《通玄经》曰∶人以形为舍，心为主。主于国则君臣之分，主于家则父子之礼。心为君父，气
为臣子，身为家国。心气一注，无气不从。在五行为火，南方盛阳之精，宿应荧惑，神受朱雀。状垂
二叶，色若朱莲。神明根据泊，变化莫测。混合阴阳，大包天地，细包毫芒。制之则止，放之则狂。
清静道生，浊躁神亡。但能空寂，得之存常。永保无为，其身则昌。惟狂克念，可以作圣；惟圣罔念，
可以作狂。古今达士，养以寡欲，务于至诚，真源湛然，灵光自莹于丹台也。不为事惑物役，可以超
凡入圣。
《西山记》曰∶从道受生，谓之性。自一禀形，谓之命。所以任物，谓之心。心有所忆，谓
之意。意有所思，谓之志。事无不周，谓之智。智周万物，谓之虑。动而荣身，谓之魂。静以镇身，
谓之魄。流行骨肉，谓之血。保形养气，谓之精。气清而快，谓
之荣。气浊而迟，谓之卫。总括百骸，渭之身。众象备见，谓之形。块然有阂，谓之质。形貌可则，
谓之体。小大有分，谓之躯。众思不碍，谓之神。漠然变化，谓之灵。气来入身，谓之生。气去于形，
谓之死。所以通生，谓之道。道者，有而无形，无而有精，变化不测，通神群生。真人上仙教人
修道，即修心也；教人修心，即修道也。道不可见，因心以明之；心不可常，用道以守之。故虚心遣其实，
无心除其有也。定心令不动也，安心令不危也，静心令不乱，正心令不邪，清心令不浊，净心令不
秽。此皆己有，令己除之。心直不反复也，心平无高下也，心明不暗昧也，心通无窒碍也。此皆固有，因
以然之，又在少思、少念、少欲、少事、少语、少笑、少愁、少乐、少喜、少怒、少好、少恶，故得灵光
不乱，神气不狂，方可奉道保生。嗟无知者，多思神殆，多念志散，多欲损气，多事役形，多语弱气，
多笑损脏，多愁摄血，多乐溢意，多喜则交错，多怒则百脉不定，多好则昏乱不理，多恶则憔悴无欢。
故其源不洁，和气自耗，不得延年，失于养心之故也。故古喻之如猿狂而不定，比之如贼盗其所有也。
《通玄经》说：人把身体当作居所，心是主宰。在国君身上体现为君臣的等级秩序，在家庭里体现为父子的礼仪规范。心如同君主和父亲，气如同臣子和子女，身体如同国家和家庭。只要心念专注一处，没有气不随之顺应的。在心所属的五行中属火，是南方盛阳的精粹，星宿对应荧惑星（火星），神灵受配朱雀。心脏形状像下垂的两片叶子，颜色如同红色的莲花。神明依托于此，变化莫测。它混合阴阳，宏观上包容天地，微观上包容毫芒。克制它则静止，放纵它则狂乱。保持清静则道生，浑浊躁动则神亡。只要能保持空寂，就能获得恒常之道。永远保持无为的状态，身体就会昌盛。只有狂乱的人能克制杂念，就可以成为圣人；只有圣人若不起念头（陷入执念），也可以沦为狂人。古今通达之士，通过减少欲望来修养身心，致力于达到极致的真诚，使真源清澈澄明，灵光自然在丹台（指心神所在之处）中莹润发光。不被事务迷惑、不被外物役使，就可以超凡脱俗进入圣境。
《西山记》说：顺应大道而获得生命，叫做性。从“一”禀受形体，叫做命。用来应对万物，叫做心。心中有所回忆，叫做意。意有所思考，叫做志。事情处理得无不周全，叫做智。智慧周遍万物，叫做虑。运动而使身体荣润，叫做魂。安静而镇守身体，叫做魄。在骨肉中流动，叫做血。保养形体和气息，叫做精。气清快，叫做营气（荣）。气浊迟，叫做卫气。总括全身骨骼，叫做身。各种形象具备可见，叫做形。块状而有阻碍，叫做质。形貌可以作为准则，叫做体。大小有分别，叫做躯。各种思虑不产生障碍，叫做神。漠然地发生变化，叫做灵。气进入身体，叫做生。气离开形体，叫做死。用来贯通生命的，叫做道。道，是有却无形体，无却有精微，变化不可测度，贯通神灵与众生。真人和上仙教导人们修道，就是修心；教导人们修心，就是修道。道看不见，通过心来彰显它；心不能常驻不变，用道来守护它。所以要让心虚空以遣除其实执，让心无心以除去其所有。定心使其不动摇，安心使其不危险，静心使其不乱，正心使其不邪，清心使其不浊，净心使其不污秽。这些都是自己本有的，要让自己去除这些杂质。心直率而不反复无常，心平和而无高低之分，心明亮而不昏暗，心通畅而无阻滞。这些都是固有的，因此要顺应并强化它们，又在于少思、少念、少欲、少事、少语、少笑、少愁、少乐、少喜、少怒、少好、少恶，这样才能使灵光不乱，神气不狂，才可以奉行道并保养生息。唉，无知的人，多思则神疲惫，多念则志分散，多欲则损气，多事则役形，多语则弱气，多笑则损脏，多愁则摄血（导致血液凝滞或亏损），多乐则溢意（意念过度发散），多喜则交错（气血紊乱），多怒则百脉不定，多好则昏乱不理，多恶则憔悴无欢。所以如果源头不洁净，和气自然消耗，不能延年益寿，这是失于养心的缘故啊。所以古人把它比喻为猿猴般狂乱不定，比作盗贼窃取其所拥有的东西一样（指心神被外物掠夺）。
According to the *Tongxuan Jing* (Classic of Communicating with the Mysterious): Humans regard the physical form as a dwelling, and the Heart (*Xin*) as the master. In the state, this manifests as the distinction between ruler and minister; in the family, it manifests as the propriety between father and son. The Heart is like the ruler and father, Qi (*Qi*) is like the minister and son, and the body is like the state and home. When the intention of the Heart focuses on one point, there is no Qi that does not follow. In the Five Elements (*Wu Xing*), it corresponds to Fire (*Huo*), the essence of the abundant Yang of the South, corresponding to the star Yinghuo (Mars), and its spirit is associated with the Vermilion Bird (*Zhuque*). Its shape resembles two hanging leaves, its color like a red lotus. The Divine Spirit (*Shenming*) resides here, its changes unfathomable. It blends Yin and Yang (*Yin-Yang*), encompassing Heaven and Earth in its macrocosm, and fine hairs in its microcosm. Restrained, it stops; released, it becomes wild. Clarity and tranquility give rise to the Dao (*Dao*); turbidity and agitation cause the loss of the Spirit. If one can maintain emptiness and stillness, one attains constancy. By forever preserving non-action (*Wuwei*), one's body will prosper. Only the mad who can control their thoughts may become sages; only the sages who abandon thought may become mad. Sages of ancient and modern times nourish themselves through few desires, striving for utmost sincerity, so that the true source remains clear and profound, and the spiritual light naturally shines brightly at the Dantai (the palace of the Heart). Not being confused by affairs or enslaved by objects, one can transcend the ordinary and enter the realm of sainthood.
