Chinese medicine is a philosophy of health and longevity. Simple rules of Chinese medicine for maintaining health and longevity

Chinese medicine for health and longevity

Traditional Chinese medicine was the first to put into practice the principles of the military art of Sun Tzu, formulated 2500 years ago. Yun Long, a Sun Tzu scholar and physician, has created a book on traditional Chinese medicine based on military doctrine.

Preface to the Chinese edition

More and more people in the world are disillusioned with the methods and approaches of Western medicine and are beginning to be interested in original systems of healing and self-regulation. Who is to blame for such a sad end to the industrial age? Specialists - physicians, sociologists and futurologists - primarily blame scientific and technological progress itself for this. The acceleration of the pace of life, the increase in the number of stresses, the deterioration of the ecological situation and the high concentration of the population in cities are the main reasons for the accelerated destruction of our physical and mental health. According to research, 80% of diseases now are diseases immune system, and immunity, unfortunately, is practically not amenable to treatment with modern chemical preparations.

However, there are countries where, despite high density population and not too favorable environment, there is a steady increase in average life expectancy. One of these countries is China. In our opinion, there are two main reasons for this. One of them is the widespread development of traditional Chinese medicine (TCM) at the state level, which, unlike Western medicine, considers the body as a single holistic system, and, above all, seeks to strengthen the patient's immunity so that he himself restores his health. The other is the millennial culture of maintaining health with the help of special exercises.

In China, in urban gardens and parks, one and the same picture can be observed everywhere: a lot of people in sportswear, young and old, make strange, in the eyes of a European, movements. Those who are older perform exercises from various types of qigong health-improving gymnastics. Younger - they make sharp and energetic sets of wushu movements (martial arts). We can say that the desire to improve and maintain health and longevity is in the blood of the Chinese. It is part of our culture and way of life. And this attitude leads the nation to health and prosperity. All these healing systems are also based on the theory and principles of TCM.

The Art of War by Sun Tzu, created during the Spring and Autumn Era, has been considered a classic work of military art for 2,500 years. The insight of philosophical ideas and the depth of thought of this military treatise have always inspired not only strategists, but also entrepreneurs, businessmen, and athletes. However, the principles of military art described in it were first applied in practice by traditional Chinese medicine. The great physicians of ancient China: Bian Que (Warring States period), Sun Simiao (Tang Dynasty), Zhang Jingyue (Ming Dynasty) and Xu Da-chun (Qing Dynasty) argued that “disease prevention is like repelling enemy attacks”, “medical treatment like fighting an adversary", "writing a prescription is like deploying troops", and "drugs work like corporal punishment". These deep and innovative ideas have played a truly beneficial role in the art of healing.

Yun Long, a specialist in the study of Sun Tzu's Art of War and a TCM doctor, developed the ideas of ancient medicine, eventually creating a book on traditional Chinese medicine based on Sun Tzu's military doctrine.

Each chapter of this book is devoted to proving the dialectical connection between the art of war and medicine. The chapters are independent of each other in content and at the same time are closely interconnected by the fact that they provide descriptions not only of typical examples of diseases, but also of new concepts that bear the imprint of philosophical wisdom. Genuinely scientific character, richness of content, ease of reading and cognition combined with practical advice put this book in the category of desktop. It is designed to inspire you to maintain peace of mind and maintain good health. Reading it will be especially helpful to those who practice traditional Chinese or Western medicine, as the application of military doctrine in treatment or self-regulation will help them perform miracles.

Theoretical Foundations of Chinese Medicine

The main theoretical provisions of traditional Chinese medicine and Sun Tzu's Art of War saw the light in the same era. It is quite clear that medical theories and military treatise bear the imprint of their time, use similar terminology when studying and solving problems, such as the ratio yin and Yang, disadvantage ( xu) and excess (shi), attack ( gunfa) and strengthening ( tiaoyang), pathogenic energy (Xie Qi) and life energy (zheng qi).

Modern humanity is preoccupied with thoughts about how not only to preserve youth and beauty, but also to increase the duration of one's life.

