（《素问·遗篇本病论》）
黄帝曰∶人气不足，天气如虚，人神失守，神光不聚，邪鬼干人，致有夭亡，可得闻乎？（神光，神明也。人气与
天气皆失守，则阳神不聚，阴鬼干人，致死之兆也。）岐伯曰∶人之五脏，一脏不足，又会天虚，感邪之至也。（人有不
足之脏，与天虚之气相会者，其邪至甚，如肝遇木虚，心遇火虚之类也。）
人忧愁思虑即伤心，又或遇少阴司天，天数不及，太阴作接间至，即谓天虚也，此即人气天气同虚也。（少阴司天之
年，太阴尚在左间。若少阴不足，则太阴作接者，未当至而至矣。此以君火之虚，与人心气同虚也。）又遇惊而夺精，汗
出于心，（夺精者，夺心之精也。五脏各有其精，如《本神篇》曰∶五脏主藏精者也，不可伤，伤则失守而阴虚。即此之
义。）因而三虚，神明失守。（先有忧愁之伤，又有少阴不及，再遇惊而夺精，三虚相会，神明失守矣。）心为君主之官，
神明出焉，神失守位，即神游上丹田，在帝太乙帝君泥丸君下。（人之脑为髓海，是谓上丹田，太乙帝君所居，亦曰泥丸
君，总众神者也。心之神明失守其位，则浮游于此。）神既失守，神光不聚，却遇火不及之岁，有黑尸鬼见之，令人暴亡。
（心属火，心神失守，神明衰也，又遇火运不及，故见水色之鬼。非但癸年，即戊年失守亦然，司天二火不及亦然。尸
鬼者，魄之阴气。阳脱阴孤，其人必死，故尸鬼见也。）
人饮食劳倦即伤脾，又或遇太阴司天，天数不及，即少阳作接间至，即谓之虚也，此即人气虚而天气虚也。（太阴司
天之年，少阳尚为天之左间。若太阴不足，则接者先至而少阳得政。脾气既伤，又遇太阴失守，是重虚也。）又遇饮食饱
甚，汗出于胃，醉饱行房，汗出于脾，（卫气不固，则五脏汗泄于外，邪得乘而犯之，故致人神失守也。）因而三虚，脾
神失守。（既伤于脾，次遇天虚，再加汗出，是三虚也。）脾为谏议之官，智周出焉，神既失守，神光失位而不聚也，（脾
神失守，意智乱也。）却遇土不及之年，或己年或甲年失守，或太阴天虚，青尸鬼见之，令人卒亡。（土运不及，不止己
年，而甲亦有之，又或太阴司天，失守其位，故木邪鬼见，令人卒亡。）
人久坐湿地、强力入水即伤肾，肾为作强之官，伎巧出焉，因而三虚，肾神失守。神志失位，神光不聚，（诸脏皆言
作接间至及汗出之由，惟此不言，必脱失也。太阳寒水司天之年，厥阴尚为左间。若太阳不足，则厥阴作接间至，此天
虚也。《经脉别论》云∶持重远行，汗出于肾，兼之坐湿入水，肾气必伤，是为三虚。肾神不守，则精衰志失也。）却遇
水不及之年，或辛不会符，或丙年失守，或太阳司天虚，有黄尸鬼至，见之令人暴亡。（水不及者，土邪犯之，故黄尸鬼
见，卒然伤人。）
人或恚怒，气逆上而不下，即伤肝也，又遇厥阴司天，天数不及，即少阴作接间至，是谓天虚也，此谓天虚人虚也。
（厥阴司天之年，少阴当为左间。若厥阴不足，则少阴预至。肝气既伤，厥阴又虚，天人俱不足也。）又遇疾走恐惧，汗
出于肝。（天虚人虚，又汗出于肝，是为三虚。）肝为将军之官，谋虑出焉，神位失守，神光不聚，（肝藏魂，失守则魂神
不聚也。）又遇木不及年，或丁年不符，或壬年失守，或厥阴司天虚也，有白尸鬼见之，令人暴亡也。（白尸鬼见，金胜
木也。）
以上五失守者，天虚而人虚也，神游失守其位，即有五尸鬼干人，令人暴亡也，谓之曰尸厥。（尸鬼干人，则厥逆而
死，故谓尸厥。神游者，神气虽游，未离于身，尚不即死。若脉绝身冷，口中涎塞，舌短卵缩，则无及矣，否则速救可
苏也。以上五脏失守，独缺金虚伤肺、赤尸鬼一证，必脱简也。惟《邪气脏腑病形篇》所言五脏之伤俱全，但与此稍有
不同。详疾病类三。）人犯五神易位，即神光不圆也，非但尸鬼，即一切邪犯者，皆是神失守位故也。（神光，即阳明之
气，凡阳气不足，则阴邪犯之。二十难曰∶脱阳者见鬼。即神失守位之义。
愚按∶此二篇所言五鬼干人，其义最详。盖天地间万物万殊，莫非五行之化，人之脏气，鬼之干人，亦惟此耳。故
五鬼为邪，各因所胜，此相制之理，出乎当然者也。然以余所验，则有如心神失守、火自为邪者，多见赤鬼；肺金不足、
气虚茫然者，多见白鬼；肾阴亏损、目光昏暗者，多见黑鬼；肝木亡阳者，多见青鬼；脾湿为祟者，多见黄鬼。是皆不
待胜制，而本脏之邪自见也。至如山野之间，幽隐之处，鬼魅情形，诚有不测。若明本篇之义，则虽千态万状，只此五
行包罗尽之，治之以胜，将安遁哉？然鬼本无形，乃能形见，既觉其无中之有，独不能觉其有中之无乎？反之之明，在
正心以壮气，虚明以定神。神定，彼将自灭矣。天命所在，彼亦焉能以非祸加人哉？此全神却鬼之道也。古德云∶山鬼
之伎俩有限，老僧之不见不闻无穷。斯言至矣。论治类十六章有按当考。）此谓得守者生，失守者死，（得守则神全，失
守则神散。神全则灵明圆聚，故生。神散则魂魄分离，故死。）得神者昌，失神者亡。（阳气为神，阳盛则神全。阴气为
鬼，阳衰则鬼见。阴阳合气，命之曰人。其生在阳，其死在阴，故曰得神者昌，得其阳也。失神者亡，失其阳也。明阴
阳聚散之道，则鬼神之妙固不难知，而得失之柄还由于我。古云人定胜天，本非虚语。观孟子曰∶求则得之，舍则失之。
不于斯言益信乎？
（《素问·遗篇本病论》）
