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。
心藏神。
人所以有知觉。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。惟其阴精内含阳精外护
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。而谓心不主知觉者主知觉者。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。
肝藏魂。
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。是之谓魂。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。阴出之。阳也。昼则魂游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。试问彼夜寐恍惚。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。
肺藏魄。
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。即肺中清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。慌惚不宁魄。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。脾藏意。
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。
肾藏志。
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 字。记
也事物所以不忘。赖此记性。记在何处。则在肾经益肾生精。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现。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。
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。
人之所以比万物更灵秀，是因为人禀受了五行中的精华之气。这种灵秀之气并非空虚无所依托，而是实际藏于五脏之中，这就是所谓的“五脏之神”。人死后，神就会脱离五脏；人患病时，五脏之神就会不安定。只有了解了五神所主管的功能，才能知晓五种病证的表现情况。
心藏神。
人之所以有知觉，是由神来主宰的。神是什么东西？笼统地说，两精相搏就称为神；抽象地说，变化莫测就称为神。这些都是放言高论，未能确切指出其所在。我且为它确切指出：神产生于肾中的精气，而上归于心脏，合成为离卦（☲）中含坎水（☵）之象。正因为阴精在内、阳精在外护卫，心脏之火得以光明朗润而能照察万物。可以说，神就是心火，得到肾阴的济助，心中便湛然清明，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；风痰侵入心脏，则神志昏蒙。西医知道心是生成血液和回流血液的脏器，却认为心不主宰知觉，认为主宰知觉的是脑髓筋。又说后脑的筋只主运动，前脑的筋主知觉，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，而不是髓本身能知觉。大概髓属水之精，得到心火的照耀才显现光亮，从而产生知觉。古文中“思”字从“囟”（xìn，婴儿头顶骨未合缝处，代指脑），从“心”，就是以心火照耀脑髓的意思。髓如月魄，心如日光，相互照耀即为明，这就是神的作用。
肝藏魂。
魂是阳的精华，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，这就叫做魂。推究魂的根源，它产生于坎水（☵）中的一阳；推究魂的功用，它发为乾金（☰）的元气。魂不藏在肺而藏在肝，是因为阳潜藏于阴中；不藏在肾而藏在肝，是因为阴出于阳。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，魂不强健则虚怯。西医不知道魂是什么东西，所以不谈及做梦。然而西方人的知觉与华人相同，试问他们夜间睡眠恍惚，好像看到什么东西，这是什么事物？因何缘故？他们将会哑口无言。大概魂不是剖割所能探取到的，梦也不是器具所能测量出来的，所以他们不知道。
肺藏魄。
人身血肉块然存在，这是阴的质地。有了这种质地，就有主宰这种质地的东西，秉受阴精至极的灵性，这就叫做魄。肝主血，本质属阴，但藏有阳性的魂；肺主气，本质属阳，但藏有阴性的魄。阴生于阳。确切指出其物，就是肺中清华润泽的气，也就是西医所说的肺中只有膜沫。正因为有这些膜沫，就能散为膏液，降为精血，阴质的形体由此而成。魂主动而魄主静。百合病（一种以精神恍惚不定为主要表现的疾病），惊慌恍惚不宁，是魄受到扰乱；魔魇中恶，是魄气被掩盖；人死后变成鬼，是魄气发生了变化。大凡魂魄都是无形而有象，变化莫测，西医剖割看不见，于是就不提了。如果谈医学而不涉及魂魄，怎么懂得生死的道理呢？
脾藏意。
旧注解说：心所回忆的叫做意。心火生脾土，所以意藏在脾。按脾主守中，能够记忆；又主运用，能够思虑。脾藏意的功能就是这样。脾阳不足，则思虑短少；脾阴不足，则记忆多忘。
肾藏志。
旧注解说：心所向往的叫做志。神生于精，志生于心，这也是心肾相交济助的意义。按志，就是专心一意而不改变。志本是心的作用，而藏在肾中，是因为阳藏于阴中。肾生成精，是五脏的根本；精生髓，是百骸的主宰。精髓充足，技巧就产生了，这是志的作用。又按，“志”即古“识”字，意思是记。事物之所以不忘，依赖这个记性。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，经眼睛入脑，经耳朵入脑，经心也入脑。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，心里一思考，脑中关于该事物的影像立刻显现。大概心火像阳光，如同照相的镜头；脑髓像阴汁，如同留影的药片。光照于阳而形附于阴，与心神一照而事情记录在髓中意义相同。西学的留影技术很妙，但西医却不知道人身自有照相、留声、记事的神妙之处。即使解剖千万具尸体，能得到这个道理吗？古“思”字，从“囟”从“心”，“囟”是指脑前部。用心神灌注于囟，就能获得事物的信息。
《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，不属于神，另有条目详细注解，不在此例。所以遵从五神的说法是正确的。
Human beings are more spiritual than other creatures because they inherit the essence of the Five Phases (Wu Xing, Wood, Fire, Earth, Metal, Water). This spiritual and exquisite Qi does not exist in a void without a vessel; rather, it is actually stored within the Zang organs, which is referred to as the "Five Spirits of the Zang organs." Upon death, the spirit separates from the Zang organs; when a person is ill, the spirits of the Zang organs become unsettled. Only by understanding the functions governed by the five spirits can one comprehend the manifestations of the corresponding pathological conditions.
The Heart stores Shen (Spirit).
