1975年6月底治一刘姓女青年，忽发寒热，其时月经适行，又因天气较热而误食冰砖，以致经汛立止。自此寒热不退，左胁疼痛，肌灼无汗。经西医反复检查，均无明确诊断。日服西药退热片三次，则热不至，或虽有而不甚。一日停药，则必热逾39℃。如是二十余日，终不得解。邀余为之诊治。诊其脉仅略见弦，舌苔无明显异常。余思之再三，深感棘手。此证似伤寒热入血室而实非：左胁疼痛虽似《伤寒论》第143条“胸胁下满”一证，患者却无“结胸谵语”情状，且该条当“脉迟、身凉，”“经水适来”而未必断。又“经水适断”虽似《伤寒论》第144条，而患者之寒热又非“发作有时”“而故使如疟状。”抑且时值仲夏，未见感寒因由，故患者之寒热未必由于伤寒。试以通经活血之方加鲜藿佩投石问路，二剂热减至仅有几分。然左胁之痛加甚，显然胁痛非因血结，发热不由血滞。试投小柴胡汤及银花、连翘、郁金、板蓝根、生甘草、生谷芽等清解之品，发热如故。先后治之旬日不见功。余于是作如下思维：其一，发病时当暑月又无感寒见证是温邪，而非寒邪，患者仅感发热而无其他症状，可以推测病尚在表。经行误食冰砖，邪机冰伏于少阳三焦，与伤寒热入血室证病因虽异而邪阻少阳枢机则一。其二，服西药退热片或中药藿香、佩兰，寒热可退，知其邪陷不深，仅在少阳枢机之地，故投以表药，尚可开腠泄热，但终因病不在表而治之无功。其三，患者脉见弦数，弦为少阳正脉，数则为热。弦数之脉于此处当主热郁少阳。其四，伤寒热入血室可用小柴胡汤加生地、丹皮、桃仁、丹参等治疗，而温病热伏少阳当用蒿芩清胆之法。但患者发热日久，必伤阴津，亦宜顾及。于是在所服方中选取一方加青蒿：(金银花9g连翘9g青蒿9g地骨皮15g天花粉15g郁金9g板蓝根15g生甘草3g生谷芽12g)仅服三帖，热竟退净，左胁之痛亦除，自此痊安。
二辨特异脉象，诊察体内信息。脉象为机体自动反映生理、病理信息之窗口，为正确辨证提供依据，于辨析疑似证中功有独擅。在脉证相符情况下，脉象能反映患者疾病之内在本质、属性、病变部位以及五脏六腑与病变之相互关系，甚至可以审察疾病之预后或转归。故而《内经》曰：“微妙在脉，不可不察。”关于辨脉之意义与方法，李士材于《医宗必读》中曰：“大抵症既不足凭，当参之脉理。脉又不足凭，当取之沉候。彼假症之发现，皆在表也，故浮取脉而脉亦假焉。真症之隐伏，皆在里也，故沉候脉而脉可辨耳。辨脉已真，犹未敢恃，更察禀之厚薄，症之久新，医之误否。夫然后济以汤丸，可以十全。”八纲辨证中除阴阳为总纲，表里定病位外，惟虚实示疾病之实质，寒热标病变之属性。景岳于《全书》中曰：“虚实之要莫逃乎脉”，而寒热真假“察此之法，当专以脉之虚实强弱为主”。可见脉法在四诊之中并非虚设，临证之际辨伪析疑，当有重要参考价值。
近代太仓名医王雨三先生善于运用脉法辨治疾病，如其于痰饮水气病必见沉弦脉始作饮邪治疗：左脉沉弦为水蓄膀胱，用五苓散；右脉沉弦为水在胃肠，用控涎丹。又如清阳下陷或阴火上僭之病，寸强尺弱者宜降宜潜；尺强寸弱者宜升宜提。又如左三部细弱为真阴亏损，更兼右尺细弱始为元阳不足。余曾诊一老妪，患有胆囊炎宿疾，屡药不效，除胆区疼痛外，兼感神疲乏力、腰膝酸软，来询治法。余诊其脉左三部沉细乏力，右尺亦然。显见真阳不足，与其自觉腰酸乏力之病机亦相一致。此时胆痛适值缓解，宗《内经》“急则治标，缓则治本”之旨，余断然据脉疏方，投金匮肾气丸，药后大效。续治数月，原方未动，不仅精神渐振，体质改善，且胆囊炎竟亦消失。患者之胆囊既有炎症，治疗却用桂附热药，此则为辨证论治真谛所在，有是证，必用是药也。
再举腰痛一例以为证。某局副局长之尊阃，年逾半百，家务繁忙。偶患腰痛，谓是操劳过度所致，然来势甚猛，几致不能操作家务矣。服药半月不效始邀余诊之。余察其痛处，不见红肿青紫等外症，按之痛亦不甚，而转侧及俯仰之间，则自觉疼痛剧烈。诊其脉两尺特弱，而气口独强。余虑其年高之尺弱，肾将惫矣，而遗其气口独大之脉。给予胡庆余堂之腰痛片内服，作肾虚腰痛治疗，并于局部及腰腿经络相关之处针刺之，三次不应。余细细推究症情脉象，忆前人曰：人迎独大为伤风，气口独大为伤食。询之，确于病前有伤食史，嗳腐吞酸、大便酸臭之症尚未全消。因思肾气之弱为体质使然，原非一日而致，其腰痛当不因于此。食伤胃脘，土气敦阜。胃为十二经之海，其气与诸经之气相出入，胃气壅遏于少阴通途，不由腰痛不作也。加投保和丸，与腰痛片同服，不再行针，不数日腰痛若失，后亦未发。此证余始治时为错辨病源，误将胃实认作肾虚。一经纠正，则其效立见。临证之间，凡遇显然而独特之脉象，宜加注意，切莫随意放过，当合四诊，详加推求，常能得到意外收获。
又如曾诊一八旬老妪，夙患消渴，尿频已司空见惯。忽一日发热，屡问其症，皆曰无之，医作外感治不效，投予清解亦不应，治之旬日不为功。诊其脉左手沉数有力，脉书曰：浮以候心肺，沉以候肝肾。今左手沉数，而不见肝肾阴血病象，当属膀胱水腑湿热，送验小便，示为尿路感染，服诺氟沙星一药而安。由此可见，脉学神秘主义固非，脉学虚无主义亦非，两者皆不足取。当以实事求是之科学态度，对待数千百年为炎黄子孙之健康屡建功勋之脉学国宝。
三辨舌质舌苔，探测疾病真情。西吴杨云峰于《临证验舌法》一书中尝曰：“即凡内外杂症，亦无一不呈其形、著其色于其舌。是以验舌一法，临症者不可不讲也。”又云：“于是临症之下，于舌必看其形、审其色，合诸脉症，而有心得其秘焉。据舌以分虚实，而虚实不爽焉；据舌以分阴阳，而阴阳不谬焉；据舌以分脏腑、配主方，而脏腑不差、主方不误焉。危急疑难之顷，往往症无可参，脉无可按，而惟以舌为凭。妇女幼稚之病，往往闻之无息，问之无声，而惟有舌可验。是以阴阳虚实，见之悉得其真；补泻寒暄，投之辄神其应。”杨氏斯语，已充分阐明舌诊之重要临床意义，可见舌诊为辨证之际，尤其辨析疑似之时，不可或缺之重要手段。舌质舌苔直接反映人身气血津液之盛衰及邪气之浅深进退，因而舌鉴实为观察人体黑箱内病变之镜子。于证情疑似难辨之时。从舌诊常可获得可靠证据。
如余曾治某单位周书记，暑月患发热，体温持续于37．3～38℃之间，自觉倦怠乏力、纳差神疲，略恶寒，无汗出。医家断为“感冒”，服中西药旬日未应，前来余处就诊。诊知病属外感无误，但脉无异常，而舌苔薄黄微腻，当为感受湿浊，不见头重如裹，胸闷不畅等湿邪上受见症，是感邪较轻而然。于其原服之辛平解表方中，加入鲜藿佩，服两帖即解。又曾治一慢性浅表性胃炎患者，中脘饱胀、嗳气、泛恶、嘈杂不适，病已数年，久治不愈。余察其舌边尖色较红而中心舌质淡嫩，苔布薄白。此种舌象为气阴两虚稍夹内热之候，因而撤去原服补气、消导、清热解毒之剂，予以旋覆代赭汤合济生橘皮竹茹汤加减，益入养胃生津之品，三服而嗳气、泛恶顿止，胀满大减，续服两周，诸症消失。