黄帝问道：当人体正气不足，天时气候也显得虚弱时，人的神志失去守位，神光不能凝聚，邪鬼侵犯人体，导致早亡，这种情况可以讲给我听听吗？（所谓神光，就是神明。如果人气与天气都失守，那么阳神就不能凝聚，阴鬼就会侵犯人体，这是致死的征兆。）
岐伯回答说：人的五脏中，只要有一脏之气不足，再加上天时虚弱的因素，感邪就会非常严重。（比如人有不足的脏器，又遇到与之相合的天时虚弱之气，邪气就特别厉害，例如肝脏遇到木运虚弱的年份，心脏遇到火运虚弱的年份等。）
人如果忧愁思虑过度，就会损伤心脏；或者又遇到少阴君火司天之年，天数不及（即火运衰弱），太阴湿土作为接间之气提前到来，这就叫做“天虚”，这就是人气和天气同时虚弱。（在少阴君火司天的年份，太阴湿土原本还在左间的位置。如果少阴君火不足，太阴湿土就会作为接替者提前到来。这是因为君火之虚，与人心气之虚相互呼应。）如果再遇到惊恐而耗夺心精，汗出于心（所谓夺精，就是耗夺心的精气。五脏各有其精气，如《本神篇》所说：五脏主藏精，不可受伤，受伤则精气失守而导致阴虚。就是这个意思），这样就形成了“三虚”，导致神明失守。（先有忧愁思虑造成的内伤，又有少阴火运不及的天虚，再遇到惊恐耗夺精气，这三种虚弱汇聚在一起，神明就失去了守位。）心是君主之官，神明由此产生。神一旦失守其位，就会游移到上丹田，位于帝太乙、帝君、泥丸君之下。（人的脑髓被称为髓海，也就是上丹田，是太乙帝君居住的地方，也称为泥丸君，统领众神。心的神明如果失守其位，就会浮游于此地。）神既然已经失守，神光就不能凝聚，如果再遇到火运不及的年份，会有黑尸鬼出现，使人突然死亡。（心属火，心神失守意味着神明衰败，又遇到火运不及，所以会见到水色之鬼。不仅仅是癸年，即使是戊年如果心神失守也是如此，司天之年的二火不及也是如此。尸鬼，是指魄的阴气。阳气脱失，阴气孤立，人必定死亡，所以会出现尸鬼的幻象。）
人如果饮食不节、劳倦过度，就会损伤脾脏；或者又遇到太阴湿土司天之年，天数不及，少阳相火作为接间之气提前到来，这就叫做“虚”，这就是人气虚而天气虚。（在太阴湿土司天的年份，少阳相火原本还是天之左间。如果太阴湿土不足，接替者就会先到达而让少阳相火得政。脾气既已受伤，又遇到太阴失守，这是重虚。）如果再遇到饮食过饱，汗出于胃，醉酒后行房事，汗出于脾（卫气不固，则五脏的精气外泄为汗，邪气得以乘虚而入侵犯人体，从而导致人神失守），这样就形成了“三虚”，导致脾神失守。（既伤了脾，又遇到天虚，再加上汗出，这就是三虚。）脾是谏议之官，智谋周详由此产生。神既然失守，神光失位而不能凝聚（脾神失守，会导致意念和智慧混乱），如果再遇到土运不及的年份，或者是己年、甲年失守，或者是太阴天虚，会有青尸鬼出现，使人突然死亡。（土运不及，不仅仅发生在己年，甲年也有这种情况，或者太阴司天失守其位，所以木邪之鬼出现，使人突然死亡。）
人如果久坐湿地、强力入水，就会损伤肾脏。肾是作强之官，技巧由此产生。因而形成“三虚”，导致肾神失守。神志失位，神光不能凝聚（前面几脏都提到了接间之气到来及汗出的原因，唯独这里没有说，可能是脱漏了。太阳寒水司天之年，厥阴风木尚为左间。如果太阳寒水不足，厥阴风木就会作为接间之气提前到来，这是天虚。《经脉别论》说：持重物远行，汗出于肾。加上坐湿地、入水中，肾气必然受伤，这就是三虚。肾神不守，就会导致精衰志失），如果再遇到水运不及的年份，或者是辛年不符合符应，或者丙年失守，或者太阳司天虚，会有黄尸鬼出现，见到它使人突然死亡。（水运不及，会被土邪侵犯，所以会出现黄尸鬼，突然伤人。）
人如果愤怒，气机上逆而不能下行，就会损伤肝脏；或者又遇到厥阴风木司天之年，天数不及，少阴君火作为接间之气提前到来，这就叫做“天虚”，这就是天虚和人虚并存。（在厥阴风木司天的年份，少阴君火应当处于左间。如果厥阴风木不足，少阴君火就会提前到达。肝气既已受伤，厥阴又虚，天人都不足。）如果再遇到疾跑恐惧，汗出于肝（天虚人虚，再加上汗出于肝，这就是三虚）。肝是将军之官，谋略由此产生。神位失守，神光不能凝聚（肝藏魂，失守则魂神不能凝聚），如果再遇到木运不及的年份，或者丁年不符合符应，或者壬年失守，或者厥阴司天虚，会有白尸鬼出现，使人突然死亡。（白尸鬼出现，是因为金胜木。）
以上五种失守的情况，是天虚与人虚并存。神游移失守其位，就有五种尸鬼侵犯人体，使人突然死亡，这叫做“尸厥”（尸鬼侵犯人体，导致厥逆而死，所以叫尸厥。所谓神游，是指神气虽然游移，但尚未离开身体，还不至于立即死亡。如果出现脉绝身冷、口中涎塞、舌短卵缩等症状，那就来不及救治了，否则迅速抢救还可以苏醒。以上五脏失守，唯独缺少金虚伤肺、赤尸鬼这一证候，必然是简牍脱漏。只有《邪气脏腑病形篇》所说的五脏之伤俱全，只是与此稍有不同。详见疾病类第三部分。）人如果触犯五神易位，就是神光不圆满。不仅是尸鬼，凡是各种邪气侵犯，都是因为神失守位的原因。（神光，就是阳明之气。凡是阳气不足，阴邪就会侵犯。《难经·二十难》说：脱阳的人会见鬼。这就是神失守位的含义。）
