李曜西子疟症误药几危治效李青原之弟曜西，吾长子之襟兄也。其子于初秋患疟，医者为徐姓，延至八月中，忽请予诊。据云疟本寒少热多，多汗而热难退，徐医连投白虎汤，石膏每用一两，热较减而寒较多，现则寒后不能转热，有气自少腹上冲，疼痛异常，至不能受，约有一时然后渐渐转热痛，随热减热壮而后痛止，胸次饱闷，饮食不进，神情疲败。徐医屡用顺气止痛等法，全然不应，故请斟酌。余问何以用白虎汤?据云因病者热多渴饮，予问渴饮几何?曰热时约饮二十次，每次一茶碗盖。予笑曰：次数虽多，茶碗盖贮茶无几，虽二十次不足两碗，不算大渴，再问病人欲冷饮欲热饮，则专用热饮。予曰：据此则大错矣。书载白虎汤症，必大渴欲冷饮，而后可投，足见虽渴欲饮而不欲冷饮，尚不可投也。况并非大渴且欲热饮乎?且夫治疟之法，必寒能化热而后可愈，岂有寒本少而欲其寒多者乎!夫白虎汤在疟门未尝不用，然必热疟而后可。今症汗多热难解，明系暑疟，暑中兼湿故也。暑乃阴邪，热乃阳邪，岂可徒见其热遂以阴邪，而用阳邪之药耶?此必误用白虎致寒转增，而将暑邪逼入肝肾，以致肝气挟肾气上冲也。曜西问疟乃少阳症，何以转入肝肾?予曰：五脏皆令人疟，而不离乎少阳，少阳胆经，胆在肝叶之下，肝胆相为表里，胆经邪热，为寒所逼，不得外达，则内传于肝，乙癸同源，则又内传于肾，余向诊令郎脉象，肝肾本虚，所谓诸病从虚而入也。当其疟来寒固因寒药而加甚矣。至热邪为寒所遏，欲达不达，转将肝肾之气逼令上冲，以致疼痛异常，神昏气逆，久之而热渐透，疼亦渐止，久之又久而热大透疼乃全止，邪气透而肝肾之气乃宁也。至始尚能食，今则全不能食，皆因石膏诛伐无过，大伤胃阳之故。曜西闻予议论，以为透辟，遂请入诊，诊得脉来沉象，按之弦数，左关尺尤为不静，右关沉而不数，按之无力。予曰：症本暑疟，无服热药之理，奈过服寒凉，邪陷肝肾，非附子理阴煎不可。虽然其法过大，诸公未免疑虑，权以当归建中改生姜为煨姜，投之以观进退。一剂后痛较减而热较易，渐欲饮食，二剂后痛又减而热又易，然肾气仍冲，而疟不能止。予竟用附子理阴煎，曜西尚在游移，予告之曰：桂桂附子之先声也，煨姜炮姜之先声也，归芍熟地之先声也，建中既已有效，又何疑也。建中虽能温中，不能纳肾气补肾阴以托邪也。今用附子理阴，以熟地一两纳气归肾，兼以平肝，即以托邪；加以附子五分、炮姜五分，温中散寒，领邪外达；当归三钱，和阴化疟。斯方也疟可以已，奈何不用，而任疟之缠绵耶?再三开导而后肯用，如方一服，不独肝肾安宁，而疟竟止矣。知者无不以为神奇，适云汀宫保招赴清江，未能一手调理，半月后予自清回，复请往诊，盖其疟已反，他医不敢用原方，虽轻不愈。予仍以原方投之，一剂而愈。愈后连服七剂，疟不复发，而饮食香甜，精神如旧。古人称有是病即有是药，不我欺也。庸庸不知，差若毫厘，谬以千里，戕人性命，如同儿戏，岂不深可痛恨哉。尤可恨者，成效在前，犹执已见，不肯遵循，真所谓下愚不移，不教诲屑者矣。
