Three Methods to Calm the Blood

Three Methods to Calm the Blood

Once the vomiting has stopped and the blood stasis has been cleared, whether it takes a few days or several tens of days, if the blood starts flowing again and causing vomiting, it means the blood is not stable and needs to be calmed to achieve recovery. This method is already incorporated into the previous treatments for stopping vomiting and clearing blood stasis, but since most of the earlier medications were quite harsh to achieve quick results, akin to suppressing bandits rather than pacifying them, the intention behind calming the blood has now been further elaborated to fully utilize its potential.

If external wind-cold invasion leads to hematemesis, and after the bleeding stops, the nutritive and defensive qi remain imbalanced, resulting in body pain, chills, and fever, then Xiangsu Yin combined with Chaihu, Huangqin, Danggui, Baishao, Danpi, and Ajiao can be used to treat it.

If there is residual heat in the stomach meridian, causing qi to be dry and blood to be injured, leading to unstable blood, the symptoms include thirst, hiccups, aversion to human voices, irritability, startle response to wood sounds, restless sleep, and discomfort. In such cases, Xijiao Dihuang Tang is recommended. For more severe cases, combine it with Baihu Tang to thoroughly cool the stomach and clear the heat. For milder cases, simply use Ganlu Yin to generate stomach fluids and allow the blood to heal itself.

If the lung meridian is dry and the qi is not balanced, losing its ability to maintain moisture and rhythm, resulting in symptoms such as shortness of breath and coughing, which in turn affect the blood, then Qingzao Jiufei Tang is recommended. For severe cases, add Xijiao; for blood deficiency, add Shengdi; for excessive phlegm, add Jianbei to moisten and calm the blood—this is an excellent prescription for conditions like pulmonary atrophy. Ge Kejiu’s “Ten Medicinal Divine Books” specializes in treating deficiency and blood loss, and Baohe Tang is also a good choice, moisturizing the lungs, promoting qi flow, and alleviating dryness and depression. The former is pure and straightforward, while the latter is more flexible and adaptable, allowing for appropriate selection based on individual circumstances, ensuring that the blood remains calm and stable.

If the liver meridian is stirred by wind-fire, causing the blood to be agitated and unable to settle, symptoms such as bitter taste in the mouth, dry throat, dizziness, tinnitus, flank pain, anger, bone-steaming dreams, and delirium may appear. In such cases, use Xiaoyao San to calm the mind and stabilize the blood. If the liver meridian is excessively stimulated by wind, and the blood is unsettled, add Sangjisheng, Jiangcan, Yuzhu, Zao Ren, Muli, and Qinghao, drawing inspiration from Zhang Zhongjing’s Baitouweng Tang. Zhang Zhongjing treated postpartum hemorrhage by using Baitouweng to calm the wood and suppress the wind. Since the liver stores blood, if the wind disperses and fails to contain it, it must be calmed to ensure stability, and only then can the blood be properly contained. Alternatively, if the liver fire is overly dominant and uncontrollable, preventing the blood from being contained, then Ajiao, Shan Zhi, Dan Cao, Hu Huanglian, Lou Ren, Niuxi, Qingpi, and Muli should be added. Danggui Luhui Wan is particularly effective in reducing liver fire, but it is less stable than Xiaoyao San with adjustments.

There is also reverse qi flow, characterized by redness in the neck and dizziness, with fire rushing upward, difficulty swallowing, and pulsations in the mammary arteries and carotid arteries. The Chong Pulse normally does not reach the head and neck; for those with dry throat, the Chong Pulse is considered part of the liver’s blood sea, reaching the throat via the liver meridian. When the neck pulse turns red, it indicates that the Chong Pulse is closely related to Yangming, and when the Chong Pulse reverses, the qi of Yangming follows suit. The Inner Canon states that the Chong Pulse is both a qi street and a blood sea, with qi reversing and blood rising—this is a crucial factor in blood-related conditions. Therefore, Zhang Zhongjing prioritizes treating the Chong Pulse when dealing with blood issues, using Mai Men Dong Tang. Chen Xiuyuan suggests that replacing refined rice with white honey can better nourish the yin aspect. I believe that when treating the Chong Pulse, one should focus solely on Yangming, as Zhang Zhongjing has already pointed out its origin, and later generations should expand upon it. If the Chong Yang is too strong, Zhimu, Zhike, Baishao, and calcined gypsum can be added to temper it. Zizhi, Huangqin, Mutong, Lou Ren, and Niuxi, which benefit Yangming’s water, can also be added to disperse it—this is a method for harmonizing the Chong Pulse with Yangming’s treatment.