Human perception and consciousness are governed by Shen. What is Shen? Broadly speaking, the interaction of two essences is called Shen; abstractly speaking, unpredictable transformation is called Shen. These are merely speculative discussions that fail to point out its concrete location. I shall specify it thus: Shen originates from the Jing (Essence) and Qi within the Kidney and ascends to the Heart, forming an image akin to Kan water (☵) contained within Li fire (☲). Because Yin essence is internal and Yang essence guards externally, the Fire of the Heart becomes bright, clear, and capable of illuminating all things. It can be said that Shen is the Fire of the Heart; aided by the cooling and nourishing influence of Kidney Yin, the Heart becomes clear and luminous, and Shen emerges. Hence, it is said that "The Heart stores Shen." If Heart Blood is insufficient, Shen becomes restless; if Heart Fire is deficient, Shen becomes timid; if Wind-Phlegm invades the Heart, Shen becomes confused. Western medicine recognizes the Heart as the organ for generating and circulating blood but denies that it governs perception, attributing perception instead to the brain marrow nerves. They state that nerves at the back of the head govern movement, while those at the front govern perception, and that brain nerves connect to the Heart. They do not realize that Marrow is actually the functional expression of the Heart, not that Marrow itself perceives. Essentially, Marrow is the essence of Water; illuminated by the Fire of the Heart, it manifests light, thereby generating perception. The ancient character for "Si" (thought/ponder) consists of "Xin" (fontanelle, representing the brain) and "Xin" (Heart), implying the meaning of Heart Fire illuminating Brain Marrow. Marrow is like the moon's soul, and the Heart is like the sun's light; their mutual illumination creates brightness. This is the function of Shen.
The Liver stores Hun (Ethereal Soul).
Hun is the 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 Yang Qi internally; this is called Hun. Tracing the origin of Hun, it arises from the single Yang line within Kan water (☵); tracing its function, it manifests as the primal Qi of Qian metal (☰). Hun is stored in the Liver, not in the Lung, because Yang hides within Yin; it is stored in the Liver, not in the Kidney, because Yin emerges from Yang. During the day, Hun wanders into 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 dreaming. However, Westerners' perception is the same as Chinese people's. If we ask them about the vague visions experienced during sleep, what entity is it? For what reason? They would be speechless. Essentially, Hun cannot be discovered through dissection, nor can dreams be measured by instruments; therefore, they do not know.
The Lungs store Po (Corporeal Soul).
The flesh and blood of the human body exist as solid masses, which are the substance of Yin. With this substance, there must be a master of this substance, possessing the utmost spirituality of Yin Essence; this is called Po. The Liver governs Blood, essentially Yin, yet stores the Yang Hun; the Lungs govern Qi, essentially Yang, yet store the Yin Po. Yin is born from Yang. Specifically identifying the object, it is the pure, elegant, and moistening Qi within the Lungs, which Western medicine describes as only having membranous foam in the lungs. Precisely because of this foam, it disperses into ointment and fluid, descends into Jing and Blood, and the Yin physical form is thereby created. Hun governs movement, while Po governs stillness. In Baihe disease (a condition characterized by mental restlessness and vagueness), panic and unrest indicate that Po is disturbed; in cases of nightmare or evil possession, Po Qi is suppressed; upon death, becoming a ghost is a transformation of Po Qi. Generally, 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 involve Hun and Po, how can one understand the theories of life and death?
The Spleen stores Yi (Intellect/Mind).
Old commentaries state: What the Heart recalls is called Yi. Since Heart Fire generates Spleen Earth, Yi is stored in the Spleen. According to this, the Spleen maintains centrality and enables memory; it also governs operation and enables deliberation. This is how the Spleen stores Yi. If Spleen Yang is insufficient, deliberation is scanty; if Spleen Yin is insufficient, memory is forgetful.
The Kidneys store Zhi (Will).
Old commentaries state: What the Heart aspires to is called Zhi. Shen is born from Jing, and Zhi is born from the Heart, reflecting the principle of Heart-Kidney mutual interaction. Zhi means focused intention that does not waver. Although Zhi is originally a function of the Heart, it is stored in the Kidneys because Yang is stored within Yin. The Kidneys generate 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 abundant, dexterity and skill emerge; this is the function of Zhi. Furthermore, "Zhi" is the ancient character for "Shi" (to remember/know). Things are not forgotten due to this mnemonic faculty. Where is it stored? In the Kidney Meridian. Because the Kidneys generate Jing, transform it into Marrow, and store it in the Brain. All sensory inputs—via the eyes, ears, or Heart—enter the Brain. The Marrow in the Brain imprints these things indelibly. Over time, when one wishes to recall something, a thought from the Heart causes the image in the Brain to appear immediately. Essentially, Heart Fire is like sunlight, acting as the lens of a camera; Brain Marrow is like Yin fluid, acting as the photographic plate. Light shines on Yang, and form attaches to Yin, which is equivalent to the Heart Spirit illuminating and recording events in the Marrow. Western photography is wonderful, but Western medicine does not know that the human body possesses its own miraculous abilities for imaging, sound recording, and memory. Even if thousands of corpses are dissected, can they grasp this principle? The ancient character for "Si" (thought) consists of "Xin" (front of the brain) and "Xin" (Heart); directing Heart Spirit to Xin allows one to acquire information about things.
The *Neijing* also mentions the theory of Seven Spirits of the Five Zang organs, stating that the Spleen stores Yi and Zhi, and the Kidneys store Jing and Qi, which differs from the above. However, Zhi must belong to the Kidneys, and Jing, Qi, and Blood are not considered Spirits; detailed notes on these are provided elsewhere and do not apply here. Therefore, adhering to the theory of the Five Spirits is correct.