吴婿疟中又中热治效吴泽之吾婿也，甲午岁馆于孩溪，夏秋之交，天时盛暑，致患暑疟，地无医者，唤舆来城，至晚到家，似无重恙，乃上灯时忽然昏厥，手足抽搐不知人事，惟时作笑，旋又身热如炭，烦躁异常，其时城门已闭，余不及知，天明得信，随即往看，举家慌乱，病者情形实已危急。诊其脉象洪数之中更兼躁急，夜间有刘医来诊，以为中暑。余曰：非也，此中热也，此热中厥阴也。热中足厥阴肝经，故抽搐；热中手厥阴心包，故善笑。中暑之脉数而兼濡，暑乃阴邪也；中热之脉数而兼洪热，乃阳邪也；此又兼躁急，乃素本阴亏；又中阳邪，有孤阳无阴之虑。虽然勿谓全未中暑也，其作疟也，其中暑也。因患疟而来城，由孩溪至城几四十里，至晚方到，则其动身必不早，连日天久不雨，亢热异常，一路烈日当空，四野又无避处，以中暑之虚体，日行于炎热如焚之中，有不中热者乎?故此乃先中暑而后又中热也。为今之计，且治中热，幸未服错药，似尚可救。以大剂犀角地黄汤加羚羊片三钱，犀角入心包以清热，羚羊入肝经以清热，生地辈则养阴清热，以化亢阳，外加竹茹、竹叶、西瓜翠衣凉心清热化痰以为佐，一服后人事渐醒，不复笑而抽搐，然尚神烦谵语，浑身不着一丝，三服后始知着裤，热退神宁。伊长兄渭筠素来友爱，见此十分欣悦，以为全愈。余曰：未也。中热虽解，中暑尚未全解，暑疟尚不得免耳。后果复行作疟，其脉弦数之中总兼躁象，汗出不易。余知阴疟之故，于小柴胡汤多加生地辈甘凉养阴之品，真阴难成而易亏，又系胎疟不能骤止，十数贴后始能霍然。至次年乙未，馆于东马头夏间又患暑疟，张医投以清脾饮，更觉烦热异常，急急回家就医，余仍投以隔岁原方，两剂而愈。
兰如弟鬼病治效兰如七弟吾胞弟也，又受业于予，入泮食饩晶学兼优，学中拱服且素不好色，专恶淫邪，惟信阴阳，未免偏执。道光十三年有友郑某妻病莫治，托求仙方，兰如诚心设坛，乩竟自动降坛，诗句甚属清通，自称清风真人，兰如以为神异。然所降之方全无效验，此不过灵鬼游魂能通文义者之所为，非真仙方也。果仙也，方岂有不验者。奈兰如十分敬信，以为神仙竟可求而至。十四年元旦乃兰如花甲寿辰，忽独自一人辟居云台山道院，托言持斋诵经报母，半月后回家开馆，而早晚独处密室，不许他人窥伺，惟闻檀降香气彻夜不绝。吾弟兄久已分居，伊继室年轻不知道理，二三小儿女更不知事，听其所为，吾家竟毫无闻见，百日后兰如怡然自得，偶与余晤，谓吾子皆能诚信，将来欲传之以道。予询何道，谓予不信，笑而不言，予亦置之。忽于秋间伊家传兰如往往彻夜不眠，似与人吵闹，不知何故?中秋日兰如进城敬香，顺至于家似有话说，予适不在，怏怏而去。据内人云：七爷神情恍惚，消瘦异常，近闻其家称有鬼缠闹，光景逼真。奈何予因终日诊病，未能得暇，因思二十二日秋分年例祭祠，伊最重祀先，是日必到，可以面察情形。于是前期约伊早会，是日与合族在祠专候，直至日午而兰如不来，特着人往请，竟辞以病。予更着仆人率舆夫四人将舆前去强接而至，至则在祖先前伏地大哭，口称我如何该如此死法；且称我如此伤痛，他竟不许我眼泪出来。众人拉劝不起，予亲自扶起，见其面果无滴泪，予曰：据弟言是有鬼矣。论治鬼予实有专长，弟无虑也。祀事毕后，唤舆同至予家，予细加盘问此鬼从何而来，伊尚含糊，予笑曰：弟虽不言，吾已知之矣。此弟炼笔录招来之鬼也。