《内经》曰∶心者君主之官，神明出焉。又曰∶心者生之本，神之变也。四气调神，于
起居动作之间，每以志意顺四时为急务，迨其感疾，亦察精神志意存亡得失，以为治法，盖
谓有生之本，营卫气血也。诸血皆属于心，气之升降舒结，又因乎喜怒悲忧恐之变，病有至
于持久不释，精气弛坏，营泣卫除者，岂特外邪之伤哉，神不自许也，是以黄帝论气之行着，
必分勇怯，论病之苦乐，必异形志，论芳草石药，必察缓心和人。至于贵贱贫富异居，男女
离合异情，又以不知为粗工之戒，故扁鹊华佗治病，忌神明之失守，叔和论脉，辨性气之缓
急。孙思邈之用药，则以精神未散为必活。褚澄之问证，则以苦乐荣悴为异品，治目多矣。
而张湛以减思虑专内视，为治目之神方。至若陈藏器草木之论，又以和养志意，以禳去祟，
以言笑畅情怀，以无为驱滞着，岂专于药石针艾之间哉。盖上古恬淡，治病之法，祝由而已，
迨夫忧患既攻，巧诈复起，邪之感人也深，医之用功也倍。专恃毒药，而不问其情，则精神
不进，志意不治，故病不可愈，内经所以有闭户塞牖数问其情，针经所以有临病患问所便者
，不治其形，治使其形者也，且以病之一二言之，隔塞闭绝，气窒之病也。原其本则得于暴
忧，不治其气，而释其忧可也。女子不月，血滞之病也。原其本则得于心气不得下通，不治
其血，而通其心可也。劳极惊悸者，过伤之病也。每本于心气之不足，使心气内和，则精神
莫得而动也。颈 者风毒之病也。每得于愁忧思虑之不止，使志意和适，则气血莫得而逆也
。然则阳盛梦火，阴盛梦水，五脏虚实。皆形于梦寐之先，而后病从之，凡以形体之乖和，
神先受之，则凡治病之术，不先致其所欲，正其所念，去其所恶，损其所恐，未有能愈者也
《黄帝内经》说：心是君主之官，神明由此产生。又说：心是生命的根本，神的变化所在。顺应四时以调摄精神，在起居动作之间，务必以意志顺应四时为当务之急。等到感受疾病时，也要考察精神、意志的存亡得失，以此作为治疗方法，这是因为生命之本在于营卫气血。所有的血液都归属于心，气的升降舒散凝结，又随着喜怒悲忧恐等情绪的变化而变化。病情有持续长久不能解脱的，导致精气弛缓败坏，营血凝涩、卫气消散，这难道仅仅是外邪的伤害吗？更是因为自身的神志不能自持。因此，黄帝论述气的运行特征时，必定区分勇敢与怯懦；论述疾病的痛苦与快乐时，必定区别不同的意志形态；论述芳草石药的使用时，必定察验患者是否心情平和。至于地位贵贱、贫富不同而居住环境各异，男女离合带来的情感差异，如果不了解这些情况，就被视为粗劣医生的戒律。所以扁鹊、华佗治病，忌讳神明失守；王叔和论述脉象，辨别性格气质的缓急。孙思邈用药，认为只要精神未散就必定能治愈。褚澄问诊，认为苦乐荣辱是不同的证候类型，治疗眼疾的方法很多。张湛认为减少思虑、专注内视，是治疗眼疾的神方。至于陈藏器对草木药物的论述，又强调调和养顺意志，用言语欢笑畅达情怀，用无为来驱除滞着，这难道仅仅局限于药物、针灸之间吗？大概上古时代人们恬淡虚无，治病的方法只有祝由术而已。等到忧患攻心，巧诈兴起，外邪侵入人体更深，医生所用的功夫也就加倍。如果专门依赖毒药，而不询问患者的情志，那么精神就不能振奋，意志就不能调理，所以疾病无法痊愈。《内经》因此有“闭户塞牖，数问其情”的说法，《针经》因此有“临病患，问所便”的要求。不治疗形体，而是治疗使形体患病的原因。且以其中一两种病来说，膈塞闭绝，是气窒的病证。推究其本源，是由于突然的忧愁所致，不治疗气机，而解除其忧愁就可以了。女子月经不行，是血滞的病证。推究其本源，是由于心气不能向下通畅，不治疗血液，而疏通心气就可以了。极度疲劳导致的惊悸，是过度损伤的病证。每因心气不足引起，如果使心气内部调和，那么精神就不会妄动。颈项强直（项强）是风毒的病证。每每由于愁忧思虑不止引起，如果使意志和谐舒适，那么气血就不会逆乱。然而阳气盛则梦见火，阴气盛则梦见水，五脏的虚实，都会在梦境之前显现，然后疾病随之而来。大凡形体不和，神先受累，所以凡是治病的技术，不先满足其所欲，端正其所念，去除其所恶，减损其所恐，就没有能够治愈的。
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.