（素问移精变气论 附祝由鬼神二说）
黄帝问曰∶余闻古之治病，惟其移精变气，可祝由而已；今世治病，毒药治其内，针石治其外，或愈或不愈何也？
（上古以全德之世，邪不能侵，故凡有疾病，惟用祝由而已，以其病不甚而治亦易也。王氏曰∶移谓移易，变谓变改，
皆使邪不伤正，精神复强而内守也。按国朝医术十三科∶曰大方脉，曰小方脉，曰妇人，曰伤寒，曰疮疾，曰针灸，曰
眼，曰口齿，曰咽喉，曰接骨，曰金镞，曰按摩，曰祝由。今按摩、祝由二科失其传，惟民间尚有之。祝，之救切。）岐
伯对曰∶往古人居禽兽之间，动作以避寒，阴居以避暑，内无眷慕之累，外无伸宦之形，此恬 之世，邪不能深入也，
故毒药不能治其内，针石不能治其外，故可移精祝由而已。（古人巢居穴处，故居禽兽之间。动作者，阳生而暖，故可避
寒。阴居者，就凉远热，故可避暑。伸，屈伸之情。宦，利名之累。内无眷慕，外无趋求，故曰恬 之世。恬 则天真
完固，气血坚实，邪不能入，故无事于毒药针石，但以祝由即可移易精气而愈其病也。祝， 同。由，病所从生也。故
曰祝由。王氏曰∶祝说病由，不劳针石而已。）今之世不然，忧患缘其内，苦形伤其外，又失四时之从，逆寒暑之宜，贼
风数至，虚邪朝夕，内至五脏骨髓，外伤空窍肌肤，所以小病必甚，大病必死，故祝由不能已也。帝曰∶善。（内伤五脏，
外逆四时，则表里俱伤，为病必甚，故不能以祝由治之也。数音朔。空，孔同。愚按∶祝由者，即符 禁禳之法，用符
以治病，谓非鬼神而何？故贼风篇∶帝曰∶其毋所遇邪气，又毋怵惕之所志，卒然而病者，其故何也？唯有因鬼神之
事乎？岐伯曰∶此亦有故邪留而未发，因而志有所恶，及有所慕，血气内乱，两气相搏。其所从来者微，视之不见，听
而不闻，故似鬼神。帝又问曰∶其祝而已者，其故何也？岐伯曰∶先巫因知百病之胜，先知其病所从生者，可祝而已也。
只此数语，而祝由鬼神之道尽之矣，愚请竟其义焉。夫曰似鬼神者，言似是而实非也。曰所恶所慕者，言鬼生于心也。
曰知其胜、知其所从生，可祝而已者，言求其致病之由，而释去其心中之鬼也。何也？凡人之七情生于好恶，好恶偏用
则气有偏并，有偏并则有胜负而神志易乱，神志既有所偏而邪复居之，则鬼生于心，故有素恶之者则恶者见，素慕之者
则慕者见，素疑之者则疑者见，素畏忌之者则畏忌者见，不惟疾病，梦寐亦然，是所谓志有所恶，及有外慕，血气内乱，
故似鬼神也。又若神气失守，因而致邪，如补遗刺法等论曰∶人虚即神游失守，邪鬼外干，故人病肝虚，又遇厥阴岁气
不及，则白尸鬼犯之；人病心虚，又遇二火岁气不及，则黑尸鬼犯之；人病脾虚，又遇太阴岁气不及，则青尸鬼犯之；
人病肺虚，又遇阳明岁气不及，则赤尸鬼犯之；人病肾虚，又遇太阳岁气不及，则黄尸鬼犯之。非但尸鬼，凡一切邪犯
者，皆是神失守位故也。此言正气虚而邪胜之，故五鬼生焉，是所谓故邪也，亦所谓因知百病之胜也。又如关尹子曰∶
心蔽吉凶者，灵鬼摄之；心蔽男女者，淫鬼摄之；心蔽幽忧者，沉鬼摄之；心蔽放逸者，狂鬼摄之；心蔽盟诅者，奇鬼
摄之；心蔽药饵者，物鬼摄之。此言心有所注，则神有所根据，根据而不正，则邪鬼生矣，是所谓知其病所从生也。既得其
本，则治有其法，故察其恶，察其慕，察其胜，察其所从生，则祝无不效矣。如王中阳治一妇，疑其夫有外好，因病失
心狂惑，虽投药稍愈，终不脱然。乃阴令人佯言某妇暴死，殊为可怜，患者忻然，由是遂愈。此虽非巫，然亦以法而去
其所恶之谓也。又如韩世良治一女，母子甚是相爱，既嫁而母死，遂思念成疾，诸药罔效。韩曰∶此病得之于思，药不
易愈，当以术治之，乃贿一巫妇，授以秘语。一日夫谓其妻曰∶汝之念母如此，不识彼在地下，亦念汝否？吾当他往，