兰如惊曰：兄何以知吾炼笔录?予曰：弟之生性志诚而愚，素信鬼神，闻去冬弟为郑姓设坛扶乩，居然有甚清风真人降坛，此不过一鬼耳。夫秦皇汉武求神仙而不得，千古奉以为戒，岂有我辈凡人设此乩坛即有神仙下降者。故夫今之扶乩者有二，一则全无凭借，自画砂盘，假托神仙，以之愚人；一则或遇游魂，居然乱动，误认神仙，转以自愚。究之愚人之害尚小，而自愚之害则不可胜言也。故夫清风真人实鬼也，而弟直以为仙也，神仙既可求而至，何不竟炼笔录使仙与我合而为一也。故弟吃报母斋至百日者，实炼笔录也。他人炼笔录十无一成，而弟独能成者，有现成清风之鬼魂，鬼欲附弟，而弟又求鬼，故一炼而成也。弟与鬼初合之时必有彼此相契之意，故弟以为神奇，而且欲传诸侄也。久之而鬼附人身有何好处，自然转生恶念，欲害弟命，鬼本利人之死也，甚且鬼生痴念，冀弟死而伊即借躯壳以回生，若此则逞其魑魅魍魉之术无所不至矣。愚揣度如此，然乎否乎?兰如曰：人鬼情形，皆被兄道尽矣。弟实因扶乩有灵而炼笔录，附弟者即清风真人，伊称前生文士，位列桂宫，五六两月以来常作诗文，文笔清挺，且甚敏捷，所作古风大有古气，非弟所能，弟深佩服，以此日复一日，契合甚笃，凡所谈论，无非文章道义。不意七月间伊忽语涉淫邪，弟切责之，伊亦托戏言而止。弟家素供观音圣像，十五日弟清早敬香，伊忽于圣像头顶幻出大红鞋小脚一双，弟不觉大怒，责问何亵渎神灵，无礼至此。伊言初亦善念，今不知何故变为恶念，如肯淫欲，可以相安，否则必致弟命而后已。从此之后，日以淫词亵语聒噪不已，偶见少妇略施脂粉，伊即幻其全身一丝不着，蛊惑弟心，甚即见一油头背面，伊即幻出背面全体以相惑，致弟不敢见妇人之面。八月以来，伊见弟心不动，遂于夜间作闹，使弟不能安眠，眠则幻作淫梦，欲遗而醒，弟谕以既然不合，何不便去?伊言能来不能去，已与我合气，除非弟死，伊方能去。弟言我亦何能即死?伊言或刀或绳，皆是死法，否则耗尽精神，亦不愁弟不死。弟不听其言，伊彻夜吵闹，睡则抓心，弟已八夜不沾床不合睫矣。伊言弟命亦在早晚，今见兄面不过一别而已。予笑曰：弟何愚也，死生有命，鬼何能为?且此鬼欲弟死而不能死弟，乃欲弟自觅刀绳，其伎俩亦可鄙之至，弟何惧焉！予又若与鬼言曰：尔既通文义，当知情理，吾弟如此敬尔，乃忽诱之以淫，且惧之以死，反脸无情，天良丧尽，足见尔生前有文无行，淫恶多端，天理不容，以致绝子绝孙，死后游魂无所依归，不自修省，犹思害入耳。然吾笑尔有害人之心，无害人之力，且有我在，我将以药治尔，不去则以火在鬼哭穴灸尔，不去则以针在十三穴刺尔，看尔如何当受。据弟云：鬼在腹中不时说语，似以说话为生气，弟与他人言，伊即怪弟不听伊言，更加吵闹，其音聚于耳底，竟致不辨人言。今与兄言，伊即不吵，且若静听，不知何故。予闻之暗喜，据云鬼乃教门，不许弟吃猪肉。予是晚大烹肉食，强弟大嚼；据云鬼遇饮食之馨香者，虽相隔甚远而能嗅其气味由鼻入腹；予以大蒜汁调雄黄、朱砂末，令弟先涂鼻窍而后食，鬼竟不敢复嗅，盖鬼不能饮食，惟借馨香之气味以为养，每饭肉食既为其所恶，而雄黄、朱砂又为其所畏，间有合式之馨香又不敢嗅，则失所养而鬼气亦渐衰矣。