First, the school of food support: the diet has a festival of medicinal diet.
The food-nourishing school advocates food-nourishing, food-supplementing and dietotherapy. By studying the properties of food, we can maintain health and prolong life with a reasonable diet.
Neijing recorded the concept of food and nutrition earlier: "Eat all the fruits and vegetables". And realize the importance of diet and nutrition: "People are based on Shui Gu, so people will die if they refuse Shui Gu." It shows that diet is an indispensable nutrient for human body. Physicians in past dynasties attached great importance to diet health care. Sun Simiao laid the foundation of food nutrition in China and put forward that "the foundation of living is food"; "The medicine is strong and strong, and it is still like a soldier"; "If you can eat food to relieve the disease, you can be said to be a good worker." This thought has a great influence on the physicians and health care workers of the dietotherapy school in later generations.
Meng E, a disciple of Sun Simiao, is the originator of dietotherapy in the world. His Materia Medica for Dietotherapy is the earliest extant monograph on dietotherapy in China and the world. "Tonifying with medicine is not as good as supplementing with food" and "medicine is toxic in three ways". Meng E advocated "eliminating pathogenic drugs and nourishing food". Emphasizing dietotherapy can not only avoid drug bias, but also maintain health. Chen Shiliang inherited and developed it in the Southern Tang Dynasty, and wrote Edible Materia Medica. Then, Hu Sihui's "Drinking Diet", Jia Ming's "Dietary Instructions" and Wang Shixiong's "Living with Interest" and other food-keeping works have enriched the content of food-keeping school and provided a lot of information for its further development.
Physicians in the past dynasties of the school of dietotherapy advocated that drug therapy was inferior to diet therapy, and emphasized that diet health care should be based on five flavors, according to the season, avoiding partiality, cleaning and avoiding thick flavors, so as to ensure the health of the body, prevent diseases and achieve the purpose of prolonging life.
Second, the school of nourishing nature: cultivating the spirit of moral adjustment.
The school of nourishing nature was gradually formed after the Western Han Dynasty by Confucian scholars who combined the ideas of moral cultivation and neutralization in Confucius and Mencius' theory with the methods of health preservation in traditional Chinese medicine. This school emphasizes mental adjustment, advocates diet adjustment, and attaches importance to personal care, which has been followed by health preserving and doctors in past dynasties.
Confucius first put forward the view that "a benevolent person will live long" and "a great virtue will lead to his life", and put forward the three precepts of a gentleman: "When you are young, your blood gas is uncertain, so you should be careful; It is also strong, bloody, and it is in the fight; It is also old, the blood gas is declining, and it is gained by abstinence ("The Analects of Confucius Ji Shi"). " Mencius put forward that it is necessary to "cultivate my noble spirit" and "cultivate my heart but not be good at lust" ("Mencius"). They all emphasize the importance of health care, nourishing the heart and adjusting the spirit to reduce desire.
Dong Zhongshu combines health preservation with the doctrine of the mean, emphasizing nourishing qi and neutralization: "Follow the way of heaven to support his body, who is the winner?" Those who can cultivate themselves by neutralization will live a very long life "("Spring and Autumn Stories "). "Su Wen On Ancient Naivety" says: "Nothing is indifferent, the true qi follows it, the spirit is kept inside, and the illness is always safe. Is it idle and less desire? So I can be 100 years old. "
Sun Simiao inherited and developed the thought of preventing diseases in Neijing, and repeatedly emphasized in Preface to Nourishing Sexual Nature that "it is the righteousness to treat diseases before diseases if you are good at nourishing sexual nature". It can be seen that the purpose of nourishing is to get rid of diseases and prolong life. Therefore, all health-preserving physicians who attach importance to moral cultivation in later generations all admire Confucius, Mencius and Sun Simiao and form a school. Then, with the supplementary efforts of Cheng Yi, Zhu Xi, Lu Jiuyuan and Wang Shouren, the Confucian health preserving theory became more popular.
Third, the school of drug bait: drug health is light and healthy.
The health-preserving thought of the medicinal bait school germinated in the Classic of Mountains and Seas and was inspired by the Classic of Shennong Materia Medica. This school believes that drug health care should adopt reasonable dialectical principles such as cubic peace, selecting drugs according to the body, focusing on spleen and kidney, nourishing drugs according to the time, and nourishing people according to their needs, so as to get rid of diseases, strengthen the body and prolong life.