汝盍求巫妇卜之。妻忻诺，遂召巫至，焚香礼拜而母灵降矣。一言一默，宛然其母之生前也。女遂大泣。母叱之曰∶勿
泣！汝之生命克我，我遂早亡，我之死，皆汝之故。今在阴司，欲报汝仇，汝病恹恹，实我所为。我生则与尔母子，死
则与尔寇仇矣。言讫，女改容大怒曰∶我因母病，母反害我，我何乐而思之！自是而病愈矣。此去其所慕之谓也。又如
阴阳应象大论曰∶怒伤肝，悲胜怒；喜伤心，恐胜喜；思伤脾，怒胜思；忧伤肺，喜胜忧；恐伤肾，思胜恐。此因其情
志之胜，而更求其胜以制之之法也。又如外台秘要载祝由一科，丹溪谓符水惟膈上热痰，一呷凉水，胃热得之，岂不清
快，亦可取效；若内伤涉虚之人，及严冬天寒之时，符水下咽，胃气受伤，反致害者多矣。此因其热而胜以寒也。又如
近有患疟者，厌以符物，每多取效何也？盖以疟之轻者，日发一次，多在半表半里少阳胆经。当其邪正相争，迭为胜负
之际，但得一厌，则胆气若有所恃，故正胜邪而病退矣。此借其相胜之气，以移易其邪正也。又余尝治一少年姻妇，以
热邪乘胃，根据附鬼神，殴詈惊狂，举家恐怖，欲召巫以治，谋之于余。余曰∶不必，余能治之。因令人高声先导，首慑
其气，余即整容，随而突入。病者亵衣不恭，瞠视相向。余施怒目胜之，面对良久，见其赧生神怯，忽尔潜遁，余益令
人索之，惧不敢出。乃进以白虎汤一剂，诸邪悉退。此以威仪胜其亵渎，寒凉胜其邪火也。又治一儒生，以伤寒后金水
二脏不足，忽一日正午，对余叹曰∶生平业儒，无所欺害，何有白须老者，素服持扇，守余不去者三日矣，意必宿冤所
致也，奈之何哉？余笑曰∶所持者非白纸扇耶？生惊曰∶公亦见乎？余曰∶非也。因对以刺法论人神失守五鬼外干之义，
且解之曰∶君以肺气不足，眼多白花，故见白鬼；若肾水不足者，眼多黑花，当见黑鬼矣。此皆正气不足，神魂不附于
体，而外见本脏之色也，亦何冤之有哉？生大喜曰∶有是哉妙理也。余之床侧，尚有一黑鬼在，余心虽不惧，而甚恶之，
但不堪言耳，今得教可释然矣。遂连进金水两脏之药而愈。此知其病所从生，而微言以释之也。诸如此类，皆鬼从心生，
而实非鬼神所为，故曰似鬼神也。然鬼既在心，则诚有难以药石奏效，而非祝由不可者矣。使祝由家能因岐伯之言而推
广其妙，则功无不奏，术无不神，无怪其列于十三科之一，又岂近代惑世诬民者流，所可同日语哉。贼风篇义见疾病类
三十一，所当互考。又按∶鬼神之谓，虽属渺茫，然易曰∶精气为物，游魂为变，是故知鬼神之情状。孔子曰∶鬼神之
为德，其盛矣乎！然则鬼神之道，其可忽哉。故周官之有大祝者，掌六祝之辞以事鬼神，示祈福祥，求永贞也。注曰∶
告神之辞曰祝号者，尊其名为美称也。又有男巫者，春招弭以除疾病。注曰∶招吉祥，弭祸祟，而疾病可除矣。又有女
祝者，掌王后之内祭祀，以时招梗 禳之事。注曰∶招以召祥，梗以御疠，HT 以除灾害，禳以弭变异，四者所以除疾
殃也。以此观之，则巫祝之用，虽先王大圣未始或废，盖借以宣诚悃，通鬼神而消灾害，实亦先巫祝由之意也。故其法
至今流传，如肘瘟、骨鲠、邪祟、神志等疾，间或取效。然必其轻浅小疾，乃可用之。设果内有虚邪，外有实邪，苟舍
正大之法而祟尚虚无，鲜不误事。奈何末世奸徒，借神鬼为妖祥，假符祝为欺诳。今之人，既不知祝由之法自有一种当
用之处，乃欲动辄赖之，信为实然，致有妄言祸福而惑乱人心者，有禁止医药而坐失几宜者，有当忌寒凉而误吞符水者，
有作为怪诞而荡人神气者，本以治病而适以误病，本以去鬼而适以致鬼，此之为害，未可枚举，其不为奸巫所窍笑者几
希矣。故曰拘于鬼神者，不可与言至德。又曰信巫不信医，一不治也。吁！人生于地，悬命于天。彼鬼神者，以天地之
至德，二气之良能，既不得逆天命以祸福私有，又焉得乐谄媚以祝禳免患？尼父曰∶获罪于天，无所祷也。又曰∶敬鬼
