方舟子庸俗浅陋之辈，其言论油腔滑调，每以智者自命，诳惑凡愚，自欺欺人 ，颇类娱乐圈之哗众取宠者。以下愚之见而自命不凡，于喧嚣浮躁之世而能如鱼得 水，其亦应运而生者耶？
鉴定此种人无需长篇大论，一言以蔽之，下愚不自知而冒充智者而已。下愚之 言，无需驳斥，定其性其言皆可废矣。
司马南崔永元者流还算耍小聪明者，方舟子连小聪明都称不上，称其为执着的 下愚者可也。此辈与耍小聪明者殊途同归，联手而为今之喧嚣浮躁之世最走运者。 此辈另有一人，以其下愚之故竟于行将就木之际再次脱颖而出，一炮走红，何祚庥 是也。虽为下愚而颇擅投机取巧，此亦彼等得与小聪明者并驾齐驱之一绝也。
这些投机取巧之辈之所以能够走运的原因，是因为他们有意无意地迎合了在一 个舆论相对封闭的环境中取得了充分优先话语权的某种主义的立场，这种主义以体 制教育的方式提前把他们的认识作为常识强制灌输给了体制下成长的愚民。于是， 两愚相合，谬论遂横行无阻矣。
以方舟子的智力刷刷厕所是可以的（反反学术腐败什么的），一定要以打扫卫 生为理由坚持涂抹敦煌壁画之类的世界文化遗产就难免因无知而犯罪了。
方舟子特别执着地坚持要粉刷他所不知为何物的各种历史文化壁画，以完成其 自以为是的清洁工使命，虽然其不计个人得失的动机从某种意义上来说颇为令人感 动，但其行为本身的荒谬性与破坏性，则必然无法被任何一个理智健全的人所接受 。
子曰：惟上智与下愚不移。像方舟子这种自以为是的下愚之见在人类社会中将 永远会博得多数者的支持，原因很简单，因为下愚者众，下愚之见不谋而合的缘故 。在大众中他将是一个走运者，就像他现在表现的那样，实际上他也可以被视作大 众的代言人。
大众的观点永远属于错误，这是人类无法回避的悲哀。就像西医明明在害人， 大众还偏要主动送上门任其宰割一样。
任何时候大众都需要启蒙，方舟子把自己梦想成了文化启蒙者，这实在是一个 毫无美丽可言的错误。
（注：方舟子与何祚庥最近的下愚言论详见《艾滋病救不了中医》、《人类无 须敬畏大自然》）
寓言：傻大姐及其走狗传
傻大姐素秉愚痴。其家累世业农。而终莫能辨五谷。性虽愚而极自是。面上恒 溢贡高我慢之色。若有所恃者。见人辄露邪笑。每有愚弄之意。口中喋喋不休。似 骂似嘲。而终莫知其所言。又兼癫狂时作。动辄登高而呼。弃衣而走。裸裎游荡。 不着寸缕。正直之士多避之。然颇有无赖儿淫亵鼓舞。竟日随之。其翁且忧且耻。 而终莫能禁。唯自骂造孽耳。
其旧戚某侄辈游学西洋。以医为业。衣锦还乡。招摇过市。正遇傻大姐袒裼而 游。与诸无赖儿跳荡嬉戏。不禁为之所惑。若有感召。乃至翁处询之。翁甚以为耻 。初不欲言。某乃以医学之论动之。谓为神经之病。西国颇有治疗之法。又云正欲 做此种实验。可免费施治。翁正不胜其扰。闻之甚喜。乃与某约。令其携傻大姐西 渡美国。川资全付。余费不担。某正为傻大姐邪态蛊惑。闻之狂喜。面辄隐之。而 终未能不形于色。翁虽异之。而不欲深查。遂一拍两合。约定其事。
傻大姐与某若有夙契。竟顺从而去。翁乃如释重负。心下坦然。某与傻大姐本 以邪气感召。淫邪惑心之事自不能免。傻大姐身在美国。竟如得其所。面上慢意全 退。渐现恭敬感恩之态。某本为其邪态所惑。今邪态不显。便觉索然。又加傻大姐 不惯西餐。餐后立泻。泻后即饥。不数月面目间不复人形。西医谓为心因性疾病。 无法可医。乃遣之归国。傻大姐虽哭号不休。某亦不为所动。
翁见傻大姐复归。形消骨立。心下恻然。问于中医。谓为餐泻。乃脾胃受伤所 致。为开附子理中汤。傻大姐谓为毒药。誓死不服。翁深知其性。无可奈何。唯听 之而已。
傻大姐归后非西服不穿。非西餐不食。神形间似有唯西方是瞻之意。渐至中国 之建筑不居。故态复萌。又复弃衣而走。以其人形不复。昔日与之驰竞之轻薄无赖 子亦厌之。代之者唯数十丧家犬耳。
初。翁以傻大姐非西餐不食。乃日买西餐置于墙角。傻大姐日食之。食之辄泻 。满地狼藉。遂有二三丧家犬尾之。以其所泻为美食。后声势日大。渐有数十之众 。傻大姐亦不甚惧。日与之为伍。每有所泻。则群犬欣吠。精神振发。争相啖之。 所到之处。众犬驰逐。摇尾相护。俨然领袖焉。
未几。傻大姐泻日重。渐至一日百行。群犬围之。哀鸣不止。若无所归。恐其 食将终也。又未几。傻大姐气绝。群犬无食可得。乃群分其尸，竟至骨末全尽。食 其骨者。见西装者则摇尾乞怜。见唐装者则狂吠不已。见此。人即知为傻大姐之走 狗焉。
无奈的选择：流氓，黑道与侠客
疾病就像流氓，老百姓被欺压了，或者忍气吞声，或者寻求庇护，不外这两种 选择。寻求庇护又有两种选择，一种求己，自己学好本领，不怕流氓，并能战胜他 。一种求人，让别人帮助自己战胜流氓。
求人又有两种可能，一种是可遇不可求的，如《飞狐外传》中的胡斐，也就是 传说中的侠客。除暴安良是侠客的本分，不用你求，只要让他遇到，他自然会帮你 处理。但是侠客太少，太难遇，遇到了是福气，遇不到是常情，机遇太过渺茫。