我按语认为：这两篇所讲的五鬼干人，道理最为详尽。大概天地间万物千差万别，无不是五行的变化，人的脏气受鬼侵犯，也不过如此。所以五鬼作为邪气，各自依据其所不胜的关系而来，这是相制的道理，出于自然。然而根据我的经验，像心神失守、火自为邪的，多见赤鬼；肺金不足、气虚茫然的，多见白鬼；肾阴亏损、目光昏暗的，多见黑鬼；肝木亡阳的，多见青鬼；脾湿为祟的，多见黄鬼。这些都是不等待胜制关系，而是本脏之邪自行显现。至于在山野之间、幽隐之处，鬼魅的情形，确实难以预测。如果能明白本篇的意义，那么即使千态万状，也只被五行包罗殆尽，用相胜的方法治疗，它们又能逃到哪里去呢？然而鬼本来无形，却能显形，既然能觉察到无中之有，难道不能觉察到有中之无吗？返求其明的关键，在于正心以壮气，虚明以定神。神志安定，那些邪祟自然会消灭。天命所在，它们又怎么能把非分的灾祸加在人身上呢？这就是保全神气、驱除鬼邪的道理。古代高僧说：山鬼的伎俩有限，老僧的不见不闻无穷。这话很对。论治类第十六章中有按语可以参考。）这叫做得守者生，失守者死（得守则神全，失守则神散。神全则灵明圆聚，所以生。神散则魂魄分离，所以死），得神者昌，失神者亡（阳气为神，阳盛则神全。阴气为鬼，阳衰则鬼见。阴阳合气，称为人。其生在阳，其死在阴，所以说得神者昌，是得其阳气。失神者亡，是失其阳气。明白了阴阳聚散的道理，那么鬼神的奥妙就不难知道了，而得失的关键还在于我自己。古人说人定胜天，本不是虚话。看孟子说：求则得之，舍则失之。对此话不是更加相信了吗？）
(Suwen, Lost Chapters: Benbing Lun)
The Yellow Emperor asked: When human qi is insufficient and the heavenly climate appears deficient, if the human spirit loses its position and the light of the spirit fails to gather, allowing evil ghosts to invade the person and cause premature death, could you explain this to me? (The "light of the spirit" refers to the brightness of the mind-spirit. If both human qi and heavenly qi lose their proper positions, the Yang spirit will not gather, and Yin ghosts will invade the body, which is an omen of death.)
Qibo replied: Among the five zang organs of a person, if one organ is deficient, and this coincides with a period of heavenly deficiency, the invasion of pathogenic factors will be severe. (When a person has a deficient zang organ and encounters corresponding heavenly deficiency qi, the pathogenic influence is particularly strong; for example, when the Liver encounters a year of Wood deficiency, or the Heart encounters a year of Fire deficiency.)
If a person suffers from excessive worry and overthinking, it damages the Heart. Furthermore, if one encounters a year where Shaoyin (Ministerial Fire) governs the Heaven, but the heavenly numbers are insufficient (indicating weak Fire transport), and Taiyin (Damp Earth) arrives early as the connecting interstitial qi, this is called "Heavenly Deficiency." This represents a simultaneous deficiency of both human qi and heavenly qi. (In years where Shaoyin Ministerial Fire governs