涂蔚生曰∶惊者何，人之内部魂魄神三者，卒然受一惊恐可怕之事，而失其常度也。何以言之，魂为阳气附
丽于肝血之上，魄乃一块血质，根据寄于肺气之中，乃一点湛然朗润之阴血，出藏于心脏之间，是为以阳附阴，以
阴附阳也。如猝遇惊恐，则魂魄为之飞扬，心神为之丧失，即为受惊后所得一种之气血散失也。古时诸医，均将
惊风合为一症，是以风之发热烦躁，心神不安，类似乎惊，误之也。而后之受其误者，深知痛恨悔改，又谓无惊
之可病。惊为纯属一种虚妄，是其尚未澈底考查，仍为误也。实则风自风，惊自惊。风之不可为惊，犹惊之不可
为风。固有先风而后惊者，如既感寒风，复受惊恐者是也。亦有先惊而后风者，如既受惊恐，复感寒风者是也。
然此则不过百分中之一二耳，安得将天下患风之儿，尽括之为惊乎？又安得将天下患惊之儿，尽括之为风乎？更
又安得将天下之儿一切病症，尽括之为无惊乎？近代西医盛行，皆谓人无惊症之可能病。然试问其吾人梦寐之
时，恍惚若有所见，并恍惚若有所记。俄而登山涉水，俄而越墙走壁，俄而喜笑怒骂，俄而忧愁思虑，俄而散步
闲游，俄而饿渴饮食，是果孰使之然哉？则西医多不能答。间有能答者，亦不过以神经错乱为解，并未知有魂
魄神三者之作用也。小儿五内既无健全，肢体即见充足，故其受惊之处较大人为独多。余曾亲见大人因受惊恐而
卒死不救者，余又曾见小儿因受惊恐不思饮食，日见消瘦，多药不效，而用乡俗喊魂之法，得以安全获愈者，是
又果孰使之然哉？岂非魂魄神三者之作用耶。此等症治，余拟以潞参当归白芍琥珀朱砂茯神甘草等味以治之。盖
以潞参可招失散之
气，归芍可补飞荡之血。犹恐猝忽血越神荡，不能无瘀滞之血。而以琥珀之可以消瘀安魂定魄者疗之，更以朱砂
以安之，茯神以宁之，务使其气血撤消，神与魂魄各安其宅，行其固有之职权而后已。但未知此等见解，有合
实用与否。
涂蔚生说：所谓“惊”，是指人的内部魂、魄、神三者，突然受到惊恐可怕的事情刺激，从而失去常态。为什么这样说呢？魂是依附于肝血之上的阳气；魄是一块血质，寄居在肺气之中，是一点清澈朗润的阴血，出于心脏之间，这就是所谓的以阳附阴、以阴附阳。如果突然遭遇惊恐，那么魂魄就会飞扬散失，心神就会丧失，这就是受惊后导致的一种气血散失的状态。
古代的各位医生，都将惊风和风证合为一症，因此将风的发热烦躁、心神不安等症状，误认为是类似惊的症状，这是错误的。后来的人深受这种错误的影响，虽然深知痛恨并悔改，却又走向另一个极端，认为没有“惊”这种病可患。“惊”纯属一种虚妄之说，这是因为他们尚未彻底考察清楚，仍然是错误的。实际上，风就是风，惊就是惊。风不能等同于惊，就像惊不能等同于风一样。确实有先感受风邪而后受惊的情况，比如既感染了寒风，又受到了惊恐；也有先受惊而后感风的情况，比如既受了惊恐，又感染了寒风。然而这种情况不过占百分之一二罢了，怎么能将天下所有患风的小儿都概括为惊呢？又怎么能将天下所有患惊的小儿都概括为风呢？更怎么能将天下小儿的一切病症，都概括为无惊呢？
近代西医盛行，都说人不可能患有“惊症”。但是试问，当人们做梦时，恍惚间好像看到了什么，又恍惚间好像记住了什么。一会儿登山涉水，一会儿翻墙走壁，一会儿喜笑怒骂，一会儿忧愁思虑，一会儿散步闲游，一会儿饿了渴了要饮食，这究竟是谁使之这样的呢？大多数西医不能回答。偶尔有能回答的，也不过是用神经错乱来解释，并不知道有魂、魄、神三者的作用。
小儿五脏六腑尚未健全，肢体虽见充足（发育），所以他们受惊的机会比大人多得多。我曾亲眼见过大人因受惊恐而猝死无法救治的；又曾见过小儿因受惊恐而不思饮食，日渐消瘦，多种药物无效，但用乡俗喊魂的方法，得以安全痊愈的。这究竟又是谁使之这样的呢？难道不是魂、魄、神三者的作用吗？
对于这类病症的治疗，我打算用潞参、当归、白芍、琥珀、朱砂、茯神、甘草等药材来治疗。大概是因为潞参可以招回失散之气，归芍可以补益飞荡之血。还担心突然之间血越脉外、神志荡漾，不能没有瘀滞之血。所以用能够消瘀、安魂、定魄的琥珀来治疗，再用朱砂来安定它，茯神来宁心，务必使其气血消散平和，神与魂魄各自安居其宅，行使固有的职权，这样才算结束。只是不知道这些见解，是否符合实用。
Tu Weisheng said: What is "Jing" (Fright)? It refers to the internal Hun (Ethereal Soul), Po (Corporeal Soul), and Shen (Spirit) of a person, which suddenly suffer from a frightening or terrifying event, thereby losing their normal state. Why do I say so? Hun is Yang Qi attached to Liver Blood; Po is a mass of blood substance, residing within Lung Qi, which is a drop of clear and lustrous Yin Blood emerging from between the Heart tissues. This is what is meant by "Yang attaching to Yin, and Yin attaching to Yang." If one suddenly encounters fright, then Hun and Po will fly away and scatter, and Shen will be lost. This constitutes a loss of Qi and Blood resulting from fright.
