人有心肾两伤，一旦觉自己之身分而为两，他人未见，而已独见之，人以为离魂之症也，
谁知心肾之不交乎。人身之心肾，无刻不交。心不交于肾，则梦不安；肾不交于心，则神发
躁。然此犹心病而肾不病，肾病而心不病也。故梦虽不安，魂
犹恋于心之中；神虽发躁，魂尚根据于肾之内，魂欲离而不能离也。惟心肾之两亏，则肾之
精不能交于心，而心之液不能交于肾，而魂乃离矣。虽然魂藏于肝，未闻藏于心肾也。心肾
亏而肝气未伤，则肝能藏魂，何便至于离哉？不知肝之母肾也，肝之子心也。肝居于心肾
之间，肾亏则无水以生肝，而肝伤矣。心亏则无液以耗肝，而肝又伤矣。肝伤则血燥，血燥
则魂不能藏，往来于心肾，母不能生，子不能养，魂安得不离哉。治法似宜大补其肝血，
以引其魂之入肝矣。然而魂虽入肝，心肾未补，仍耗损肝木之气，魂即暂归而复离，必须
兼补心肾之为得也。方用摄魂汤∶
生枣仁（五钱） 麦冬（一两） 熟地（一两） 白芍（一两） 当归（五钱） 山茱
萸（五钱） 人参（一两） 茯神（五钱） 远志（二钱） 巴戟天（五钱） 柏子仁（三
钱） 白芥子（二钱）水煎服。一剂而魂合为一矣。连服数剂，不再离也。
此方心肝肾兼治，肾水润而肝不燥，肝血旺而心不枯，心欲交于肾，而肝通其气，肾欲
交于心，而肝导其津，自然魂定而神安，神安而目一，不至有歧视之分也。
此症用合魂丹亦可治。
人参（五钱） 茯神（三钱） 炒枣仁（一两） 熟地（二两） 莲子心（五钱） 巴
戟天（一两）水煎服。一剂而魂合矣。
人有终日思想情人，杳不可见，以至梦魂交接，醒来又远隔天涯，日日相思，宵宵成
梦，忽忽如失，遂觉身分为两，能知户外之事，人以为离魂之症，谁知心肝之气郁乎。夫肝本
藏魂，气郁则肝气不宣，宜乎魂之不出矣。不知肝郁必至克脾，思想又必伤脾，脾土一伤，
即不能输精于心肝之内，而心气必燥，肝又因郁而血干，无津以润心，则心更加燥，心燥
则肝气不安，日欲出气以顾心，而情人不见，心中拂抑，愈动其郁，郁极火炎，而魂不愿藏
于肝中，乃随火外出之为快。魂既外出，而躯壳未坏，故能回顾其身，视身为二也。治法必
须舒肝气之郁，滋心气之燥，兼培其脾土，使土气得养生津，即能归魂矣。方用舒魂丹∶
人参（一两） 白芍（一两） 当归（五钱） 白术（五钱） 茯神（五钱） 麦冬（
五钱） 丹砂末（一钱） 菖蒲（一钱） 柴胡（一钱） 郁金（一钱） 天花粉（一钱） 甘
草（一钱）水煎服。一剂而魂定，二剂而身合为一矣。
此方心、脾、肝同治之法也，而舒肝为甚。病成于郁，解郁而神魂自定，然则舒魂丹即
舒肝之丹也。
此症用归魂饮亦效。
白芍（二两） 人参（五钱） 贝母 香附（各三钱） 郁金（一钱）水煎服。二剂
而魂归矣。
人有狂症初起，身在床上，能知户外之人，口中骂詈，嫌家人不出户迎入，人亦为离魂
之病，谁知胃火犯心乎。夫心火本生胃土，有母子之谊，何故犯心，使心神之出外？不知胃
土乃心之娇子也，胃弱则心火来凑于胃，胃强则心火反避夫胃矣。盖心火宁静，胃火沸腾，
当胃火焚烧之时，胃且自身罔顾，安顾其父母乎？其犯上作乱，弑逆之事，往往不免，故心
君姑息，宁下堂而走，以避胃火之焚烧，所以心神外出，成离魂之危病也。夫魂既离身，宜
随出随死，何尚有一、二日之荀延？因心神虽出，而心气犹未绝耳。救法舍人参竹叶石膏
汤别无二法。然必须大剂煎之，恣其酣饮，庶几可救，否则尚在生死之间也。
方中最宜多者，石膏也；其次必多用人参。大约石膏宜用二两，人参须用一两，兼而施
之，实夺魂之妙药也。倘因循不用，或用此方畏首畏尾，少用石膏、人参，均无济于返魂也。
或谓多用石膏，少用人参，未为不可。嗟乎！定狂原止藉石膏之多，返魂非人参不可，盖
魂已外越，一时回宫，心摇摇靡定，若不多用人参，何以
安神，使之不再离耶？此人参之所以必当多用耳。
此症单用玄参三两，水煎服，二剂而魂不离也。
人有心与肾同时受损的情况，一旦感觉自己的身体分裂为两个，别人没看见，只有自己看见了，人们认为这是离魂症，
谁知道这是心肾不交呢。人体的心与肾，没有一刻不相互交通的。心不交于肾，就会睡眠多梦不安；肾不交于心，就会神志烦躁。然而这还只是心病而肾未病，或肾病而心未病的情况。所以虽然梦境不安，但魂仍然依恋在心之中；虽然神志烦躁，但魂尚且依附在肾之内，魂想要离开却不能离开。只有当心肾两虚时，肾的精气不能上交于心，心的阴液不能下交于肾，魂才会离散。虽然魂藏于肝，没听说过藏于心肾中。心肾亏损而肝气未受损伤，那么肝就能藏住魂，怎么会至于离散呢？不知道肝的母亲是肾，肝的儿子是心。肝位于心肾之间，肾亏则没有水来生养肝，肝就受伤了。心亏则没有阴液来滋养肝（注：原文“耗”在此语境下结合后文“无津以润心”及中医五行相生逻辑，实指心阴不足无法制约肝阳或滋养肝体，此处依文意译为滋养/润泽之意，或指心火亢盛耗伤肝阴，但前文说心亏，故取心阴不足导致肝失濡养或心火相对偏亢之意，结合陈士铎学术思想，此处意指心肾阴虚，水火不济，导致肝木失养），肝又受伤了。肝受伤则血液枯燥，血液枯燥则魂不能藏匿，魂在心肾之间往来，母亲（肾）不能生养，儿子（心）不能供养，魂怎么能不离散呢？治疗方法似乎应该大补肝血，来引导魂回归肝脏。然而魂虽然进入肝，如果心肾未补，仍然会耗损肝木之气，魂即使暂时归来又会再次离散，必须兼补心肾才是正确的。方用摄魂汤：
生酸枣仁（五钱） 麦冬（一两） 熟地黄（一两） 白芍（一两） 当归（五钱） 山茱萸（五钱） 人参（一两） 茯神（五钱） 远志（二钱） 巴戟天（五钱） 柏子仁（三钱） 白芥子（二钱） 水煎服。一剂药后魂就合二为一了。连续服用几剂，就不再离散了。
此方心、肝、肾同治，肾水滋润则肝不枯燥，肝血旺盛则心不枯槁，心想要交于肾，由肝疏通其气机，肾想要交于心，由肝引导其津液，自然魂安定而神志安宁，神志安宁则目光专注，不至于有视物成双的分别。
此症用合魂丹也可以治疗。