另一种可能是寻求黑道的保护，所谓以暴治暴，花钱消灾。但因为是黑道，往 往并不讲道理，帮你出头可以，但要出大价钱。而且更多的时候是找错了对象，大 哥并不像想象的那么好使，经常是不但没把事情摆平，反而被揍了个鼻青脸肿。亡 命徒也是不好惹的，这种情况花钱也就成了打水漂了。还有一种情况是找错了门路 ，请来的保护神正是流氓的同伙，结果自投罗网，落得人财两空。
老百姓自然都想遇到侠客，但因为侠客往往只在小说与传说中出现，现实中蒙 冤受屈并缺乏自主能力的百姓就只好寻求黑道的保护了。当然，结果可想而知，不 但没有得到保护，反而成了黑吃黑的牺牲品。
中医本来应该是侠客，但大多平庸之辈沦为靠耍嘴把势玩花架子吃饭的保镖护 院之徒，已经渐渐失去侠义本色。同时，越来越多的迹象表明，西医已经堕落成为 黑道杀手，寻求黑道庇护的百姓已成为案板上鲜血淋淋的鱼肉。
呼唤侠客，是不是已经成了无路求生的百姓可望不可即的梦想？
求医记：老百姓，小流氓，黑社会，大恶霸
老百姓被小流氓欺压，遇不到侠客救援，自己又没有胆识对抗，于是被迫寻求 黑社会的保护。
求黑社会要交保护费，但因为胆怯，只好忍痛出血。于是大哥传个话，事情摆 平（术语叫控制）。小流氓也因此与大哥建立了关系，以后专门替大哥收保护费。
因为恐惧，老百姓只好定期交保护费。
小流氓也在不断成长，最后终于成长为了大恶霸，这时候他对大哥已经不那么 服帖了（行话叫控制不住了，也叫反弹）。
大哥感到面上无光，要与恶霸火拼，武器是生光电化之类，极尽高科技之能事 。恶霸也不好惹，动用寒冰武器，准备切断一切退路，拼个鱼死网破。战场当然设 在老百姓的家里。
于是，两败俱伤，同归于尽。老百姓首先成了垫背的冤死鬼，大好家园也变成 了一片废墟。
一言以蔽之就是：老百姓求黑社会，把小流氓（感冒）培养成了大恶霸（肿瘤 ），最后把自己害死了（化疗）。
二 言常
阴常有余阳常不足论
朱丹溪云：阳常有余，阴常不足。惑之者以为不刊之论，实则荒谬不经之言也 。
确乎不拔之论当为：阴常有余，阳常不足。以人生即一由生向死过程，阳者， 生气也，阴者，死气也，阳消一分，阴长一分，人就向死近一分。多一分阳气便多 一分生机，自然之理也。君不见冬日之木乎？阳气潜藏，阴气弥漫，枝叶摧折，形 容枯槁，阴寒之极，死气临之也。冬至子时，一阳初动，阳气渐复，至于立春之后 ，阳气敷布，生机渐发，春色渐渐盎然，生命复苏，情志畅然，此亦显而易见之理 也。
刘河间朱丹溪乃以天时之变，妄言为常，当火气行时滋阴降火或有一时之效， 然时过境迁仍执之以为恒常不变之理，则大谬也，昔之琼浆，今为鸩毒矣。
观今之动辄以滋阴降火统治诸病者，杀人者众，生人者寡，犹执迷不悟以朱刘 之言为根据，黄坤载谓彼等为下愚、厉鬼，良有以也。再观近世所谓名医如施今墨 孔伯华者流医案，宗刘朱谬论，动辄降火，用药杂乱，不了了之，难得入口见效者 ，今世宗彼等者又不知凡几，此大众所谓中药见效慢之说所由来者也。
朱刘之过在以妄为常，庸工之过在不知变通。客气不无常变，主气终有盛衰。阳胜 阴则动有余，阴胜阳则动不足，此常态也。动为阳，生气也，静为阴，死气也，明 乎此则自能识得阴阳死生之变矣。
道生一，太极也。一生二，两仪也：阴阳也，动静也，在象为水火也；二生三 ：阴阳相感，水升火降，升降之间，中气成焉，中气者，土也；三生万物：水流湿 ，火就燥，湿土生木，燥土生金，金木成气，万类成形矣。火性上炎，外阳内阴， 升中有降也。水性下润，外阴内阳，降中有升也。金性收敛，在卦为兑，一阴居上 ，二阳居下，阴覆二阳下降归坎也。兑上一阴，从离中来也，离阴为阴之祖，故名 太阴。木性敷扬，在卦为震，一阳居下，二阴居上，阳载二阴上升于离内也。震下 一阳，从坎内来也，坎阳为阳之祖，故名太阳。离阴右降，肺气从之收敛也。坎阳 左升，肝气从之敷扬也。离阴不降则胃土燥结，肺金失养，此朱鸟汤黄连阿胶所自 出也。坎阳不升则脾土湿郁，肝木不达，此肾气丸中附子桂枝所由来也。
以偏治偏，药性所以为用也。
后天八卦以水火立极，人身亦同此理。水升火降，阴平阳秘，自然疴疾不起。 阳根坎内，阴根离中。自然之理也。本乎上者亲上，水以升为顺也；本乎下者亲下 ，火以降为顺也。水不上升，无火蒸之也；火不下降，无水藏之也。地气上为云， 阴随阳升也，天气降为雨，阳随阴降也。水火既济，地天交泰，则百病不生；火水 未济，天地否隔，则群疾蜂起。动生阳，静生阴，阴为体，阳为用。有阴无阳，则 体不得用，僵尸也；有阳无阴，则用不附体，游魂也。
《内经》云：阳气者，若天与日，失其所则折寿而不彰。明言阳气贵重于阴气也。 纯阳则仙，纯阴则鬼 。刘河间以阳盛为病，朱丹溪谓阴常不足，主张滋阴降火， 贵死贱生。此黄坤载所以谓此二人为无知下鬼也。
