书云∶喜乐无极，极则伤魄。魄伤则狂，狂者意不存，皮革焦。喜怒不节，生乃不固。和喜
怒以安居处，邪僻不至，长生久视。喜怒不测，阴气不足，阳气有余。荣卫不行，发为痈疽。
聚书云∶喜则气和性达，荣卫通行。然太喜伤心，积伤损神。故少喜则神不劳。《淮南子》
云∶大喜坠阳。
唐柳公度善摄生，年八十余，步履轻健。或求其术，曰∶吾无术，但未尝以元气佐喜怒，气海常温耳。
东坡发语曰∶心喜则阳气散，是故抑之以养阳气。
书云∶忿怒则气逆，甚则呕血。少怒则形佚， 忿恨则损寿，怒目久视日月则损明。大怒
伤肝，血不荣于筋而气激矣。气激上逆，呕血食泄目暗，使人薄厥。切切忿怒当止之，盛而不止，
至为之伤。喜忘前言，腰背隐痛，不可以俯仰屈伸。多怒则百脉不定。又大怒则鬓发焦，筋血为
劳。卒不死，俟五脏传遍终死矣，药力不及。苟能戒心易志，可以得生。
隐居云∶道家更有颐生旨，第一令人少嗔。
书云∶当食暴嗔，令人神惊，夜梦飞扬。《淮南子》∶大怒破阴。
先贤诗曰∶怒气剧炎火，焚和徒自伤。触来勿与竞，事过心清凉。
人有所怒，气血未定，因以交合，令人生痈疽。
书云∶悲哀憔悴，哭泣喘乏，阴阳不交，伤也。故吊死问病则喜神散。悲哀动中则伤魂，魂
伤则狂妄不精，久而阴缩拘挛，两胁痛，不举。悲哀太甚则胞络伤，而阳气内动，发则心下渍，
溲数血也。大悲伐性，悲则心系急，肺叶举，上焦不通，荣卫不舒，热气在中而气消。又云∶悲
哀则伤志，毛悴色夭，竭绝失意。生纳云肺出气，因悲而气耗不行，所以心系急而消矣。夫心主
志，肾藏，因悲哀则失精，阴缩，因悲而心不乐，水火俱一而神精散亡矣。
Ancient texts record: Excessive joy without limit, when extreme, damages the Po (Hun and Po are the spiritual aspects of the soul; Po is associated with the Lungs). Damage to Po leads to mania (a mental disorder characterized by delusions, hallucinations, and erratic behavior), where the patient's intent is scattered, and the skin and hair become dry and scorched. If joy and anger are not regulated, the foundation of life becomes unstable. Harmonizing joy and anger to maintain a comfortable lifestyle prevents evil pathogens from invading, ensuring longevity. Unpredictable fluctuations in joy and anger lead to insufficiency of Yin Qi and excess of Yang Qi. When Ying and Wei (Nutritive and Defensive Qi) fail to circulate properly, carbuncles and sores (deep-seated suppurative infections) develop.
Ju Shu records: Joy harmonizes Qi and makes nature open, allowing Ying and Wei to circulate freely. However, excessive joy damages the Heart, and accumulated damage depletes Shen (Spirit). Therefore, moderate joy prevents the Shen from becoming fatigued. The *Huainanzi* states: Great joy causes Yang Qi to sink.
Liu Gongdu of the Tang Dynasty was skilled in health preservation. In his eighties, he walked lightly and vigorously. When asked for his method, he said: "I have no special technique; I simply never allow my Yuan Qi (Original Qi) to assist in emotions of joy or anger, keeping the Qihai (Sea of Qi, CV6) warm."
Su Dongpo stated: When the Heart experiences joy, Yang Qi scatters; therefore, one should restrain joy to nourish Yang Qi.
Ancient texts record: Anger causes Qi to rebel upwards; in severe cases, it leads to hematemesis (vomiting blood). Mild anger may make the form appear relaxed (or indicates loss of physical control), while resentment shortens lifespan. Staring angrily at the sun or moon for long periods damages vision. Great anger damages the Liver; blood fails to nourish the sinews, causing Qi agitation. Agitated Qi rebels upward, leading to hematemesis, food diarrhea, dim vision, and causing Bo Jue (sudden fainting/collapse). One must stop persistent anger; if it remains intense and unceasing, it will eventually harm the body. Forgetting previous words, hidden pain in the waist and back, and inability to bend, extend, or twist occur. Frequent anger causes the hundred vessels to become unstable. Furthermore, great anger causes beard and hair to become brittle, leading to exhaustion of sinews and blood. Even if death does not occur immediately, once the disease transmits through all five Zang organs, death ensues, and medicinal power is insufficient. If one can guard the mind and change their disposition, survival is possible.
The Hermit says: The Daoist school has further principles for preserving life, primarily advising people to minimize indignation (Chen).
Ancient texts record: Sudden anger during meals startles the Shen, causing restless dreams. The *Huainanzi* states: Great anger breaks Yin.
An ancient sage's poem reads: Anger is fiercer than raging fire; burning harmony only harms oneself. When conflicts arise, do not compete; after the matter passes, the heart becomes cool and clear.
When a person is angry, their Qi and Blood are unsettled; engaging in sexual intercourse at this time causes carbuncles and sores to develop.
Ancient texts record: Grief and sorrow cause emaciation; crying, panting, and fatigue indicate that Yin and Yang are not interacting, signifying injury. Thus, mourning the dead or visiting the sick scatters the joyful Shen. Grief moving within damages the Hun (Ethereal Soul); damage to Hun leads to madness and lack of refinement. Over time, it causes contraction and spasm of the genitalia, pain in both hypochondria, and impotence. Excessive grief damages the Bao Luo (Pericardium Collateral), causing internal movement of Yang Qi. Upon onset, there is coldness beneath the heart, frequent urination, and hematuria (blood in urine). Great grief attacks vitality; grief causes the Xin Mai (Heart Vessel/Connection) to tighten, the Lung leaves to rise, the Upper Jiao becomes blocked, Ying and Wei fail to soothe, heat accumulates in the middle, and Qi dissipates. It is also said: Grief damages Zhi (Willpower), causing hair to wither and complexion to fade, leading to exhaustion and loss of spirit. Sheng Na stated: The Lungs govern exhalation; due to grief, Qi is consumed and fails to move, hence the Xin Mai tightens and Qi dissipates. The Heart governs Zhi, and the Kidneys store Jing (Essence); due to grief, Jing is lost, leading to genital contraction. Due to grief, the Heart is unhappy, Fire and Water are not unified, and Shen and Jing scatter and perish.