神而远之。此则吾心之所谓祝由也。苟有事于斯者，幸鉴余之迂论。运气类四十四章有按当考。）
（《素问·移精变气论》附祝由、鬼神二说）
黄帝问道：我听说古代治病，只要通过转移精神、改变气血运行，用祝由的方法就可以了；而当今世人治病，内服药物，外用针石，有的痊愈，有的不愈，这是为什么呢？
（上古时代是道德完备的社会，邪气不能侵犯人体，所以凡是有了疾病，只用祝由的方法即可，因为那时病情不重，治疗也容易。王冰说：移，指移易；变，指变改，都是使邪气不伤害正气，让精神重新强壮并固守于体内。据本朝医术分为十三科：大方脉、小方脉、妇人科、伤寒科、疮疾科、针灸科、眼科、口齿科、咽喉科、接骨科、金镞科（外伤）、按摩科、祝由科。如今按摩和祝由两科已经失传，只有民间还保留着。祝，读音为“之救切”。）
岐伯回答说：远古时候，人们居住在禽兽之间，活动时为了躲避寒冷，居住在阴凉处为了躲避暑热，内心没有眷恋羡慕的牵累，外表没有奔走求官的劳形，这是一个恬淡虚无的时代，邪气不能深入体内，所以不需要用药物治其内，也不需要针石治其外，因此可以通过转移精神、运用祝由的方法来治愈。（古人居住在山巢或洞穴中，所以处于禽兽之间。活动是因为阳气生发而感到温暖，所以可以躲避寒冷。居住在阴凉处，是为了靠近凉爽、远离炎热，所以可以躲避暑热。伸，指屈伸的情态；宦，指功名利禄的牵累。内心没有眷恋，外表没有趋炎附势的追求，所以称为恬淡虚无的时代。恬淡虚无则天真之气完固，气血坚实，邪气不能侵入，所以不需要使用药物和针石，只需通过祝由就可以移易精气从而治愈疾病。祝，通“咒”；由，指疾病产生的原因。所以称为祝由。王冰说：祝说疾病的缘由，就不需要劳烦针石了。）
现在的社会就不是这样了，忧患从内部困扰身心，苦役劳累从外部损伤形体，又违背了四时气候的变化，逆乱了寒暑的适宜规律，贼风频繁到来，虚邪贼气早晚侵袭，向内深入五脏骨髓，向外损伤孔窍肌肤，所以小病一定会加重，大病一定会致死，因此祝由也不能治愈了。
黄帝说：讲得好。（内部损伤五脏，外部违背四时变化，则表里都受伤，生病必然严重，所以不能用祝由来治疗。数，读作“朔”。空，同“孔”。我按语：祝由，就是符箓禁咒禳解的方法，用符箓来治病，说不是鬼神又能是什么呢？所以《贼风篇》中记载：黄帝问：那些没有遇到邪气，也没有受到惊恐志意刺激，却突然生病的人，是什么原因呢？难道是因为鬼神之事吗？岐伯回答：这也是因为有旧的邪气留滞而未发作，加上志意有所厌恶，以及有所爱慕，导致血气内部紊乱，正邪两气相搏结。这种邪气来的很细微，看也看不见，听也听不到，所以看起来像鬼神一样。黄帝又问：那些通过祝由就能治愈的人，原因是什么呢？岐伯回答：以前的巫师知道百病之间的克制关系，预先知道疾病产生的根源，就可以通过祝由来治愈它。只这几句话，就把祝由和鬼神的道理讲尽了，我请进一步阐述其中的含义。所谓“似鬼神”，是说看起来像鬼神但实际上并不是。所谓“所恶所慕”，是说鬼神是由心生出来的。所谓“知其胜、知其所从生，可祝而已者”，是说探求致病的缘由，从而解除心中的鬼魅。为什么呢？人的七情产生于好恶，如果好恶偏颇使用，气就会有偏聚，有偏聚就有胜负，神志就容易混乱，神志既然有所偏颇，邪气就会占据，于是鬼就生于心中，所以平时厌恶的人就会出现，平时爱慕的人就会出现，平时怀疑的人就会出现，平时畏惧忌讳的人就会出现，不仅是生病时如此，做梦也是如此，这就是所说的志意有所厌恶，以及对外物有爱慕，导致血气内部紊乱，所以看起来像鬼神一样。
