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Objective examination is indispensable to the study of literary history, for like a particular point in a coordinate scheme, an author has his or her position and significance set in literary history which awaits objective analysis. Yet it should also be kept in mind that when a particular author is subject to a case study, both the author the person and his or her works are best to be interpreted with respect for the author's biological and spiritual life and with the most sympathy possible.Regretfully, most studies on Pan Yue and his works available now are focused on the appreciation or depreciation of his moral quality and writing style. A conventional practice here is to judge Pan Yue's moral quality first, and then the reading and interpretation of the literary texts' composed by him actually becomes a process of searching evidence for the previous judgment. Apparently, such an approach is unfair to the judgment of his writing style and degrades the independence and values of literary texts in that they are made simply to serve as annotations to the author's life.Moreover, it may also lead to a partial understanding of the thoughts and values carried in literary texts before it goes on to deconstruct the significance of the existence of the author's spiritual life. In view of this, this article focuses on a close reading of Pan Yue's writing with the aim to help realize the value of his works as the carrier of his spiritual life as well as to interpret his life process with the most sympathy possible and a sense of humanistic concern of benevolence for his hardships.Pan Yue's writings, as the carrier of his spiritual life, mainly incorporate four themes. First, the ambition of youth. At this stage of life, Pan Yue was full of idealist expectations towards the newly-born dynasty and earnest confidence in the pursuits that he would later fulfill in his political life. Second, realistic awareness. Observations of political and partisan calculations and fights, border issues, corruption and extravagance set Pan Yue reflecting upon himself and the world; all these, together with his own experiences of being the target of extreme jealousy and stumbles in the political hierarchy, transformed his ambitions and expectations into dispassionate, realistic reflections.Third, historical reflections. Pan Yue almost lost his life early in the coup d'etat initiated by Jia Nanfeng, which forced him to go westward to Chang'an where from historical retrospections he struggled to search the real reason and legitimacy for the existence of an individual and a dynasty. Fourth, the pathos of life and death. Pan Yue could aptly concretize condolences and grievances into words, partly due to the toil and ordeal he personally went through, and partly to his excessive obsession with the pursuit of a decent political position, which deprived him of happiness and pleasure. Loneliness and dreariness was his only and last emotional experience in a transient life, which made his writings of condolences and grievances almost unrivaled.What was embodied in both his life and works was Pan Yue's benevolence and compassion for the people as his fundamental thematic values and his insistence on Confucianist political ideas as his guidance. However, the harsh reality and his ambition for political fame and status distorted his values and impaired the fulfillment of his ideals, which further reduced him to sycophancy and hypocrisy. Yet it is too hasty to label Pan Yue with low moral quality, and thus a fair-minded study of Pan Yue and his works must be based on an adequate understanding of the historical background of the time, instead of criticizing his mistakes all the time.More than annotations to his life experiences, Pan Yue's works also served as the carrier of his spiritual life and displayed a composition of his Id, Ego, and Super ego. In specific terms, a real self can be understood as his spiritual life and the painful struggle between his Id, ego, and super* ego. And it was precisely during the struggle that Pan Yue was able to accomplish the consummation of his life—starting from his Id, to the awareness of his Ego, to the realization of his Super ego, and finally to the emotional concern for his Id.