Anyone who studies Western medicine must study clinical pharmacology of Western medicine. The study of Chinese medicine, Chinese clinical pharmacology should also be a mandatory course of study. Mastering the pharmacology of drugs is the key to improve the efficacy of Chinese medicine. Therefore, Tao Hongjing of the Liang Dynasty said in the “Collection of Notes on the Materia Medica – Preface”, “The pharmacology is both unknown and therefore ineffective.” This is also the earliest we have seen the word “pharmacology” appear in Chinese medical writings. Just as the clinical pharmacology of Western medicine is based on physiology and pathology, the pharmacology of Chinese medicine is also based on physiology and pathology. The first section is that all things are of the same origin. The ancients discovered in their long-term life practice that although nature is full of species, strange and colorful, the whole nature is integrated. All life phenomena in nature, especially the changes in human life, are closely related to the interaction between heaven and earth. This is the so-called “unity of heaven and man” idea. The “unity of heaven and man” is one of the core ideas of the basic theory of Chinese medicine, and is an important aspect of the holistic view of Chinese medicine. The Yellow Emperor’s Classic of Internal Medicine says: “Man is born with the qi of heaven and earth, and the law of the four seasons”. Humans are an integral part of nature and are the product of the highest stage of material development in nature. If we consider the whole nature as a “big universe”, then the human body is a “small universe”, the operation of the big universe is bound to affect the operation of the small universe, and the small universe should always be adjusted to adapt to the operation of the big universe. Modern research has shown that the human body is closely related to the natural world, there are many similarities and similarities. From the point of view of system science, if nature and even the universe is a giant system, it is impossible to truly separate the compound composed mainly of plant and animal medicines from the human organism. The British anthropologist Watson’s “Currents of Life” argues that the fluid in each human body is a perfect reproduction of the ancient ocean, and that the levels of sodium, potassium and magnesium in our blood are similar to those in the primitive ocean. Nature exists in the conditions on which human beings live, and the changes in the movement of nature directly or indirectly affect the human body, causing the corresponding response, “the days of summer clothes thick coup open, so sweat”, “the days of cold is closed coup, the gas moisture does not work, the water stays in the bladder, it is drowning and gas “. The Suwen eight is Shen Ming theory of more closely analogous image: “the day warm day bright, then the human blood Nao liquid and guard gas floating, so blood easy to drain, gas easy to line, the day cold day cloudy, then the human blood condensation weeping and guard gas sinking. The month began to be born, the gas began to travel, the month Guo full, then the blood solid, muscle firm; month Guo empty, then muscle reduction, meridian deficiency, Wei Qi go, the shape alone.” Modern medicine also believes that the most essential relationship between the body and the environment is expressed in the constant exchange of material and energy between the body and the surrounding environment, which constitutes the circulation of material and energy flow in the ecosystem through the food chain, making the human body and the environment constitute an inseparable whole, thus forming the natural law of “Heaven and Man correspond to each other”. The application of the doctrine of the correspondence between heaven and man in Chinese medicine is mainly reflected in three aspects: 1, the theory of the same origin of all things The classical book with wings – medical Yi Yi said: “The way of heaven and earth, with the two qi of yin and yang and the creation of all things, the theory of life, with the two qi of yin and yang long nourishment of all skeletons.” All things in nature and even human beings are created by heaven and earth, so all things are of the same origin. This is the so-called “one source of all things” theory. Since human beings and all things are part of nature, both are the products of nature’s yin and yang, and both follow the common rules for the operation of all things in nature, human beings and all things have a common physiological and pathological basis, thus forming a striking similarity between human beings and many substances in nature, and between one substance in nature and another substance, these similarities enable human beings to coexist with These similarities enable human beings to coexist harmoniously with other things in nature, to exchange yin and yang qi with each other, to exchange material and energy, and not to be incompatible. This is the law of “the same qi seeks the same thing”. The closer biologically related organisms are, the more similar they are, the more harmonious the exchange of matter and energy between them. Comparing human beings with pine trees, both are living individuals in nature, both are born from the yin and yang of heaven and earth, and both follow the natural laws of birth, aging, sickness and death of living organisms in nature. People have skin, trunk, upper limbs, lower