予因谓弟曰：治鬼易，治心难，妖由人兴，鬼不自作。弟读孔圣之书，而于敬鬼神而远之一语全不领略，心多妄念，致受此累，从今以后，当正其心，不可信鬼，不必惧鬼，任彼多言，弟只将心拿定，听而不闻，鬼术自穷。而予又以药治之，不愁其不消灭也。是夜予与对床而眠，先制安神定魄，扶正辟邪汤药，临卧与服，又以云汀宫保所书"天地正气"四字，每字上有两江总督朱印，向闻字能辟火，兹又以之辟邪，悬于床后。又有家藏真藏香，嘱人于弟卧床后暗暗点起，予亲视弟卧，见其小衣不去，知其为夜间不眠地也。予责之曰：我再三教汝不要惧他，汝胆怯如此，鬼安得不放肆耶。逼令尽去小衣，且令人将衣远置他处，告之曰：有我在此，保汝安眠，不必作中夜起舞之想也。先是鬼不独不许弟安眠，且诱以彻夜舞蹈，因炼笔录时有持笔手舞一法，鬼诱以如此而来仍须如此而去，实欲耗其精神也。故我言及此，是夜弟竟熟睡至辰正方觉，予亦适寤，偶然一咳，据弟云鬼闻咳声在腹内吓得跄了三跄。予更暗喜，知予必能治之也。于是第款留在家，暇则以言语治其心，晚则以药石治其鬼，夜夜安眠，精神渐振。然鬼无我在前仍刺刺不休，服药后较为安静，而日间尚在胸次拱胀作祟，于是另制丸药，早服三钱，午服三钱，晚则进药，鬼势渐弱。一日弟述其言曰；令兄医道虽好，但我与尔合神，必欲治我，岂非两败俱伤耶!予笑曰：伊自称文士，究竟不通，夫神藏于心，神合则心合，心合则式好无尤矣。今弟现深恶而痛疾之，心之不合甚矣，尚何合神之有?彼此说话不过借气耳，弟如能听而不闻，将气亦不能借，尚望合神耶?一日弟又述其言曰：伊连日深自悔恨，先本欲致弟命借躯壳以回生，不意百般淫诱竟不动心，真是个正经人；又遇见令兄医道高明，连鬼之情形无不灼见，真乃我前生作孽，反陷于此，进退无法，望你转恳令兄设一良法，让我离去，感激不尽。予曰：借躯壳以回生，本其不通之想，世有暴死而鬼附以生者，其精血本尚存也。今伊欲弟淫欲而死，必定精枯髓竭，所谓无用之躯壳，伊些须鬼气即能回生耶?今伊既愿去，伊从何处来仍从何处去耳，何必求予。弟又述伊答言曰：伊本从口鼻而来，今屡次欲从口鼻挣出，竟不能去奈何?予曰：清窍即不能去，浊窍亦可去，伊尚嫌秽耶?数日后弟又述其言曰：伊言令兄分咐浊窍可去，实属出路，我此时亦不嫌秽，但我屡次欲由浊窍挣出亦不能去，转恳令兄用药之中加何药品使我乘势而去，感恩无尽。予笑曰：小鬼头，敢欺我耶。夫正气旺则鬼气衰，正气衰则鬼气旺，一定之理也。今见弟正气渐旺，伊之鬼气渐衰，从前恐吓之术不行，乃为哀怜之语，骗汝以骗子，以为予即可信其言，因于药巾加大黄、巴豆之类，大为攻下，冀其乘势而去，其实伊仅鬼气耳，大黄巴豆攻下有形之物，不能攻下无形之气，徒致无故攻下正气大伤，鬼气复旺，将更作祟，使予难治，伊视我为何如，乃敢如此见欺耶。
[Case 1] Li Yaoxi suffered from malaria, nearly died due to misprescription, and was cured after correct treatment.