Heaven, Taiyin Damp Earth remains in the left interstitial position. If Shaoyin Fire is insufficient, Taiyin Earth acts as the successor and arrives prematurely. This reflects the deficiency of Ministerial Fire resonating with the deficiency of Heart qi.) If additionally, one experiences fright that drains the essence, causing sweat to issue from the Heart (draining essence refers to depleting the Heart's essence; each of the five zang organs stores its own essence, as stated in the *Ben Shen* chapter: "The five zang organs are responsible for storing essence and must not be injured; injury leads to loss of control and Yin deficiency." This is the meaning here.), thus forming "Three Deficiencies," the spirit and intelligence lose their guard. (First, there is internal injury from worry and thinking; second, there is Heavenly deficiency due to inadequate Shaoyin Fire; third, there is the draining of essence by fright. When these three deficiencies converge, the spirit and intelligence lose their post.) The Heart is the official of the Sovereign, from whom the spirit and intelligence emerge. If the spirit loses its position, it wanders to the Upper Dantian, located below the Emperor Taiyi, the Emperor Lord, and the Niwang Jun. (The human brain is the sea of marrow, known as the Upper Dantian, the residence of Taiyi Jun, also called Niwang Jun, who commands all spirits. When the Heart's spirit loses its post, it floats here.) Once the spirit has lost its guard and the light of the spirit does not gather, if one encounters a year of Fire insufficiency, Black Corpse Ghosts may appear, causing sudden death. (The Heart belongs to Fire; loss of Heart spirit indicates decline of the mind-spirit. Encountering a year of Fire insufficiency leads to the manifestation of Water-colored ghosts. This occurs not only in Gui years, but also in Wu years if the spirit is unguarded, or in years where the two Fires governing Heaven are insufficient. Corpse ghosts refer to the Yin qi of the Po. With the loss of Yang and isolation of Yin, death is inevitable, hence the vision of corpse ghosts.)