人参（五钱） 茯神（三钱） 炒酸枣仁（一两） 熟地黄（二两） 莲子心（五钱） 巴戟天（一两） 水煎服。一剂药后魂就合二为一了。
有人整天思念情人，却见不到面，以至于梦中魂魄交接，醒来后又相隔天涯，日日相思，夜夜成梦，恍惚若失，于是感觉身体分裂为两个，能知道户外的事情，人们认为是离魂症，谁知道这是心肝之气郁结呢。肝本来藏魂，气机郁结则肝气不宣发，按理说魂不应该外出。不知道肝气郁结必定会克制脾土，思虑过度又会损伤脾土，脾土一旦受伤，就不能将精气输布到心肝之中，心气必然干燥，肝又因为郁结而血液干枯，没有津液来润泽心，心就更加干燥，心燥则肝气不安，每天想要出气来顾护心，但情人不见，心中抑郁，更加加重了郁结，郁结到了极点则火炎上，魂不愿意藏在肝中，于是随着火势外出以求痛快。魂既然外出，而躯壳未坏，所以能回顾自己的身体，看身体像两个一样。治疗方法必须疏解肝气的郁结，滋润心气的干燥，兼培补脾土，使脾气健运生化津液，魂就能归位了。方用舒魂丹：
人参（一两） 白芍（一两） 当归（五钱） 白术（五钱） 茯神（五钱） 麦冬（五钱） 朱砂末（一钱） 石菖蒲（一钱） 柴胡（一钱） 郁金（一钱） 天花粉（一钱） 甘草（一钱） 水煎服。一剂药后魂安定，二剂药后身体合二为一了。
此方是心、脾、肝同治的方法，而以疏肝为主。病成于郁结，解除郁结则神魂自然安定，那么舒魂丹就是疏肝的丹药。
此症用归魂饮也有效。
白芍（二两） 人参（五钱） 贝母 香附（各三钱） 郁金（一钱） 水煎服。二剂药后魂就归位了。
有人患狂症初起，身在床上，却能知道户外的人，口中骂詈，嫌弃家人不出门迎接，人们也认为是离魂病，谁知道这是胃火犯心呢。心火本来生胃土，有母子的情谊，为什么反而犯心，使心神外出？不知道胃土是心的娇子（注：此处指胃为阳土，易化火，且与心关系密切，陈士铎特有观点），胃弱则心火来凑助胃，胃强则心火反而避开胃。大概心火宁静，胃火沸腾，当胃火焚烧之时，胃自身都顾不上，哪里还顾得上它的父母（心）呢？这种犯上作乱、弑逆的事情，往往难免，所以心君姑息，宁愿退避下堂，以躲避胃火的焚烧，因此心神外出，形成离魂的危重病症。魂既然离开了身体，按理应该随出随死，为什么还能苟延一两天？因为心神虽然外出，但心气还没有断绝。救治方法除了人参竹叶石膏汤别无他法。然而必须大剂量煎煮，让其畅饮，或许可以救活，否则还在生死之间徘徊。
方中最宜多用的是石膏；其次必须多用人参。大约石膏宜用二两，人参须用一两，两者配合使用，确实是夺回魂魄的妙药。如果拖延不用，或者用此方畏首畏尾，少用石膏、人参，都对让魂回来没有帮助。
有人说多用石膏，少用人参，也未尝不可。唉！平息狂躁原本只依靠石膏的多用，但让魂回来非人参不可，因为魂已经外越，一时回到体内，心摇摇不定，如果不大量用人参，用什么来安神，使它不再离散呢？这就是人参必须多用的原因。
此症单用玄参三两，水煎服，二剂药后魂就不离散了。
A person may suffer from simultaneous deficiency of the Heart and Kidney. Suddenly, they perceive their body splitting into two; others do not see this, but only they do. People consider this a symptom of "Soul Separation" (Li Hun),
but who would know that it is actually due to the failure of communication between the Heart and Kidney? In the human body, the Heart and Kidney are in constant interaction. If the Heart does not communicate with the Kidney, dreams become restless; if the Kidney does not communicate with the Heart, the Spirit (Shen) becomes irritable. However, this situation still implies that either the Heart is diseased while the Kidney is healthy, or the Kidney is diseased while the Heart is healthy. Thus, although dreams are restless, the Soul (Hun) still clings to the center of the Heart; although the Spirit is irritable, the Soul still relies within the Kidney. The Soul desires to leave but cannot. Only when both the Heart and Kidney are deficient will the essence of the Kidney fail to ascend to the Heart, and the fluids of the Heart fail to descend to the Kidney, causing the Soul to separate. Although the Soul resides in the Liver, it is unheard of for it to reside in the