又曾诊一哮喘病人，患病已十五年。初病发于春秋，渐次冬夏亦发，一年之内几无宁日。与之对坐，哮鸣之音凭耳可闻，不时张口喘息，喘甚时吐痰粘韧，咯出不易。有胃溃疡病史，大便时溏，日行二三次。纳差神疲，面色青黄不泽，肌脆肉薄，骨骼损小。凡遇过敏物，无论饮食入口，或吸入气味，喘病必发。因而中西医家皆从过敏性哮鸣论治，虽终年药不离口。但都仅能稍稍控制，且随时间推移，病势逐年加重。余诊之：左脉细微，一息六至；右脉小弱而软。据此脉症，似属脾肺气虚为本，痰浊阻肺为标。发作时急则治标，当涤痰降逆平喘，病缓时宜培土生金、健脾益气。然一观其舌，认识即时全变。患者舌质淡红，苔则中根部淡黄微腻，前半部剥苔，约有四分之三处无苔，苔剥处舌面粗糙，表层笼罩轻糜，舌边及唇颊粘膜有黄色溃疡数点。据此舌象结合脉症，为肺胃阴津亏乏，津乏则生内热，虚热蕴蒸于上则口舌糜烂，此为病之本。痰热蕴肺．肺气肃降无权而逆上作喘，为病之标。治法当养肺胃阴液以敛虚热，清肺化痰降逆以平其喘，标本兼顾，虚实同治。更参西医过敏之说，合入脱敏之药。用药大致为银柴胡、防风、五味子、南北沙参、麦冬、玉竹、桑白皮、杏仁、象贝母、款冬花、黄芩、葶苈子、鱼腥草、黛蛤散、麻黄(少量)、甘草、白果、地龙、黄芪等随证选用。药后迅速见效，喘减痰稀，三月后，口舌溃疡消尽，大便亦转正常。但究属缠绵顽疾，虽节节见效，而非持久服药不为功。患者亦有恒心，断续服药两年余，渐得基本缓解。如无舌象提供确切不移之辨证依据，何得稳操胜券哉!此皆合参四诊而倚重于舌诊取效之例，临证之时细心体认，必有助于疑似证候之辨析。
医家治病效果之优劣，首先取决于辨证之正确程度，而辨证之正确与否，与辨析似疑密切相关。灵活运用四诊八纲，抉真伪、辨疑似，把握疾病实质，则为正确辨证之重要前提。疑似之处常为真情隐伏之地，临证家慎毋忽诸。
无形主宰意念力
现代医学对于健康之定义，包括身心两部分。祖国岐黄之学虽无专门之“医学心理学”，而心理因素对疾病发生、发展、转归及预后之作用与影响，素为医家所重视。医学典籍《内经》中已不乏精神、情志活动影响疾病之论述，如《素问·举痛论》：“怒则气上，喜则气缓，悲则气消，恐则气下”，“惊则气乱”，“思则气结”。《玉机真藏论》：“忧恐悲喜怒，令不得以其次，故令人有大病矣。”可见精神情志调节失常，人体气血正常运行及脏腑间之协调平衡即遭破坏，而变生疾病。反之，精神情志活动正常，调节合宜，则气血通畅，脏腑安和，从而疾病化解，健康常随。
强大或持久之精神、意识、思维、情志等心理活动，集中于一点，即可产生意念力。意念力与短暂或散发之精神活动相较，其对于人体生理病理之作用及影响，百倍过之。因而业医者务必加以研究，用以为治疗疾病及养生保健服务。
据不完全观察与体会，意念力有如下特征：
一曰：具传递性。意念力可通过心、脑等相关器官向体内外发射、传递。其中体内传递拟称：“信息反馈”。反馈之信息，能直接或间接影响脏腑组织等肌体之功能活动。
意念力(或信息)有良性与劣性之分。良性之意念力来自精神愉悦、情志舒畅、意识高尚、思维善向。反之，劣性之意念力产生于精神痛苦、情志变动、意识低下、思维恶向。
良性信息反馈可促进气血运行、肌体各部生理功能之正常发挥及相互协调，既利防病，亦利除疾，因而有益于健康。不良信息反馈结果相反，抑制机体正常生理活动，轻者损害健康，重则导致疾病发生、加剧，甚至殒灭。
意念力形成之反馈信息其强度与意念力强弱成正比，与意念力持续时间成正比。精神情志活动所形成之意念信息，不仅直接作用于疾病本身，还影响药效。《内经》论药物须经人体吸收，然后始能发挥作用，如正气衰弱，无力发挥药效，所谓“神不使”，则金丹无异顽石，灵芝还同朽木。良性之信息导向，可增强机体活力，促使药效充分发挥，而疗效相应提高。不良信息导向，可抑制功能活动，降低药效势所必然。
二曰：具定向自动增益性。人体之意念信息，一旦形成之后，无论良性或劣性，如不加改变或阻断，原有信息可定向自动增益。即可在原意向上自动加强意念，增强信息反馈，则良者愈良，劣者愈劣。因而不良意念切莫起之于心，一旦萌动速使消除，否则变生疾病，有碍健康，尚属小事。若病患者之恐惧心理不及时解释，则恐惧之情与日俱增，终至不可自持。其余各种意念，亦复如是。据此，则良性信息当引导增长，而劣性信息自宜速断。
三曰：具可阻断性与可逆性。信息之无论良劣，形成之后，可以阻断，亦可逆行改变。以何阻断，以何使之逆行?曰：以意念阻断，以意念使之逆行。须知意念之产生、持续、变异、熄灭，全在践行者之一念心中。故罗谦甫于《卫生宝鉴》中曰：“心静则万病息，心乱则百病生。”今仍举恐惧为例，患者之恐惧意念既已形成，悟其不善，急欲除之，只须思想中真切抛弃此一意念，渐可不再恐惧。如代之以大无畏，则劣性信息逆行而转为良性，且善之又善矣。其余良劣诸念，各皆准此。
1975年6月底，诊治一位姓刘的年轻女性。她突然发作寒热往来，当时正值月经来潮，又因天气炎热误食冰砖，导致月经立即停止。从此寒热不退，左胁部疼痛，肌肤灼热且无汗。经西医反复检查，均无明确诊断。每日服用三次西药退热片，热度便不升，或虽有升高但程度不重。一旦停药，体温必超过39℃。如此持续二十多天，始终无法解除。于是邀请我为其诊治。诊察其脉象仅略微见弦，舌苔无明显异常。我深思再三，深感棘手。此证看似伤寒“热入血室”（邪热陷入血分），实则并非：左胁疼痛虽类似《伤寒论》第143条所述的“胸胁下满”，但患者并无“结胸谵语”（胸部硬满疼痛伴神志不清胡言乱语）的情状，且该条文所述当见“脉迟、身凉”，且是在“经水适来”（月经刚来）的情况下，未必能断定为热入血室。另外，“经水适断”（月经突然停止）虽似《伤寒论》第144条，但患者的寒热并非“发作有时”（定时发作）或“如疟状”。况且时值仲夏，未见受寒的原因，所以患者的寒热未必是由于伤寒引起。尝试用通经活血的方剂加入鲜藿香、佩兰试探性治疗，服两剂后热度降至仅有几分。然而左胁部的疼痛反而加重，显然胁痛并非因为血结，发热也不是由血滞引起。于是试用小柴胡汤及金银花、连翘、郁金、板蓝根、生甘草、生谷芽等清热解表之品，发热依旧。先后治疗十天未见成效。于是我进行如下思维分析：第一，发病时在暑月且无受寒见证，应为温邪，而非寒邪；患者仅感发热而无其他症状，可以推测病邪尚在体表。经期误食冰砖，邪气被冰伏于少阳三焦，与伤寒热入血室的病因虽不同，但邪阻少阳枢机的机理是一致的。第二，服用西药退热片或中药藿香、佩兰后，寒热可退，说明邪气陷得不深，仅在少阳枢机之地，因此投以解表药，尚可开泄腠理散热，但最终因病不在表而治疗无效。第三，患者脉象见弦数，弦为少阳病的典型脉象，数为热象。在此处弦数之脉应当主热郁于少阳。第四，伤寒热入血室可用小柴胡汤加生地、丹皮、桃仁、丹参等治疗，而温病热伏少阳应当用蒿芩清胆法。但患者发热日久，必然损伤阴津，也应当顾及。于是在所服的方剂中选取一方加入青蒿：（金银花9g、连翘9g、青蒿9g、地骨皮15g、天花粉15g、郁金9g、板蓝根15g、生甘草3g、生谷芽12g）。仅服三帖，热度竟完全消退，左胁部的疼痛也随之消除，自此痊愈安康。