另外，如果神气失守，因而招致邪气，如《补遗刺法》等篇论述所说：人气虚则神游失守，邪鬼外在干扰，所以人如果肝气虚，又遇到厥阴岁气不及，则有白尸鬼侵犯；人心气虚，又遇到二火岁气不及，则有黑尸鬼侵犯；人脾气虚，又遇到太阴岁气不及，则有青尸鬼侵犯；人肺气虚，又遇到阳明岁气不及，则有赤尸鬼侵犯；人肾气虚，又遇到太阳岁气不及，则有黄尸鬼侵犯。不仅仅是尸鬼，凡是一切邪气侵犯，都是因为神失守位造成的。这是说正气虚弱而邪气战胜，所以五鬼产生，这就是所谓的“故邪”，也是所谓的“因知百病之胜”。又如关尹子说：心被吉凶迷惑的，灵鬼摄持它；心被男女色欲迷惑的，淫鬼摄持它；心被幽深忧愁迷惑的，沉鬼摄持它；心被放纵逸乐迷惑的，狂鬼摄持它；心被盟誓诅咒迷惑的，奇鬼摄持它；心被药物迷恋迷惑的，物鬼摄持它。这是说心有所专注，神就有了凭借，凭借如果不正，邪鬼就产生了，这就是所谓的“知其病所从生”。既然找到了根本，治疗就有方法，所以观察他的厌恶，观察他的爱慕，观察他的胜负关系，观察疾病产生的根源，那么祝由就没有不生效的。
例如王中阳治疗一个妇女，怀疑丈夫有外遇，因病导致心神错乱狂惑，虽然服药稍微好转，但最终不能完全解脱。于是暗中让人假装说某个妇女暴死，非常可怜，患者很高兴，病就这样好了。这虽然不是巫师的做法，但也是用方法去除了她所厌恶的事物。又如韩世良治疗一个女子，母子非常相爱，出嫁后母亲去世，于是思念成疾，各种药物无效。韩世良说：这个病得之于思虑，药物不容易治愈，应当用术数来治疗，于是贿赂一个巫妇，传授给她秘密的话。一天，丈夫对妻子说：你思念母亲如此深切，不知道她在地下是否也思念你呢？我将要去别处，你何不找巫妇占卜一下？妻子高兴地答应，于是召来巫妇，焚香礼拜，母亲的灵魂降临了。一言一默，完全像母亲生前一样。女子于是大哭。母亲斥责她说：不要哭！你的生命克我，所以我早亡，我的死，都是你的缘故。现在在阴间，想要报你的仇，你病恹恹的，其实是我所为。我活着时与你做母子，死后就是你的仇敌了。说完，女子脸色大变，大怒说：我因为母亲生病，母亲反而害我，我有什么快乐值得思念的！从此病就好了。这是去除她所爱慕的事物的做法。
又如《阴阳应象大论》说：怒伤肝，悲能胜怒；喜伤心，恐能胜喜；思伤脾，怒能胜思；忧伤肺，喜能胜忧；恐伤肾，思能胜恐。这是根据情志的相胜关系，进而寻求以相胜的情志来制约它的方法。又如《外台秘要》记载祝由这一科，朱丹溪说：符水对于膈上的热痰，喝一口凉水，胃热得到缓解，岂不清爽痛快，也可以取得疗效；如果是内伤涉及虚损的人，以及在严冬寒冷的时节，符水下咽，会损伤胃气，反而导致危害的情况很多。这是利用寒来胜热的道理。又如近来有患疟疾的人，用符物厌胜，往往多能取效，为什么呢？大概因为轻症的疟疾，每天发作一次，病位多在半表半里的少阳胆经。当邪正相争，交替胜负的时候，只要进行一次厌胜，胆气就好像有了依靠，所以正气战胜邪气，病就退了。这是借助相胜的气机，来转移邪正的关系。
另外我曾经治疗一个少年的儿媳，因为热邪乘袭胃腑，依附鬼神，打骂惊恐狂乱，全家恐怖，想召巫师来治疗，向我商量。我说：不必，我能治好她。于是让人高声先导，首先震慑她的气，我就整理仪容，随即突然闯入。病人衣衫不整，瞪眼相对。我用怒目视之胜过她，面对面注视很久，见她羞愧神色怯懦，忽然潜逃躲藏，我更加让人搜寻她，她害怕不敢出来。于是进服白虎汤一剂，所有邪气全部退去。这是以威仪战胜她的亵渎，以寒凉药战胜她的邪火。又治疗一个儒生，因为伤寒后金（肺）水（肾）两脏不足，忽然有一天中午，对着我叹息说：我一生研习儒家经典，没有欺骗伤害别人，为什么有一个白须老者，穿着素服拿着扇子，守着我三天不离开呢？一定是宿世的冤孽导致的，该怎么办呢？我笑着说：他拿的不是白纸扇吗？儒生惊讶说：您也看见了吗？我说：不是。