唐容川曰∶人之所以灵于物者，以其秉五行之秀也。夫此灵秀之气，非空无所寄而已，实则藏于五脏之中，是
为五脏之神。人死则其神脱离五脏，人病则五脏之神不安。知五神之所司，而
后知五病之情状。
经云∶心藏神。
唐容川曰∶人所以知觉，神主之也。神是何物？浑言之则两精相搏谓之神，空言之则变化不测谓之神，此皆放
言高论，未能实指之也。吾且为之实指曰∶神乃生于肾中之精气，而上归于心，合为离卦，中含坎水之象。惟其阴
精内舍，阳精外护，心脏之火，所以光明朗润，而能烛物。盖神即心火，得肾阴济之，而心中湛然，神明出焉，故曰
心藏神。心血不足，则神烦。心火不足，则神怯。风痰入心，则神昏也。西医知心为生血回血之脏，而谓心不主知
觉，主知觉者是脑髓筋。又言脑后筋只主运动，脑前筋主知觉。又言脑筋有通于心者。彼不知髓实心之所用，而非
髓能知觉也。盖髓为水之精，得心火照之而光见，故生知觉矣。古文思字从囟从心，即以心火照脑髓之义。髓如月
魄，心如日光，相照为明，此神之所以为用也。
经云∶肝藏魂。
唐容川曰∶魂者阳之精，气之灵也。人身气为阳，血为阴，阳无阴不附，气无血不留。肝主血而内含阳气，是
谓之魂。究魂之根源，则生于坎水之一阳。推魂之功用，则发为干金之元气。不藏于肺，而藏于肝者，阳潜于阴也。
不藏于肾，而藏于肝者，阳出之阴也。昼则游魂于目而为视，夜则魂归于肝而为寐。魂不安者梦多，魂不强者虚怯。
西医不知魂是何物，故不言及于梦。然西人知觉与华人同，试问彼夜梦恍惚，若有所见者，是何事物，因何缘故，则
彼将哑然。盖魂非剖割所能探取，而梦非器具所能测量，故彼不知也。
经云∶肺藏魄。
唐容川曰∶人身血肉块然，阴之质也。有是质即有宰是质者。秉阴精之至灵，此之谓魄。肝主血，本阴也，而
藏阳魂；肺主气，本阳也，而藏阴魄，阴生于阳也。实指其物，即肺中精华润
泽之气。西医所谓肺中只有膜沫是也。惟其有此沫，则散为膏液，降为精血，阴质由是而成矣。魂主动而魄主静，
百合病恍惚不宁，魄受扰也。魔魇中恶，魄气所掩也。人死为鬼，魄气所变也。凡魂魄皆无形有象，变化莫测，
西医剖割而不见，遂置弗道。夫谈医而不及魂魄，安知生死之说哉。
经云∶脾藏意。
唐容川曰∶旧注心之所忆谓之意。心火生脾土，故意藏于脾。按脾主守中，能记忆也。又主运用，能思虑也。
脾之藏意如此。脾阳不足，则思虑短少。脾阴不足，则记忆多忘。
经云∶肾藏志。
唐容川曰∶旧注心之所之谓之志。神生于精，志生于心，亦心肾交济之义。按志者，专意而不移也。志本心之
作用，而藏于肾中者，阳藏于阴中也。肾生精，为五脏之本；精生髓，为百骸之主，精髓充足，伎巧出焉，志之用
也。又按志，即古志字，记也。事物所以不忘，赖此记性；记在何处，则在肾经。盖肾生精，化为髓，而藏于脑中。
凡事物经目入脑，经耳入脑，经心亦入脑。脑中之髓，即将事物印记不脱，久之要思其事物，则心一思之，而脑中
之事物立见。盖心火阳光，如照相之镜也；脑髓阴汁，如留影之药也，光照于阳，而形附于阴。与心神一照，而事
记髓中同义。西学留影妙矣，而西医则不知人身自有照影留声记事之妙质。虽剖割千万人，能得此理否。古思字从
囟从心，囟者脑前也。以心神注囟，则得其事物矣。
容川又曰∶《内经》又有五脏七神之说。云脾藏意与志，肾藏精与气，与此不同。然志须属肾，精气血三者，
非神也。另条详注，不在此例，故从五神之说为是。
涂蔚生曰∶容川此节论释，词意既系精微，理由复极充足。务使前之空空洞洞，难以根据凭信者，各有切实根据
据，可为凭信。医者奉之为南针宝鉴。岂非其天资过人，学力极到之所使然
欤。西医动谓中国此等学说，近于玄妙，无从实验。不知中国医学之所以高尚者，即由于此中玄妙也。彼固不近
玄妙，彼固由于实验，何以其延医内科，多弗能效，常至杀人如反掌乎？然则西医亦宜知所改进矣。
唐容川说：人之所以比万物更有灵性，是因为人禀受了五行中的秀气。这种灵秀之气，并不是空虚而没有寄托的，实际上它藏于五脏之中，这就是五脏之神。人死后，其神脱离五脏；人患病时，五脏之神不安宁。了解了五神所主管的功能，然后才能了解五种疾病的状况。
唐容川说：人之所以有知觉，是由神来主宰的。神是什么东西？笼统地说，两精相搏称为神；抽象地说，变化莫测称为神。这些都是放言高论，不能确切地指出它的具体所在。我现在为它确切地指出：神产生于肾中的精气，而上归于心，合成为离卦，内含坎水的意象。正因为阴精内守，阳精外护，心脏之火因此光明朗润，能够照亮事物。可以说神就是心火，得到肾阴的济助，心中清澈宁静，神明由此产生，所以说心藏神。心血不足，则神志烦乱；心火不足，则神志怯懦；风痰入心，则神志昏迷。西医知道心是生血和回血的脏器，却认为心不主宰知觉，主宰知觉的是脑髓筋。又说脑后的筋只主运动，脑前的筋主知觉。又说脑筋有通达于心的。他们不知道髓实际上是心的作用表现，而不是髓能产生知觉。因为髓是水之精，得到心火的照耀而显现光明，所以产生了知觉。古文中“思”字从囟从心，就是以心火照耀脑髓的意思。髓如同月魄，心如同日光，相互照耀而成明，这就是神的作用。
唐容川说：魂是阳的精气，气的灵动。人身之气为阳，血为阴，阳没有阴就不依附，气没有血就不停留。肝主血而内含阳气，这叫做魂。探究魂的根源，它产生于坎水中的一阳。推究魂的功能，它发为乾金的元气。不藏在肺而藏在肝，是因为阳潜藏于阴中。不藏在肾而藏在肝，是因为阳出于阴中。白天魂游荡于眼睛而表现为视物，夜晚魂回归肝脏而表现为睡眠。魂不安宁则多梦，魂不强壮则虚怯。西医不知道魂是什么东西，所以不谈梦境。然而西方人的知觉与华人相同，试问他们夜间做梦恍惚，好像看到了什么，是什么事物，因何缘故，他们将会哑口无言。因为魂不是剖割所能探取的，梦也不是器具所能测量的，所以他们不知道。