Li Yaoxi was the younger brother of Wu Qingyuan and the cousin of my eldest son. His son contracted malaria in early autumn. The attending physician surnamed Xu treated him until mid-August, when he suddenly invited me for consultation. According to Dr. Xu, the patient originally presented with less chills and more fever, profuse sweating, and difficult-to-resolve fever. Dr. Xu consecutively administered Baihu Tang (White Tiger Decoction), using Shigao (Gypsum Fibrosum) at a dosage of one tael per dose. Although the fever slightly subsided, the chills increased. Currently, after chills, the body fails to transition into fever. There is a sensation of Qi rushing upward from the lower abdomen, causing excruciating pain that is unbearable. After approximately one hour, the condition gradually transitions into fever accompanied by pain. As the heat subsides and the body temperature rises, the pain ceases. The patient experiences chest fullness and oppression, loss of appetite, and mental exhaustion. Dr. Xu repeatedly employed methods to regulate Qi and relieve pain without effect, hence seeking my advice.
I asked, "Why was Baihu Tang used?" He replied, "Because the patient had frequent fever and thirst." I asked, "How much water did he drink?" He said, "During fever episodes, he drank about twenty times, each time roughly the amount held by a teacup lid." I smiled and said, "Although frequent, the volume per cup is small; twenty cups do not equal two bowls, which does not constitute extreme thirst. Did you ask if he desired cold or hot drinks?" He answered that he exclusively drank hot liquids. I said, "Based on this, the diagnosis is fundamentally flawed. Medical texts state that Baihu Tang is indicated only for cases of extreme thirst desiring cold drinks. Thus, even if there is thirst, if cold drinks are not desired, the formula should not be used. How much less so when there is no extreme thirst and hot drinks are desired? Furthermore, the treatment principle for malaria requires the resolution of chills into heat for recovery. How can one wish for increased chills when they were originally scarce? Baihu Tang is indeed used in malaria, but only for 'heat malaria.' The current symptoms of profuse sweating and unresolved fever clearly indicate 'summerheat malaria' caused by summerheat combined with dampness. Summerheat is a Yin pathogen, while heat is a Yang pathogen. One cannot simply see heat and treat it as a Yin pathogen using Yang-pathogen-targeting drugs. This error likely caused the increase in coldness, forcing the summerheat pathogen into the Liver and Kidney meridians, leading to Liver Qi carrying Kidney Qi upward.
Yaoxi asked, "Malaria is a Shaoyang disease; how did it transfer to the Liver and Kidney?" I replied, "All five Zang organs can cause malaria, but it is never separate from Shaoyang. The Shaoyang Gallbladder meridian: the Gallbladder lies beneath the liver lobes, and the Liver and Gallbladder are interior-exteriorly related. When Shaoyang pathogenic heat is constrained by cold and cannot reach the exterior, it transmits inward to the Liver. Since Liver (Wood/Yi) and Kidney (Water/Gui) share the same source, it further transmits to the Kidney. Previously, upon examining your son's pulse, I found inherent deficiency in the Liver and Kidney, illustrating the principle that 'all diseases enter through deficiency.' The chills worsened due to the use of cold medicines. The heat pathogen, constrained by cold, could not vent outward, instead forcing Liver and Kidney Qi to rush upward, causing severe pain, confusion, and rebellious Qi. Over time, heat gradually vents, and pain subsides; eventually, complete venting stops the pain entirely, calming the Liver and Kidney Qi. The initial ability to eat has been lost because Gypsum excessively attacked non-pathogenic factors, severely damaging Stomach Yang.
