世之所谓七情者，即《内经》之五志也。五志之外，尚余者二，总之曰喜、怒、忧、思
、悲
、恐、惊，然情有七，无非出于五脏。如阴阳应象论曰∶心在志为喜，肝在志为怒，脾在志
为思，肺在志为忧，肾在志为恐。此五脏五志之分属也。至若五志有互通之病者，如喜本属
心，而有曰肺，喜乐无极则伤魄，盖心肺皆主喜也。夫喜伤于阳，而心肺皆为阳脏，故喜出
于
心而移于肺，所谓多阳者多喜。又若怒本属肝，而有曰胆为怒者，以肝胆为表里，肝气虽强
盛，而取决于胆也。有曰血并于上，气并于下，心烦惋善怒者，以阳为阴胜，故病及于心也
。有曰肾盛怒不止则伤志，有邪客于足少阴之络，令人无故喜怒者，以怒发于阳而侵乎肾也
。是以肝、胆、心、肾四脏，皆能病怒，所谓多阴则怒，亦曰阴出之阳则怒。又若思本属脾
，而有曰思则心有所存，神有所归，正气留而不行，故气结矣。盖心为脾之母，母气不行，
则病及其子，所谓心脾皆病于思也。又若忧本属肺，而有曰心之变动为忧者，有曰心小则易
以伤忧者，盖忧则伤神，故伤心也。有曰精气并于肝则忧者，肝胜侮脾也。有曰忧愁而不解
则伤意者，脾主中气，中气受抑，则生意不申，故郁而为忧，是心、肺、肝、脾四脏，皆能
病于忧也。又若恐本属肾，而有曰恐惧则伤心者，神伤则恐也。有曰血不足则恐，有曰肝虚
则恐者，以肝为将军之官，肝气不足，则怯而恐也，有曰恐则脾气乘矣。有曰精并于脾则畏
，畏即是恐，以肾虚而脾胜之也。有曰胃为气逆为哕为恐者，以阳明土胜，亦伤肾也。是心
、肝、脾、肺、肾五脏皆主于恐，而恐则气下也。五志五病之辨，既详如上，其外尚有悲病
者
，有曰肝悲哀动中则伤魂，是悲伤于肝也。有曰精气并于肺则悲，有曰悲则肺气乘矣，亦金
气伤肝也。有曰心虚则悲，有曰神不足则悲，有曰悲哀太甚则胞络绝，胞络绝则阳气内动，
发心下崩，致溲血者，皆悲伤于心矣。此肝、肺、心三脏皆病于悲，而气为之消也。有病为
惊者，曰东方青色，入通于肝，其病发惊骇，以肝应风木，风主震动而连乎胆之。有曰阳明
所谓甚则惊厥，闻木音则惕然而惊者，肝邪乘胃也。有曰惊则心无所倚，神无所归者，心神
散失也。此肝、胆、胃、心四脏皆病于惊，而气为之乱也。由此言之，是情志之伤，虽五脏
各有所属，然求其所由，则无不从心所发。故本神篇曰∶忧愁恐惧伤心。病形篇曰；怵惕
思虑则伤神，神伤则恐惧自失。口问篇曰，悲哀忧愁则心动，心动则五脏六腑皆摇。可见心
为五脏六腑之大主，而总统魂魄，兼该志意，故忧动于心则肺虚，思动于心则脾虚，怒动于
心则肝虚，恐动于心则肾虚。所谓五志惟心所使，设能善养此心，而居处安静，无为惧惧，
无为欣欣，婉然从物而不争，与时变化而无我，则志意和，精神定，悔怒不起，魂魄不散，
五脏俱安，邪亦安从奈我哉。
The "Seven Emotions" (Qī Qíng) referred to in the world are precisely the "Five Wills" (Wǔ Zhì) mentioned in the *Neijing* (Inner Canon). Beyond the Five Wills, two others remain; collectively, they are Joy (Xǐ), Anger (Nù), Worry (Yōu), Pensive Reflection (Sī), Grief (Bēi), Fear (Kǒng), and Fright (Jīng). Although there are seven emotions, they all originate from the Five Zang Organs. As stated in the *Treatise on Yin-Yang and Correspondences of Phenomena* (*Yīn Yáng Yìng Xiàng Lùn*): The Will associated with the Heart is Joy; with the Liver, Anger; with the Spleen, Pensive Reflection; with the Lung, Worry; and with the Kidney, Fear. This delineates the specific attribution of the Five Zang Organs to the Five Wills. However, there are cases where the Five Wills exhibit interrelated pathologies. For instance, Joy primarily belongs to the Heart, yet texts also mention its connection to the Lung: excessive joy injures the Corporeal Soul (Pò), because both the Heart and the Lung govern Joy. Joy injures Yang Qi, and since both the Heart and the Lung are Yang organs, Joy originates in the Heart but extends to the Lung; this is what is meant by "those with abundant Yang tend to be joyful." Similarly, while Anger primarily belongs to the Liver, some texts state that the Gallbladder governs Anger, as the Liver and Gallbladder are interior-exteriorly related; although Liver Qi may be robust, it is determined by the Gallbladder. There are accounts stating that when Blood accumulates in the upper body and Qi accumulates in the lower, causing mental restlessness and irritability, it is because Yang is overcome by Yin, thus the pathology affects the Heart. It is said that unrestrained anger injures the Will (Zhì) of the Kidney; if pathogenic factors lodge in the collaterals of the Foot-Shaoyin Kidney Meridian, one may experience unprovoked fluctuations between joy and anger, because anger arises from Yang and invades the Kidney. Thus, the Liver, Gallbladder, Heart, and Kidney can all manifest pathological anger; this is described as "those with abundant Yin tend to be angry," or "when Yin emerges into Yang, anger occurs." Regarding Pensive Reflection (Sī), which primarily belongs to the Spleen, texts note: "Reflection causes the Heart to fixate, and the Spirit (Shén) to return; righteous Qi remains stagnant and does not flow, resulting in Qi knotting." Since the Heart is the Mother of the Spleen, if the Mother's Qi fails to move, the Child organ is affected; hence, both the Heart and Spleen suffer from excessive reflection. Concerning Worry (Yōu), which primarily belongs to the Lung, texts indicate: "The transformational change of the Heart manifests as Worry"; "A small Heart is easily injured by worry," because Worry injures the Spirit, thereby affecting