Heart or Kidney. If the Heart and Kidney are deficient but the Qi of the Liver remains undamaged, the Liver can store the Soul, so why would it separate? One must understand that the Kidney is the mother of the Liver, and the Heart is the son of the Liver. The Liver is situated between the Heart and Kidney. When the Kidney is deficient, there is no Water to generate the Liver, thus injuring the Liver. When the Heart is deficient, there are no fluids to nourish the Liver, further injuring the Liver. When the Liver is injured, the Blood becomes dry; when the Blood is dry, the Soul cannot be stored. The Soul wanders between the Heart and Kidney; since the Mother (Kidney) cannot generate it and the Son (Heart) cannot support it, how can the Soul not separate? The treatment method seems appropriate to greatly tonify Liver Blood to guide the Soul back into the Liver. However, even if the Soul enters the Liver, if the Heart and Kidney are not tonified, the Qi of the Liver Wood will still be consumed. Even if the Soul temporarily returns, it will separate again. It is necessary to tonify both the Heart and Kidney simultaneously. Use She Hun Tang (Soul-Capturing Decoction):
Sheng Zao Ren (Raw Semen Ziziphi Spinosae, 5 qian) Mai Dong (Radix Ophiopogonis, 1 liang) Shu Di Huang (Prepared Radix Rehmanniae, 1 liang) Bai Shao (Radix Paeoniae Alba, 1 liang) Dang Gui (Radix Angelicae Sinensis, 5 qian) Shan Zhu Yu (Fructus Corni, 5 qian) Ren Shen (Radix Ginseng, 1 liang) Fu Shen (Poria with Hostwood, 5 qian) Yuan Zhi (Radix Polygalae, 2 qian) Ba Ji Tian (Radix Morindae Officinalis, 5 qian) Bai Zi Ren (Semen Platycladi, 3 qian) Bai Jie Zi (Sisymbrii Semen, 2 qian). Decoct in water and take orally. After one dose, the Soul reunites into one. Continue taking for several doses, and it will not separate again.
This formula treats the Heart, Liver, and Kidney simultaneously. When Kidney Water is moistened, the Liver is not dry; when Liver Blood is abundant, the Heart is not withered. When the Heart desires to communicate with the Kidney, the Liver facilitates its Qi; when the Kidney desires to communicate with the Heart, the Liver guides its fluids. Naturally, the Soul stabilizes and the Spirit calms down. With a calm Spirit, vision becomes single, avoiding diplopia (visual doubling).
For this syndrome, He Hun Dan (Soul-Union Pill) can also be used.