Hearing my analysis, Yaoxi found it penetrating and invited me to examine him. The pulse was deep, wiry, and rapid upon pressure, particularly restless in the left Guan and Chi positions. The right Guan was deep, not rapid, and weak upon pressure. I said, "The disease is summerheat malaria; there is no rationale for using hot medicines. However, excessive use of cold medicines has trapped the pathogen in the Liver and Kidney. Fuzi Liyin Jian (Aconite Decoction to Nourish Yin) is indispensable. Although this method is potent and may cause concern, let us temporarily use Danggui Jianzhong Tang (Angelica Decoction to Reconstruct the Middle), substituting fresh ginger with baked ginger, to observe the response." After one dose, pain decreased, and fever became easier to resolve, with appetite returning slightly. After two doses, pain decreased further, and fever resolved more easily, yet Kidney Qi still rushed upward, and malaria persisted. I ultimately decided to use Fuzi Liyin Jian. Yaoxi hesitated. I advised, "Guizhi (Cinnamon Twig) and Fuzi (Prepared Aconite Root) are precursors to warming Yang herbs; baked ginger and paogjiang (prepared ginger) are precursors to warming the middle; Danggui (Angelica Sinensis), Baishao (White Peony Root), and Shudi (Prepared Rehmannia Root) are precursors to nourishing Yin. If Jianzhong Tang showed efficacy, why doubt this? Jianzhong Tang warms the middle but cannot anchor Kidney Qi or nourish Kidney Yin to expel pathogens. Now, using Fuzi Liyin Jian, one taels of Shudi anchors Qi to the Kidney and soothes the Liver to support pathogen expulsion; added with 0.5 qian of Fuzi and 0.5 qian of Paogjiang to warm the middle and scatter cold, guiding pathogens outward; and 3 qian of Danggui to harmonize Yin and treat malaria. This formula will cure the malaria. Why refuse and allow it to linger?" After repeated persuasion, he agreed. One dose brought peace to the Liver and Kidney, and the malaria stopped immediately. Those knowledgeable considered it miraculous. Coincidentally, Governor Yun Ting summoned me to Qingjiang, preventing continuous care. Half a month later, upon my return, the malaria relapsed. Other physicians dared not use the original formula, and light dosages failed. I reused the original formula; one dose cured him. Seven additional doses prevented recurrence, restoring appetite and spirit. As the ancients said, 'For every disease, there is a corresponding medicine,' which proves true. Ignorant physicians err by miles, harming lives like children's play, which is truly hateful. Worse, despite visible efficacy, they cling to their views, refusing to follow proven methods—truly the 'lowest intelligence' unworthy of teaching.
[Case 2] Wu Ze contracted malaria, then suffered from heat stroke during travel, and was cured after correct treatment.
Wu Ze was my son-in-law. In the year Jiawu, he taught in Haixi. During the transition from summer to autumn, intense weather led to summerheat malaria. With no local doctors, he hired a sedan chair to go to the city. Arriving late at night, he seemed unwell but not critical. However, at dusk, he suddenly fainted, convulsed, lost consciousness, laughed intermittently, and his body became as hot as charcoal with extreme irritability. City gates were closed, so I was unaware until dawn. Rushing to his home, I found the family panicked and the patient critical. His pulse was surging and rapid, yet restless. Dr. Liu visited at night, diagnosing summerheat stroke. I said, "Incorrect. This is 'Zhong Re' (Heat Stroke/Heat Pathogen Invasion), specifically affecting the Jueyin meridians." Heat invading the Foot Jueyin Liver meridian causes convulsions; heat invading the Hand Juexin Pericardium meridian causes laughter. Summerheat stroke presents with a rapid, soggy pulse (summerheat is Yin); heat invasion presents with a rapid, surging, hot pulse (heat is Yang). The restlessness indicates inherent Yin deficiency compounded by Yang pathogen invasion, risking isolated Yang without Yin. Although he did suffer some summerheat, the primary issue is heat. Traveling forty li from Haixi to the city under relentless sun with a depleted constitution guaranteed heat invasion. Thus, it was first summerheat, then heat. The priority is treating the heat invasion, provided no wrong medicines were taken. I prescribed a large dose of Xijiao Dihuang Tang (Rhinoceros Horn and Rehmannia Decoction) plus 3 qian of Lingyang Pian (Antelope Horn Slices). Xijiao clears heat from the Pericardium; Lingyang clears heat from the Liver; Shengdi