The earliest existing monograph of pharmacology in China, Shennong Materia Medica Classic, systematically summarizes the drug theory and medication experience of treating diseases and maintaining health before the Han Dynasty. During the Song, Jin and Yuan Dynasties, there was an important development in the theory of drug health care. For example, famous medical scientists Chen Zhi and Zou Xuan clearly pointed out that drug health care for the elderly should focus on cultivating the foundation of the first and the second, and observe the commonly used products in their books, such as Rehmannia glutinosa, Lycium barbarum, walnut meat, Polygonum multiflorum, etc., all of which are drugs for tonifying kidney and essence, invigorating spleen and regulating qi, leaving a valuable legacy for the research of anti-aging and longevity prescriptions for later generations.
In the Ming Dynasty, it entered the heyday of the development of the health care thought of the drug bait school, and the school of warming and tonifying represented by Zhao Xianke and Zhang Jingyue advocated the use of warming and nourishing drugs to replenish the real fire. Li Shizhen praised James's theory of spleen and stomach, and his book Compendium of Materia Medica sharply criticized the fallacy of taking stone to live forever, praised animal and plant medicines for health preservation, and emphasized the health preservation function of animal and plant medicines, such as Gordon Euryale's "its merits are better than milk stone"; Deer, on the other hand, are "pure yang and longevity things, which can pass through the governor's veins and eat grass, so their meat is beneficial and harmless." Health-preserving experts in Qing Dynasty inherited the experience of health-preserving with medicinal bait. For example, Xu Dachun emphasized the principle of treating the ups and downs of physique, the ups and downs of yin and yang, choosing peaceful and pure products and "slightly subsidizing".
Fourth, the dynamic school: moving to raise the shape is not bad.
The dynamic school is a health school that advocates moderate exercise. The idea of keeping in good health by moving the body began in Lv's Spring and Autumn Annals, and its school was formed in Han and Tang Dynasties, and the later generations continued to innovate and develop. The dynamic school believes that the dynamic and static rise and fall of the body is related to the decline and prosperity of essence, qi and spirit. Body movement leads to healthy movement of spleen and stomach, circulation of essence and qi, and vigorous and enduring vitality.
It started in Zhuangzi with the form of dynamic cultivation. Laozi and Zhuangzi believe that quietness can lead to longevity, but the Taoist method of keeping fit in dantian is to move in quietness, so as to achieve the purpose of activating qi and blood and regulating yin and yang. Later generations of qigong originated from Laozi and Zhuangzi. "Su Wen, Ancient Naive Theory" "Is law in Yin and Yang and harmony in the number of tricks?" The exposition is a summary of the basic principles of health preservation, and the introduction is one of the health preservation methods of "harmony with skill numbers"
Zhang Zhongjing further elaborated the significance of guidance in health preservation and disease prevention, pointing out that "the limbs only feel heavy stagnation, that is, guiding breathing?" Don't block the nine orifices "("synopsis of the golden chamber, the first syndrome of successive diseases of viscera and meridians "). Hua Tuo's health is well-known, "Being a hundred years old is still full of vigor" (Biography of Hua Tuo in the Later Han Dynasty). The "Five-Animal Play" he founded pushed the introduction forward a step, and further expounded the principle of dynamic health preservation in theory. In Qian Jin Fang, Sun Simiao said: "The way to preserve one's health is always to work hard"; "Physical desire often work? Don't overdo it. " Then, the "Baduanjin" was founded in the Song Dynasty, which prevailed in Tai Ji Chuan in the Ming and Qing Dynasties, and various methods of exercising in recent years, such as sports, dancing and gymnastics, all inherited and developed the ancient methods of keeping fit in China.
Fifth, Peiyuan School: Cultivate Yuan and abstain from desire, consolidate the foundation and cultivate Yuan.
Peiyuan school emphasizes that the treatment and prevention of diseases should pay attention to the cultivation and supplement of vitality, and holds that vitality is innate, and if the five internal organs are filled with peace the day after tomorrow, they will be refined and nourished. Therefore, cherishing and protecting Yuan is to protect vitality, maintain health and live a long life by nourishing the five internal organs, flirting, and avoiding overwork and injury.