According to the *Xishan Ji*: Receiving life from the Dao is called Nature (*Xing*). Receiving form from the One is called Destiny (*Ming*). That which handles things is called the Heart (*Xin*). What the Heart recalls is called Intention (*Yi*). What Intention thinks about is called Will (*Zhi*). That which handles matters without omission is called Wisdom (*Zhi*). Wisdom that encompasses all things is called Deliberation (*Lv*). Movement that enriches the body is called Hun Soul (*Hun*). Stillness that stabilizes the body is called Po Soul (*Po*). Flowing within flesh and bones is called Blood (*Xue*). Preserving form and nourishing Qi is called Essence (*Jing*). Clear and swift Qi is called Ying Qi (Nutritive Qi) (*Rong*). Turbid and slow Qi is called Wei Qi (Defensive Qi) (*Wei*). Encompassing all bones is called Body (*Shen*). All forms being visible is called Shape (*Xing*). Block-like and obstructed is called Substance (*Zhi*). Form and appearance serving as a model is called Constitution (*Ti*). Having distinctions of size is called Trunk (*Qu*). Thoughts that do not hinder each other are called Spirit (*Shen*). Changing indifferently is called Spiritual Efficacy (*Ling*). Qi entering the body is called Life (*Sheng*). Qi leaving the form is called Death (*Si*). That which connects life is called the Dao (*Dao*). The Dao is existent yet formless, non-existent yet essential, changing unpredictably, and connecting the spirits of all living beings. True Persons and Immortals teach people to cultivate the Dao, which is to cultivate the Heart; teaching people to cultivate the Heart is to cultivate the Dao. The Dao cannot be seen, but is clarified through the Heart; the Heart cannot remain constant, but is guarded by the Dao. Therefore, emptying the Heart dispels its substantial attachments; having no Heart removes its possessions. Stabilizing the Heart makes it unshakable; calming the Heart prevents danger; quieting the Heart prevents disorder; rectifying the Heart prevents evil; clearing the Heart prevents turbidity; purifying the Heart prevents filth. These are inherent, and one must remove these impurities oneself. A straight Heart does not fluctuate; a peaceful Heart has no high or low; a bright Heart is not obscure; a penetrating Heart has no obstruction. These are inherent qualities, thus they should be nurtured. Furthermore, it lies in thinking little, intending little, desiring little, doing little, speaking little, laughing little, worrying little, rejoicing little, being pleased little, being angry little, liking little, and disliking little. Thus, the spiritual light remains undisturbed, and the Spirit and Qi do not go wild, allowing one to follow the Dao and preserve life. Alas, the ignorant: much thinking exhausts the Spirit; much intending scatters the Will; much desire damages Qi; much activity enslaves the form; much speech weakens Qi; much laughter damages the Zang organs; much sorrow constricts Blood; much joy overflows the Intention; much pleasure causes chaos; much anger makes the hundred vessels unstable; much liking leads to confusion and disorder; much dislike results in haggardness and lack of joy. Therefore, if the source is not pure, the Harmonious Qi (*Heqi*) is naturally consumed, longevity is not achieved, due to the failure in cultivating the Heart. Hence, the ancients compared it to a monkey, wild and unsettled, or likened it to thieves stealing what belongs to you.