二、辨析特异脉象，诊察体内信息。脉象是机体自动反映生理、病理信息的窗口，为正确辨证提供依据，在辨析疑似证候中具有独特优势。在脉证相符的情况下，脉象能反映患者疾病的内在本质、属性、病变部位以及五脏六腑与病变之间的相互关系，甚至可以审察疾病的预后或转归。因此《内经》说：“微妙在脉，不可不察。”关于辨脉的意义与方法，李士材在《医宗必读》中说：“大抵症状既然不足以凭信，就应当参考脉理。如果脉象也不足以凭信，就应当取沉候脉。那些假象的出现，都在体表，所以浮取脉象也是假的。真象的隐伏，都在体内，所以沉候脉象可以辨别。辨脉已经真实，还不敢恃仗，更要观察体质的厚薄、病程的新久、医生是否有误治。然后辅以汤药丸散，可以达到十全的效果。”八纲辨证中，除阴阳为总纲，表里定病位外，只有虚实显示疾病的实质，寒热标示病变的属性。张景岳在《全书》中说：“虚实的要领没有逃过脉法”，而寒热真假“察知这种方法，应当专门以脉象的虚实强弱为主”。可见脉法在四诊之中并非虚设，临证之际辨别伪象、分析疑点，具有重要的参考价值。
近代太仓名医王雨三先生善于运用脉法辨治疾病，例如他在痰饮水气病中，必须见到沉弦脉才开始作为饮邪治疗：左脉沉弦为水蓄积在膀胱，用五苓散；右脉沉弦为水在胃肠，用控涎丹。又如清阳下陷或阴火上僭的疾病，寸脉强尺脉弱的宜降宜潜；尺脉强寸脉弱的宜升宜提。又如左三部脉细弱为真阴亏损，更兼右尺脉细弱才为元阳不足。我曾诊治一位老妇人，患有胆囊炎宿疾，屡药不效，除了胆区疼痛外，兼感神疲乏力、腰膝酸软，来询问治疗方法。我诊察其脉象左三部沉细乏力，右尺脉也是如此。显见真阳不足，与其自觉腰酸乏力的病机也是一致的。此时胆痛恰好缓解，遵循《内经》“急则治标，缓则治本”的宗旨，我果断依据脉象开具处方，投予金匮肾气丸，服药后效果显著。继续治疗数月，原方未动，不仅精神逐渐振作，体质改善，而且胆囊炎竟然也消失了。患者的胆囊既有炎症，治疗却用桂枝、附子等热药，这就是辨证论治的真谛所在，有是证，必用是药也。
再举一例腰痛以为证明。某局副局长之妻，年过半百，家务繁忙。偶尔患腰痛，说是操劳过度所致，然而来势很猛，几乎导致不能操持家务了。服药半个月不效才邀请我诊治。我察看其疼痛部位，不见红肿青紫等外在症状，按压疼痛也不甚剧烈，但在转侧及俯仰之间，自觉疼痛剧烈。诊察其脉象两尺脉特别弱，而气口脉独强。我顾虑其年高导致的尺脉弱，认为是肾将衰竭，而忽略了气口脉独大的脉象。给予胡庆余堂的腰痛片内服，按肾虚腰痛治疗，并于局部及腰腿经络相关之处针刺，三次治疗无效。我细细推敲症情脉象，想起前人说过：人迎脉独大为伤风，气口脉独大为伤食。询问得知，确实在病前有伤食史，嗳腐吞酸、大便酸臭的症状尚未完全消除。因而想到肾气的弱是体质使然，原本不是一天造成的，其腰痛应当不是因此引起。饮食损伤胃脘，土气敦厚壅盛。胃为十二经之海，其气与诸经之气相出入，胃气壅遏于少阴通路，不由腰痛不发生。加上保和丸，与腰痛片同服，不再行针，没过几天腰痛消失，后来也未复发。此证我起初治疗时错辨病源，误将胃实认作肾虚。一经纠正，则疗效立见。临证之间，凡遇到明显而独特的脉象，应当注意，切莫随意放过，应当合参四诊，详细推求，常能得到意外收获。
又如曾诊治一位八十多岁的老妇人，素患消渴（糖尿病），尿频已是司空见惯。忽然一日发热，多次询问症状，都说没有，医生按外感治疗无效，投予清热解表药也不见效，治疗十天不为功。诊察其脉左手沉数有力，脉书说：浮以候心肺，沉以候肝肾。现在左手沉数，而不见肝肾阴血病象，当属膀胱水腑湿热，送验小便，示为尿路感染，服用诺氟沙星一药而安。由此可见，脉学神秘主义固然不对，脉学虚无主义也不对，两者皆不足取。应当以实事求是的科学态度，对待数千百年为炎黄子孙的健康屡建功勋的脉学国宝。
三、辨析舌质舌苔，探测疾病真情。西吴杨云峰在《临证验舌法》一书中曾说：“即使是内外杂症，也没有不在舌头上呈现形状、颜色的。所以验舌这一方法，临证者不可不讲。”又说：“因此在临证之下，看舌必看其形、审其色，结合脉症，而有心得其秘焉。据舌以分虚实，而虚实不差；据舌以分阴阳，而阴阳不错；据舌以分脏腑、配主方，而脏腑不差、主方不误。危急疑难之时，往往症无可参，脉无可按，而惟以舌为凭。妇女幼稚之病，往往闻之无息，问之无声，而惟有舌可验。所以阴阳虚实，见之悉得其真；补泻寒暄，投之辄神其应。”杨氏这番话，已充分阐明舌诊的重要临床意义，可见舌诊为辨证之际，尤其辨析疑似之时，不可或缺的重要手段。舌质舌苔直接反映人身气血津液的盛衰及邪气的浅深进退，因而舌鉴实为观察人体黑箱内病变的镜子。在证情疑似难辨之时，从舌诊常可获得可靠证据。
如我曾诊治某单位周书记，暑月患发热，体温持续在37.3～38℃之间，自觉倦怠乏力、纳差神疲，略恶寒，无汗出。医生断为“感冒”，服中西药十天未应，前来我这里就诊。诊知病属外感无误，但脉无异常，而舌苔薄黄微腻，应当为感受湿浊，不见头重如裹、胸闷不畅等湿邪上受的见症，这是感邪较轻的缘故。在其原服的辛平解表方中，加入鲜藿香、佩兰，服两帖即解。又曾诊治一位慢性浅表性胃炎患者，中脘饱胀、嗳气、泛恶、嘈杂不适，病已数年，久治不愈。我察看其舌边尖色较红而中心舌质淡嫩，苔布薄白。此种舌象为气阴两虚稍夹内热的征候，因而撤去原服的补气、消导、清热解毒之剂，予以旋覆代赭汤合济生橘皮竹茹汤加减，益入养胃生津之品，服三帖而嗳气、泛恶顿止，胀满大减，续服两周，诸症消失。
又曾诊治一位哮喘病人，患病已十五年。初病发于春秋，渐次冬夏亦发，一年之内几无宁日。与之对坐，哮鸣之音凭耳可闻，不时张口喘息，喘甚时吐痰粘韧，咯出不易。有胃溃疡病史，大便时溏，日行二三次。纳差神疲，面色青黄不泽，肌脆肉薄，骨骼损小。凡遇过敏物，无论饮食入口，或吸入气味，喘病必发。因而中西医家皆从过敏性哮鸣论治，虽终年药不离口。但都仅能稍稍控制，且随时间推移，病势逐年加重。我诊察之：左脉细微，一息六至；右脉小弱而软。据此脉症，似乎属脾肺气虚为本，痰浊阻肺为标。发作时急则治标，当涤痰降逆平喘，病缓时宜培土生金、健脾益气。然而一看其舌，认识即时全变。患者舌质淡红，苔则中根部淡黄微腻，前半部剥苔，约有四分之三处无苔，苔剥处舌面粗糙，表层笼罩轻糜，舌边及唇颊粘膜有黄色溃疡数点。据此舌象结合脉症，为肺胃阴津亏乏，津乏则生内热，虚热蕴蒸于上则口舌糜烂，此为病之本。痰热蕴肺，肺气肃降无权而逆上作喘，为病之标。治法当养肺胃阴液以敛虚热，清肺化痰降逆以平其喘，标本兼顾，虚实同治。更参西医过敏之说，合入脱敏之药。用药大致为银柴胡、防风、五味子、南北沙参、麦冬、玉竹、桑白皮、杏仁、象贝母、款冬花、黄芩、葶苈子、鱼腥草、黛蛤散、麻黄(少量)、甘草、白果、地龙、黄芪等随证选用。药后迅速见效，喘减痰稀，三月后，口舌溃疡消尽，大便亦转正常。但究属缠绵顽疾，虽节节见效，而非持久服药不为功。患者亦有恒心，断续服药两年余，渐得基本缓解。如无舌象提供确切不移的辨证依据，何得稳操胜券哉！此皆合参四诊而倚重于舌诊取效之例，临证之时细心体认，必有助于疑似证候的辨析。
医家治病效果之优劣，首先取决于辨证之正确程度，而辨证之正确与否，与辨析似疑密切相关。灵活运用四诊八纲，抉真伪、辨疑似，把握疾病实质，则为正确辨证之重要前提。疑似之处常为真情隐伏之地，临证家慎毋忽诸。
无形主宰意念力
现代医学对于健康之定义，包括身心两部分。祖国岐黄之学虽无专门的“医学心理学”，而心理因素对疾病发生、发展、转归及预后的作用与影响，素为医家所重视。医学典籍《内经》中已不乏精神、情志活动影响疾病的论述，如《素问·举痛论》：“怒则气上，喜则气缓，悲则气消，恐则气下”，“惊则气乱”，“思则气结”。《玉机真藏论》：“忧恐悲喜怒，令不得以其次，故令人有大病矣。”可见精神情志调节失常，人体气血正常运行及脏腑间之协调平衡即遭破坏，而变生疾病。反之，精神情志活动正常，调节合宜，则气血通畅，脏腑安和，从而疾病化解，健康常随。