nourishes Yin and clears heat to subdue hyperactive Yang. Added Zhuru (Bamboo Rind), Zhuye (Bamboo Leaf), and Xigua Cuiyi (Watermelon Rind) to cool the heart, clear heat, and resolve phlegm. After one dose, consciousness returned, laughter and convulsions ceased, though irritability and delirium persisted, and he refused clothing. After three doses, he accepted wearing pants, fever subsided, and spirit calmed. His elder brother Weiyun was delighted, thinking he was cured. I said, "Not yet. Heat invasion is resolved, but summerheat remains, and malaria persists." Indeed, malaria recurred with a wiry, rapid, restless pulse and difficult sweating. Recognizing Yin malaria, I modified Xiaochaihu Tang (Minor Bupleurum Decoction) with generous amounts of Shengdi and other sweet-cool Yin-nourishing herbs. True Yin is hard to build and easy to lose; chronic malaria cannot stop abruptly. After ten-plus doses, he recovered fully. In the following year Yiwu, teaching at Dongmatou, he again contracted summerheat malaria. Dr. Zhang prescribed Qingpi Yin (Clear the Spleen Drink), worsening irritability. He returned home urgently. I reused the previous year's formula; two doses cured him.
[Case 3] Brother Lanru suffered from a 'ghost illness,' cured after correct treatment.
Lanru was my seventh brother and student. He passed the county exam, excelled academically, was respected at school, avoided lust, and detested obscenity, yet was overly superstitious about Yin-Yang. In the 13th year of Daoguang, a friend Zheng sought a divine prescription for his wife's incurable illness. Lanru sincerely set up a Fuji (spirit writing) altar. The planchette moved automatically, producing clear poetry, claiming to be 'Qingfeng Zhenren' (True Person Qingfeng). Lanru deemed it miraculous. However, the prescriptions were ineffective, proving it was merely a literate wandering spirit, not a deity. If truly divine, would it fail? Lanru believed deeply, thinking deities could be summoned. On New Year's Day of the 14th year, his 60th birthday, he secluded himself in a Daoist temple, claiming to fast and chant prayers for his mother. Returning half a month later, he locked himself in a room day and night, allowing only incense smoke. My brothers lived separately; his young wife and children were ignorant, allowing his behavior unchecked. After 100 days, Lanru appeared content, telling me he intended to pass this 'Dao' to his sons. When asked what Dao, he smiled and refused to answer.
Suddenly in autumn, reports came that Lanru slept all night, appearing to argue with someone. On Mid-Autumn Festival, he visited the city for incense and stopped home briefly. My wife reported he looked haggard and spectral, with rumors of ghost haunting. Busy with patients, I waited for the Autumn Equinox ancestor worship, knowing he would attend. I arranged to meet early. At the shrine, he failed to appear. Sending servants to fetch him forcibly, he arrived collapsing before the ancestral tablets, crying, "Why must I die this way? It hurts so much, yet forbids my tears." No tears were visible. I said, "You claim ghosts exist. I specialize in treating such cases; fear not." After the ritual, we returned home. I questioned him about the ghost's origin; he was evasive. I said, "I know. You summoned this ghost via 'Lian Bilu' (Spirit Writing Practice)." Shocked, he asked how I knew. I explained, "Your sincere foolishness and belief in spirits led you to summon a spirit disguised as a deity. Qin Shi Huang and Han Wu Di failed to find immortals; why would you succeed? Modern spirit writers either fake it to fool others or mistake wandering spirits for gods, fooling themselves. Self-fooling is worse. Qingfeng is a ghost, not a god. Your fasting was actually Lian Bilu practice. Others fail; you succeeded because the ghost wanted to possess you, and you sought it. Initially, you felt harmony, wanting to teach your nephews. But possession brings harm; the ghost developed malicious intent to kill you, hoping to borrow your body for rebirth. Its demonic tactics are endless. Is my deduction correct?" Lanru admitted I described the situation perfectly. He confessed the spirit claimed to be a past-life scholar in the Moon Palace, wrote excellent poetry, and bonded over literature. In July, it turned obscene. He scolded it. It threatened death unless he engaged in lust. It manifested lewd images, disturbing his sleep with erotic dreams, claiming it could enter but not leave without his death. It urged suicide by knife or rope, or warned of draining his spirit.