Chinese medicine for health and longevity is simple and effective method, which allows you to maintain excellent health and prevents the withering process. Training will be optimal both for the elderly and the elderly, and for everyone who wants to have good health.

Qigong for women's health and longevity

Chinese practice of qigong fell in love modern people for its efficiency and simplicity. A set of effective exercises for youth and health can be performed by absolutely any student, even those who have recently decided to seek the help of traditional Chinese medicine.

People are increasingly thinking about the harmful effects of a polluted environment, stress and negative energy. For those who dream of longevity and good health, such questions are more relevant than ever. Neutralize similar negative phenomena necessary to ensure that the human body does not suffer and does not wear out prematurely.

Both physical factors, the presence of diseases, as well as negative experiences and emotions contribute to the early withering process.

Thanks to Chinese qigong, you can quickly restore your strength and return vital juices to your body. During practice, a huge amount of life-giving force penetrates into the human body. qi. It is she who allows you to delay old age, strengthen the body and spirit, get rid of all diseases.

The Chinese people have long been famous for their good health. This is a country of centenarians, on which the whole world is equal. So in domestic countries, interest in the ancient methods of the Chinese has increased markedly over the past ten years.

People began to pay attention to the increase in the number oncological diseases, as well as a marked reduction in life expectancy. Naturally, in such conditions, there is an acute desire to protect and protect yourself and your loved ones.

Unfortunately, modern medicine is not able to give humanity a universal remedy for protection against all diseases, so it remains only to direct our gaze to alternative methods. One of these effective and proven methods, of course, is Chinese qigong.

All kinds of diseases, inflammatory and degenerative processes in the soft tissues and organs of the body, are often the main cause of premature death.

The healing system of qigong is remarkable in that it can not only prevent the development of any disease, but also successfully eliminate the existing one. In addition, for the elderly, this oriental technique will also act as an immunomodulator, increase defensive forces organism, will contribute to the activation accelerated regeneration cells. This means that older people will not only be able to maintain the mobility and flexibility of the body, but will also be able to delay the appearance of wrinkles.

The healing practice of qigong has a powerful and complex effect. Thus, prolonging your life, you can simultaneously improve your body and take care of your appearance. This is a great alternative for the beautiful half of humanity, which has always been concerned not only with health, but also with beauty.

With regular qigong practice, menopause can also be avoided. it important point in the life of every woman, after which the sharp effect of aging of the whole organism often starts. In China, it is not in vain that such nuances are given increased attention. Practitioners and experienced Qigong Masters manage to postpone the natural process of withering for a long time and even defeat it, while maintaining their sexual function until the most advanced years.

While menopause occurs and critical days stop, the production of vital hormones also slows down, and thyroid function decreases. Further similar condition can threaten the health of a woman, because the body is completely defenseless, literally unarmed in the face of negative environmental factors.

Many older women know firsthand about the formation of cysts, the growth of cancer and the occurrence of many diseases during this period.

In other words, the cessation of the full function of the reproductive system is an inevitable path to poor health, loss of well-being and complete withering of the body. The sages of China knew about this long before the invention of laboratory analyzes and the emergence of scientific research bases. Thanks to qigong, they managed to keep all their functions in their original form and maintain their working condition. This forced the physical body to continue a harmonious state, and thus the person avoided illness and old age.

Of course, no one has yet been able to completely avoid the process of withering, but we can safely say that the old age that is laid down by nature itself and the one that the aggressive world around us leads to are completely different things.

Aging has absolutely nothing to do with disease, infirmity and growing ailments, it is just a side effect. modern image life. So if you neutralize it Negative influence, then you can extend your life by ten, twenty or more years. And it will not be the existence of a sick and decrepit old man, but a full and healthy life of a strong person.

How exactly does healing strengthening qigong work and how does systematic practice affect the human body?

The ability to work increases and the activity of the mind returns;
The body acquires its former flexibility, health returns to the joints and ligaments;
Fortified musculoskeletal system, the spine heals;
The immune defense of a person is enhanced, he easily overcomes any disease;
The function of internal systems and organs is restored, they work properly;
The nervous system is strengthened, the psycho-emotional background is getting better;
The practitioner feels a surge of vitality and energy after class.