于是向他解释《刺法论》中关于人神失守、五鬼外干的道理，并且开导他说：您因为肺气不足，眼中常出现白花，所以看见白鬼；如果肾水不足的人，眼中常出现黑花，应当看见黑鬼了。这都是正气不足，神魂不能附着于身体，而外现本脏颜色的表现，哪里有冤孽呢？儒生大喜说：有这样的妙理啊。我床边还有一个黑鬼在，我心里虽然不害怕，但很厌恶它，只是不好意思说出来，今天得到您的教导可以释然了。于是连续服用补益金水两脏的药物而痊愈。这是知道疾病产生的根源，并用微言进行开导。诸如此类的事情，都是鬼从心生，实际上并不是鬼神所为，所以说是像鬼神一样。然而鬼既然在心中，确实难以用药物针石奏效，非用祝由不可了。如果祝由家能依据岐伯的话推广其奥妙，那么功效没有不实现的，技术没有不神奇的，难怪它被列为十三科之一，又岂是近代那些惑世诬民的人流所能同日而语的。《贼风篇》的意义见疾病类第三十一，应当互相参考。
我又按：鬼神之说，虽然属于渺茫，但是《易经》说：精气凝聚成为万物，游魂发生变化，所以知道鬼神的情状。孔子说：鬼神的德行，不是很盛大吗？既然如此，鬼神之道，可以忽视吗？所以《周礼》中有大祝一职，掌管六种祝辞来侍奉鬼神，显示祈福吉祥，祈求永久贞正。注解说：告神的辞令叫祝号，是尊重它的名字作为美称。又有男巫，春天招引吉祥、消除祸祟以除去疾病。注解说：招引吉祥，消除祸祟，疾病就可以除去了。又有女祝，掌管王后的内祭祀，按时进行招梗禳解的事情。注解说：招以召来吉祥，梗以抵御疠气，禳以消除灾害，弭以平息变异，这四者是用来除去疾病灾殃的。由此看来，巫祝的使用，即使是先代圣王也没有废弃过，大概是借以表达诚心，沟通鬼神而消除灾害，实在也是古代巫师祝由的本意。所以这种方法流传至今，如肘瘟、骨鲠、邪祟、神志等疾病，偶尔能取效。但必须是轻浅的小病，才可以应用。如果确实内有虚邪，外有实邪，舍弃正大光明的治疗方法而崇尚虚无，很少有不误事的。奈何末世的奸徒，借神鬼制造妖祥，假借符祝进行欺诳。现在的人，既不知道祝由之法自有其适用的地方，却动不动就依赖它，相信为真实情况，导致有妄言祸福而惑乱人心的，有禁止医药而坐失治疗时机的，有应当忌用寒凉而误吞符水的，有制造怪诞而荡涤人神气的，本来是想治病却反而延误病情，本来是想驱鬼却反而招来鬼，这种危害，列举不尽，他们不被奸诈的巫师耻笑的，太少了。所以说：拘泥于鬼神的人，不可以和他谈论最高的道德。又说：信巫不信医，是三种不治症之一。唉！人生于大地，命运悬于上天。那些鬼神，凭借天地的至德，阴阳二气的良能，既然不能违背天命来私自降福降祸，又怎么能乐于接受谄媚祈祷来免除灾患呢？尼父（孔子）说：获罪于天，没有什么可祷告的。又说：敬鬼神而远之。这就是我内心所理解的祝由。如果有从事这方面的人，希望借鉴我这迂腐的言论。运气类第四十四章有按语可供考证。）
(Su Wen: Yi Jing Bian Qi Lun, with appendices on Zhuyou and Ghosts/Spirits)
The Yellow Emperor asked: I have heard that in ancient times, to treat diseases, one only needed to shift the spirit and change the qi, using the method of Zhuyou (incantation therapy); but in today's world, people use internal medicine and external acupuncture/stone therapy. Some recover, some do not. Why is this?