阳在外，主入；阴在内，主出。阳入阴出，阴平阳秘；阴阳相贯，如环无端。 三阳之离合也，搏而勿浮，言阳之当入也；三阴之离合也，搏而勿沉，言阴之当出 也。无泄皮肤，使阳气入也。阳气不入，则“肾气独沉”，不能藏精起亟矣！阳不 极于外，则不能反入于内，故助阳即是助其入也。阴生于外，而非生于内，阴内盛 则格阳于外，而不能入。故当破内之阴，助阳之入；助外之阴，敛阳内归。此辅行 诀之以麦味四逆为大补脾汤助太阴开，使阳气得入之本意也。
阴阳体象
治病之道，首明阴阳。天地水火金木，五脏五行，阴阳体用，宜从卦象求之。 阴平阳秘，是谓无病。阴阳偏颇，爻象即乖。水火失真，天地异位。当补泻兼施， 扶抑随宜，察其动静，调其升降，令其回复本象，则阴阳平和，诸病自已。
如以水火象心肾：离中不虚，则心阴不足，神不宁谧，有浮越妄动之虞；坎中 不满，则肾阳内虚，精不化气，有沉潜漏泻之疾。知其虚实，治在其中矣，余仿此 。
阴阳男女
阳化气，阴成形。乾象男子，以自强不息为主；坤象女人，以厚德载物为顺。 是以天之气不可以不高，地之土不可以不厚。察今之世，悖于此理，男子多壅滞之 形，女人尽枯槁之象，阴阳反作，虚实颠倒，此所以称作末世，所谓科技文明者， 正形其衰象，不可以作进步观之也。
心之液为汗，心液不藏，则发为汗，阳不摄阴也。心属火，在卦为离，内阴而外阳 ，阴能摄阳，则离阴右降，覆火下济肾阳。离阴不足则心火不降，心内烦热。若火 虽外炎，而寒气内凝，格阳外散，外热内寒，则非阴虚所致。此心阴不得肾阳上济 ，反受水气上凌，凝冱不化，寒从内生也。阴凝于内，则阳气外格，蒸泄于外，汗 证于是作焉。心阴外散，不得下济戊土，则胃中津液不足，浊阴不得顺降，呕逆发 矣。心火不能下济肾阳，己土不得坎阳温气生发，则寒湿下陷，泄泻生矣。治当内 散其寒，外敛其热，阳气内收，寒必外泻，寒气散尽则水火相交，阴平阳秘，气津 可以不外泄矣。
阴阳 生死 常变
方舟子是庸俗浅陋之辈，其言论油腔滑调，总以智者自居，欺骗迷惑普通大众，自欺欺人，很像娱乐圈中哗众取宠的人。凭借愚昧浅薄的见识却自命不凡，在喧嚣浮躁的世间如鱼得水，他大概是应运而生的人物吧？
鉴定这种人无需长篇大论，一言以蔽之：他是愚昧无知却不自知，冒充智者的角色罢了。对于愚昧无知的言论，无需驳斥，定性后其言论皆可废弃。
司马南、崔永元这类人还算耍点小聪明，方舟子连小聪明都算不上，称他为执着的愚者是可以的。这类人与耍小聪明的人殊途同归，联手成为当今喧嚣浮躁世道中最走运的人。这类人中还有另一人，因其愚昧无知，竟在行将就木之际再次脱颖而出，一炮走红，何祚庥就是此人。虽然也是愚者，但颇擅投机取巧，这也是他们能与耍小聪明者并驾齐驱的一绝。
这些投机取巧之辈之所以能走运，是因为他们有意无意地迎合了某种主义的立场，这种主义在一个舆论相对封闭的环境中取得了充分优先的话语权，并通过体制教育的方式，提前将他们的认识作为常识强制灌输给了在体制下成长的民众。于是，两个愚者相合，谬论便横行无阻。
以方舟子的智力，刷刷厕所是可以的（比如反学术腐败之类），但如果一定要以打扫卫生为理由，坚持涂抹敦煌壁画之类的世界文化遗产，就难免因无知而犯罪了。
方舟子特别执着地坚持要粉刷他所不知为何物的各种历史文化壁画，以完成其自以为是的清洁工使命，虽然他不计个人得失的动机从某种意义上来说颇为令人感动，但其行为本身的荒谬性与破坏性，则必然无法被任何一个理智健全的人所接受。
孔子说：只有上等的智者和下等的愚者是不会改变的。像方舟子这种自以为是的愚者之见，在人类社会中永远会博得多数人的支持，原因很简单，因为愚者众多，愚者的见解不谋而合的缘故。在大众中他将是一个走运者，就像他现在表现的那样，实际上他也可以被视为大众的代言人。
大众的观点永远属于错误，这是人类无法回避的悲哀。就像西医明明在害人，大众还偏要主动送上门任其宰割一样。
任何时候大众都需要启蒙，方舟子把自己梦想成了文化启蒙者，这实在是一个毫无美丽可言的错误。
（注：方舟子与何祚庥最近的愚昧言论详见《艾滋病救不了中医》、《人类无须敬畏大自然》）
寓言：傻大姐及其走狗传
傻大姐向来秉性愚痴。她家世代务农，却始终不能辨别五谷。性格虽愚钝却极其自负，脸上经常流露出自高自大、傲慢的神色，好像有所依仗似的。见到人就露出邪笑，每每有愚弄他人的意思，口中喋喋不休，似骂似嘲，却始终不知道她在说什么。又兼时常癫狂发作，动辄登高呼喊，抛弃衣服奔跑，赤裸身体游荡，不着寸缕。正直之士大多避开她，然而颇有流氓无赖儿郎淫秽亵渎地鼓舞起哄，整天跟随在她身后。她的父亲既担忧又羞耻，却始终无法禁止，只能自己骂造孽罢了。
她的旧亲戚某位侄辈游学西洋，以行医为业，衣锦还乡，招摇过市。正遇上傻大姐袒胸露背地游玩，与一群流氓无赖儿郎跳荡嬉戏，不禁为之所惑，仿佛受到感召，便到傻大姐父亲处询问。父亲非常以为耻辱，起初不想说，那人便用医学理论打动他，说是神经方面的病，西方国家颇有治疗方法，又说正想做此类实验，可免费施治。父亲正不胜其扰，闻之甚喜，便与那人约定，让他带傻大姐西渡美国，旅费全付，其余费用不担。那人正被傻大姐的邪态蛊惑，闻之狂喜，面上隐藏不住，终究未能不形于色。父亲虽觉奇怪，但不想深查，遂一拍即合，约定此事。