limbs, pine trees have bark, trunk, branches, leaves, roots; people have blood circulation system, pine trees also have sap circulation system (ducts from the roots up to transport water and inorganic salts, sieve tube from the top down to transport organic matter); people need to communicate with nature through breathing for gas exchange and energy conversion, pine trees also need to breathe with nature for gas exchange and energy conversion; people will form bones after fracture. The pine tree also needs to exchange gas and energy with nature through respiration; a person will form a bone scab after a fracture, and a pine tree can form a pine knot after a trauma. …… If a part of the human body is injured (e.g. fracture), there will be local stagnation of qi and blood (e.g. manifested as pain and restricted movement), and then the human body will produce corresponding substances to eliminate the consequences of the trauma (e.g. formation of bone scabs to allow the fracture to heal). Similarly, if a pine tree is traumatized, there will be local stagnation of qi and blood in the pine tree, and the pine tree will produce corresponding substances to eliminate the consequences of the trauma, such as the formation of pine joints to heal the traumatized area. Therefore, if we artificially make the pine tree injured, the pine tree will form pine joints, which contain substances to regulate qi and activate blood circulation, resolve blood stasis and heal wounds, and when these substances are applied to the human body, they can inevitably activate blood circulation and resolve blood stasis, and relieve pain. –This is the magic of the creation of heaven and earth. And then compared to the human and mice, the similarities between the two are too many to mention. Man has a head, neck, torso, limbs and bones, white mice also have; man has a brain, white mice also have a brain; man has five organs, white mice also have five organs. …… even the early stage of human embryo and the early stage of the embryo of the mouse in the morphology is difficult to distinguish. It is the mouse and human have so many similarities, so the mouse is unfortunately a victim of human drug experiments. It is almost taken for granted that the experiments performed on mice should produce the same results in humans. However, humans do have gallbladders, whereas mice do not. –This shows that the mouse is “biased” because it is not endowed with the mellow and harmonious qi of the yin and yang of heaven and earth – the “full qi “. In terms of the same group in nature, for example, in green flowering plants, the same organs of different species of plants also have common characteristics: roots are used to fix the plant and absorb water and inorganic salts, leaves are used for photosynthesis, fruits and seeds are used to reproduce individuals …… so they all must have some aspects in common, as When used in the human body, they should also have some common effects on the human body. The “Wenzhi Zhuan Discernment” and the “Solving Child Difficulties” said: “In the ancient times, those who wrote the herbs, are discussing their odor and nature, but have not tried to discuss the outline of the form, the growth and collection of the use of the special supplement. The main body of the herb is the reed, the main stem and branch, the main growth, the main flower, the main collection, the main root, and the main collection. The grass is collected, all in the son, where the stem are ascending, reed is better than the stem; where the leaves are scattered, flowers are better than the leaves. Where the branches all go, the beard is better than the branches. All roots descend, and the son is better than the root. By the rise of the reed and long and the collection, the son is back down and rise and collection. This grass and trees each get a taiji theory.” Since “people are born with the qi of heaven and earth, and the law of the four seasons”, an outstanding doctor should have a comprehensive understanding of the laws of heaven and earth, nature and even personnel, and should follow the laws of heaven and earth in the treatment of medicine, so as to achieve the best therapeutic effect. Since medicine is the result of the creation of heaven and earth, the change of the qi of heaven and earth will definitely affect the action and efficacy of medicine. The Suwen Zhi Zhen Da Lun recognizes that the ingredients of medicine are influenced by the seasons and climate, and puts forward the view that “the year of preparation” (abbreviated as “the year of preparation”): “Qibo said: the year of preparation, then there is no missing master. The emperor said: first (division) of the year what? Qibo said: the specialization of heaven and earth also. The emperor said: the division of the gas what? Qibo said: the division of the gas master years with, but there is a surplus of deficiencies. The emperor said: not the division of the age of things what is also called? Qibo said: scattered also, so the quality of the same and different also, the smell of thin and thick, sex with restlessness, the treatment of the number of security, the force of the shallow and deep, this is also called.” The general idea of this article is to remind the user of medicine, should be based on the year of growth of drugs and climate to harvest drugs. If the drug’s growth period is complete, the climate is normal, and there is no excess or deficiency, then