatter them; for Joy (slackening), overcome it with Fear; for Sorrow (dissipation), overcome it with Joy. The treatments for the Nine Qi are distinct. How could they be mixed together as Cold conditions, gathering aromatic and hot drugs, claiming to treat all Qi disorders uniformly? Is this reasonable? If aromatic, pungent, dry, and hot agents are used, they can only temporarily劫 (seize/suppress) stagnant Qi, making it rush freely for a moment; because Qi has been long suppressed and stagnant, borrowing this temporary opening intent. Without auxiliary and guiding herbs (Zuo Shi) in the formula to control the arising Qi, after ingestion, at worst it increases blazing Stagnant Fire, steaming and薰 (fuming) Qi and fluids to form accumulations; from accumulations, Phlegm grows. Once drunk into the Diaphragm, Qi becomes misty and diffuse, resembling fog and dew attaching to objects. Although stagnation is easily scattered, internally accompanied by Phlegm accumulations, after opening it knots again. Long-term use, how can there be no change in deficiency or excess, where Qi moves but does not disperse? These are all reasons for human error in treatment, long-standing customs, passed down and transformed, ultimately unable to save. Excessive rising and dispersing, aromatic and pungent scattering Qi, dry and hot damaging Qi, True Qi is consumed and dispersed, Turbid Qi ascends. Yet they say Kidney Deficiency cannot grasp Qi back to its origin, thus administering Su Zi Jiang Qi Tang (Perilla Seed Descending Qi Decoction), Si Mo Tang (Four-Mortar Decoction) to descend, Hei Qian Dan (Black Lead Pill), Yang Qi Dan (Nourishing Qi Pill), to suppress rising Qi; moreover, Huang Qi (Sulfur) and Hei Xi (Black Tin) assisted by aromatic and hot substances, lacking nourishing properties. Can this truly generate Qi and tonify the Kidney? Please examine carefully: Severe Damp-Phlegm might also apply, initially showing no obvious worsening, due to liking its heavy-sinking nature, leading to further intake. For those with weak constitution, how can rescue be achieved? Not realizing that Lung suffers from Fire flaring, Zi Qi (Child Qi, i.e., Lung Qi derived from Kidney) is also weak, descending function fails, Fire is unchecked, fanning each other to move, the root is empty, life is like a thin thread, accumulation reaches deep levels. Dan Shi (Mineral drugs) aid Fire; once Fire Qi wildly scatters, panting and rushing lead to death. Therefore, solid mineral drugs attempt to heavily sink intangible Qi. How can Qi withstand being descended along with them? It is like throwing a stone into water; although water does not sink, does it not die? Dan Xi (Zhu Zhenheng) said: Rising Qi comes from the Liver, carrying Xiang Huo (Ministerial Fire). The heat is severe, feeling not cold, not true cold. Fire and Heat resemble Water; extreme accumulated Heat leads to Hyperactive Yang and Minute Yin, hence this syndrome. Mistaking false for true, the disaster of似是而非 (appearing correct but actually wrong) is incalculable. Although Nei Jing (Inner Canon) states all diseases arise from Qi, it is because Zheng Qi (Upright Qi) receives pathogens differently. Now, Seven Emotions injure Qi, causing depression and knotting, fullness and obstruction, manifesting as various diseases. One must detail the cause, which meridian is blocked, noting differences in Zang-Fu Qi in upper and lower parts. Medicines should follow meridians, distinguishing similarities and differences in Cold, Heat, Warmth, and Coolness. For instance, Zhi Ke (Bitter Orange) benefits Lung Qi, but excessive use damages the highest Qi in the chest; Qing Pi (Green Tangerine Peel) drains Liver Qi, but excessive use damages True Qi. Similarly, Mu Xiang (Aucklandia Root) moves Qi in Middle and Lower Jiao; Xiang Fu (Cyperus Rhizome) relieves stagnant Qi; Chen Pi (Aged Tangerine Peel) leaks Qi; Huo Xiang (Patchouli) aromatically ascends Stomach Qi; Zi Su (Perilla Leaf) disperses Exterior Qi; Hou Po (Magnolia Bark) drains Wei Qi (Defensive Qi); Bing Lang (Areca Seed) drains the highest Qi; Chen Xiang (Agarwood) regulates ascending and descending Qi; Nao She (Camphor and Musk) scatters True Qi. Such cases are suitable for Qi Excess syndromes. Among them, some scatter, some drain. If overdosed, they remove the branch symptoms of Qi but cannot treat the root of Qi. How can one additionally assist with dry and hot drugs, using Fire to aid Fire, mixing them to claim treatment of all Qi disorders, allowing frequent and long-term use? Qi and Fire share the same principle; changes in motion and stillness transform them into two. Treating Qi as Fire aligns treatment with pathology. Dan Xi Fa Hui Lun (Elucidation by Dan Xi) states: "Cold generating Qi" is a fallacy from Gao Yang Sheng. Unless one physically suffers Cold Qi or orally consumes Cold substances, discussing Cold accounts for less than one or two in ten.