傻大姐与那人若有宿契，竟顺从而去。父亲如释重负，心下坦然。那人与傻大姐本以邪气感召，淫邪惑心之事自然不能免。傻大姐身在美国，竟如得其所，面上的慢意全退，渐现恭敬感恩之态。那人本为其邪态所惑，今邪态不显，便觉索然无味。又加傻大姐不惯西餐，餐后立刻腹泻，泻后即感饥饿，不到几个月面目间已不复人形。西医谓为心因性疾病，无法可医，乃遣之归国。傻大姐虽哭号不休，那人也未为所动。
父亲见傻大姐复归，形消骨立，心下恻然，向中医问诊，谓为餐泻，乃是脾胃受伤所致。于是开具附子理中汤（温中健脾方剂）。傻大姐谓为毒药，誓死不服。父亲深知其性，无可奈何，唯有听之而已。
傻大姐归国后非西服不穿，非西餐不食，神形间似有唯西方是瞻之意。渐渐至中国之建筑不居，故态复萌，又复弃衣而走。以其人形不复，昔日与之驰竞之轻薄无赖子亦厌之。代之者唯数十条丧家犬耳。
起初，父亲因傻大姐非西餐不食，乃每日买西餐置于墙角。傻大姐日食之，食之辄泻，满地狼藉。遂有二三丧家犬尾随其后，以其所泻之物为美食。后声势日大，渐有数十之众。傻大姐亦不甚惧，日与之为伍。每有所泻，则群犬欣吠，精神振发，争相啖之。所到之处，众犬驰逐，摇尾相护，俨然领袖焉。
未几，傻大姐腹泻日益加重，渐至一日百行。群犬围之，哀鸣不止，若无所归，恐其食将终也。又未几，傻大姐气绝。群犬无食可得，乃群分其尸，竟至骨末全尽。食其骨者，见西装者则摇尾乞怜，见唐装者则狂吠不已。见此，人即知为傻大姐之走狗焉。
无奈的选择：流氓，黑道与侠客
疾病就像流氓，老百姓被欺压了，或者忍气吞声，或者寻求庇护，不外这两种选择。寻求庇护又有两种选择，一种求己，自己学好本领，不怕流氓，并能战胜他。一种求人，让别人帮助自己战胜流氓。
求人又有两种可能，一种是可遇不可求的，如《飞狐外传》中的胡斐，也就是传说中的侠客。除暴安良是侠客的本分，不用你求，只要让他遇到，他自然会帮你处理。但是侠客太少，太难遇，遇到了是福气，遇不到是常情，机遇太过渺茫。
另一种可能是寻求黑道的保护，所谓以暴治暴，花钱消灾。但因为是黑道，往往并不讲道理，帮你出头可以，但要出大价钱。而且更多的时候是找错了对象，大哥并不像想象的那么好使，经常是不但没把事情摆平，反而被揍了个鼻青脸肿。亡命徒也是不好惹的，这种情况花钱也就成了打水漂了。还有一种情况是找错了门路，请来的保护神正是流氓的同伙，结果自投罗网，落得人财两空。
老百姓自然都想遇到侠客，但因为侠客往往只在小说与传说中出现，现实中蒙冤受屈并缺乏自主能力的百姓就只好寻求黑道的保护了。当然，结果可想而知，不但没有得到保护，反而成了黑吃黑的牺牲品。
中医本来应该是侠客，但大多平庸之辈沦为靠耍嘴把势玩花架子吃饭的保镖护院之徒，已经渐渐失去侠义本色。同时，越来越多的迹象表明，西医已经堕落成为黑道杀手，寻求黑道庇护的百姓已成为案板上鲜血淋淋的鱼肉。
呼唤侠客，是不是已经成了无路求生的百姓可望不可即的梦想？
求医记：老百姓，小流氓，黑社会，大恶霸
老百姓被小流氓欺压，遇不到侠客救援，自己又没有胆识对抗，于是被迫寻求黑社会的保护。
求黑社会要交保护费，但因为胆怯，只好忍痛出血。于是大哥传个话，事情摆平（术语叫控制）。小流氓也因此与大哥建立了关系，以后专门替大哥收保护费。
因为恐惧，老百姓只好定期交保护费。
小流氓也在不断成长，最后终于成长为了大恶霸，这时候他对大哥已经不那么服帖了（行话叫控制不住了，也叫反弹）。
大哥感到面上无光，要与恶霸火拼，武器是生光电化之类，极尽高科技之能事。恶霸也不好惹，动用寒冰武器，准备切断一切退路，拼个鱼死网破。战场当然设在老百姓的家里。
于是，两败俱伤，同归于尽。老百姓首先成了垫背的冤死鬼，大好家园也变成了一片废墟。
一言以蔽之就是：老百姓求黑社会，把小流氓（感冒）培养成了大恶霸（肿瘤），最后把自己害死了（化疗）。
二言常
阴常有余阳常不足论
朱丹溪说：阳常有余，阴常不足。困惑者以为是不刊之论（不可更改的定论），实则荒谬不经之言也。
确乎不拔之论当为：阴常有余，阳常不足。因为人生就是一个由生向死的过程，阳者，生气也；阴者，死气也。阳消一分，阴长一分，人就向死近一分。多一分阳气便多一分生机，这是自然之理。君不见冬日之木乎？阳气潜藏，阴气弥漫，枝叶摧折，形容枯槁，阴寒之极，死气临之也。冬至子时，一阳初动，阳气渐复，至于立春之后，阳气敷布，生机渐发，春色渐渐盎然，生命复苏，情志畅然，此亦显而易见之理也。
刘河间、朱丹溪乃以天时之变，妄言为常，当火气行时滋阴降火或有一时之效，然时过境迁仍执之以为恒常不变之理，则大谬也，昔之琼浆，今为鸩毒矣。
观今之动辄以滋阴降火统治诸病者，杀人者众，生人者寡，犹执迷不悟以朱刘之言为根据，黄坤载谓彼等为下愚、厉鬼，良有以也。再观近世所谓名医如施今墨、孔伯华者流医案，宗刘朱谬论，动辄降火，用药杂乱，不了了之，难得入口见效者，今世宗彼等者又不知凡几，此大众所谓中药见效慢之说所由来者也。