the juice contained within is fat and thick, which has obtained the special essence of heaven and earth. If the year of growth and climate of the drug cannot be taken into account, then the quality of the drug is already affected, although the physical appearance of the drug is no different from other drugs. Climate and growth period on the drug’s impact, mainly in the “odor has a thick and thin, sex with the manic and static, the treatment of the number of protection, the force of the depth of the shallow” several aspects. That is, it affects the thickness of the smell of the drug, the strength of the effect, and the amount of effect. Such a thought, and Kong Zhiyao “new revision of the Materia Medica” mentioned in the preface “spring and autumn seasonal changes, the sense of gas different work …… misbehavior in harvesting, is the thing is and the time is not” echo each other, both emphasize the performance of drugs and growth, harvesting the seasonal climate closely related. The “Compendium of Materia Medica” discusses this in greater depth: “Picking the medicine is divided into six qi years of things. Qibe said: sympathetic yin division of heaven for the wind, in the spring for the acidification, clear poison is not born. Shao yin Si tian for heat, in the spring for bitterness, cold toxicity is not born. Taiyin Si Tian for the wet, in the spring for the sweet, dry toxicity is not born. Shao Yang is the fire transformation, in the spring is the bitter transformation, cold toxicity does not arise. Yang Ming is dry, in the spring is pungent, dampness is not born. The sun is cold, in the spring is salty, heat is not born. The treatment of disease, must understand the six chemistry division of treatment, five flavors and colors are born, the five organs are appropriate, can speak of surplus and deficiency of the order of disease. This is based on the sky of the sky’s gas, this is based on the earth of the earth’s gas. Carefully wait for the appropriate qi, no loss of disease opportunity. Division of the year to prepare things, there is no loss of master. The age of things, the special essence of heaven and earth. Not the Division of the age of things is scattered, the quality of the same and different. The flavor has a thick and thin, sex with the manic and static, the treatment of the number of security, the force of the shallow and deep. The top of the perverted in the bottom, the victory of the flat; outside the perverted in the interior, the victory of the treatment. Wang Bing said: the weather for those who transformed in the sky, and those who transformed in the earth for the earth’s qi. The five poisons are five elements of the gas, so those who win are not born, but the Division of heaven in the spring of those who are born its taste is correct. Therefore, the pharmacist specializes in the age of gas, the drug received, the main no omission. Five transport surplus, is dedicated to the essence of the gas, drug fat and thick, use when its positive smell. Not enough is not dedicated to the essence of the drug and gas scattered, things are not pure, although the same shape and quality, the force of use is different. Therefore, the weather in the lower, the earth’s gas in the inner, all with the victory of the flat treatment. Such as wind win damp, acid win sweet and so on is also.” As people endowed with the Qi of heaven and earth and born, the four seasons have their own climatic characteristics, the popularity of the people should be, so the use of medicine should also pay attention to the natural laws of the four seasons of heaven and earth and the human body’s Qi and blood Yin and Yang growth and collection of the laws of operation. As Wang Dailun said: “Spring is to raise the Yang to disperse fire, to be pungent and warm; summer is to clear the summer heat and benefit the Qi, Ji to cool; autumn when the slaughter of the time, clear gold to dry; winter is to close the waiting, medicine should be pungent. “Miao Xiyong also pointed out that “spring and summer prohibit ephedra, cinnamon branches, autumn and winter prohibit gypsum, Zhi Mu, scutellaria, even, peony of the so-called, that is, spring and summer nourish Yin, autumn and winter nourish Yang’s meaning.” These, all have significant guidance for clinical practice. 2. The theory of the same qi, because all things have the same origin, although plants and humans are far apart in terms of morphological structure, both humans and plants are born from the qi of heaven and earth and are living individuals, so all things have similar physiological and pathological processes as humans. In terms of comparing trees with the human body, people have skin, trees have bark; people have trunks and limbs, trees have trunks and branches; human blood circulation is divided into two parts: body circulation and lung circulation, trees have two sets of delivery systems for nutrients, water and inorganic salts …… Therefore, when a disease occurs in one of the organs of the human body, you can use some plants Therefore, when a disease occurs in one of the organs of the human body, the specific “qi” contained in the corresponding organs of certain plants can be used to replenish the missing “qi” in some parts of the human body, or to correct the “qi” that is diseased in some parts of the human body, thus playing a therapeutic role. This is the theory of “the same qi seeking each other”. For example, when the skin of