唐容川说：人身血肉块然，是阴的质地。有了这个质地就有主宰这个质地的人。秉承阴精的极致灵性，这就叫魄。肝主血，本是阴，却藏阳魂；肺主气，本是阳，却藏阴魄，这是阴生于阳。确切地指出它的物体，就是肺中精华润泽的气。这就是西医所说的肺中只有膜沫。正因为有这个沫，就散为膏液，降为精血，阴质由此形成。魂主动而魄主静，百合病恍惚不宁，是魄受到扰乱；魔魇中恶，是魄气被掩盖；人死后变成鬼，是魄气变化所致。凡是魂魄都无形但有象，变化莫测，西医剖割看不见，于是置之不理。谈论医学如果不涉及魂魄，怎么懂得生死之说呢？
唐容川说：旧注解说心之所忆叫做意。心火生脾土，所以意藏在脾。按脾主守中，能记忆；又主运用，能思虑。脾藏意的情况就是这样。脾阳不足，则思虑短少；脾阴不足，则记忆多忘。
唐容川说：旧注解说心之所之叫做志。神生于精，志生于心，也是心肾交济的意思。按志，就是专一而不移动。志本来是心的作用，而藏在肾中，是因为阳藏在阴中。肾生精，是五脏的根本；精生髓，是百骸的主宰，精髓充足，技巧由此产生，这是志的作用。又按志，就是古时的“志”字，意思是记。事物之所以不忘，依靠这种记性；记在何处，则在肾经。因为肾生精，化为髓，而藏在脑中。凡是事物经过眼睛进入脑，经过耳朵进入脑，经过心也进入脑。脑中的髓，就将事物的印记牢牢记住，久而久之要想那些事物，只要心一想，脑中的事物立刻显现。可以说心火像阳光，如同照相的镜子；脑髓像阴汁，如同留影的药，光照于阳，而形附于阴。这与心神一照，事记于髓中的意义相同。西学的留影技术很妙，但西医却不知道人身自有照相、留声、记事的美妙本质。即使剖割千万人，能得到这个道理吗？古“思”字从囟从心，囟是指脑前。用心神注视囟门，就能获得事物的信息。
容川又说：《内经》又有五脏七神的说法。说脾藏意与志，肾藏精与气，与此不同。然而志必须属于肾，精、气、血三者，不是神。另有条目详细注释，不在此例，所以遵从五神的说法是正确的。
涂蔚生说：容川这一节的论述解释，词意既精细微妙，理由又极其充足。务使之前空空洞洞、难以根据凭信的内容，各有切实根据，可以作为凭信。医生奉它为指南针和宝鉴。难道不是他天资过人、学力极深所造成的吗？西医动不动就说中国这类学说近于玄妙，无从实验。不知道中国医学之所以高尚，正是由于其中的玄妙。他们本来不接近玄妙，他们本来是由于实验，为什么请他们看内科病，大多无效，常常致人死地如反掌呢？那么西医也应该知道如何改进了。
Tang Rongchuan stated: The reason why humans are more spiritual than other creatures is that they have inherited the exquisite essence of the Five Elements (Wu Xing). This spiritual and exquisite Qi does not exist in a void without a vessel; rather, it is actually stored within the Zang organs, which constitutes the Spirits of the Zang organs. Upon death, the spirit departs from the Zang organs; when a person is ill, the spirits of the Zang organs are unsettled. Only by understanding the functions governed by the five spirits can one comprehend the manifestations of diseases related to them.
The Classics state: The Heart stores Shen (Spirit).
Tang Rongchuan stated: Human perception and consciousness are governed by Shen. What is Shen? Broadly speaking, the interaction of two essences is called Shen; abstractly speaking, unpredictable changes are called Shen. These are merely speculative discussions that fail to point out its concrete existence. I shall specify it thus: Shen arises from the Jing (Essence) in the Kidney and ascends to the Heart, combining to form the Li Trigram, containing the imagery of Kan Water. Because Yin Essence resides internally and Yang Essence protects externally, the Fire of the Heart shines brightly and moistens, enabling it to illuminate objects. Essentially, Shen is the Fire of the Heart; aided by the nourishment of Kidney Yin, the Heart becomes clear and tranquil, allowing Ming De (bright virtue/spirituality) to