(In the ancient times of complete virtue, evil pathogens could not invade, so for any disease, only Zhuyou was used, because the illness was not severe and treatment was easy. Wang Bing said: 'Yi' means to shift/change; 'Bian' means to alter. Both aim to prevent evil from harming the righteous qi, allowing the spirit to become strong again and remain internally guarded. According to the thirteen departments of medical practice in our dynasty: Da Fang Mai (Internal Medicine), Xiao Fang Mai (Pediatrics), Fu Ren (Gynecology), Shang Han (Cold Damage), Chuang Ji (Dermatology/Sores), Zhen Jiu (Acupuncture and Moxibustion), Yan (Ophthalmology), Kou Chi (Stomatology/Dentistry), Yan Hou (Otolaryngology), Jie Gu (Orthopedics/Traumatology), Jin Zu (Surgery/Arrowheads), An Mo (Massage), and Zhu You (Incantation Therapy). Today, Massage and Zhuyou have lost their transmission, remaining only among the folk. 'Zhu' is pronounced as 'zhi jiu qie'.)
Qibo replied: In ancient times, people lived among birds and beasts. They moved about to avoid cold and dwelled in shady places to avoid heat. Internally, they had no burdens of attachment or longing; externally, they had no forms of servitude or official striving. This was an era of tranquility and emptiness, where evil could not penetrate deeply. Therefore, internal medicine was not needed, nor were needles and stones. Thus, shifting the spirit and using Zhuyou sufficed. (Ancient people lived in nests or caves, hence living among beasts. Movement generates yang warmth, thus avoiding cold. Dwelling in shade seeks coolness and avoids heat, thus avoiding summer heat. 'Shen' refers to physical exertion; 'Huan' refers to the burden of fame and profit. With no internal attachments and no external pursuits, it is called an era of tranquility and emptiness. Tranquility preserves innate truth and solidifies qi and blood, preventing evil entry. Hence, no need for drugs or needles/stones; simply Zhuyou can shift and transform essence and qi to cure the disease. 'Zhu' is synonymous with 'Zhou' (curse/incantation); 'You' refers to the origin of the disease. Hence, Zhuyou. Wang Bing said: Reciting the causes of the disease eliminates the need for needles and stones.)
Today's world is different. Worries and anxieties trouble the interior; bitter labor damages the exterior. Furthermore, people fail to follow the four seasons, violating the appropriateness of cold and heat. Treacherous winds arrive frequently; empty evils (deficient pathogens) come morning and night. Penetrating inward to the five zang organs and bone marrow, and outwardly injuring the orifices, skin, and muscles, minor illnesses inevitably worsen, and major illnesses inevitably lead to death. Therefore, Zhuyou cannot cure them.