Sexual strength - as the basis of longevity of men and women

The complex of classes simultaneously affects both men and women. A strong half of humanity will certainly notice an increase in potency and getting rid of diseases of the urinary-genital area. For women, health-improving qigong classes prepared another surprise - against the background of proper breathing and blood oxygen supply, as well as as a result of replenishing the supply qi in the body, the process of withering not only stops, but also reverses. This means that deep wrinkles on the face, flabbiness of the body and loss of its tone will begin to decrease and disappear.

pay attention to Chinese women- even at fifty, many of them remain flexible, slim figure and beauty of the skin.

It can be considered that strengthening health and improving appearance is a pleasant side effect of the qigong complex for longevity. This is the main advantage alternative methods and spiritual health practices - they affect all areas of life, exerting a powerful and noticeable influence on them.

You do not have to pay any special attention to the zones on your body if you exercise every day. Energy flows qi will accumulate in your body in such an amount that the formation of any failure or disease will simply be impossible.

During the practice of qigong, a person returns vital juices to his physical body. It is similar to how life returns to a drying tree.

It is a similar effect that many elderly people note - as if strength and energy fill their body again. In fact, every person is given a supply of inner strength at birth. qi, and it depends only on us how soon it will exhaust itself. That is why some people live in health to a ripe old age, while others fade and wither while still young. The practice of qigong helps to regain life-giving forces and renew the harmony of energy flows.

Daily workouts will not exhaust you physically, because they are very simple. Exercise at a convenient time for yourself, you can choose a ready-made complex for longevity, described below. If desired, you can add other strengthening and healing practices to it, as well as combine therapeutic qigong with yoga and other spiritual arts.

The bodies of many experienced elderly Masters do not at all resemble those of the elderly, they look strong, strong, slender and fit, as if they were still no more than twenty years old. And all this is achieved not during exhausting and hard exercises or frequent sports, but only with the help of Chinese qigong.

Most of the followers of traditional Eastern practice and the founders of qigong schools in the CIS countries are precisely the elderly. But all of them are distinguished by amazing flexibility and plasticity, which not every young person could boast of.

In the teachings of spiritual practices, it is customary to believe that age is just a number indicating the number of years a person has spent on this earth in a given physical form. They can in no way be correlated with the appearance of a person, and even more so they do not decide how long he is measured to live.

This can be confirmed if you study the photographs of the Masters of qigong practice - it is simply impossible to determine the exact age of the Teachers by their faces. And even the most daring assumptions often turn out to be erroneous, because the real age of the Master turns out to be ten years older, or even as much as two.

This should reassure you that you can look the way you feel and feel great no matter what age you are. Your body does not know how old it is, and even more so does not realize how much it still has left. Therefore, you can use the practice and its healing power to regularly heal yourself and activate the regeneration process. Your cells will be updated more often, and you will trigger the mechanism of the latent potential contained in each person, which few people use at all.

It is the activation of this potential that will allow you to easily renew your physical body and push old age aside, thereby extending your life.

A set of exercises for longevity consists in performing the most powerful and effective exercises that quickly restore strength qi and return the practice of strength and health.

A set of exercises for longevity

First exercise

Place your left hand on the navel area, and cover it with your right hand on top.
Do deep breath, while the stomach increases in volume, and the diaphragm goes down.
Take a deep breath, the stomach returns to its original position, the diaphragm rises.

Repeat 10 times.

Second exercise

Stand up straight, feet shoulder-width apart, arms bent at the elbows, fists at ear level, palms facing forward.
Take a deep breath, tilt your head back, look up. The body deviates slightly back, the arms are spread apart, but at the same time remain bent at the elbows. Rib cage expands.
Take a deep breath. The head goes down, the gaze is directed down, the back is rounded, the arms are brought forward and cover the head.

Repeat 10 times.

Third exercise

Stand up straight, feet shoulder-width apart, arms lowered along the body.
Stretch your left arm out to the side.
Take a deep breath, the right hand begins to lightly pat the area of \u200b\u200bthe left chest.
Exhale deeply, the right hand lightly pats the entire length of the left arm from the inside, the patting continues until it reaches the wrist of the left hand. Then the patting continues on the outside of the left hand and returns to the starting point on the left chest.