强大或持久之精神、意识、思维、情志等心理活动，集中于一点，即可产生意念力。意念力与短暂或散发之精神活动相较，其对于人体生理病理之作用及影响，百倍过之。因而业医者务必加以研究，用以为治疗疾病及养生保健服务。
据不完全观察与体会，意念力有如下特征：
一曰：具传递性。意念力可通过心、脑等相关器官向体内外发射、传递。其中体内传递拟称：“信息反馈”。反馈之信息，能直接或间接影响脏腑组织等肌体之功能活动。
意念力（或信息）有良性与劣性之分。良性之意念力来自精神愉悦、情志舒畅、意识高尚、思维善向。反之，劣性之意念力产生于精神痛苦、情志变动、意识低下、思维恶向。
良性信息反馈可促进气血运行、肌体各部生理功能之正常发挥及相互协调，既利防病，亦利除疾，因而有益于健康。不良信息反馈结果相反，抑制机体正常生理活动，轻者损害健康，重则导致疾病发生、加剧，甚至殒灭。
意念力形成之反馈信息其强度与意念力强弱成正比，与意念力持续时间成正比。精神情志活动所形成之意念信息，不仅直接作用于疾病本身，还影响药效。《内经》论药物须经人体吸收，然后始能发挥作用，如正气衰弱，无力发挥药效，所谓“神不使”，则金丹无异顽石，灵芝还同朽木。良性之信息导向，可增强机体活力，促使药效充分发挥，而疗效相应提高。不良信息导向，可抑制功能活动，降低药效势所必然。
二曰：具定向自动增益性。人体之意念信息，一旦形成之后，无论良性或劣性，如不加改变或阻断，原有信息可定向自动增益。即可在原意向上自动加强意念，增强信息反馈，则良者愈良，劣者愈劣。因而不良意念切莫起之于心，一旦萌动速使消除，否则变生疾病，有碍健康，尚属小事。若病患者之恐惧心理不及时解释，则恐惧之情与日俱增，终至不可自持。其余各种意念，亦复如是。据此，则良性信息当引导增长，而劣性信息自宜速断。
三曰：具可阻断性与可逆性。信息之无论良劣，形成之后，可以阻断，亦可逆行改变。以何阻断，以何使之逆行？曰：以意念阻断，以意念使之逆行。须知意念之产生、持续、变异、熄灭，全在践行者之一念心中。故罗谦甫于《卫生宝鉴》中曰：“心静则万病息，心乱则百病生。”今仍举恐惧为例，患者之恐惧意念既已形成，悟其不善，急欲除之，只须思想中真切抛弃此一意念，渐可不再恐惧。如代之以大无畏，则劣性信息逆行而转为良性，且善之又善矣。其余良劣诸念，各皆准此。
At the end of June 1975, I treated a young woman surnamed Liu. She suddenly developed alternating chills and fever. At that time, her menstruation was just occurring, but due to the hot weather, she mistakenly consumed an ice brick, causing her menstrual flow to stop immediately. Since then, the chills and fever persisted without abating, accompanied by pain in the left hypochondrium, burning sensation of the skin, and absence of sweating. Repeated examinations by Western medicine yielded no clear diagnosis. She took Western antipyretic tablets three times daily; when she did so, the fever would not rise, or if it did, it was not severe. However, once she stopped taking the medication, her temperature would inevitably exceed 39°C. This cycle continued for more than twenty days without resolution. I was invited to treat her. Her pulse was only slightly wiry (Wiry pulse: indicative of Liver disorders, pain, or phlegm-fluid retention), and her tongue coating showed no obvious abnormalities. After deep reflection, I felt the case was difficult to handle. This condition resembled "Heat entering the Blood Chamber" (A syndrome in Shanghan Lun where heat enters the uterus/blood level during menstruation) from cold damage, but it was not exactly that: although the left hypochondriac pain resembled the "fullness below the chest and hypochondrium" described in Clause 143 of *Shanghan Lun*, the patient did not exhibit the state of "Jie Xiong delirium" (Chest binding with delirium). Furthermore, that clause applies when the "pulse is slow and the body is cool," and occurs when "menstruation has just started," which does not necessarily confirm Heat entering the Blood Chamber. Additionally, while "menstruation stopping abruptly" resembles Clause 144 of *Shanghan Lun*, the patient's chills and fever were not "occurring at fixed times" nor "resembling malaria." Moreover, it was