朱刘之过在以妄为常，庸工之过在不知变通。客气不无常变，主气终有盛衰。阳胜阴则动有余，阴胜阳则动不足，此常态也。动为阳，生气也；静为阴，死气也。明乎此则自能识得阴阳死生之变矣。
道生一，太极也。一生二，两仪也：阴阳也，动静也，在象为水火也；二生三：阴阳相感，水升火降，升降之间，中气成焉，中气者，土也；三生万物：水流湿，火就燥，湿土生木，燥土生金，金木成气，万类成形矣。火性上炎，外阳内阴，升中有降也。水性下润，外阴内阳，降中有升也。金性收敛，在卦为兑，一阴居上，二阳居下，阴覆二阳下降归坎也。兑上一阴，从离中来也，离阴为阴之祖，故名太阴。木性敷扬，在卦为震，一阳居下，二阴居上，阳载二阴上升于离内也。震下一阳，从坎内来也，坎阳为阳之祖，故名太阳。离阴右降，肺气从之收敛也。坎阳左升，肝气从之敷扬也。离阴不降则胃土燥结，肺金失养，此朱鸟汤黄连阿胶所自出也。坎阳不升则脾土湿郁，肝木不达，此肾气丸中附子桂枝所由来也。
以偏治偏，药性所以为用也。
后天八卦以水火立极，人身亦同此理。水升火降，阴平阳秘，自然疴疾不起。阳根坎内，阴根离中。自然之理也。本乎上者亲上，水以升为顺也；本乎下者亲下，火以降为顺也。水不上升，无火蒸之也；火不下降，无水藏之也。地气上为云，阴随阳升也；天气降为雨，阳随阴降也。水火既济，地天交泰，则百病不生；火水未济，天地否隔，则群疾蜂起。动生阳，静生阴，阴为体，阳为用。有阴无阳，则体不得用，僵尸也；有阳无阴，则用不附体，游魂也。
《内经》云：阳气者，若天与日，失其所则折寿而不彰。明言阳气贵重于阴气也。纯阳则仙，纯阴则鬼。刘河间以阳盛为病，朱丹溪谓阴常不足，主张滋阴降火，贵死贱生。此黄坤载所以谓此二人为无知下鬼也。
阳在外，主入；阴在内，主出。阳入阴出，阴平阳秘；阴阳相贯，如环无端。三阳之离合也，搏而勿浮，言阳之当入也；三阴之离合也，搏而勿沉，言阴之当出也。无泄皮肤，使阳气入也。阳气不入，则“肾气独沉”，不能藏精起亟矣！阳不极于外，则不能反入于内，故助阳即是助其入也。阴生于外，而非生于内，阴内盛则格阳于外，而不能入。故当破内之阴，助阳之入；助外之阴，敛阳内归。此辅行诀之以麦味四逆为大补脾汤助太阴开，使阳气得入之本意也。
阴阳体象
治病之道，首明阴阳。天地水火金木，五脏五行，阴阳体用，宜从卦象求之。阴平阳秘，是谓无病。阴阳偏颇，爻象即乖。水火失真，天地异位。当补泻兼施，扶抑随宜，察其动静，调其升降，令其回复本象，则阴阳平和，诸病自已。
如以水火象心肾：离中不虚，则心阴不足，神不宁谧，有浮越妄动之虞；坎中不满，则肾阳内虚，精不化气，有沉潜漏泻之疾。知其虚实，治在其中矣，余仿此。
阴阳男女
阳化气，阴成形。乾象男子，以自强不息为主；坤象女人，以厚德载物为顺。是以天之气不可以不高，地之土不可以不厚。察今之世，悖于此理，男子多壅滞之形，女人尽枯槁之象，阴阳反作，虚实颠倒，此所以称作末世，所谓科技文明者，正形其衰象，不可以作进步观之也。
心之液为汗，心液不藏，则发为汗，阳不摄阴也。心属火，在卦为离，内阴而外阳，阴能摄阳，则离阴右降，覆火下济肾阳。离阴不足则心火不降，心内烦热。若火虽外炎，而寒气内凝，格阳外散，外热内寒，则非阴虚所致。此心阴不得肾阳上济，反受水气上凌，凝冱不化，寒从内生也。阴凝于内，则阳气外格，蒸泄于外，汗证于是作焉。心阴外散，不得下济戊土，则胃中津液不足，浊阴不得顺降，呕逆发矣。心火不能下济肾阳，己土不得坎阳温气生发，则寒湿下陷，泄泻生矣。治当内散其寒，外敛其热，阳气内收，寒必外泻，寒气散尽则水火相交，阴平阳秘，气津可以不外泄矣。
阴阳 生死 常变
Fang Zhouzi is a vulgar and shallow individual. His remarks are slick and glib, always claiming to be wise, deceiving and confusing the ordinary masses, practicing self-deception and deception of others, much like those who seek attention in the entertainment industry. Relying on ignorant and shallow insights yet considering himself extraordinary, he thrives like a fish in water in this noisy and impetuous world; perhaps he is a figure that emerged as the times demanded.
