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The *Daodejing* of Laozi states: "The Valley Spirit never dies." ("Valley" means nourishment. If a person can nourish their Shen (Spirit), they will not die. The term "Shen" refers to the Spirits of the Five Zang Organs. The Liver stores Hun (Ethereal Soul), the Lungs store Po (Corporeal Soul), the Heart stores Shen, the Kidneys store Jing (Essence), and the Spleen stores Yi (Intellect). If all five Zang organs are injured, the five Spirits will depart.) This is called the Mysterious Female (Xuanpin). (This means that the way to immortality lies in the Xuanpin. "Xuan" represents Heaven, corresponding to the nose in humans; "Pin" represents Earth, corresponding to the mouth in humans. Heaven feeds humans with the Five Qi, which enter through the nose into the viscera and reach the Heart. The subtle essence of these Five Qi transforms into spirit, intelligence, voice, and the five natures; their spiritual aspect is called Hun. Hun is masculine, primarily governing respiration through the nose, communicating with Heaven, hence the nose is called "Xuan". Earth feeds humans with the Five Flavors, which enter through the mouth and are stored in the Stomach. The turbid aspects of the Five Flavors transform into physical form, bones, flesh, blood vessels, and the six emotions; their spiritual aspect is called Po. Po is feminine, primarily governing intake and output through the mouth, communicating with Earth, hence the mouth is called "Pin".) The Gate of the Mysterious Female is called the Root of Heaven and Earth. ("Root" means origin. This means that the gate of the nose and mouth is where the Primordial Qi of Heaven and Earth comes and goes.) It is continuous and subtle, as if existing yet as if not. (Respiration through the nose and mouth should be fine and subtle, seeming to exist but also seeming non-existent.) Its use does not lead to fatigue. (When utilizing Qi, one should be relaxed and comfortable, not urgent or rapid; "Qin" means laborious.)

The *Records of the Grand Historian* states: What enables humans to live is Shen (Spirit); what constitutes the human body is Xing (Form). If Shen is overused, it becomes exhausted; if Xing is overworked, it becomes damaged. When Form and Spirit separate, death occurs; therefore, the sages value this principle. From this perspective, Shen is the root of life, and Form is the vessel of Shen. If one does not first stabilize their Shen, how can one claim to have the ability to govern the world?

The *Baopuzi* states: Existence arises from Non-existence; Form requires Shen to stand. That which has form is the palace of that which has no form; Form is the dwelling place of Shen. Thus, compare it to a dam: if the dam breaks, the water cannot remain. Compare it to a candle: if the candle burns out, the fire cannot stay. Physical exertion scatters the Shen; exhaustion of Qi leads to the end of life. Just as pulling up the roots causes the lush foliage to leave the tree, so too when a vessel is fatigued yet expected to bear weight, the spiritual essence departs.

The *Yangsheng Yaoji* (Essential Collection for Health Preservation) states: Hu Zhao (courtesy name Kongming) of Yingchuan said: Do not let the eyes gaze at improper colors; do not let the ears listen to ugly or filthy sounds; do not let the nose smell fishy or foul odors; do not let the mouth taste toxic or piercing flavors; do not let the heart plot deceitful acts. These actions insult the Shen and shorten lifespan. Furthermore, frequently sighing in daily life, or chanting and whistling morning and night, leads one astray. Ordinary people inevitably have desires and affairs, but they should constantly harmonize their heart, simplify their thoughts, quiet their body, and reduce external attachments. First, eliminate those factors that disturb the Shen and offend one's nature; this is one method of "Se Shen" (Conserving/Cherishing the Spirit).

It further states: Zhang Zhan (courtesy name Ziming) of Julu said: One's thoughts should neither be overly focused nor overly scattered. Over-focus leads to foolishness and confusion; over-scattering leads to licentiousness and dissipation. Moreover, reading and deep thinking damage one's nature significantly. Since one cannot avoid reading, one should read what one already understands. Persistently pondering what one does not understand not only shortens lifespan but may also cause stupidity and loss of will, or mental vagueness and inability to heal. In severe cases, it leads to the loss of one's true nature, a condition the world calls "Jingyi" (Deviation from the Orthodoxy).

The *Yanshou Chishu* (Red Book of Longevity) states: The names of the Three Hun Souls are: Shangling, Taiguang, and Youjing. The names of the Seven Po Spirits are: Shigou, Fushi, Queyin, Tunzei, Feidu, Chuhui, and Choufei. (Recite the above names twice during the fifth watch at midnight, and the Po and Hun will not depart from the Form and Shen.)

The names of the Five Zang Organ Spirits are: The Heart Spirit is named Chizi, courtesy name Zhuling; the Lung Spirit is named Gaohua, courtesy name Xucheng; the Liver Spirit is named Longyan, courtesy name Hanming; the Kidney Spirit is named Xuanming, courtesy name Yuying; the Spleen Spirit is named Changzai, courtesy name Houting. (Recite the above Spirit names separately each day, and the Spirit will not depart from the Form.)

The *Shengji Jing* (Sacred Record Scripture) states: There are three Wujing (Non-action Palaces) in the human body. Located three cun inward from between the two eyebrows is the Niwan Palace, which is the Upper Dantian. Within resides the Chizi, character Xian, also known as Diqingren, three cun long, wearing purple robes. In the center is the Jiang Palace, which is the Middle Dantian. Within resides the Zhenren, character Zidan, also known as Guangjian, wearing red robes. Three cun below the umbilicus is the Mingmen Palace, which is the Lower Dantian. Within resides the Ying'er, character Yang, also known as Guxuanhuang, wearing yellow robes, all resembling infants. Whenever one wishes to restrain and control the Hun and Po, one should first secretly call their names and visualize their colors, ensuring the sequence is clear.