I laughed, "Foolish brother! Life and death are destined. What can a ghost do? It wants you to kill yourself, revealing its cowardice. Fear not!" Pretending to address the ghost, I said, "You claim literacy but lack morality. You seduced with lust and threatened with death, showing no conscience. Your past life was immoral, leading to your current state as a homeless spirit. You have ill intent but no power. I am here. I will treat you with medicine, moxa at Guiku point, or needles at thirteen points if you persist." Lanru reported the ghost spoke inside his belly, angry when he talked to others, whispering in his ears. But with me present, it was quiet. I secretly rejoiced. The ghost forbade pork. I cooked meat heavily and forced him to eat. The ghost smelled food from afar but feared garlic, Realgar (Xionghuang), and Cinnabar (Zhusha). I mixed these powders with garlic juice and applied them to his nostrils before eating. The ghost recoiled, deprived of sustenance, weakening its energy.
I told Lanru, "Treating ghosts is easy; treating the mind is hard. Demons arise from human thoughts. You read Confucius but ignored 'Revere spirits but keep them at a distance.' Your妄念 (delusional thoughts) caused this. Rectify your mind, distrust ghosts, do not fear them, ignore their words, and their tricks will fail. I will also medicate you." That night, I slept beside him, administering Anshen Dingpo, Fuzheng Pixie Decoction (Calming Spirit and Soul, Supporting Righteousness and Expelling Evil). I hung Governor Yun Ting's calligraphy "Heaven and Earth Righteous Qi" (with official seals) behind the bed to ward off evil, lit rare incense, and watched him. Seeing him keep his undershirt on, I reprimanded his fear, forcing him to remove it and move clothes away, promising safety. The ghost had previously induced dance-like movements to drain his spirit. Hearing my words, Lanru slept soundly until morning. Upon coughing, Lanru reported the ghost stumbled in fright inside his belly. I was confident of the cure.
I kept him home, counseling his mind by day and medicating by night. He slept well, gaining strength. However, the ghost still complained when I wasn't present, though less active with medication. Daytime chest oppression persisted, so I prepared pills (3 qian morning, noon, evening), further weakening the ghost. Lanru relayed the ghost's complaint: "Your brother treats well, but destroying our union harms both." I replied, "It claims to be a scholar but lacks understanding. Spirits reside in the Heart. Union implies Heart unity. You now loathe it; how can spirits unite? Communication relies on Qi. If you ignore it, Qi cannot connect, and union is impossible."
Later, Lanru reported the ghost regretted its actions, noting Lanru's integrity thwarted its attempt to possess his body. It praised my medical skill, recognized its past karma, and begged to leave. I said, "Possession after sudden death works because essence/blood remain. You seek death by lust, ensuring marrow depletion—a useless shell. Even slight ghost Qi cannot revive it. Go back whence you came." Lanru relayed the ghost's distress: "It entered via mouth/nose but cannot exit. Please add medicine to help it leave." I laughed, "Little ghost, trying to deceive me? Strong Righteous Qi weakens Ghost Qi. Your energy fades; your threats failed, so you plead. You tricked the doctor into using harsh purgatives like Dahuang (Rhubarb) and Badou (Croton Seed) to force you out. These attack有形 (form/substance), not无形 (formless Qi). They damage Righteous Qi, strengthening you again. Do you think me a fool?"