To identify such people requires no lengthy discourse; one sentence suffices: he is an ignorant fool unaware of his own ignorance, pretending to be wise. There is no need to refute the words of the ignorant; once characterized, their words can be discarded.
People like Sima Nan and Cui Yongyuan still possess a bit of petty cleverness, whereas Fang Zhouzi lacks even that; he can be described as a persistent fool. Such people, though different in approach, share the same destination as those with petty cleverness, joining hands to become the luckiest figures in today's noisy and impetuous era. Among them is another individual, He Zuoxiu, whose ignorance allowed him to stand out again at the brink of death, becoming famous overnight. Although also a fool, he excels in opportunism, which is his unique advantage in keeping pace with those possessing petty cleverness.
The reason these opportunists get lucky is that they intentionally or unintentionally cater to the stance of certain ideologies that have gained dominant discursive power in a relatively closed public opinion environment. Through institutional education, their cognitions are forcibly instilled as common sense into the populace raised within the system. Thus, when two fools align, fallacies run rampant unchecked.
With Fang Zhouzi's intellect, scrubbing toilets is feasible (such as combating academic corruption), but insisting on painting over cultural heritage sites like the Dunhuang Murals under the guise of cleaning constitutes a crime born of ignorance.
Fang Zhouzi persistently insists on whitewashing various historical and cultural murals he does not understand, fulfilling his self-righteous mission as a cleaner. Although his motive of disregarding personal gain and loss is somewhat moving in a certain sense, the absurdity and destructiveness of his behavior cannot be accepted by any rational person.
Confucius said: "Only the superior wisdom and the inferior stupidity remain unchangeable." Fang Zhouzi's self-righteous foolish views will forever win the support of the majority in human society. The reason is simple: there are many fools, and their views coincide without prior consultation. In the eyes of the masses, he is a lucky figure; as he currently demonstrates, he can essentially be viewed as the spokesperson for the masses.
The views of the masses are always erroneous; this is a sorrow humanity cannot avoid. Just as Western medicine harms people, the masses still actively submit to its slaughter.
At all times, the masses need enlightenment. Fang Zhouzi dreaming of himself as a cultural enlightener is truly an error devoid of beauty.
(Note: For recent foolish remarks by Fang Zhouzi and He Zuoxiu, see *AIDS Cannot Save Traditional Chinese Medicine* and *Humanity Needs No Reverence for Nature*.)
Fable: The Story of the Foolish Eldest Sister and Her Running Dogs
The Foolish Eldest Sister was inherently stupid. Her family had farmed for generations, yet she could never distinguish the five grains. Though stupid, she was extremely self-opinionated, often displaying arrogance and conceit on her face, as if relying on something. She would show a sinister smile upon seeing people, intending to mock or deceive others, babbling incessantly, seemingly cursing or mocking, yet no one knew what she was saying. She also suffered from periodic madness, often climbing high to shout, running around naked, discarding clothes, wandering bare-bodied. Upright men mostly avoided her, but rogue youths followed her all day, encouraging her obscene behavior. Her father was both worried and ashamed but could not stop her, only cursing his misfortune.
A nephew of her old relatives studied abroad in the West, practicing medicine. Returning home in glory, parading through the streets, he encountered the Foolish Eldest Sister playing naked with rogues. Bewitched by her, as if inspired, he inquired of her father. The father felt deep shame and initially refused to speak. The man used medical arguments to persuade him, claiming it was a neurological disease with treatments available in Western countries, and stated he wanted to conduct experiments offering free treatment. Burdened by harassment, the father was delighted and agreed to let the man take the sister to America, covering travel expenses but not other costs. The man, already bewitched by her eccentricities, was ecstatic, hiding his joy poorly. The father, suspicious but unwilling to investigate deeply, agreed.
The sister seemed to have a predestined connection with the man and went willingly. The father felt relieved. Since their union was based on evil influence and lustful confusion, inappropriate acts were inevitable. In America, the sister seemed to find her place; her arrogance faded, replaced by respect and gratitude. The man, previously fascinated by her eccentricities, found them boring now that they disappeared. Moreover, the sister was unaccustomed to Western food, suffering immediate diarrhea after meals, followed by hunger. Within months, her appearance became emaciated. Western medicine diagnosed it as a psychosomatic illness with no cure, so she was sent back. Despite her wailing, the man remained unmoved.
Seeing her return emaciated, the father felt pity and consulted a TCM practitioner, who diagnosed post-prandial diarrhea caused by spleen and stomach injury, prescribing Fuzi Lizhong Tang (Cinnamon Twig and Aconite Decoction for Warming the Middle). The sister called it poison and refused to take it. Knowing her nature, the father could do nothing but let it be.
After returning, the sister wore only Western clothes and ate only Western food, showing an attitude of worshipping the West exclusively. She stopped living in traditional Chinese architecture, reverting to her old ways, running naked. Her former playful companions abandoned her due to her disfigurement, replaced by dozens of stray dogs.