the Heart. It is stated that when Essence and Qi congregate in the Liver, Worry arises, due to Liver overacting upon the Spleen. Also, unresolved sorrow injures the Intent (Yì); since the Spleen governs Middle Qi, if Middle Qi is suppressed, Intent cannot unfold, leading to depression and worry. Thus, the Heart, Lung, Liver, and Spleen can all be diseased by Worry. As for Fear (Kǒng), which primarily belongs to the Kidney, texts say: "Fright injures the Heart"; when the Spirit is injured, fear manifests. Insufficiency of Blood leads to fear; insufficiency of Liver Qi leads to fear, because the Liver is the "General Officer"; when Liver Qi is deficient, timidity and fear arise. Fear allows the Spleen to encroach. When Essence and Qi congregate in the Spleen, awe/fear arises; awe is equivalent to fear, occurring when Kidney deficiency allows the Spleen to prevail. Stomach Qi rebelling upward causes hiccups and fear, because excess Yangming Earth Qi also injures the Kidney. Therefore, all Five Zang Organs—Heart, Liver, Spleen, Lung, and Kidney—govern Fear, and Fear causes Qi to sink downward. Having detailed the differentiation of the Five Wills and their corresponding diseases above, we must also consider the pathology of Grief (Bēi). Texts state: "Liver grief moves internally and injures the Ethereal Soul (Hún)," indicating grief affects the Liver. When Essence and Qi congregate in the Lung, grief arises; grief allows Lung Qi to encroach, representing Metal injuring Wood. Heart deficiency leads to grief; Spirit insufficiency leads to grief; excessive grief severs the Pericardium Collateral; severance of the Pericardium Collateral causes internal movement of Yang Qi, leading to bleeding from below the heart and hematuria. These instances show grief affecting the Heart. Thus, the Liver, Lung, and Heart are diseased by grief, and Qi is consumed. Regarding the disease of Fright (Jīng): "The color Green corresponds to the East and enters through the Liver; its pathology manifests as fright and terror," because the Liver corresponds to Wind-Wood, and Wind governs vibration, connecting to the Gallbladder. Severe Yangming pathology causes convulsions and fright at the sound of wood, indicating Liver Pathogen attacking the Stomach. Fright leaves the Heart without support and the Spirit without refuge, signifying the scattering of Heart Spirit. Thus, the Liver, Gallbladder, Stomach, and Heart are diseased by Fright, and Qi becomes chaotic. From this, we conclude that although emotional injuries have specific attributions to the Five Zang Organs, tracing their origin reveals they all emanate from the Heart. Hence, the *Chapter on Original Spirit* (*Běn Shén Piān*) states: "Sorrow and fear injure the Heart." The *Chapter on Disease Manifestations* (*Bìng Xíng Piān*) states: "Terror and pensive reflection injure the Spirit; when the Spirit is injured, one experiences fear and loss of self-control." The *Chapter on Mouth Questions* (*Kǒu Wèn Piān*) states: "Sorrow and grief cause Heart movement; when the Heart moves, all Five Zang and Six Fu Organs tremble." This demonstrates that the Heart is the Great Master of the Five Zang and Six Fu Organs, commanding the Hun and Po, and encompassing Yi and Zhi. Therefore, sorrow moving in the Heart causes Lung deficiency; reflection moving in the Heart causes Spleen deficiency; anger moving in the Heart causes Liver deficiency; fear moving in the Heart causes Kidney deficiency. This is known as "the Five Wills are commanded solely by the Heart." If one can properly nourish this Heart, dwell in tranquility, avoid excessive fear, avoid excessive joy, follow things gently without contention, and adapt to changes without self-attachment, then Yi and Zhi will be harmonious, Spirit will be settled, regret and anger will not arise, Hun and Po will not scatter, the Five Zang will be peaceful, and how could pathogens harm us?