Ren Shen (Radix Ginseng, 5 qian) Fu Shen (Poria with Hostwood, 3 qian) Chao Zao Ren (Fried Semen Ziziphi Spinosae, 1 liang) Shu Di Huang (Prepared Radix Rehmanniae, 2 liang) Lian Zi Xin (Plumula Nelumbinis, 5 qian) Ba Ji Tian (Radix Morindae Officinalis, 1 liang). Decoct in water and take orally. After one dose, the Soul reunites.
Some people obsessively think about their lover day and night, unable to see them, leading to dream encounters. Upon waking, they feel separated by vast distances. Day after day, longing persists; night after night, dreams form. They feel lost and vacant, perceiving their body splitting into two, capable of knowing events outside the house. People consider this a Soul Separation syndrome, but who would know it is due to stagnation of Qi in the Heart and Liver? The Liver normally stores the Soul. When Qi is stagnant, Liver Qi fails to circulate freely, so logically the Soul should not exit. However, Liver Qi stagnation inevitably overacts on the Spleen. Obsessive thinking also damages the Spleen. Once the Earth of the Spleen is damaged, it cannot transport essence to the Heart and Liver, causing Heart Qi to become dry. Furthermore, the Liver, due to stagnation, has dry Blood and lacks fluids to moisten the Heart, making the Heart even drier. Heart dryness makes Liver Qi uneasy; daily, it seeks to send Qi to protect the Heart. But seeing the lover absent, frustration increases the stagnation. Extreme stagnation generates Fire, and the Soul refuses to stay in the Liver, preferring to exit with the Fire for relief. Since the Soul has exited but the physical shell remains intact, it can look back at its body, seeing itself as two. Treatment must soothe Liver Qi stagnation, moisten Heart Qi dryness, and simultaneously fortify Spleen Earth, enabling Earth Qi to generate fluids, allowing the Soul to return. Use Shu Hun Dan (Soul-Soothing Dan):
Ren Shen (Radix Ginseng, 1 liang) Bai Shao (Radix Paeoniae Alba, 1 liang) Dang Gui (Radix Angelicae Sinensis, 5 qian) Bai Zhu (Rhizoma Atractylodis Macrocephalae, 5 qian) Fu Shen (Poria with Hostwood, 5 qian) Mai Dong (Radix Ophiopogonis, 5 qian) Dan Sha (Cinnabar, 1 qian) Chang Pu (Rhizoma Acori Tatarinowii, 1 qian) Chai Hu (Radix Bupleuri, 1 qian) Yu Jin (Radix Curcumae Longae, 1 qian) Tian Hua Fen (Radix Trichosanthis, 1 qian) Gan Cao (Radix Glycyrrhizae, 1 qian). Decoct in water and take orally. After one dose, the Soul stabilizes; after two doses, the body reunites.