Initially, the father bought Western food daily, placing it in a corner. The sister ate it, causing diarrhea everywhere. Two or three stray dogs followed, eating the excrement. Their numbers grew to dozens. The sister was unfazed, associating with them daily. Whenever she defecated, the dogs barked joyfully, competing to eat. Everywhere she went, dogs chased and protected her, acting like leaders.
Soon, her diarrhea worsened to a hundred times a day. The dogs surrounded her, howling mournfully, fearing starvation. Shortly after, the sister died. With no food left, the dogs divided her corpse, consuming it down to the bone fragments. Those eating the bones wagged their tails submissively towards those in suits but barked wildly at those in Tang suits. Observers recognized them as the sister's running dogs.
Helpless Choices: Thugs, Gangsters, and Heroes
Disease is like a thug. When oppressed, people either endure silently or seek protection. Seeking protection offers two choices: rely on oneself by mastering skills to defeat the thug, or rely on others for help.
Relying on others has two possibilities: encountering a hero like Hu Fei from *The Flying Fox Sword*, who eliminates violence and ensures peace. Heroes are rare and hard to meet; meeting one is fortune, missing them is normal.
Alternatively, seek protection from gangsters—using violence to counter violence, paying money to eliminate disaster. However, gangsters are unreasonable; helping comes at a high price. Often, the wrong target is chosen; the boss may fail to resolve the issue, resulting in beatings. Hiring thugs is risky; money may be wasted. Another risk is hiring the thug's accomplice, leading to entrapment and total loss.
People naturally desire heroes, but since they exist mainly in fiction, oppressed citizens without autonomy must turn to gangsters. The result is predictable: instead of protection, they become victims of gang-on-gang violence.
TCM should be the hero, but mediocrity has reduced it to bodyguards relying on empty rhetoric, losing its chivalrous spirit. Meanwhile, signs indicate Western medicine has degenerated into gangster assassins, leaving citizens seeking protection as bleeding meat on the chopping block.
Is calling for heroes just an unreachable dream for desperate people?
Medical Seeking Record: Common People, Petty Thugs, Gangs, and Tyrants
Oppressed by petty thugs and lacking heroic rescue or courage to resist, common people are forced to seek gang protection.
Seeking gang protection requires paying protection fees. Out of fear, people pay reluctantly. The boss declares the matter settled (controlled). The petty thug establishes a relationship with the boss, collecting fees for him.
Out of fear, people pay regularly.
The petty thug grows, eventually becoming a tyrant, no longer submissive to the boss (uncontrollable rebound).
Feeling embarrassed, the boss fights the tyrant using high-tech weapons (electricity, radiation). The tyrant counters with cold weapons, cutting off retreat, fighting to the death. The battlefield is the common people's home.
Both sides are destroyed, perishing together. The common people die first as scapegoats, their homes turned to ruins.
In short: Common people seek gang protection, cultivating petty thugs (colds) into tyrants (tumors), ultimately harming themselves (chemotherapy).
Two Discourses on Constants
On "Yin is Often Excessive, Yang is Often Insufficient"
Zhu Danxi stated: "Yang is often excessive, Yin is often insufficient." Confused followers regarded this as an unalterable truth, but it is actually absurd nonsense.
The unalterable truth should be: "Yin is often excessive, Yang is often insufficient." Life is a process from birth to death. Yang represents vital energy; Yin represents death energy. As Yang decreases, Yin increases, bringing one closer to death. More Yang means more vitality, which is natural law. Consider winter trees: Yang hides, Yin permeates, branches break, appearance withers, extreme Yin-cold brings death energy. At the Winter Solstice Zi hour, one Yang begins to move, gradually recovering. After Li Chun, Yang spreads, vitality emerges, spring colors flourish, life revives, emotions flow freely. This is obvious logic.
Liu Wansu and Zhu Danxi mistook seasonal changes for constants. Nourishing Yin and descending fire might work temporarily during Fire Qi periods, but clinging to this as a constant principle after times change is a major error; nectar becomes poison.
Observing those who indiscriminately use nourishing Yin and descending fire to treat diseases, many die while few survive. Clinging to Zhu and Liu's words, Huang Kunzai rightly calls them ignorant fools and vengeful ghosts. Examining medical records of modern famous doctors like Shi Jinmo and Kong Bohua, who follow Liu and Zhu's fallacy, frequently descending fire with chaotic prescriptions that rarely work, explains why the public claims TCM is slow-acting.
Zhu and Liu erred by treating anomalies as constants; mediocre practitioners erred by failing to adapt. Guest Qi varies; Host Qi has prosperity and decline. Yang overcoming Yin leads to excess movement; Yin overcoming Yang leads to deficient movement. Movement is Yang (vitality); stillness is Yin (death). Understanding this allows recognition of Yin-Yang changes in life and death.
On Yin-Yang Ascending and Descending
Dao generates One (Taiji). One generates Two (Liangyi): Yin and Yang, movement and stillness, manifesting as Water and Fire. Two generates Three: Yin and Yang interact, Water ascends, Fire descends; between ascending and descending, Central Qi forms, which is Earth. Three generates Ten Thousand Things: Water flows to wetness, Fire goes to dryness; Wet Earth generates Wood, Dry Earth generates Metal; Metal and Wood form Qi, myriad things take shape. Fire nature rises upward, external Yang internal Yin, containing descent within ascent. Water nature moistens downward, external Yin internal Yang, containing ascent within descent. Metal nature contracts; in the Trigram Dui, one Yin above, two Yang below, Yin covers two Yang descending to Kan. The top Yin of Dui comes from Li; Li Yin is the ancestor of Yin, hence named Taiyin. Wood nature spreads; in the Trigram Zhen, one Yang below, two Yin above, Yang carries two Yin ascending to Li. The bottom Yang of Zhen comes from Kan; Kan Yang is the ancestor of Yang, hence named Taiyang. Li Yin descends rightward, Lung Qi follows to contract. Kan Yang ascends leftward, Liver Qi follows to spread. If Li Yin fails to descend, Stomach Earth dries and binds, Lung Metal loses nourishment; this originates from Zhuniao Tang and Huanglian Ejiao Tang. If Kan Yang fails to ascend, Spleen Earth dampness stagnates, Liver Wood fails to reach; this originates from Shenqi Wan containing Fuzi and Guizhi.