mid-summer, and there was no evidence of cold pathogen invasion, so the chills and fever were likely not caused by cold damage. I attempted a trial treatment using a formula to unblock menstruation and invigorate blood, added with fresh Huo Xiang (Agastache Herba) and Pei Lan (Pogostemonis Herba). After two doses, the fever reduced to only a few degrees. However, the pain in the left hypochondrium worsened, clearly indicating that the hypochondriac pain was not due to blood stasis, nor was the fever caused by blood stagnation. I then tried Xiao Chai Hu Tang (Minor Bupleurum Decoction) along with Jin Yin Hua (Lonicerae Japonicae Flos), Lian Qiao (Forsythiae Fructus), Yu Jin (Curcumae Radix), Ban Lan Gen (Isatidis Radix), Sheng Gan Cao (Glycyrrhizae Radix et Rhizoma Preparata), and Sheng Gu Ya (Setariae Fructus Germinatus) to clear heat and resolve the exterior. The fever remained unchanged. Treatment continued for ten days with no effect. I then engaged in the following analytical thinking: First, since the onset occurred in mid-summer without signs of cold invasion, it should be a warm pathogen, not a cold pathogen. The patient only felt feverish without other symptoms, suggesting the pathogen was still at the exterior. Menstruating while eating ice bricks caused the pathogen to be frozen in the Shaoyang San Jiao (Triple Burner). Although the etiology differed from Cold Damage Heat Entering the Blood Chamber, the mechanism of pathogen obstructing the Shaoyang pivot was the same. Second, the fact that chills and fever subsided after taking Western antipyretics or Chinese herbs like Huo Xiang and Pei Lan indicated that the pathogen had not sunk deeply but remained at the Shaoyang pivot. Therefore, administering exterior-resolving drugs could open the cou li (skin pores) to vent heat, but ultimately failed because the disease was not truly at the exterior. Third, the patient's pulse was wiry and rapid. Wiry is the typical pulse of Shaoyang diseases, and rapid indicates heat. In this context, the wiry-rapid pulse indicated heat constrained in the Shaoyang. Fourth, while Cold Damage Heat Entering the Blood Chamber can be treated with Xiao Chai Hu Tang plus Sheng Di Huang (Rehmanniae Radix), Dan Pi (Moutan Cortex), Tao Ren (Persicae Semen), and Dan Shen (Salviae Miltiorrhizae Radix et Rhizoma), Warm Disease Heat Concealed in Shaoyang should be treated with Hao Qin Qing Dan Tang (Artemisiae Scopariae and Scutellariae Decoction to Clear the Gallbladder). However, given the prolonged fever, yin fluids must have been damaged, so this needed to be considered. Thus, I selected a formula from those previously taken and added Qing Hao (Artemisiae Annuae Herba): (Jin Yin Hua 9g, Lian Qiao 9g, Qing Hao 9g, Di Gu Pi 15g, Tian Hua Fen 15g, Yu Jin 9g, Ban Lan Gen 15g, Sheng Gan Cao 3g, Sheng Gu Ya 12g). After just three doses, the fever completely subsided, and the left hypochondriac pain disappeared. She recovered fully thereafter.