emerge. Hence, it is said that the Heart stores Shen. If Heart Blood is insufficient, Shen becomes agitated; if Heart Fire is insufficient, Shen becomes timid; if Wind-Phlegm enters the Heart, Shen becomes confused. Western medicine acknowledges the Heart as the organ for generating and returning blood but claims it does not govern perception, attributing perception instead to the brain marrow and nerves. They further state that posterior nerves govern movement while anterior nerves govern perception, and that there are connections between brain nerves and the Heart. They fail to realize that Marrow is actually the functional expression of the Heart, not the source of perception itself. Marrow is the essence of Water; illuminated by the Fire of the Heart, it manifests brightness, thereby generating perception. In ancient Chinese characters, the character for "thought" (Si) consists of the radical for fontanelle (Xin) and Heart, implying the meaning of Heart Fire illuminating Brain Marrow. Marrow is like the dark aspect of the moon, while the Heart is like the sunlight; their mutual illumination creates clarity, which is the function of Shen.
The Classics state: The Liver stores Hun (Ethereal Soul).
Tang Rongchuan stated: Hun is the refined essence of Yang and the agility of Qi. In the human body, Qi is Yang and Blood is Yin; Yang cannot adhere without Yin, and Qi cannot remain without Blood. The Liver governs Blood and contains internal Yang Qi, which is termed Hun. Investigating the root of Hun, it originates from the single Yang line in Kan Water. Deduced from its function, it develops into the primal Qi of Qian Metal. It is stored in the Liver rather than the Lung because Yang hides within Yin. It is stored in the Liver rather than the Kidney because Yang emerges from Yin. During the day, Hun wanders in the eyes, enabling vision; at night, Hun returns to the Liver, enabling sleep. If Hun is unsettled, there are many dreams; if Hun is weak, there is deficiency and timidity. Western medicine does not know what Hun is and thus does not discuss dreams. However, Westerners' perception is the same as Chinese people's. If we ask them about their vague dreams where they seem to see things, what those things are and the reasons behind them, they will be speechless. This is because Hun cannot be explored through dissection, nor can dreams be measured by instruments; hence, they do not know.