human body is attacked by disease and evil, itchy skin, or ulcers, we can use Bai Xian Pi or Hai Tong Pi to treat, which is “to reach the skin with the skin”; and when the Qi and blood in the limbs are blocked, and the muscles and joints of the upper limbs are painful and uncomfortable, we can use Gui Zhi and Sang Zhi to treat, which is “to reach the limbs with the branches”. “to reach the limbs with branches”; and when the body is blocked by stagnant blood due to trauma or internal injury, we may treat with frankincense, myrrh and blood exhaustion. When the human body suffers from pain in the joints due to the lack of qi and blood flow, we may treat them with pine knot treatment, which is “treating the joints with the joints”. In fact, the theoretical basis of all these drug treatments is the theory of “the same qi seeking each other”. In contrast, animals are much more similar to humans in terms of morphological structure, especially birds and mammals, which are more closely related to humans. Since they are endowed with the same “qi” between heaven and earth and have organs similar to human beings, they can use the special “qi” contained in animal organs to supplement the missing “qi” in some parts of the human body or to correct certain parts of the human body. Therefore, it is possible to use the special “qi” contained in animal organs to supplement the missing “qi” in some parts of the human body, or to correct the “qi” in some parts of the human body that are diseased, so as to play a therapeutic role, thus giving rise to the famous theory of “supplementing dirty with dirty” in Chinese medicine. This so-called “dirty”, in fact, should be the general term for the organs of the internal organs of the body. For example, if a child wets the bed, the bladder is not enough, so the pig’s bladder can be stewed and taken; for adults with stomach pain, the pig’s belly can be boiled and taken; anemic patients can eat more pig’s blood, etc. These are all specific applications of the theory of “supplementing the organs with the organs”, which is actually part of the theory of “the same qi seeks the same”. It is also used to identify the functions of medicines. For example, in the case of the same rain, the effect of rain at the beginning of spring is very different from that of rain at the winter solstice. Yu Tuan’s “Medical Zhengzhuan” said that the rain water of the spring festival at the beginning of the lichun season was the Qi of spring ascension, so it could be used to cook the medicine of the lack of middle qi and the lack of ascension of clear qi. Ancient formula woman childless, is the day the couple each drink a cup, also room pregnant, also take its capital beginning to develop the meaning of all things. Li Shizhen believes that this water is suitable for decoction of dispersal and tonic medicine. And ten days after the winter to the light snow this period of rain is called liquid rainwater, so when a hundred insects drink this are dormant, so there is an auxiliary role in killing a hundred insects, Li Shizhen believes that it is appropriate to decoction of insecticide anti-cumulative medicine. For example, everything in heaven and earth, those who are light and clear are Yang and float upwards, while those who are heavy and turbid are Yin and sink downwards. Among the five organs, the lungs are located in the upper, breathing the air of heaven and earth, for the upper jiao; kidneys are located in the lower, excretion of filthy things, for the lower jiao. Therefore, chrysanthemum and peppermint are light and clear, floating up and treating the lungs; turtle plate and rehmannia are heavy and turbid, going down and treating the kidneys. As Wu Sui (Wu Shu) of the Qing Dynasty said in “Wenzhi Zhuanshuang (Wenzhi Zhuanshuang Miscellaneous Remarks on Treating Disease)”, “Treating the upper jiao is like fe (not light but not lifting); treating the middle jiao is like Heng (not flat and restless); treating the lower jiao is like Quan (not heavy but not sinking).” The “Warming Disease Article” in the silver forsythia powder formula and explained: “lung medicine to take light and clear, overcooked then taste thick and into the middle jiao carry on. …… cover the lung position is the highest, the drug is too heavy over the disease, less use and have the disease heavy drug light, so from the Puji disinfectant drink time to time light Yang method.” 3, body with a source of theory “body with” is a pair of categories of classical Chinese philosophy. The so-called “body” refers to the ontology, which is the intrinsic and fundamental nature of things; the so-called use is the function, which is the function of things, and is the expression of the intrinsic properties of things. According to ancient Chinese philosophy, if there is a body, there is a use. The most fundamental essence of things determines the form, structure, smell and other expressions of things, and the latter determines the function of things. Regarding the relationship between “body” and “use”, Zhu Xi, a great philosopher of the Song Dynasty, has a representative viewpoint, which holds that “there is no difference between body and use” and “body and use He believes that “the body and the use of a source of no difference”, “the body and the use of no separation”, that is, the body and the use of the two are closely related, the use of the body from the body, no body is no use. The basis of the theory of “one