Second, analyzing specific pulse images to inspect internal information. The pulse image is a window through which the body automatically reflects physiological and pathological information, providing the basis for correct pattern differentiation, and possessing unique advantages in distinguishing doubtful patterns. When pulse and symptoms correspond, the pulse can reflect the internal nature, attributes, location of pathology, and interrelationships between the Zang-Fu organs and the pathology, and can even assess prognosis or outcome. Therefore, *Neijing* states: "The subtleties lie in the pulse; it cannot fail to be examined." Regarding the significance and methods of pulse diagnosis, Li Shicai stated in *Yi Zong Bi Du*: "Generally, if symptoms are unreliable, one should refer to pulse theory. If the pulse is also unreliable, one should examine the deep (Chen) position. False manifestations appear on the surface, so superficial (Fu) pulses are false. True manifestations are hidden internally, so deep pulses can distinguish them. Even if the pulse is accurately identified, one must not rely solely on it; one must also observe constitution thickness, duration of illness, and potential medical errors. Only then, supplemented by decoctions and pills, can one achieve complete success." In Eight Principle Pattern Differentiation, aside from Yin-Yang as the general principle and Exterior-Interior determining the location, only Deficiency-Excess reveals the substance of the disease, and Cold-Heat marks its attributes. Zhang Jingyue stated in *Quan Shu*: "The essence of Deficiency and Excess cannot escape the pulse," and regarding true/false Cold and Heat, "the method of inspection should focus primarily on the deficiency/excess and strength/weakness of the pulse." Thus, pulse methodology is not mere formality in the Four Diagnostic Methods; it holds important reference value for distinguishing false signs and analyzing doubts during clinical practice.
Mr. Wang Yusan, a famous modern physician from Taicang, was skilled in using pulse methods to differentiate and treat diseases. For example, in Phlegm-Fluid-Water-Qi diseases, he would only initiate treatment for fluid retention upon observing a deep-wiry pulse: Deep-wiry pulse on the left indicated water accumulating in the Bladder, treated with Wu Ling San (Five-Ingredient Powder with Poria); deep-wiry pulse on the right indicated water in the Stomach and Intestines, treated with Kong Xian Dan (Control Saliva Pill). Similarly, in diseases of sinking clear Yang or flaming up Yin Fire, if the Cun (inch) pulse is strong and Chi (cubit) pulse weak, descending and anchoring is appropriate; if Cun is weak and Chi is strong, ascending and lifting is appropriate. If the three positions on the left are fine and weak, it indicates deficiency of True Yin; combined with a fine-weak Right Chi pulse, it indicates insufficiency of Primordial Yang. I once treated an elderly woman with chronic cholecystitis who had responded poorly to repeated medications. Besides pain in the gallbladder region, she complained of mental fatigue, lack of strength, and soreness/weakness of the waist and knees. Upon examination, her Left Three Positions pulse was deep, fine, and weak, as was her Right Chi pulse. This clearly indicated insufficiency of True Yang, consistent with her subjective feeling of waist soreness and fatigue. At that moment, her gallbladder pain was in remission. Following the principle of *Neijing*: "In acute conditions, treat the branch; in chronic/stable conditions, treat the root," I decisively prescribed based on the pulse, administering Jin Kui Shen Qi Wan (Kidney Qi Pill from the Golden Cabinet). The effect was significant. Continuing treatment for several months with the original prescription unchanged, her spirit gradually revived, her constitution improved, and her cholecystitis disappeared. Although she had inflammation in her gallbladder, the treatment used warming-hot herbs like Gui Zhi (Cinnamon Twig) and Fu Zi (Aconite Root). This embodies the true essence of pattern differentiation and treatment: having this pattern, use these medicines.
Another example involves lower back pain. The wife of a deputy bureau director, over fifty years old and busy with housework, occasionally suffered from lower back pain, attributing it to overexertion. However, the onset was sudden and severe, nearly rendering her unable to manage household chores. After half a month of ineffective medication, she sought my consultation. I observed the painful area, seeing no redness, swelling, or bruising externally, and pressure did not cause severe pain. However, turning or bending forward/backward caused severe subjective pain. Her pulse showed both Chi pulses particularly weak, while the Qi Kou (Radial Artery at the Cun position) was uniquely strong. I worried that her age-related weak Chi pulses indicated impending Kidney exhaustion, overlooking the uniquely strong Qi Kou pulse. I prescribed Yao Tong Pian (Lower Back Pain Tablets) from Hu Qing Yu Tang for internal use, treating it as Kidney Deficiency Lower Back Pain, and performed acupuncture at local points and related meridians of the waist and legs. After three sessions, there was no response. I carefully analyzed the symptoms and pulse, recalling the saying: "Uniquely strong Ren Ying (Carotid) pulse indicates Wind-Cold injury; uniquely strong Qi Kou pulse indicates Food Injury." Inquiry confirmed a history of dietary indiscretion before the illness began, and symptoms of belching with rotten odor, acid regurgitation, and sour-smelling stool had not fully resolved. I reasoned that the weakness of Kidney Qi was constitutional and not developed overnight, so the lower back pain was likely not due to this. Food injury to the Stomach leads to excessive Earth energy. The Stomach is the Sea of the Twelve Meridians; its Qi interacts with all meridians. If Stomach Qi is obstructed in the pathway of the Shaoyin, lower back pain will inevitably occur. I added Bao He Wan (Preserve Harmony Pill) to be taken with Yao Tong Pian, ceased acupuncture, and within a few days, the lower back pain vanished and did not recur. Initially, I misidentified the source of the disease, mistaking Stomach Excess for Kidney Deficiency. Once corrected, the effect was immediate. In clinical practice, whenever distinct and unique pulse images appear, one must pay attention and not casually overlook them. Combining the Four Diagnostic Methods and deducing carefully often yields unexpected results.