This formula treats the Heart, Spleen, and Liver together, with emphasis on soothing the Liver. The disease arises from stagnation; resolving stagnation naturally settles the Spirit and Soul. Thus, Shu Hun Dan is essentially a Liver-soothing formula.
Gui Hun Yin (Soul-Returning Decoction) is also effective for this syndrome.
Bai Shao (Radix Paeoniae Alba, 2 liang) Ren Shen (Radix Ginseng, 5 qian) Bei Mu (Bulbus Fritillariae Cirrhosae) Xiang Fu (Rhizoma Cyperi, each 3 qian) Yu Jin (Radix Curcumae Longae, 1 qian). Decoct in water and take orally. After two doses, the Soul returns.
Some patients present with early-stage Mania (Kuang Zheng). Though lying in bed, they know people outside, curse verbally, and resent family members for not coming out to welcome them. People also consider this a Soul Separation disease, but who would know it is caused by Stomach Fire invading the Heart? Heart Fire normally generates Stomach Earth, sharing a mother-son relationship. Why does it invade the Heart, causing the Spirit to exit? One must understand that Stomach Earth is the "delicate child" of the Heart. If the Stomach is weak, Heart Fire assists it; if the Stomach is strong, Heart Fire avoids it. Generally, Heart Fire is tranquil, but Stomach Fire boils. When Stomach Fire burns fiercely, the Stomach cannot even care for itself, let alone its parents (the Heart). Such rebellion and parricide are often unavoidable. Therefore, the Heart Monarch tolerates it, retreating downstairs to avoid the Stomach Fire's burning. Consequently, the Heart Spirit exits externally, forming the critical condition of Soul Separation. Since the Soul has left the body, logic dictates death should follow immediately. Why does life persist for one or two days? Because although the Spirit has exited, the Qi of the Heart has not yet severed. The rescue method leaves no option other than Ren Shen Zhu Ye Shi Gao Tang (Ginseng, Bamboo Leaf, and Gypsum Decoction). However, it must be decocted in large doses and drunk freely to have any chance of saving the patient; otherwise, they remain on the brink of life and death.
The most crucial herb in this formula is Shi Gao (Gypsum Fibrosum); next, Ren Shen (Radix Ginseng) must be used in large amounts. Approximately, Shi Gao should be 2 liang, and Ren Shen 1 liang. Used together, they are miraculous drugs for retrieving the Soul. If one delays using them, or uses this formula hesitantly, reducing the dosage of Shi Gao and Ren Shen, it will not help restore the Soul.
Some argue that using more Shi Gao and less Ren Shen is acceptable. Alas! Calming mania originally relies solely on the large dose of Shi Gao, but restoring the Soul absolutely requires Ren Shen. Since the Soul has already escaped outward, returning to the palace momentarily, the Heart remains unstable. Without using large amounts of Ren Shen, how can one calm the Spirit to prevent further separation? This is why Ren Shen must be used in large quantities.
For this syndrome, using Xuan Shen (Radix Scrophulariae) alone, 3 liang, decocted in water and taken orally, will stop the Soul from separating after two doses.