source of body and use” is still in the doctrine of the correspondence between heaven and man and “the same qi seeks the same”. Since man and everything (including living and non-living things) are born from the qi of heaven and earth, they follow the laws of movement of yin and yang and the five elements, and the natural laws of heaven and earth, and thus have similar “body and use” laws. According to the theory of “the body and the use of a single source are inseparable”, herbalists often explore the use of medicine from the body of medicine. For example, “The evidence of the Materia Medica” suggests that “all medicines must be investigated for their body and use, and Gui Zhi can benefit the joints, warm the meridians and open the veins. The theory of body and use is actually the theoretical basis of pharmacology, which is the specific application of ancient Chinese thinking in pharmacology. Under the guidance of the theory of “body and use of one source”, the investigation of the function of drugs is mainly from three aspects: First, the investigation of the function from the form of drugs. For example, Zhou Yan in the “Materia Medica” on the body and use of rhinoceros horn: its body is “long and sharp, empty and ventilated”, so its use is “able to be extremely up and down, but also extremely internal and external”. And also on the body of gypsum is “silk series, without a strand of horizontal”, so its “main solution to the overflowing heat evil. Similar to Zhou’s thesis, there are also branches and vines to facilitate the joints of the limbs, hollow stalks to broaden the chest and facilitate the flow of Qi, and sharp soaps to break canker sores. All of them can be seen in the penetration of the theory of materia medica by the category of body use. The second is to explore the function of the drug from its body: this is represented by Shi Shoutang. In his “The Great Theory of Medicinal Use”, he proposed that “the disease is dry and wet, the medicine is dry and moist, where the body is soft and has juice and oil are moist, the body is dry and brittle, no juice and no oil are dry.” This can be deduced from its use as: “dry medicine to get more weather, so it can cure wet; moist medicine to get more ground energy, so it can cure dry.” Third, from the weight of the drug to explore the function: such as “to light to go to the real”, with ephedra to remove the real; “to heavy to suppress the timid”, with magnetic stone to suppress the timid heart. Under the guidance of the doctrine of “the same qi seeking”, the theory of “one source of body and use” also explores the selectivity of drugs according to their bodies. For example, Li Shizhen believes: “The human body is like heaven and earth, so the top should be treated with the head, the middle should be treated with the body, the bottom should be treated with the tail, and the whole treatment should be used, which is a certain principle.” Zhang Yuan Yuan also said, “It is the class like the shape of the person also.” Thus, the selectivity of drug action can be investigated according to the correspondence between the drug body and the human body. For example, in the Materia Medica, the body of bamboo is discussed as follows: “Bamboo is green and hollow, similar to the bile, which is a pure house and has no exit and no entry.” Therefore, “bamboo rhizome is the medicine of heat in the heart of Shaoyang”. Then examine the clinical use of medicine, flowers and leaves born in the upper end of the plant, light texture and can ascend and disperse, mostly used to treat upper jiao diseases, such as honeysuckle, chrysanthemum, mulberry leaves, etc.; seeds heavy substance, or born in the lower, often used to treat lower jiao diseases, such as salvia, leek, snake bed seed, mulberry can, etc.; skin born on the surface, mostly used to treat skin edema, itching, such as cicada molting, such as five skin drink in the big belly skin, mulberry white skin, ginger skin, etc.. Although the doctrine of the five elements of yin and yang belongs to ancient philosophy, we cannot simply assume that it cannot be equated with the modern science of materialistic dialectics just because of its long history. If we study the Chinese doctrine of the five elements of yin and yang and Chinese medicine in depth, we will find that the doctrine of the five elements of yin and yang in Chinese medicine is the most perfect and advanced dialectical materialism to date, and its connotations far exceed those of modern dialectical materialism. It is far more sophisticated than modern dialectical materialism. In many aspects, it is much more advanced than the modern dialectical materialism: on the one hand, all the views of the modern dialectical materialism are fully reflected in the doctrine of yin and yang and the five elements; on the other hand, the modern dialectical materialism, because of the immaturity of the modern natural science, fails to get involved in many of the regular understandings summarized in the doctrine of yin and yang and the five elements, such as the theory of yin and yang sympathy, the theory of the five elements, and so on. Based on long-term medical practice, ancient Chinese medicine practitioners applied the theory of the five elements of yin and yang to the field of medicine, using it to elucidate the physiological functions of the human body, pathological changes and the basic nature and laws of action of drugs, and to guide