"Those who are popular in vitality will live long, while those who are stagnant in vitality will die (Introduction to Medicine, Valves)". Physicians in past dynasties emphasized cherishing yuan and preserving essence, and attached great importance to the relationship between vitality and life span. "Neijing" points out: "I have endless thoughts, but I can't do what I want. I'm obsessed with the outside and I'm too much into the house? Those who are flaccid in muscles are born in the liver, which makes them internal (Su Wen Wei Lun). " If you want to live a long and healthy life, you should start with careful living and frugality. Doctors in later generations mostly advocated abstinence and nourishing the yuan from the purport of Neijing. Ge Hong regards Baoyuan as a health rule for longevity: "If you want to be immortal, you must get it. The most important thing is to preserve the essence (The Inner Chapter of Bao Puzi)." Nourishing primordial qi is the basis of delaying senility. In Ming Dynasty, Zhang Peiyuan, a famous doctor in Qimen, consolidated the foundation, strengthened the body resistance and prevented evil spirits, and invented the theory of "Ying Wei Yi Qi", which made Zhu Danxi's nourishing yin and Li Gao's invigorating qi unified in theory and treatment. The viewpoint that ginseng and qi not only tonify yang but also tonify yin in Shishan Medical Records supplemented and expanded the important significance of nourishing primordial qi in treating diseases.
Xu Chunfu also stressed that we must take care of the vitality of the spleen and stomach when treating diseases, and wrote The Complete Collection of Ancient and Modern Medical Systems, etc., and proposed that "it is not enough to treat diseases without checking the deficiency and excess of the spleen and stomach." In addition, careful use of drugs is also an important aspect of protecting vitality. Zhang Jingyue put forward that "if you have a disease and use drugs, you will suffer from it;" If you use medicine without illness, you will suffer from it ("Jing Yue Quan Shu"). Gong Tingxian put forward the three-character motto of "cherish vitality", pointing out the relationship between vitality and aging, and wrote "Shou Shi Bao Yuan".
Sixth, the school of adaptation: adapting to nature and keeping in good health.
Adaptation school is a school that advocates keeping fit with the changes of natural laws of the four seasons. Adaptation school thinks that only by actively mastering the law of external changes and defending against the invasion of external evils, can we preserve our health, prevent diseases and prolong our life.
Laozi and Zhuangzi first put forward the theory and method of "following nature". "Lingshu Ben Shen" pointed out: "The health of the wise must be suitable for cold and summer? If so, you will not be able to avoid evil spirits, and you will live for a long time. " It shows the importance of adapting to the growth and decline of yin and yang in nature. Zhu Danxi also pointed out: "Those who are good at nurturing? Take photos of each other to protect the sky ("Ge Zhi Yu Lun"). " Therefore, the method of providing for the aged must be taken care of according to the changes of heaven and the four seasons. In addition, Qiu Chuji is well versed in medical skills and is good at keeping in good health. His health monograph "On the News of Taking Health" expounds the four seasons' mental recuperation, daily life adjustment and diet health care from different angles.
Wanquan also believes that the harmony between yin and yang in the universe is flat, and the imbalance between yin and yang is not harmonious. "For example, spring should be warm and cold, summer should be hot and cold, autumn should be cold and hot, and winter should be cold and cold." "All cold and hot weather, strong winds and heavy fog should be avoided, and you should not rely on its strength without fear ("Four Essentials of Health Preservation "). They all advocate that the law of daily life should be changed with different seasons in order to keep harmony and unity with the rise and fall of yin and yang in nature.
Seven, the school of warming and tonifying: warming and nourishing yang and tonifying spleen and soil.
The health-preserving thought of the Warming and Tonifying School originated from Neijing, and the principles of disease prevention and treatment established by it were adopted by doctors in past dynasties. Based on their own clinical diagnosis and treatment experience, this school of physicians expounded the important role of spleen and kidney in human body, and pointed out that it is necessary to start from "innate life and fire" and "acquired spleen and stomach" to maintain health and prevent diseases.