For instance, I once treated an octogenarian woman who had long suffered from Xiao Ke (Wasting-Thirst/Diabetes) and frequent urination. Suddenly, she developed a fever. Despite repeated questioning, she denied any symptoms. Doctors treated it as external contraction without effect; clearing heat and resolving the exterior also failed. Ten days of treatment yielded no progress. Her pulse was deep, rapid, and forceful on the left. Pulse classics state: "Superficial probes Heart and Lung; Deep probes Liver and Kidney." Now, with a deep-rapid left pulse but no signs of Liver-Kidney Yin-Blood pathology, it belonged to Damp-Heat in the Bladder Water-Fu organ. Urine testing confirmed a urinary tract infection. One dose of Norfloxacin brought relief. This shows that neither mysticism nor nihilism in pulse studies is acceptable; both are inadequate. We must adopt a scientific attitude of seeking truth from facts towards this national treasure of pulseology, which has contributed to the health of Chinese people for thousands of years.
Third, analyzing tongue body and coating to probe the true nature of disease. Yang Yunfeng from Xi Wu stated in *Lin Zheng Yan She Fa*: "Even in miscellaneous internal and external diseases, none fails to manifest its shape and color on the tongue. Therefore, tongue diagnosis is a method clinicians must study." He further said: "Thus, in clinical practice, one must examine the tongue's shape and color, combining with pulse and symptoms, to grasp the secrets. Using the tongue to distinguish Deficiency and Excess ensures accuracy; using it to distinguish Yin and Yang prevents error; using it to identify Zang-Fu organs and prescribe main formulas avoids mistakes. In critical and difficult situations, when symptoms offer no reference and pulses cannot be felt, the tongue becomes the sole reliance. In diseases of women and children, where breath and voice may be silent, the tongue alone can verify. Thus, Yin-Yang and Deficiency-Excess are seen truly; tonifying, purging, warming, and cooling treatments yield miraculous responses." Mr. Yang's words fully elucidate the important clinical significance of tongue diagnosis, showing it is an indispensable tool in pattern differentiation, especially when distinguishing doubtful patterns. Tongue body and coating directly reflect the abundance or scarcity of Qi, Blood, and Body Fluids, and the depth or progression of pathogens. Thus, tongue observation serves as a mirror to inspect pathological changes within the human 'black box'. When patterns are doubtful and hard to distinguish, reliable evidence is often obtained from tongue diagnosis.
For example, I once treated Secretary Zhou of a certain unit who developed fever in mid-summer, with temperatures persisting between 37.3–38°C. He felt fatigued, lacked appetite, was mentally tired, slightly aversed to cold, and had no sweat. Doctors diagnosed "common cold," and he took Chinese and Western medicines for ten days without effect. Upon examination, the disease was indeed external contraction, but the pulse was normal. The tongue coating was thin, yellow, and slightly greasy, indicating invasion of Damp-Turbidity. There were no typical signs of Dampness affecting the upper jiao, such as heavy head like being wrapped or chest stuffiness, suggesting a mild pathogen invasion. Adding fresh Huo Xiang and Pei Lan to his original mild-pungent exterior-resolving formula resulted in recovery after two doses. I also treated a patient with chronic superficial gastritis suffering from fullness in the Zhong Wan region, belching, nausea, and acid reflux for several years, unresponsive to long-term treatment. Observing his tongue, the edges and tip were redder, while the center tongue body was pale and tender, with a thin white coating. This tongue image indicated Qi and Yin deficiency with slight internal heat. Therefore, I withdrew his previous Qi-tonifying, digestion-promoting, and heat-clearing/detoxifying agents, prescribing modified Xuan Fu Dai Zhe Tang (Inula and Magnetite Decoction) combined with Ji Sheng Ju Pi Zhu Ru Tang (Citrus Peel and Bamboo Shave Decoction for Benefit), adding herbs to nourish Stomach Yin and generate fluids. After three doses, belching and nausea stopped abruptly, and fullness decreased significantly. After two weeks of continued use, all symptoms disappeared.