If a person suffers from improper diet and fatigue, the Spleen is damaged. Additionally, if one encounters a year where Taiyin (Damp Earth) governs Heaven, but the heavenly numbers are insufficient, and Shaoyang (Ministerial Fire) arrives early as the connecting interstitial qi, this is called "Deficiency," representing both human and heavenly Qi deficiency. (In years where Taiyin Damp Earth governs Heaven, Shaoyang Ministerial Fire is originally the left interstitial qi. If Taiyin Earth is insufficient, the successor arrives first, allowing Shaoyang Fire to take charge. With the Spleen qi already injured and Taiyin losing its post, this constitutes a double deficiency.) If additionally, one overeats, causing sweat to issue from the Stomach, or engages in sexual intercourse while drunk and full, causing sweat to issue from the Spleen (when Wei Qi is not secure, the essence of the five zang organs leaks out as sweat, allowing pathogens to take advantage and invade, leading to the loss of spiritual guard), thus forming "Three Deficiencies," the Spirit of the Spleen loses its guard. (Having injured the Spleen, encountering Heavenly deficiency, and then sweating constitutes the three deficiencies.) The Spleen is the official of Remonstrance, from whom wisdom and circumspection emerge. Once the spirit is unguarded, the light of the spirit loses its position and fails to gather (Spleen spirit unguarded leads to confusion of intention and wisdom). If one then encounters a year of Earth insufficiency, or if the Ji or Jia years involve loss of guard, or if there is Taiyin Heavenly deficiency, Green Corpse Ghosts may appear, causing sudden death. (Earth insufficiency occurs not only in Ji years but also in Jia years, or when Taiyin governs Heaven and loses its post; thus, Wood-pathogen ghosts appear, causing sudden death.)
If a person sits in damp places for long periods or exerts strength entering water, the Kidney is damaged. The Kidney is the official of Strength, from whom dexterity emerges. Thus forming "Three Deficiencies," the Spirit of the Kidney loses its guard. The spirit and will lose their position, and the light of the spirit fails to gather. (While the previous organs mentioned the arrival of connecting interstitial qi and sweating, this section omits them, likely due to textual loss. In years where Taiyang Cold Water governs Heaven, Jueyin Wind Wood is the left interstitial. If Taiyang Water is insufficient, Jueyin Wood arrives early as the connecting interstitial, constituting Heavenly deficiency. The *Jingmai Bie Lun* states: "Carrying heavy loads and traveling far causes sweat from the Kidney." Combined with sitting in wetness and entering water, Kidney qi is surely injured, forming the three deficiencies. If the Kidney spirit is unguarded, essence declines and will is lost.) If one then encounters a year of Water insufficiency, or if the Xin year does not match the符 (Fu), or if the Bing year involves loss of guard, or if Taiyang governs Heaven with deficiency, Yellow Corpse Ghosts may appear, causing sudden death. (Water insufficiency allows Earth pathogens to invade, hence Yellow Corpse Ghosts appear, striking suddenly.)
If a person becomes angry, causing Qi to reverse upward without descending, the Liver is damaged. Additionally, if one encounters a year where Jueyin (Wind Wood) governs Heaven, but the heavenly numbers are insufficient, and Shaoyin (Ministerial Fire) arrives early as the connecting interstitial qi, this is called "Heavenly Deficiency," representing both Heavenly and Human deficiency. (In years where Jueyin Wind Wood governs Heaven, Shaoyin Ministerial Fire should be in the left interstitial. If Jueyin Wood is insufficient, Shaoyin Fire arrives prematurely. With Liver qi injured and Jueyin deficient, both Heaven and Humanity are lacking.) If additionally, one runs rapidly or feels fear, causing sweat to issue from the Liver (Heavenly and Human deficiency, plus sweating from the Liver, constitute the three deficiencies). The Liver is the General, from whom strategy emerges. If the spiritual position is unguarded, the light of the spirit fails to gather (The Liver stores the Hun; if unguarded, the Hun spirit does not gather). If one then encounters a year of Wood insufficiency, or if the Ding year does not match the Fu, or if the Ren year involves loss of guard, or if Jueyin governs Heaven with deficiency, White Corpse Ghosts may appear, causing sudden death. (The appearance of White Corpse Ghosts indicates Metal overcoming Wood.)