However, the Chong Pulse is a qi street, with qi originating from the kidneys and the blood sea residing in the dantian, where kidney qi is stored. If the Chong Pulse carries excess yang from the kidneys upward, causing rapid breathing and anxiety, then Simumo Tang can be used to regulate the reverse qi, following the spirit of Zhang Zhongjing’s Guilin Gancao Wuwei Tang. But Zhang Zhongjing uses Gui Zhi to warm the bladder’s cold water, suggesting that qi originates from the lower abdomen and rises to the throat, causing facial flushing as if intoxicated, or heat spreading to the thighs, or difficulty urinating and fainting, with sudden ups and downs like lightning—this is a manifestation of yin overpowering yang and yang escaping. Therefore, it is best to use pungent-warm herbs to neutralize it. Now, since blood loss has occurred and yin qi is already damaged, using Gui Zhi again would violate the rule against overdoing yang and potentially lead to death. Thus, instead of Gui Zhi, use Chenxiang to absorb floating yang, while simultaneously using Ginseng to nourish yin. Chenxiang goes straight to the lower burner, while Wuyao treats the qi between the bladder and kidneys. The Chong Pulse is a blood sea located between the bladder and kidneys; treating Yangming addresses the end, while treating the bladder and kidneys addresses the root. If the kidney’s yin qi is severely deficient and the Chong Yang cannot find a stable home, then Simumo Tang combined with Shudi, Zaopi, Shanyao, Wuwei, and Gouqi Zi can be used to nourish yin and balance yang, stabilizing the situation. If someone has always had a habit of drinking water and the yang is suppressed above, leading to blood movement, then Zhang Zhongjing’s Guilin Gancao Wuwei Tang is also suitable. Although this formula is not directly related to blood conditions, Danggui, Baishao, Danpi, and Ajiao can be added, or Su Zi Jiangqi Tang can be used to reduce phlegm and calm the qi to control the reverse Chong Pulse, or Xiao Chaihu Tang combined with Longgu and Muli can be used to guide the reverse Chong Pulse. Qin Gui Su Zi Tang is a method for treating phlegm and drink-related issues to address the Chong Pulse, while Xiao Chaihu Tang is a method for clearing fire to address the Chong Pulse. This formula treats heat entering the blood chamber, which is managed by the liver; since the Chong Pulse originates from the blood chamber, it is also under the liver’s jurisdiction, meaning that treating the liver is equivalent to treating the Chong Pulse. The blood chamber is the dantian for men and the uterus for women, rooted in the right kidney, where true yang resides in the cells, serving as the root of vitality—a kind of yin yang. The liver wood benefits from it, developing vigorously, becoming a type of “phase fire,” which, if not returned to its roots, becomes a “thunder dragon fire.” Longgu and Muli are yang substances that can store energy, taking advantage of the same qi to conceal yang energy—this is an advanced method for treating the Chong Pulse, working in conjunction with Xiao Chaihu Tang to effectively suppress phase fire. If the kidney meridian is deficient in yin and yang has nowhere to attach, and the thunder dragon fire rises, then Er Jia Longgu Tang combined with Ajiao, Mai Dong, and Wuwei can be used to bring it back home—this is also a good idea. Kidney Qi Pills and Mai Wei Dihuang Tang can also be considered. These two methods respectively use warming herbs to transform qi and yin herbs to nourish and lower it. The kidney lies beneath the Chong Pulse and is also its root; stabilizing kidney qi is equivalent to stabilizing Chong Pulse, ensuring that the Chong Pulse is stable and the blood sea is calm, preventing it from surging upward.

In summary, the reason why blood is unstable is always due to instability in qi; calming qi is equivalent to calming blood. The various qi treatment methods discussed above are also described in detail, awaiting careful examination by clinicians.