I also treated a patient with asthma who had suffered for fifteen years. Initially occurring in spring and autumn, it gradually spread to winter and summer, leaving him with little respite throughout the year. Sitting opposite him, wheezing sounds were audible; he frequently opened his mouth to pant. During severe attacks, he expectorated sticky, tough phlegm that was difficult to cough out. He had a history of gastric ulcer, loose stools occurring two to three times daily, poor appetite, mental fatigue, sallow complexion, fragile muscles, and small bones. Exposure to allergens, whether ingested food or inhaled odors, triggered asthma attacks. Both Chinese and Western doctors treated it as allergic wheezing, with medication taken year-round. However, control was minimal, and the condition worsened annually. My examination revealed: Left pulse fine and minute, six beats per breath; Right pulse small, weak, and soft. Based on pulse and symptoms, it seemed Spleen-Lung Qi deficiency was the root, with Phlegm-Turbidity obstructing the Lung as the branch. During attacks, treating the branch urgently required eliminating phlegm, directing rebellious Qi downward, and calming wheezing. During remission, strengthening Earth to generate Metal and tonifying Spleen-Lung Qi was appropriate. However, upon observing the tongue, my understanding changed completely. The tongue body was pale red; the coating in the middle and root was pale yellow and slightly greasy; the anterior half showed peeled coating, with about three-quarters lacking coating. The peeled areas were rough, covered with mild erosion, and there were several yellow ulcers on the tongue edges and buccal mucosa. Combining this tongue image with pulse and symptoms, the root was deficiency of Lung-Stomach Yin and Body Fluids. Lack of fluids generated internal heat; deficiency heat steaming upward caused oral/pharyngeal erosion—this was the root. Phlegm-Heat concealing in the Lung, causing loss of Lung Descending function and rebellious Qi leading to wheezing—this was the branch. The treatment should nourish Lung-Stomach Yin to contain deficiency heat, clear Lung heat, transform phlegm, direct Qi downward, and calm wheezing, addressing both root and branch, deficiency and excess simultaneously. Incorporating Western concepts of allergy, desensitizing herbs were added. Medications roughly included Yin Chai Hu (Stellariae Radix), Fang Feng (Saposhnikoviae Radix), Wu Wei Zi (Schisandrae Fructus), Nan Bei Sha Shen (Glehniae and Adenophorae Radix), Mai Dong (Ophiopogonis Tuber), Yu Zhu (Polygonati Odorati Rhizoma), Sang Bai Pi (Mori Cortex), Xing Ren (Armeniacae Semen Amarum), Xiang Bei Mu (Fritillariae Thunbergii Bulbus), Kuan Dong Hua (Farfarae Flos), Huang Qin (Scutellariae Radix), Ting Li Zi (Lepidii Fructus), Yu Xing Cao (Houttuyniae Herba), Dai Ge San (Indigo and Clam Shell Powder), Ma Huang (Ephedrae Herba, small dose), Gan Cao (Glycyrrhizae Radix), Bai Guo (Ginkgonis Semen), Di Long (Pheretima), and Huang Qi (Astragali Radix), selected according to the pattern. Rapid improvement followed: wheezing decreased, phlegm became thinner. After three months, oral ulcers healed, and bowel movements normalized. However, this was a lingering stubborn disease; although effective step-by-step, it required persistent medication. The patient had perseverance, taking medication intermittently for over two years, achieving basic remission. Without the tongue image providing exact and unchanging basis for pattern differentiation, how could victory be assured? These are examples of relying heavily on tongue diagnosis while integrating the Four Diagnostic Methods. Careful observation during clinical practice will certainly aid in distinguishing doubtful patterns.
The quality of a physician's therapeutic effect depends first on the correctness of pattern differentiation. Whether pattern differentiation is correct is closely related to distinguishing doubt and similarity. Flexibly applying the Four Diagnostic Methods and Eight Principles, discerning true from false, distinguishing similar from different, and grasping the essence of the disease are important prerequisites for correct pattern differentiation. Doubtful places are often where the truth hides; clinicians must not ignore them.
Intangible Sovereign: Power of Intention
Modern medicine defines health as including both physical and mental aspects. Although Traditional Chinese Medicine lacks a specialized "Medical Psychology," the role and influence of psychological factors on the occurrence, development, outcome, and prognosis of diseases have always been valued by physicians. Medical classic *Neijing* contains numerous discussions on how spiritual and emotional activities affect disease, such as in *Su Wen · Ju Tong Lun*: "Anger causes Qi to ascend, Joy causes Qi to slacken, Grief causes Qi to dissipate, Fear causes Qi to descend," "Shock causes Qi to become chaotic," "Thinking causes Qi to knot." In *Yu Ji Zhen Cang Lun*: "Worry, fear, grief, anger, and joy, if they do not follow their proper order, thus cause great disease in humans." It is evident that when emotional regulation is abnormal, the normal circulation of Qi and Blood in the body and the coordinated balance among Zang-Fu organs are destroyed, leading to disease. Conversely, when spiritual and emotional activities are normal and regulated appropriately, Qi and Blood flow smoothly, Zang-Fu organs are harmonious, disease resolves, and health follows.
Powerful or prolonged psychological activities such as spirit, consciousness, thinking, and emotions, concentrated on one point, can generate the power of intention. Compared to brief or scattered mental activities, the power of intention has a hundredfold greater effect and influence on human physiology and pathology. Therefore, practitioners must study it to serve disease treatment and health preservation.
Based on incomplete observation and experience, the power of intention has the following characteristics:
First: It possesses transmissibility. The power of intention can be emitted and transmitted through organs such as the heart and brain to the interior and exterior of the body. Internal transmission is termed "Information Feedback." Feedback information can directly or indirectly affect the functional activities of Zang-Fu organs and tissues.
The power of intention (or information) is divided into benign and malignant. Benign intention arises from spiritual joy, smooth emotions, noble consciousness, and positive thinking. Conversely, malignant intention arises from spiritual pain, emotional fluctuation, low consciousness, and negative thinking.
Benign information feedback promotes Qi and Blood circulation, normal functioning and coordination of various bodily physiological functions, benefiting both disease prevention and elimination, thus promoting health. Adverse information feedback has the opposite result, inhibiting normal physiological activities; lightly damaging health, severely causing disease onset, aggravation, or even death.
The intensity of feedback information formed by intention is proportional to the strength of the intention and its duration. Mental and emotional information not only acts directly on the disease itself but also affects drug efficacy. *Neijing* discusses that drugs must be absorbed by the body before exerting effects. If Zheng Qi (Upright Qi) is weak and unable to exert drug effects, known as "Shen Bu Shi" (Spirit does not respond), then golden elixirs are no different from stubborn stones, and lingzhi mushrooms are like rotting wood. Benign information guidance enhances bodily vitality, promotes full exertion of drug effects, and correspondingly improves efficacy. Adverse information guidance inhibits functional activity, inevitably reducing drug efficacy.
Second: It possesses directional automatic gain. Once human intention information is formed, whether benign or malignant, if not changed or blocked, the original information can undergo directional automatic gain. That is, the intention automatically strengthens in the original direction, enhancing information feedback, making the good better and the bad worse. Therefore, one must not harbor malignant intentions; once they arise, eliminate them quickly. Otherwise, causing disease and hindering health is merely a minor matter. If a patient's fear is not explained in time, fear increases day by day until it becomes uncontrollable. Other types of intention are the same. Based on this, benign information should be guided to grow, while malignant information should be cut off quickly.
Third: It possesses blockability and reversibility. Information, regardless of quality, once formed, can be blocked or reversed. How to block, and how to reverse? Answer: Block with intention, reverse with intention. Note that the generation, continuation, variation, and extinction of intention all reside in the practitioner's single thought. Thus, Luo Qianfu stated in *Wei Sheng Bao Jian*: "When the mind is quiet, ten thousand diseases cease; when the mind is chaotic, a hundred diseases arise." Taking fear as an example again: once the patient's fearful intention is formed, realizing its negativity and desiring to remove it, one need only sincerely discard this intention in thought, gradually ceasing to fear. If replaced by fearlessness, the malignant information reverses to become benign, becoming even better. All other benign and malignant thoughts follow this rule.