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The Lung is the master of Qi, and it abhors stagnation. The Classic states: "Those who are worried have Qi that is blocked and does not move." This is the reason why worry can injure the Lung. As for joy overcoming worry, where lies the meaning? It is also derived from Qibo's saying: "Joy leads to harmonious Qi and accessible will, allowing Ying and Wei (Nutritive and Defensive Qi) to flow freely, thus causing the Qi to relax." By using a method of harmonizing and relaxing to address blockage, how could it not be called overcoming? However, there is an even more obvious manifestation: whenever a person has worries, they often feel uncomfortable in the chest and diaphragm; encountering something joyful allows the mood to open up and broaden. This is the normal nature of emotions, and it is not merely about Fire overcoming Metal (in Five Elements theory).

This syndrome involves restlessness in walking, standing, sitting, and lying down. Since Zhu Fengyi considered it a variant syndrome of Shanghan (Cold Damage), later annotators of *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) have argued whether it belongs to Qi or Blood, leading to divergent theories. I privately believe none of them hit the mark. "All vessels belong to one source, and all suffer disease"; this stems fundamentally from the dissipation of Heart Spirit (Shen). The Heart governs the vessels; therefore, when the Heart is diseased, the vessels become diseased as well. Because the Heart Spirit is dissipated, the subsequent descriptions of "often silent," "unable to eat," "unable to sleep," and "unable to walk" depict a helpless state, serving to describe the condition where all vessels are diseased. If untreated by error, such presentation constitutes the standard form of this disease. Hence, Baihe Tang (Lily Bulb Decoction) with added Shengdihuang Zhi (Raw Rehmannia Root Juice) is used, clearly targeting the fire of the five emotions that consumes Heart Yin, thereby rescuing it. This embodies the meaning of the Classic: "When body fluids and essence complement each other, Shen naturally arises." Regarding variations caused by erroneous treatment, one treats according to symptoms. The several formulas established in *Jingui Yaolue* merely outline the general principles to inspire analogical reasoning. If the sweating, vomiting, or purging methods were not used, but cold, heat, tonifying, or draining herbs were erroneously administered, the treatment should be flexible, relying on the practitioner's ability to extend and apply ancient principles. Zhao Yi-de in *Jingui Yanyi* stated: "Diseases mostly originate from the Heart Master, due to unfulfilled desires, separation and isolation leading to depression, or anxiety and torment, resulting from the stagnation of the two fires." This is most appropriate. Regrettably, while he saw this, he did not explicitly explain the cause of dissipating Heart Spirit, instead mixing in explanations of heat toxicity and blood stasis, which is a flaw in an otherwise jade-like commentary. Previously, Zhang Luyu treated Madam Meng Duan's case of this disease using Shengmai San (Generate the Pulse Powder) added with Baihe (Lily Bulb), Fushen (Poria with Hostwood), and Longchi (Dragon Bone), with a slight addition of Huanglian (Coptis Rhizome), resulting in recovery. This extended the method of Baihe calming the spirit, truly demonstrating mastery of Zhongjing's writings. Although there are many sedatives, Baihe is specifically chosen because its shape resembles the Heart, with petals embracing each other, symbolizing the gathering and uniting of dissipating Heart Spirit, thereby benefiting all vessels. I once read *Zhongwu Jiwen* stating that Baihe is transformed from earthworms; Zhang Luyu had personally seen incomplete transformations in soil crevices at Baoshan. Generally, wild Baihe may indeed transform from earthworms. Earthworms are active and good at unblocking meridians; upon transforming into Baihe, they shift from activity to stillness, from dispersion to union. Using it as the main treatment takes advantage of this meaning. Furthermore, since all vessels are diseased, pathological changes are myriad and cannot be exhausted by the few symptoms in the Classic text. If symptoms do not fully match the Classic but resemble the disease pattern, one should comprehend the intent and infer accordingly, rather than being rigidly bound to the specific sentences below. One must understand that phrases like "wants to eat but cannot" are indescribable metaphors. The disease affects Shen, which is hard to describe; physicians must grasp it intuitively, beyond what language and text can fully express. Jingyue said: "That which is formless is Shen; it changes swiftly and is difficult to reverse." He quoted the Classic: "Crude practitioners guard form; superior practitioners guard Shen," sighing that it is rare to find someone who understands Shen and perceives the formless to discuss this path with. Profound words! Traditionally, annotators often regarded Baihe as eliminating blood stasis. However, eliminating blood stasis is the function of Chanhua Shandan (Red-flowered Lilium bulb), not Baihe. Su Song used Baihe because the disease was named Baihe, failing to understand the underlying principle. Li Shicai said: "It merely clears the Heart and calms the spirit." Li Shicai reached this insight but failed to elucidate the key mechanism of this syndrome, which is indeed lacking.