The Emperor said: Excellent. (Internal injury to the five zang and external violation of the four seasons result in damage to both interior and exterior, making the disease severe, thus Zhuyou is ineffective. 'Shuo' is pronounced 'shuo'. 'Kong' is the same as 'Kong' [hole/orifice]. My commentary: Zhuyou involves talismans, spells, and exorcisms. Using talismans to treat disease—how can this be anything other than ghosts and spirits? Thus, in the *Ze Feng* chapter: The Emperor asked: Those who encounter no pathogenic factors and have no fright or mental agitation, yet suddenly fall ill—what is the cause? Is it solely due to matters of ghosts and spirits? Qibo answered: There are also residual old pathogens lingering without manifesting. When combined with mental aversion or longing, causing internal chaos of qi and blood, and the struggle between righteous and evil qi, the origin is subtle, invisible, and inaudible, hence resembling ghosts and spirits. The Emperor asked again: Why can those treated by Zhuyou be cured? Qibo answered: Ancient shamans knew the mutual overcoming of the hundred diseases and understood their origins beforehand, allowing them to be cured by Zhuyou. These few sentences exhaust the principles of Zhuyou and ghosts/spirits. Let me elaborate further. 'Resembling ghosts/spirits' means appearing so but not being so. 'Aversion and longing' mean ghosts are born from the mind. 'Knowing the overcoming and the origin, thus curable by Zhuyou' means seeking the cause of illness and dispelling the 'ghosts' in the heart. Why? The seven emotions arise from likes and dislikes. If likes/dislikes are biased, qi becomes aggregated. Aggregation leads to victory/defeat dynamics, confusing the spirit and will. Once the spirit/will is biased, evil occupies it, and ghosts are born in the heart. Thus, what one hates appears; what one loves appears; what one doubts appears; what one fears appears. This applies not only to waking life but also to dreams. This is 'mental aversion and external longing, causing internal qi chaos, thus resembling ghosts/spirits.'
Furthermore, if spiritual energy loses its post, inviting evil, as discussed in *Bu Yi Ci Fa*: When human qi is deficient, the spirit wanders and loses its post, allowing evil ghosts to interfere externally. For example, if liver qi is deficient and the Jueyin year qi is insufficient, White Corpse Ghosts attack; if heart qi is deficient and Fire year qi is insufficient, Black Corpse Ghosts attack; if spleen qi is deficient and Taiyin year qi is insufficient, Green Corpse Ghosts attack; if lung qi is deficient and Yangming year qi is insufficient, Red Corpse Ghosts attack; if kidney qi is deficient and Taiyang year qi is insufficient, Yellow Corpse Ghosts attack. It is not just Corpse Ghosts; all evil invasions occur because the spirit has lost its post. This describes righteous qi deficiency leading to evil dominance, generating the Five Ghosts, known as 'old pathogens,' and relating to 'knowing the overcoming of diseases.' As Guan Yinzi said: If the heart is obscured by fortune/misfortune, Spirit Ghosts seize it; if obscured by lust, Lust Ghosts seize it; if obscured by sorrow, Depressing Ghosts seize it; if obscured by indulgence, Wild Ghosts seize it; if obscured by oaths, Strange Ghosts seize it; if obscured by drugs, Material Ghosts seize it. This means when the mind focuses on something, the spirit finds a foothold. If this foothold is不正 (unrighteous), evil ghosts arise. This is 'knowing the origin of the disease.' Once the root is found, treatment methods exist. By observing aversion, longing, victory/defeat, and origin, Zhuyou will be effective.
For instance, Wang Zhongyang treated a woman suspected of her husband's infidelity, leading to mental confusion and madness. Medicines helped slightly but did not fully resolve it. He secretly arranged for someone to pretend another woman died suddenly, evoking pity. The patient felt relieved, and the illness cured. Though not a shaman, this removed her aversion. Similarly, Han Shiliang treated a daughter who loved her mother deeply. After marriage, the mother died, and grief caused illness resistant to medicine. Han said: This stems from excessive thinking; medicine won't work easily. Use technique. He bribed a female shaman with secret words. One day, the husband told his wife: "You miss your mother so much; does she miss you in the underworld? I am going away; why not ask the shaman?" The wife agreed. The shaman performed rituals, and the mother's spirit descended. Her mannerisms resembled her life. The daughter wept bitterly. The 'mother' scolded her: "Stop crying! Your life overcomes mine, causing my early death. My death is your fault. Now in the underworld, I seek revenge. Your illness is my doing. Alive, we were mother and son; dead, we are enemies." Hearing this, the daughter became angry: "My mother harmed me while sick. What joy was there in missing her?" The illness cured. This removed her longing.
