就《山海經》之敘述而言，可以發「水」在該書中具有某種特殊的模式，亦即：「某水之起點、終點、具有神異之物及其神秘力量。」；且上述模式主要分佈於〈南山經〉至〈中山經〉之中。在《山海經》諸水流域所具有的神異之物之中，大抵又可分為水生類之魚龜及礦物類之玉、水玉等。神異之物所 具有的神秘力量大都與生命受到外在世界的侵擾有關。從原始巫術思維角度而言，上述諸水神異之物反映出古人對於「生命永恆」的企盼。在《山海經》中，亦有「顓項」及「后稷」等於水中而再生的文本記載。就《山海經》對於水的原始思維敘述，生命本源的水不僅是人類生成的肇端，更「顓項」及「后稷」於水中死而復生的過程背後，潛隱著對死亡消解與否定的原始思維。此外，《山海經》中太陽神話於東方出現之「浴日」儀式亦與水思維有密切的關係。從《山海經》水與原始思維中溝通天地之宇宙山－崑崙山的關係中，更隱藏著神話學之聖與俗關係。雖然《山海經》諸水的敘述看似單調，但於簡潔而規律的文本中則潛蟄著原始思維對死亡的否定與生命永恆的底蘊。《山海經》之水思維不僅有著生命肇端的意象，更象徵著對死亡的否定與生命永恆而神聖的企盼。

A special feature of water can be found in the narrations related to water in the Shan Cai Ching, “Mysterious creatures and objects, with their mysterious powers, can be found at the origins and the ending points of water, or throughout the territory in which water flows through.” In the Shan Hai Ching, two types of mysterious things can be found in various waters: creatures such as fish and turtle, and stones such as jade or water-jade. The mystical power of these mysterious creatures and objects are usually related to incidents of lives being disturbed or invaded by external forces. These mysterious things in various waters seem to reflect the ancient Chinese’ yearning for an eternal life, especially shown in the primitive shamanistic tradition. In the resurrection mythology of Juan Xiang and Hou Ji, water not only represents the origin of human life, but also reflects the primitive denial for death by forming stories in which death can be canceled with water. The significance of water in the story of the sun bathing in after before it rises in the East is also worthy of our discussion. In addition, the concept of the sacred and profane can be gathered form the relationship between water and the Kunlun Mountain or the cosmic mountain which communicates heaven and earth. Water in the Shan Hai Ching not only represents the origin of life, but also symbolizes the denial of death and the most sincere hope for an eternal life.