the diagnosis, treatment and use of drugs, which became an important part of the academic theory system of Chinese medicine and played an extremely profound role in the formation and development of the theoretical system of Chinese medicine and traditional Chinese medicine. It has a profound influence on the formation and development of the theoretical system of Chinese medicine and traditional Chinese medicine. Yin and Yang have already appeared in the oracle bone inscriptions. As a pair of interdependent contradictory opposites in philosophy, yin and yang is a generalization of the relationship between certain interrelated things and phenomena in the natural world. The concept of yin and yang is well established in the Book of Changes: “One yin and one yang is called the Way” (Zhou Yi – System of Words), and the concept of yin and yang is extended to explain that the formation and changes of all things are caused by the waxing and waning, the interplay, and the mutual fluctuation of the opposites of yin and yang, rigidity and flexibility, and motion and static. According to Chinese medicine, man is born of heaven and earth. Between heaven and earth, there are only two qi, yin and yang, the five movements and six qi. The human body holds this yin and yang. It is the birth of the five organs and six bowels. Therefore, “the essence of birth is based on yin and yang”. Before a person is born, a man and a woman make sperm and become a fetus, in essence, is based on the coitus of water and fire in heaven and earth and become pregnant. Once a person is born, he or she will breathe through the nose and get the yang of heaven to nourish the qi, and eat and drink the five tastes to get the yin of heaven to nourish the blood. Therefore, no matter before birth or after birth, all are connected with heaven and earth. In Chinese medicine, the theory of yin and yang is not only used in the treatment of diseases to establish the principles of treatment, but also used to summarize the nature and taste functions of drugs as the basis for guiding clinical use. To treat diseases, not only must there be a correct diagnosis and exact treatment method, but also must master the properties of drugs and choose suitable drugs according to the treatment method in order to receive good curative effects. The performance of drugs, generally speaking, mainly depends on its medicine, taste and lift and sink, etc., and the nature of drugs, taste, lift and sink, and can be used to summarize the yin and yang to explain. Medicine: mainly refers to the cold, heat, warm, cool four kinds of medicine, also known as the “four gas”. Among them, cold, cold is Yin, warm, hot is Yang, that is, with the warmth of the drug is Yang, with the cold nature of the drug is Yin. Taste of medicine: is the taste of drugs experienced by the mouth, mainly pungent, sweet, sour, bitter, salty five tastes, some drugs and light taste or astringent taste, so there are actually more than five, but customarily still called the five tastes. The Su Wen – to the true to the great theory said: “pungent and sweet for Yang, sour and bitter for Yin; salty taste for Yin, light taste for Yang.” That is, the five flavors are distinguished according to the nature of their effects, then pungent, sweet and light is Yang, acid, bitter and salty is Yin. The yin and yang properties of things, not absolute, but relative. This relativity, on the one hand, is expressed in the fact that under certain conditions, yin and yang can be transformed into each other; on the other hand, it is reflected in the infinite divisibility of things. For example, for the medicinal properties and taste of a certain drug, “cold, hot, warm and cool, the four qi born in the sky; acid, bitter, pungent, salty, sweet and light, six flavors into the ground. Is tangible for taste, invisible for gas. Gas for Yang, taste for Yin.” That is: the taste of medicine is Yin, the nature of medicine is Yang. And in the taste of medicine, “taste thick for yin, taste thin for yin in the yang, so taste thick is down to drain, taste thin is through the air.” In the nature of the medicine, “thick gas is Yang, thin gas is Yang in the Yin, so thick gas is fever, thin gas is sweating is also.” (“Compendium of Materia Medica” quoted by Liu Wansu words) ascending and descending floating and sinking: is the tendency of the action of drugs. Ascending is rising, descending is falling, floating for floating and dispersing, sinking for heavy town. Generally with the efficacy of Yang published, dispel wind and cold, Chung vomit, open the orifice and other drugs, more upward to the outside, the nature of its rising floating, rising floating belong to Yang; and has a diarrhea, clearing heat, diuretic, heavy sedative, submerged Yang extinguish the wind, eliminate stagnation, descending, astringent and coughing and asthma and other efficacy of the drug, more downward to the inside, its nature are sinking, sinking belong to the yin. The rise and fall of drugs is closely related to their medicinal properties, so Li Shizhen said: “cold without floating, heat without sinking.” yin and yang properties four qi five tastes five uses organs five organs yin and yang qi taste yin yin in yin cold bitter sink dirty kidney spleen * taste thick yin in yang cool acid salty descending liver taste thin yang yang in yin warm light ascending viscera lung qi thin yang in yang hot pungent sweet floating heart qi thick