Those who use needles must first observe the reality of their meridians. Once the upper and lower realities are not passable, there must be a horizontal line in the great scriptures, so that it is not passed, and the so-called knot is also unknotted. The method of untangling has the effect of dredging the meridians, strengthening the right and dispelling evil, and reconciling yin and yang. When it comes to pathogenic evil spirits, they are nothing more than divided into internal causes, external causes, and not internal and external causes.

In terms of external causes, the six prostitutions are the main causes, the internal causes are mainly the seven emotions, and the internal and external causes mainly refer to the atrium, the golden blade, the burn, the insect and animal wounds, and the poisoning. Pathogenic factors invade the body, resulting in the rise and fall of evil and righteousness, yin and yang imbalance, meridian imbalance, qi and blood disorder, or fluid metabolism disorder, and various symptoms and characteristics of the body's knots, manifested as stasis, or obstruction, or cold coagulation, or turbidity, or various paralysis syndromes, etc.

In particular, the performance is more obvious on the meridian line, that is, the corresponding meridians appear meridian information reactions, such as itching, soreness, numbness, allergic tenderness, hidden rash, skin mound, subcutaneous nodules, abnormal color and other mutations located in the local meridians on the body surface. Therefore, unknotting is a guiding ideology of acupuncture and moxibustion illusion, and those who can know the knotting can grasp the direction of illusion, that is, Qi Shao at the portal.

Through the meridian acupoint technique of looking, smelling, asking, and cutting, it is determined whether the subcutaneous tissues at the acupoints have any reaction phenomena such as bulging, depression, relaxation and variation of skin temperature, and whether there are obvious positive reaction signs such as nodules and cords near or distal acupoints, so as to carry out meridian disease differentiation and syndrome differentiation.

Use the knotting method to treat the whole thing. Although the method of untying is not specifically pointed out in the Neijing, there are many relevant discussions in the Neijing. Such as review, cut, follow, touch, press, depending on its cold temperature and adjust it. Depending on the ups and downs of its meridians, it follows it up and down. If you press it quickly, it hurts and stabs it. If there is a lack of pain like tendons on the pelvic bone, moxibustion. Examination, cutting, following, touching, pressing, pricking, moxibustion, etc., can all be regarded as the application of the Dafa of untangling thoughts. Therefore, the so-called untangling, that is, to untie the knot of disease syndrome, regulate the meridians and yin and yang, and its thoughts are in line with the meridians and meridians.

The upper is yang, and the lower is yin. The outside is yang, the inside is yin, and the heat is yang, the cold is yin, the qi is yang, and the blood is yin, which seems to be right on the surface, but in essence, it is still a vague concept in one's own consciousness, which is also the fundamental reason why the theory of yin and yang and the five elements has traditionally led to naïve epistemological misunderstandings. Therefore, here we must first clarify that the concept of yin and yang in the theory of yin and yang and the five elements belongs to the category of rational cognition, which is the basis of the theory of yin and yang and the five elements. At this definite level of understanding, yin and yang are simply a qualitative method of categorizing contradictions.

For example, the sky is yang, the earth is yin, men are yang, women are yin, qi is yang, blood is yin, etc., belong to the specific qualitative expression of yin and yang, that is, the specific expression of which side is yang and which side is yin in the category of rational specific cognition, and in the specific application, the attributes of both parties cannot be arbitrarily reversed or confused. Failure to do so will lead to a misunderstanding. Therefore, the concept of yin and yang of the category of rational cognition, like the concept of contradiction, has no specific meaning of its own, and only when we use it to analyze and understand specific things, its meaning can be manifested with our understanding of things in practice!

The basic meaning of the five elements refers to the basic mode of contradictory interests that can be summarized into a kind of contradictory interests that are harmful to me, beneficial to me, and beneficial to me, and harmful to me.

If we take out the self in this model and express it in terms of the image of the earth, then the object that is harmful to the soil is wood, the object that is good for the earth is fire, the object that is beneficial to the earth is the gold and earth, and the object that is harmful to it is water. It is not difficult to know that good or bad is actually synonymous with mutual restraint. In reality, there are no interests that have nothing to do with this contradictory pattern of interests, so the mode of restraint expressed by the Five Elements belongs to the basic pattern of contradictions and interests within everything and between different things. Based on this, it is not difficult for us to understand why the traditional so-called five elements are a classification method, or the five elements refer to the movement of the five substances of wood, fire, earth, metal, and water.

Yin and Yang and the Five Elements refer to the basic relationship between the five kinds of objects expressed by wood, fire, earth, gold, and water, whether inside Yin or Yang, including Yin and Yang. In other words, the content of yin and yang is reflected through the images of wood, fire, earth, gold, water, and the five elements, which belong to the form of existence of yin and yang content.

For example, although the universe is boundless, from the perspective of the Cod Spirit Continent, its two opposing aspects are heaven and earth, and the space of heaven and earth is revealed through the southeast, middle and northwest.