The above five cases of loss of guard represent simultaneous Heavenly and Human deficiency. As the spirit wanders and loses its position, five types of Corpse Ghosts invade the person, causing sudden death, a condition termed "Shi Jue" (Corpse Syncope) (When Corpse Ghosts invade, syncope and death occur, hence the name Shi Jue. "Spirit wandering" means the spiritual energy has moved but has not yet left the body, so immediate death does not ensue. However, if pulse ceases, body becomes cold, saliva blocks the mouth, tongue shortens, and testicles retract, rescue is futile; otherwise, rapid treatment can restore consciousness. Regarding the five zang losses described above, the case of Metal deficiency damaging the Lung and the Red Corpse Ghost is missing, likely due to lost bamboo slips. Only the *Xieqi Zangfu Bingxing Pian* mentions complete injuries to the five zang organs, though slightly different from this text. See Disease Category III.) If a person disrupts the positions of the Five Spirits, the light of the spirit becomes incomplete. Not only Corpse Ghosts, but any pathogenic invasion occurs because the spirit has lost its guard. (The "light of the spirit" refers to Yangming Qi. Whenever Yang Qi is insufficient, Yin pathogens invade. The *Nan Jing, Chapter 20* states: "Those who lose Yang see ghosts." This illustrates the meaning of the spirit losing its guard.)
My commentary: The discussion of five ghosts invading humans in these two chapters is most detailed. Essentially, all things in heaven and earth, despite their diversity, are transformations of the Five Elements. The invasion of ghosts into human zang qi follows this same principle. Thus, the five ghosts act as pathogens according to their respective overcoming relationships, which is the natural law of mutual restriction. However, based on my clinical experience, cases where Heart spirit is unguarded and Fire acts as its own pathogen often manifest as Red Ghosts; cases of Lung Metal deficiency and vague Qi often manifest as White Ghosts; cases of Kidney Yin depletion and dim vision often manifest as Black Ghosts; cases of Liver Wood Yang exhaustion often manifest as Green Ghosts; and cases of Spleen Dampness acting as a nuisance often manifest as Yellow Ghosts. These manifestations do not wait for the overcoming relationship but arise from the pathology of the affected zang itself. As for ghostly phenomena in remote mountains or hidden places, they are indeed unpredictable. Yet, understanding the principles of this chapter reveals that all such forms are encompassed by the Five Elements. Treating them with their overcoming agents leaves them no escape. Since ghosts are inherently formless yet appear in form, if one can perceive existence within non-existence, why not perceive non-existence within existence? The key to clarity lies in rectifying the heart to strengthen Qi, and maintaining emptiness and brightness to stabilize the spirit. When the spirit is stable, these entities vanish spontaneously. Where destiny resides, how can they impose unnatural calamities? This is the way to preserve spirit and repel ghosts. An ancient sage said: "The tricks of mountain ghosts are limited; the monk's practice of seeing nothing and hearing nothing is infinite." This statement is profound. Refer to the commentary in Treatment Category, Chapter 16. This is what is meant by "those who retain their guard live, those who lose their guard die" (Retaining guard preserves the spirit; losing guard scatters it. A preserved spirit is bright and cohesive, leading to life. A scattered spirit separates soul and body, leading to death), and "those who possess spirit prosper, those who lose spirit perish" (Yang Qi is spirit; abundant Yang means complete spirit. Yin Qi is ghost; deficient Yang allows ghosts to appear. The union of Yin and Yang Qi constitutes a human. Life depends on Yang, death on Yin. Hence, possessing spirit means prosperity through obtaining Yang; losing spirit means perishing through losing Yang. Understanding the principles of Yin-Yang gathering and dispersal makes the mysteries of ghosts and spirits easy to grasp, and the balance of gain and loss rests within oneself. The ancients said, "Human determination can overcome Heaven," which is not empty talk. Consider Mencius: "Seek and you will find; abandon and you will lose." Does this not further confirm these words?)