《老子道经》云∶谷神不死。（谷，养也。人能养神则不死也。神谓五脏之神。肝藏魂，
肺藏魄，心藏神，肾藏精，脾藏志，五脏尽伤则五神去也。）是谓玄牝。（言不死之道在于玄
牝。玄，天也，于人为鼻；牝，地也，于人为口。天食人以五气，从鼻入脏于心，五气精微。
为精神聪明音声五性，其鬼曰魂，魂者雄也，主出入于鼻，与天通气，故鼻为玄也。地食人
以五味，从口入藏于胃，五味浊辱，为形骸骨肉血脉六情，其鬼曰魄，魄者雌也，主入出于
口，与地通气，故口为牝也。）玄牝之门，是谓天地之根。〔根，元也。言鼻口之门是为（乃
）天地之元气所从往来也。〕绵绵乎若存。（鼻口嘘吸喘息，当绵绵微妙，若可存。复若无有
也。）用之不勤。（用气当宽舒。不，当急疾，勤，劳也。）
《史记》云∶人所以生者，神也；所 者形也。神大用则竭，形大劳则蔽，形神离则
死，故圣人重之。由是观之，神者生之本也，形者神之具也，不先定其神。而曰我有以治天
下，何由乎？
《抱朴子》云∶夫有因无而生焉，形须神而立焉，有者无之宫也，形者神之宅也，故譬
之
于堤，堤坏则水不留矣。方之于烛，烛麋（糜）则火不居矣。身劳则神散，气竭则命终，根
拔蝎繁，则青青去木矣。器疲欲胜，则精灵离逝矣。
《养生要集》云∶颖川胡照（昭）孔明云∶目不欲视不正色，耳不欲听丑秽声，鼻不欲
（嗅）腥气，口不欲尝毒刺味，心不欲谋欺诈事，此辱神损寿。又居常而叹息，晨夜吟啸
于正来邪矣。夫常人不得无欲，又复不得无事，但常和心约念静身损物，先去乱神犯性者，
此即啬（所力反）神之一术也。
又云∶钜鹿张 子明曰∶思念不欲专，亦不欲散，专则愚惑，散则佚荡。又读书致思，
损性尤深。不能不读。当读己所解者，己所不解而思之不已，非但损寿，或中戆（《玉》都
绛反，愚也；）疣（涉降反，愚也，音尤）失志，或怅恍不治，甚者失性，世谓之经逸。
《延寿赤书》云∶三魂名∶爽灵、胎光、幽精。七魄神名∶尸苟、伏矢、雀阴、吞贼、
非毒、除秽、臭肺。（巳上名夜半五更诵两遍，魂魄不离形神也。）
五脏神名∶心神赤子字朱灵，肺神诰华字虚成，肝神龙烟字含明，肾神玄KT 字育婴，
脾神常在字魂庭。（以上神名，日别诵之，神不离形也。）
《圣记经》云∶人身中有三无宫也，当两眉却入三寸为泥丸宫，此上丹田也；中有赤子
字符先，一名帝卿人，长三寸，紫衣也。中心为绛宫，此中丹田也；其中真人字子丹，一名
光坚，赤衣也。脐下三寸为命门宫，此下丹田也；其中婴儿字符阳，一名谷玄黄衣也，皆如
婴儿之状。凡欲拘制魂魄，先阴呼其名，并存服色，令次第分明。
《老子道经》说：谷神不死。（“谷”，意为滋养。人若能滋养精神，就能长生不老。所谓“神”，指的是五脏之神。肝藏魂，肺藏魄，心藏神，肾藏精，脾藏志，如果五脏都受到损伤，那么五神就会离去。）这叫做玄牝。（意思是长生的道理在于玄牝。“玄”代表天，在人体对应鼻子；“牝”代表地，在人体对应口。天通过鼻子给人提供五种气，进入脏腑到达心脏，这些气的精微部分化为精神、聪明、声音和五种本性，其鬼灵称为魂，魂属阳刚，主要控制鼻子的出入呼吸，与天相通，所以鼻子被称为“玄”。地通过口给人提供五味，进入胃腑，五味的浊重部分化为形体、骸骨、肌肉、血脉和六种情感，其鬼灵称为魄，魄属阴柔，主要控制口的摄入排出，与地相通，所以口被称为“牝”。）玄牝之门，这就是天地的根源。（“根”，即本源。意思是鼻口之门是天地元气往来的通道。）绵绵不绝，似有似无。（鼻口的呼吸吐纳，应当细微柔和，似乎存在，又似乎不存在。）使用它而不疲倦。（运用气息应当宽缓舒展，不应当急迫快速，“勤”意为劳苦。）
《史记》说：人之所以能生存，是因为有神；人所拥有的形体，是神的载体。神过度使用就会枯竭，形体过度劳累就会遮蔽（受损），形与神分离就会死亡，所以圣人重视这一点。由此看来，神是生命的根本，形是神的居所，如果不先安定自己的神，却说我有办法治理天下，这怎么可能呢？
《抱朴子》说：有形的事物因无形之道而产生，形体需要神来支撑。有形之物是无形的居所，形体是神的宅舍。所以把它比作堤坝，堤坝毁坏则水无法留存；把它比作蜡烛，蜡烛烧尽则火无法停留。身体劳累则神气涣散，气耗尽则生命终结，就像树根被拔起，繁茂的枝叶就会离开树木；器物疲劳想要承受重负，则精灵就会离逝。
《养生要集》说：颍川人胡昭（字孔明）说：眼睛不要看不正的颜色，耳朵不要听丑恶污秽的声音，鼻子不要嗅腥臭之气，口不要尝有毒刺喉的味道，心里不要谋划欺诈的事情，这些都会辱没精神、损害寿命。另外，日常经常叹息，早晚吟啸，也是走向邪路的征兆。普通人不可能没有欲望，也不可能没有事务，但应当常使内心平和、意念简约、身体安静、减少外物诱惑，首先去除那些扰乱心神、触犯本性的因素，这就是“啬神”（爱惜精神）的一种方法。
又说：钜鹿人张湛（字子明）说：思念不要过于专注，也不要过于散漫，过于专注则会愚昧迷惑，过于散漫则会放纵荡逸。另外，读书思考，对性情的损耗尤其深重。不能不读书，应当读自己已经理解的内容，对于自己不理解而不停止思考的问题，不仅损害寿命，或者导致愚笨失志，或者恍惚不安难以治愈，严重的甚至丧失本性，世人称之为“经逸”（偏离正道）。
《延寿赤书》说：三魂的名字是：爽灵、胎光、幽精。七魄的神名是：尸苟、伏矢、雀阴、吞贼、非毒、除秽、臭肺。（以上名字在半夜五更时诵读两遍，魂魄就不会离开形神。）
五脏神的名字是：心神名为赤子，字朱灵；肺神名为诰华，字虚成；肝神名为龙烟，字含明；肾神名为玄冥，字育婴；脾神名为常在，字魂庭。（以上神名，每天分别诵读，神就不会离开形体。）
《圣记经》说：人身中有三个无为之宫。在两眉之间向内三寸处为泥丸宫，这是上丹田；其中有赤子，字符先，又名帝卿人，身长三寸，穿紫衣。中间为绛宫，这是中丹田；其中有真人，字子丹，又名光坚，穿红衣。脐下三寸为命门宫，这是下丹田；其中有婴儿，字符阳，又名谷玄黄，穿黄衣，都像婴儿的样子。凡是想要拘束控制魂魄，先暗中呼唤它们的名字，并观想它们的颜色，使得次序分明。
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.