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The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: The Heart is the official of the sovereign, from which Shen (Spirit/Mind) emerges. It also states: The Heart is the root of life and the source of changes in Shen. To regulate the spirit according to the four seasons, between daily routines and movements, it is urgent to align one's will with the seasonal changes. When illness occurs, one must examine the preservation or loss of spirit and will to determine treatment methods, because the root of life lies in Ying (Nutritive Qi) and Wei (Defensive Qi). All blood belongs to the Heart; the ascending, descending, relaxing, and knotting of Qi depend on changes caused by joy, anger, sorrow, worry, and fear. Some illnesses persist for a long time without relief, leading to the laxity and decay of Jing (Essence) and Qi, where Ying blood becomes stagnant and Wei Qi dissipates. Is this merely due to injury by external pathogens? No, it is because the Shen cannot maintain itself. Therefore, when the Yellow Emperor discussed the movement of Qi, he distinguished between courage and timidity; when discussing the pain and pleasure of diseases, he differentiated based on different mental states; when discussing the use of aromatic herbs and mineral drugs, he examined whether the patient had a calm mind. Regarding differences in residence due to nobility or poverty, and differing emotions due to separation or union of men and women, failing to understand these is warned against as the practice of crude physicians. Thus, Bian Que and Hua Tuo, when treating diseases, avoided the loss of Shen's guardianship; Wang Shuhe, when discussing pulses, distinguished the slowness or urgency of temperament. Sun Simiao, when prescribing medication, considered that if the spirit has not scattered, recovery is certain. Chu Cheng, when inquiring about symptoms, treated joy/sorrow and prosperity/decline as distinct categories, offering many treatments for eye diseases. Zhang Zhan regarded reducing thought and focusing inward as a divine prescription for treating eye diseases. As for Chen Cangqi’s discussions on herbs and plants, he emphasized harmonizing and nourishing the will, dispelling malevolent influences through speech and laughter to smooth emotions, and using non-action to drive away stagnation. Is this confined only to medicine, acupuncture, and moxibustion? In ancient times, people were tranquil and indifferent, and the method of treating disease was solely Zhuyou (incantation therapy). However, when worries and hardships attacked, and cunning arose, pathogens penetrated deeply into humans, requiring doctors to exert double the effort. Relying solely on toxic drugs without inquiring into emotional states means Spirit will not advance and Will will not be regulated, so the disease cannot be cured. Hence, the *Neijing* advises "closing doors and windows and repeatedly asking about their feelings," and the *Lingshu* (Spiritual Pivot) advises "approaching patients and asking what they are comfortable with." One does not treat the form, but treats the cause that affects the form. Taking one or two diseases as examples: Obstruction and closure at the diaphragm is a disease of Qi obstruction. Tracing its origin, it arises from sudden grief; treating the Qi by relieving the grief is sufficient. Amenorrhea in women is a disease of Blood stasis. Tracing its origin, it stems from the Heart Qi failing to descend smoothly; treating the Blood by unblocking the Heart Qi is sufficient. Extreme fatigue leading to palpitations and fright is a disease of excessive damage. It often originates from deficiency of Heart Qi; if Heart Qi is internally harmonized, the Spirit will not move erratically. Neck stiffness is a disease of Wind-Toxin. It often results from incessant worry and overthinking; if the will is harmonious and comfortable, Qi and Blood will not rebel. Yang excess manifests as dreams of fire; Yin excess manifests as dreams of water; the deficiency and excess of the Five Viscera all appear in dreams before the disease follows. Generally, when the physical body is disharmonious, the Shen is affected first. Therefore, in any medical technique, if one does not first satisfy their desires, rectify their thoughts, remove their aversions, and diminish their fears, there is no way to achieve a cure.