On Yin-Yang Substance and Function
Treating imbalance with imbalance is the function of medicinal properties.
The Later Heaven Bagua establishes polarity with Water and Fire; the human body follows this principle. Water ascends, Fire descends; Yin is balanced, Yang is secure, naturally preventing disease. Yang roots in Kan, Yin roots in Li. This is natural law. What is above亲近s the upper; Water is smooth ascending. What is below亲近s the lower; Fire is smooth descending. Water does not ascend without Fire steaming it; Fire does not descend without Water storing it. Earthly Qi rises as clouds, Yin follows Yang ascending. Heavenly Qi falls as rain, Yang follows Yin descending. Water and Fire complete mutual assistance, Heaven and Earth communicate smoothly, then hundreds of diseases do not arise. Water and Fire fail to complete mutual assistance, Heaven and Earth are blocked, then myriad diseases swarm. Movement generates Yang, stillness generates Yin. Yin is substance, Yang is function. Having Yin without Yang means substance cannot function, resulting in a zombie. Having Yang without Yin means function has no substance, resulting in a wandering soul.
The *Neijing* states: "Yang Qi is like heaven and the sun; losing its proper position shortens life and obscures brilliance." This clearly states Yang Qi is more precious than Yin Qi. Pure Yang becomes immortal; pure Yin becomes a ghost. Liu Wansu viewed Yang excess as disease; Zhu Danxi claimed Yin is often insufficient, advocating nourishing Yin and descending fire, valuing death over life. This is why Huang Kunzai called them ignorant ghosts.
On Yin-Yang Entry and Exit
Yang outside governs entry; Yin inside governs exit. Yang enters, Yin exits; Yin balanced, Yang secure; Yin and Yang interpenetrate like a circle without end. Regarding the separation and combination of the Three Yangs, grasping without floating indicates Yang should enter. Regarding the Three Yins, grasping without sinking indicates Yin should exit. Do not sweat excessively through the skin, allowing Yang Qi to enter. If Yang Qi does not enter, "Kidney Qi sinks alone," unable to store essence and rise urgently! If Yang does not reach the extreme outside, it cannot return inside; thus, assisting Yang is assisting its entry. Yin is generated outside, not inside. If Yin is excessive inside, it repels Yang outside, preventing entry. Therefore, one must break internal Yin to assist Yang's entry; assist external Yin to gather Yang inward. This is the original intent of the *Fuxing Jue* using Maiwei Sini Tang as a Great Tonifying Spleen Decoction to assist Taiyin opening, allowing Yang Qi to enter.
On Yin-Yang Form and Image
The way of healing begins with clarifying Yin and Yang. Heaven, Earth, Water, Fire, Metal, Wood, Five Zang Organs, Five Elements, Yin-Yang substance and function should be sought through trigram images. Yin balanced, Yang secure, this is called disease-free. Yin-Yang imbalance, hexagram lines deviate. Water and Fire lose authenticity, Heaven and Earth shift positions. Tonification and purgation should be applied simultaneously, supporting and suppressing as appropriate, observing movement and stillness, regulating ascending and descending, restoring original images, then Yin-Yang harmonize, and diseases heal themselves.
For example, using Water and Fire to symbolize Heart and Kidney: If Li center is not full, Heart Yin is insufficient, Spirit is not tranquil, risking floating and erratic movement. If Kan center is not full, Kidney Yang is internally deficient, Essence fails to transform into Qi, risking sinking and leakage. Knowing deficiency and excess, treatment lies therein; others follow this pattern.
On Yin-Yang Male and Female
Yang transforms Qi, Yin forms structure. Qian symbolizes men, focusing on self-improvement without cease. Kun symbolizes women, following virtue to carry all things. Thus, Heaven's Qi must not be low, Earth's soil must not be thin. Observing today's world, violating this principle, men show stagnation forms, women show withered images, Yin and Yang reverse, deficiency and excess invert. This is why it is called the end times; so-called technological civilization merely manifests decay, not progress.
On Heart Sweat and Yin-Yang
Heart fluid is sweat. If Heart fluid is not stored, it manifests as sweat; Yang fails to control Yin. Heart belongs to Fire, Trigram Li, internal Yin external Yang. Yin can control Yang, so Li Yin descends rightward, covering Fire to assist Kidney Yang. If Li Yin is insufficient, Heart Fire fails to descend, causing internal vexation and heat. If Fire flares externally but Cold congeals internally, repelling Yang outward, causing external heat and internal cold, this is not due to Yin deficiency. Here, Heart Yin fails to receive Kidney Yang assistance, instead being overwhelmed by Water Qi, freezing and not transforming, Cold generating internally. Yin congealing inside repels Yang outward, evaporating and leaking outside, causing sweating syndrome. Heart Yin scattering externally fails to assist Wu Earth, causing Stomach fluid insufficiency, Turbid Yin failing to descend smoothly, leading to vomiting and reflux. Heart Fire failing to assist Kidney Yang, Ji Earth failing to receive Kan Yang warming Qi to generate, causes Cold-Damp sinking, leading to diarrhea. Treatment should scatter Cold internally, gather Heat externally, gather Yang Qi inward, Cold must leak out. When Cold dissipates, Water and Fire intersect, Yin balances, Yang secures, Qi and Fluid will not leak externally.
Yin-Yang, Life and Death, Constants and Changes