The five elements of yin and yang are abstract concepts, so they can only be concretely expressed when the specific mode of existence of yang and the specific mode of existence of yin are materialized. Therefore, the Ten Heavenly Stems are actually the specific materialization of yin and yang in the space of wood, fire, earth, gold, and water.

Zi Chou Yin Mao Chen Si Wu Wei Shen You Xuhai is the twelve earthly branches, simply put, it refers to the internal yin and yang aspects of things, each of which has its own internal contradictory factors, and the materialized expression of the vaporization content formed through self-affirmation and negation. In order to clarify this issue, it is also necessary to understand the basic concept of contradiction. We know that in order for any thing or phenomenon to form a contradictory unity, it must have the same in addition to the opposing elements between them.

The reason why the front and the back and the left and the right form a contradictory unity is the position you define and the perspective you determine. Without this particular condition, the so-called contradictions do not constitute a contradictory unity. Therefore, in addition to the two opposing aspects of any specific contradiction, the content of identity must also occupy a place, indicating that identity cannot exist alone in concrete contradictory things, but resides in two opposing aspects.

The concept of five luck and six qi in the category of yin and yang five elements theory is abstracted from the sixty jiazi, that is, the sixty jiazi is actually composed of yang five luck and six qi and yin five luck and six qi. Its basic meaning refers to the warm, dry, damp, cold, and gasification of yin and yang in the wood, fire, earth, gold, and water space, and it refers to the self-movement and changes formed by the affirmation and negation of the beneficial and harmful factors and their identity factors within things, which is expressed in specific symbols, which belongs to the basic content of yin and yang gasification, that is, the basic meaning of sixty jiazi.

The change of things is constantly developing with the passage of time and space, and the symbiosis and restraint of the five elements are formed in such a dynamic space-time, and the reciprocity and restraint related to the biorhythm of the human body is the best proof of it. Therefore, those understandings that lead the symbiosis and restraint of the theory of the five elements of yin and yang to the theory of mechanical circulation are precisely formed from an isolated, static, and one-sided perspective, that is, simply circling in the scope of the abstract five elements, which is a manifestation of those semi-lazi materialists who have not grasped the true meaning of the theory of the five elements of yin and yang.

The five elements refer to the five substances of wood, fire, earth, water, and metal and their movements, and the concept of the five elements has appeared as early as ancient times, and it is the product of the interaction of yin and yang.

Wood, fire, gold, and water are listed above and below the land, the first two belong to yang, and the latter two belong to yin, fire, are more active than wood, and water is more subordinate than gold, and the middle of the land is neutral, because water is necessary for the growth of trees, so water and wood are interdependent, so it constitutes the five elements cycle of wood fire, fire and earth, earth and gold, gold and water, and wood, which is called the five elements of mutual growth.

Following this cycle, the matter will be born together, and if it is violated, it will overcome the wood, earth, earth, water, water, fire, fire, gold, and gold, which are called the five elements. However, there is an anomaly in the development and change of things, which leads to multiplication and insult. Multiplication is excessive restraint, and the order is consistent with restraint.

The wood qi is too excessive, and the wood will take advantage of the soil to make the soil weak, and the insult is also called anti-restraint, that is, it was originally the party that could be defeated, but it was defeated by it, and the second order is just the opposite of the phase. The normal relationship between the two is that the soil is overly rustic, and the soil will in turn insult the wood.

The five elements correspond to gold, wood, water, fire, and earth in the sky, and the five stars in the cod spirit continent are gold, wood, water, fire, and earth, and the five substances in man are the five virtues of benevolence, righteousness, propriety, wisdom, and faith, and these five types of substances form a series between heaven, earth, and people, and if Jupiter in the sky changes, the wood on the ground and the benevolence of people will all mutate. In ancient times, it was based on this principle that the three worlds of heaven, earth, and man influenced each other and the five elements were mutually reinforcing and restrictive.

Luck is the abbreviation of five luck and six qi, and the illusion of luck is that in ancient times, monks studied climate change and its limit with the human body, and it occupies a relatively important position in the illusion and magic of the Cod Spirit Continent.

Tu Yun looked at the scenes of light and spirits around him, one spirit body was shuttling, what kind of illusion was this, how did such an illusion soul be arranged, how much soul power could be arranged to arrange such a real illusion?

But illusion will eventually be illusion, people who are confused in illusion will slowly lose their current power because of the soul power of illusion, and only the illusion body can arrange such a powerful illusion, illusion is not endless, illusion also needs the operation of aura, and even the embodiment of illusion, illusion will continue to arrange all kinds of scenery, so that the person in the illusion is immersive, how to break such an illusion.

Tu Yun frowned slightly as he looked at the illusion that was difficult to distinguish between true and false, and his spiritual power was slightly emanated, but in an instant, Tu Yun squatted on the ground with his brain in his hands, and the piercing pain in his brain made him know that he couldn't even disperse his spiritual power here, and he couldn't even disperse these things, such an illusion was not only an illusion but also a fusion of killing arrays, was this the power of the illusion of the heart?