In ancient times, various physicians combined "Jing Feng" (Wind with Fright) into a single syndrome. Consequently, they mistook symptoms such as fever, irritability, and restlessness of mind associated with Wind as being similar to Jing, which was an error. Later practitioners, deeply regretting this error, swung to the opposite extreme, claiming that no disease called "Jing" exists. Asserting that Jing is purely a fabrication indicates that they have not conducted thorough investigations, thus remaining in error. In reality, Wind is Wind, and Jing is Jing. Wind cannot be equated with Jing, just as Jing cannot be equated with Wind. There are indeed cases where Wind precedes Jing, such as contracting cold wind followed by fright; there are also cases where Jing precedes Wind, such as suffering fright followed by contracting cold wind. However, these cases account for only one or two percent. How can all children suffering from Wind be categorized as Jing? How can all children suffering from Jing be categorized as Wind? Furthermore, how can all diseases of children be categorized as non-Jing?
Modern Western medicine prevails, asserting that humans cannot possibly suffer from "Jing Syndrome." Yet, let us ask: when we dream, we vaguely see things, vaguely remember things. We climb mountains and wade through water, jump over walls and scale cliffs, laugh and scold, worry and ponder, stroll leisurely, or feel hungry and thirsty needing food and drink. Who causes this? Most Western physicians cannot answer. Those who can answer merely attribute it to "neurological disorder," unaware of the functions of Hun, Po, and Shen.
Children's five Zang organs are not yet fully developed, although their limbs appear robust. Therefore, they are more susceptible to fright than adults. I have personally witnessed adults dying suddenly from fright without hope of rescue. I have also witnessed children who, after suffering fright, lost their appetite, became emaciated day by day, and failed to respond to numerous medicines, but were safely cured using the folk custom of "calling back the soul." Who caused this? Is it not the function of Hun, Po, and Shen?
For treating such conditions, I propose using herbs such as Radix Codonopsis Pilosae (Lushen), Radix Angelicae Sinensis (Danggui), Radix Paeoniae Alba (Baishao), Succinum (Hupo), Cinnabaris (Zhusha), Poria Cum Radix Pini (Fushen), and Radix Glycyrrhizae Uralensis (Gancao). The rationale is that Lushen can attract scattered Qi, while Danggui and Baishao can replenish erratic Blood. Fearing sudden extravasation of Blood and dispersion of Spirit leading to blood stasis, I use Hupo, which can resolve stasis, calm the Hun, and stabilize the Po. I further use Zhushan to settle them and Fushen to tranquilize the mind. The goal is to ensure that Qi and Blood return to harmony, and that Shen, Hun, and Po reside peacefully in their respective dwellings, performing their inherent functions. Whether these insights are practically applicable remains to be seen.