The Classics state: The Lung stores Po (Corporeal Soul).
Tang Rongchuan stated: The flesh and blood of the human body are solid masses, representing the substance of Yin. With this substance comes that which governs it. Possessing the utmost spirituality of Yin Essence, this is called Po. The Liver governs Blood, which is fundamentally Yin, yet it stores the Yang Hun; the Lung governs Qi, which is fundamentally Yang, yet it stores the Yin Po. This illustrates that Yin arises from Yang. Specifying its physical correlate, it is the essence and moistening Qi within the Lung. This corresponds to what Western medicine describes as only having membrane foam in the lungs. Precisely because of this foam, it disperses into paste and fluid, descends into essence and blood, and Yin substances are formed thereby. Hun governs movement, while Po governs stillness. In Baihe Disease (Lily Disease), characterized by恍惚 (fluctuation/restlessness), Po is disturbed. In cases of demonic oppression or fainting, Po Qi is obscured. After death, becoming a ghost is a transformation of Po Qi. Both Hun and Po are formless yet have imagery, with unpredictable changes. Western medicine cannot see them through dissection and thus ignores them. If medical discourse does not address Hun and Po, how can one understand theories of life and death?
The Classics state: The Spleen stores Yi (Intellect/Thought).
Tang Rongchuan stated: Old commentaries define Yi as what the Heart remembers. Since Heart Fire generates Spleen Earth, Yi is stored in the Spleen. The Spleen guards the center and enables memory; it also governs operation and enables deliberation. This is how the Spleen stores Yi. If Spleen Yang is insufficient, deliberation is scant; if Spleen Yin is insufficient, memory is forgetful.
The Classics state: The Kidney stores Zhi (Willpower).
Tang Rongchuan stated: Old commentaries define Zhi as where the Heart directs itself. Shen arises from Jing, and Zhi arises from the Heart, reflecting the mutual interaction of Heart and Kidney. Zhi implies focused intent that does not waver. Although Zhi is originally a function of the Heart, it is stored in the Kidney because Yang is stored within Yin. The Kidney generates Jing, serving as the root of the five Zang organs; Jing generates Marrow, serving as the master of the hundred bones. When Marrow and Essence are sufficient, dexterity and skill emerge, which is the function of Zhi. Furthermore, Zhi corresponds to the ancient character for "record." Things are not forgotten due to this mnemonic faculty; the location of this memory is the Kidney Meridian. The Kidney generates Jing, transforms it into Marrow, and stores it in the brain. All sensory inputs—through the eyes, ears, or heart—enter the brain. The Marrow in the brain firmly imprints these things. Over time, when one wishes to recall these things, a thought from the Heart causes the images in the brain to appear immediately. The Heart Fire is like sunlight, akin to a camera lens; Brain Marrow is like Yin fluid, akin to photographic developer. Light shines on Yang, and form attaches to Yin. This is equivalent to the Heart Spirit illuminating and recording events in the Marrow. While Western photography is ingenious, Western medicine fails to recognize that the human body possesses its own miraculous qualities for imaging, sound recording, and memory. Even dissecting thousands of bodies, can one discover this principle? The ancient character for "thought" (Si) comprises Xin (fontanelle) and Heart. By directing Heart Spirit to the Xin, one grasps the information of things.
Rongchuan further stated: The Neijing also mentions the theory of Seven Spirits of the Five Zang organs, stating that the Spleen stores Yi and Zhi, and the Kidney stores Jing and Qi, which differs from the current discussion. However, Zhi must belong to the Kidney, and Jing, Qi, and Blood are not Spirits. Detailed notes on this are provided elsewhere and do not apply here; therefore, adhering to the theory of the Five Spirits is correct.
Tu Weisheng stated: Rongchuan's explanation in this section is both subtle in wording and abundant in reasoning. It provides solid grounds for previously vague and unconvincing concepts, making them credible. Physicians who adopt it as a compass and treasure mirror demonstrate exceptional talent and profound learning. Western medicine often dismisses such Chinese theories as mystical and untestable. They fail to realize that the nobility of Chinese medicine lies precisely in this mysticism. Their approach lacks this mysticism and relies solely on experimentation, yet why is it that internal medicine treatments by Western doctors often fail, sometimes causing death as easily as turning a palm? Thus, Western medicine should consider improvement.