Warming-tonifying school advocates that the prevention and treatment of diseases should be based on the principle of heaven and earth, and it is a medical school characterized by making good use of the method of warming and tonifying. Neijing puts forward that "in fact, it is diarrhea, and deficiency is supplement (Su Wen San Bu Jiu Hou Lun)"; "Those who are full will have diarrhea, and those who are deficient will drink medicine to supplement it (Lingshu Pulse Degree)"; "If the shape is insufficient, warm it with qi, and if the essence is insufficient, make it up with taste (Su Wen, Yin and Yang should be like a big theory)"; "Failure to fill it? Those who work are warm, and those who lose are warm ("Su Wen Zhi Zhen Da Lun"). These principles of warming and nourishing to dispel diseases and preserve health were played by later doctors. Li Dongyuan's Theory of Spleen and Stomach, Volume I, Theory of Spleen and Stomach Deficiency and Deficiency, said: "If the stomach qi is weak and the diet is doubled, the spleen and stomach qi will be hurt, but the vitality will not be filled, and the diseases will be caused by it." It is believed that the spleen and stomach function is normal and the vitality is abundant, and the viscera and tissues are healthy and healthy.
In Ming Dynasty, Xue Ji advocated paying equal attention to spleen and kidney, with spleen and stomach as the main part. Zhao Xianke advocated the theory that the kidney can kill fire and water, because "the invisible fire of the life gate is in the tangible of the two kidneys (The Theory of Twelve Officials in the Internal Classic of Medicine)", so he used Liuwei Dihuang Pill and Bawei Dihuang Pill to tonify the kidney and kill fire. Sun Yikui believes that the dynamic qi between the kidneys is the root of endless life, and the fire in the triple energizer is the difference of vitality, so it is very important to warm and nourish the yang. In Qing Dynasty, Ye Tianshi also thought that "spleen and stomach are diseases, and Li Dongyuan is the most detailed", and proposed that "tonifying the kidney is better than invigorating the spleen", and on the basis of Li Gao's treatment of "warming the spleen and stomach", he added the treatment of "nourishing stomach yin".
Eight, the school of quiet mind: quiet to nourish the mind without desire is safe.
The Jing Shen School is a static health school with the aim of immortality, the guiding ideology of returning to nature, quietism, and peace without desire, advocating gentleness, guiding and regulating qi, and nourishing both form and spirit.
The Jing Shen School advocates that health preservation should be based on the spirit of quietness, and quietism is active in quietness. The Taoist school of Laozi and Zhuangzi's thought of "deeply rooted, long-lived and long-sighted" has a direct influence on the school of quietness. They advocate nature and demand to return to nature, conform to nature and give priority to quietness. Laozi's Tao Te Ching said, "Being indifferent and complacent will be the elixir of life." It is pointed out that the mind should be quiet and idle, and there should be no excessive desire, so that the mind can be sound, the essence can be kept inside and the life can be prolonged. Zhuangzi inherited Laozi's thought and expounded the principle of quietness to nourish the mind and essence. "Silence is inaction? If you do nothing, you will be Yu Yu, and if you are Yu Yu, you will live a long life ("Zhuangzi Heaven"). Later, the principles of rest in Neijing, such as "being indifferent and nihilistic, obeying the true qi and keeping the spirit inside", all developed from this.
The school of TCM health care began with Taoist diversion. Many scholars who believe in Laozi's and Zhuangzi's ideas strongly advocate health care methods such as guidance and breathing, and on the other hand, they sort out and improve Laozi's and Zhuangzi's health care ideas from the reality of preventing diseases and strengthening the body. For example, Ji Kang's "Theory of Health Preservation" pointed out: "Wisdom is in harmony, and nature is in harmony." It is considered that material desire is a serious matter of health preservation, and thus "keeping it in harmony" is put forward. After that, Wanquan's "Four Essentials of Health Care" listed the first few desires as the first essence of health care, emphasizing that "the desire can't be vertical, and the indulgence is disastrous? It can be said that you know how to keep fit ("Four Essentials of Health Care, No Desire First"). Its "Four Essentials of Health Care and Caution" also emphasizes "? Therefore, if the heart is always quiet, the gods will be safe, and if the gods are safe, the seven gods will be safe. In this way, you will live a long life and die. " Therefore, all previous generations of health care experts attached great importance to the cultivation of the spirit, and there was a saying that "the cultivation of the spirit is too high, followed by the cultivation of the shape".
