本文沿著魅為物怪的本義，探討物怪引起的疾病與治療。魅似人而非人，象徵彼方的他者。人、魅相逢，乃因二者穿越了彼此的界域，為物所「牽」，因而生「惑」。為魅所惑，非如六淫七情之傷人，而是宛如進入陌生的他界，與物交接，意識不清。人、魅乍逢，或可祛之以武力；一旦入惑，則需用各種方術與藥物，辨認魅的原形，知其名字，將之逼出體外，斬除務盡，以絕後患。不論使用藥物或針灸，治療魅疾主要是儀式性的象徵療法。
雖然除魅之思維一貫，但其中又有幾許變遷。先秦治魅之術，不假專家。漢末之際興起的道教，不論在法術或藥物皆扮演重要角色，引進更多除魅的知識，誕生了專業的除魅者。此時的醫家也陸續開發治魅相關的方劑，並在隋代的《諸病源候論》、唐代的《外臺秘要》和宋初的《醫心方》等書中形成醫家治鬼魅的傳統。 
本文說明了現代人難以想像的人、魅互動為何仍保留在「牽」字中，也分析了魅疾的身體感與其用藥和針灸的儀式性醫治邏輯。

This study examines illness and treatment associated with mei (魅), traditionally understood as a wuguai (物怪)—supernatural monstrous beings. The mei, resembling a human but not entirely human, represents an “Other” from a different realm. Encounters between humans and mei occur when the boundaries separating them are crossed. Such encounters are facilitated by beings that “pull” (牽) them into contact, thereby inducing huo (惑, confusion or bewilderment). Being ensnared by a mei differs from harm caused by the “six excesses” or “seven emotions” (六淫七情), as it resembles entering an unfamiliar otherworld and interacting with beings in a state of disorientation. Initial contact between humans and mei might be resolved through force, but once ensnared, specific techniques and medications are required to identify the mei’s true form and name, expel it from the body, and eliminate it completely to prevent further harm. Whether through medicinal substances or acupuncture, the treatment of mei-induced ailments constitutes a symbolic ritual therapy. 
While the conceptual framework of mei exorcism has remained consistent, it has undergone certain transformations over time. During the pre-Qin period, exorcism practices did not require specialists. However, with the emergence of Daoism in the late Han dynasty, both ritual practices and pharmacological interventions played significant roles. This shift introduced more systematic knowledge of mei exorcism, leading to the emergence of professional exorcists. Physicians of this period also began formulating remedies targeting mei-related conditions, establishing a tradition of medical exorcism and recipes found in texts such as the Zhubing yuanhoulun (諸病源候論) of the Sui dynasty, the Waitai miyao (外臺秘要) of the Tang dynasty, and the Ishinpō (醫心方Yixin fang) from the early Song dynasty. 
This article explores how the interaction between humans and mei, unimaginable to modern audiences, remains encapsulated in the concept of “pulling” (牽). It also analyzes the bodily sensations associated with mei-induced conditions and the symbolic therapeutic logic underlying the use of medicine and acupuncture in their treatment. By analyzing these practices, this article sheds light on the interplay between religion, magical healing practices, and Chinese medicine.

魅; 妖怪; 道教; 醫療史; 身體感

mei; Daoism; history of medicine; somatic experiences; transgression