As stated in *Yin Yang Ying Xiang Da Lun*: Anger injures the Liver; Grief overcomes Anger. Joy injures the Heart; Fear overcomes Joy. Pensive worry injures the Spleen; Anger overcomes Worry. Sorrow injures the Lungs; Joy overcomes Sorrow. Fear injures the Kidneys; Thought overcomes Fear. This uses emotional overcoming to control pathology. *Wai Tai Mi Yao* records Zhuyou. Danxi noted: Talisman water clears upper-jiao phlegm-heat like cold water clears stomach heat, effective for such cases. But for internal deficiency or winter cold, swallowing talisman water damages stomach qi, often causing harm. This uses cold to overcome heat. Recently, malaria patients treated with talismans often recovered. Why? Mild malaria occurs once daily, located in the Shaoyang Gallbladder channel (half-exterior, half-interior). During the struggle between righteous and evil qi, talismanic suppression gives the Gallbladder qi support, allowing righteousness to prevail and the disease to retreat. This borrows opposing qi to shift the righteous-evil dynamic.
I once treated a young bride whose stomach was invaded by heat, causing her to believe she was possessed, acting violently and wildly. The family wanted a shaman. I refused, saying I could cure her. I had assistants shout loudly to startle her qi, then entered solemnly. She sat disheveled, staring blankly. I glared fiercely at her. After a long stare, she blushed, looked fearful, and hid. I ordered her searched out; she dared not emerge. I administered Bai Hu Tang (White Tiger Decoction). All evil retreated. This used dignity to overcome irreverence and cold-natured herbs to overcome pathogenic fire.
I also treated a scholar who, after Cold Damage, lacked Lung (Metal) and Kidney (Water) qi. At noon, he sighed: "I studied Confucianism all my life, harming no one. Why does a white-bearded man in plain clothes holding a fan watch me for three days? It must be karmic debt." I laughed: "Is he holding a white paper fan?" He startled: "Do you see him too?" I explained the *Ci Fa Lun* concept of spirit losing its post and Five Ghosts interfering. I reasoned: "Your Lung qi is deficient, causing white spots in vision, hence seeing the White Ghost. Kidney deficiency causes black spots, leading to Black Ghosts. These are manifestations of organ colors due to righteous qi deficiency and unanchored spirit, not karmic debt." He rejoiced: "Wonderful logic! I still see a Black Ghost beside my bed. I fear it not but dislike it. Your explanation relieves me." He took tonics for Lung and Kidney and recovered. This addressed the origin with subtle words. Such cases show ghosts are mind-generated, not actual spirits, hence 'resembling ghosts.' However, since the ghost is in the mind, medicines/acupuncture may fail, requiring Zhuyou. If practitioners followed Qibo's wisdom, their efficacy would be miraculous, justifying its place in the thirteen departments, unlike modern charlatans. Refer to Disease Category 31 for *Ze Feng* context.
Note: Ghosts/spirits seem vague, yet the *I Ching* states: "Essence and qi form objects; wandering souls create changes," revealing their nature. Confucius said: "The virtue of ghosts and spirits is great!" Thus, their way cannot be ignored. The *Zhou Li* appointed Da Zhu (Great Shaman) to manage six types of incantations for spirits, praying for blessings and longevity. Commentary: 'Zhu' honors the spirit's name. Male shamans invoked auspiciousness and dismissed calamities in spring to remove disease. Female shamans managed inner sacrifices, performing Zhao (summoning), Geng (blocking), Rang (expiating), and Mi (dispelling) rites to remove disasters. Thus, ancient sages did not abandon shamans, using them to express sincerity, communicate with spirits, and eliminate disaster, aligning with ancient Zhuyou intent. Methods survive for mild conditions like elbow plague, fishbone choking, evil influences, or mental disorders. However, for serious internal deficiency or external excess, abandoning proper medicine for虚无 (emptiness/nihilism) leads to error. Regrettably, fraudsters exploit ghosts/spirits for deception. Modern people, unaware of Zhuyou's specific indications, blindly rely on it, leading to false prophecies, delayed medical treatment, ingestion of harmful talisman water, or psychological disturbance. What aims to cure ends up harming; what aims to expel ghosts invites them. The harm is immense. Such people risk ridicule by genuine shamans. Thus: "One bound by ghosts cannot discuss supreme virtue." And: "Trusting shamans over doctors is one of the untreatable conditions." Alas! Humans live on earth, fate hangs in heaven. Spirits, relying on heaven's virtue and yin-yang functions, cannot violate heaven's mandate for private gain. How could they enjoy flattery and prayers to avert disaster? Confucius said: "To offend Heaven, there is no prayer." And: "Revere ghosts and spirits but keep them at a distance." This is my understanding of Zhuyou. May those engaged in this field heed my humble remarks. See Risk Factor Category Chapter 44 for further notes.)