Nine, the school of regulating qi: regulating qi to maintain life.
The idea of regulating qi to preserve health began to sprout in Guanzi, and its school was formed in Han and Tang Dynasties and developed in later generations. The school of regulating qi believes that the constant movement of qi is the foundation of human life activities and the key to longevity.
Guan Zhong, who was the first to advocate regulating qi for health preservation, advocated regulating internal qi so that it would be fine if it was gathered together. "Guanzi" says: "Those who are refined are also refined. Airway is life, life is thinking, thinking is knowing, and knowing is stopping. " It is pointed out that qi is the basis of human body generation and life activities. Neijing pointed out: "those who are really angry are affected by heaven, and they are also filled with valley gas." It shows that true qi has a very close relationship with human health. Sun Simiao, on the other hand, made a special discussion on regulating qi in Qian Jin Fang, citing Peng Zu's words that "it takes many years to regulate qi" to explain that regulating qi can prolong life, and recorded Peng Zu's "method of harmonizing spirit and guiding qi".
Liu Wansu, on the other hand, paid attention to the maintenance of qi and essence, especially the vitality, and advocated nourishing qi and regulating qi in the method of health preservation. Health experts also believe that regulating qi is the most taboo for rage. For example, Cao Tingdong said, "People borrow qi to fill their bodies, so they care about good maintenance on weekdays. The most taboo is anger. When you are angry, you will be angry but not smooth, suffocated and uncomfortable, and you will hurt me, which is enough to hurt my body. Although the elderly can be angry, when they think about things and their bodies, they can be released on second thoughts. " It is pointed out that anger leads to qi disorder and injury to the body.
What are the seven basic principles of TCM health preservation?
1, regulating Yin and Yang, harmonizing Yin and Yang, keeping Yin and Yang secret, can make the human body's tendons and veins smooth, the bone marrow firm, the qi and blood smooth, the internal and external can be coordinated, evil spirits can not invade, and the ears are bright and clear.
2. Harmony with zang-fu organs means that the functions of the five zang-fu organs are relatively stable and coordinated. Since the life activities of the human body are a comprehensive reflection of the functions with the five zang-fu organs as the main body, health preservation should first coordinate the physiological functions of the zang-fu organs to make them an organic whole and give full play to their physiological functions.
3, the meridian, is to make the human body's meridians unimpeded. The reason why people become an organic whole is that the meridians crisscross, enter and exit the exterior, run through the upper and lower parts, connect the internal organs and the internal organs, and reach the skin and muscles. Through the communication and connection of meridians, the qi and blood of human body can circulate, so that the viscera can communicate, the yin and yang can communicate, and the inside and outside can communicate. If the qi and blood do not circulate, all kinds of connections between viscera will be blocked and diseases can occur.
4, to protect yin essence, between essence and spirit, essence is the foundation of life, because "essence is full of qi, and qi is full of spirit", if essence is deficient, it will be weak and weak, the viscera will be dysfunctional, and all evils will easily invade.
5. Re-cultivate the spirit. Huangdi Neijing clearly points out: "Those who get the spirit will prosper, and those who lose the spirit will die." Traditional Chinese medicine believes that god is the master of life activities, and it controls the essence and is the foundation of life. In the process of life, God is easy to move and consume, and it is difficult to keep quiet and keep inside. Therefore, many people in the past dynasties advocated keeping quiet and calming the nerves to keep fit and prevent diseases and resist Yuan Lao.
6. When it is sunny, it is through the internal adjustment of the human body to adapt to the changes in the external natural environment, thus maintaining normal physiological functions.
7. Regulating qi, the argument that "all diseases are born of qi" is pointed out in Huangdi Neijing. Qi here refers to Qi, that is, Qi moves up and down in four forms. The pathological changes of Qi are related to the pathological changes of the whole body. To maintain a good life, we must pay attention to observing whether Qi runs normally in the body. When it rises, it will rise, when it will, it will go out, and if it wants to enter, it will enter. We must not do the opposite.