Repeat 3 times, then 3 times for the right hand.

Fourth exercise

Stand up straight, feet shoulder-width apart, arms lowered along the body.
Raise your arms slightly to the sides so that there is approximately 45 degrees between your body and your arms.
Relax your neck and let it roll freely back and forth over your left shoulder.
Repeat 6 times, then 6 times to the right side.

Fifth exercise

Stand up straight, feet shoulder-width apart, arms lowered along the body.
Raise your arms in front of you, elbows bent, palms facing you.
Cross your arms at the wrists.
Relax your arms and lightly tap your wrists against each other.

Repeat 10 times, then do 10 more times, switching hands.

Qigong for longevity and health: video

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Chinese medicine for health and longevity will allow you to get rid of the diseases, feelings of weakness and loss of strength that often haunt the elderly. For a young practitioner, this complex will return the supply of energy qi and prevent its spraying, thereby avoiding premature aging and loss of health.

Current page: 1 (the book has 15 pages in total)

Yun Long
Chinese medicine for health and longevity

Traditional Chinese medicine was the first to put into practice the principles of the military art of Sun Tzu, formulated 2500 years ago. Yun Long, a Sun Tzu scholar and physician, has created a book on traditional Chinese medicine based on military doctrine.

Preface to the Chinese edition

More and more people in the world are disillusioned with the methods and approaches of Western medicine and are beginning to be interested in original systems of healing and self-regulation. Who is to blame for such a sad end to the industrial age? Specialists - physicians, sociologists and futurologists - primarily blame scientific and technological progress itself for this. The acceleration of the pace of life, the increase in the number of stresses, the deterioration of the ecological situation and the high concentration of the population in cities are the main reasons for the accelerated destruction of our physical and mental health. According to studies, 80% of diseases now are diseases of the immune system, and immunity, unfortunately, is practically not treatable with modern chemical preparations.

However, there are countries where, despite the high population density and not very favorable environment, there is a steady increase in average life expectancy. One of these countries is China. In our opinion, there are two main reasons for this. One of them is the widespread development of traditional Chinese medicine (TCM) at the state level, which, unlike Western medicine, considers the body as a single holistic system, and, above all, seeks to strengthen the patient's immunity so that he himself restores his health. The other is the millennial culture of maintaining health with the help of special exercises.

Each chapter of this book is devoted to proving the dialectical connection between the art of war and medicine. The chapters are independent of each other in content and at the same time are closely interconnected by the fact that they provide descriptions not only of typical examples of diseases, but also of new concepts that bear the imprint of philosophical wisdom. Genuinely scientific character, richness of content, ease of reading and cognition, combined with practical recommendations, make this book a table book. It is designed to inspire you to maintain peace of mind and maintain good health. Reading it will be especially helpful to those who practice traditional Chinese or Western medicine, as the application of military doctrine in treatment or self-regulation will help them perform miracles.

Theoretical Foundations of Chinese Medicine

However, times are changing. At present, it is difficult for us to imagine the classical language used by traditional Chinese medicine, so it is necessary to give a brief explanation of the specific concepts of ancient medical theories and military science.

YIN YANG

In the era of Spring and Autumn and during the period of the Warring States (720-221 BC), the concepts yin and Jan served a number of philosophers in order to solve certain philosophical problems and learn about the world. Later, a doctrine called "Yin-Yang" 1 arose. In Suwen 2 , the first treatise of Huangdi's Inner Canon, its author explains Yang and yin in the following way: "Yin and Yang make up common law of the Universe, their correlation allows us to analyze and explain various phenomena and the objective course of development, the causes of all changes and the inner basis of the birth of all things, their evolution and death. Since the infinite change of the world is determined by the relation yin and Jan, then for the diagnosis and treatment of diseases one should proceed from this fundamental position.

Diagram of the Great Limit, symbolizing strength yin and Jan

With regard to military affairs, it can be said that the movement, stop and deployment of armed forces must also be subject to law. Yin Yang, in this case, the army can become invisible.

Teaching " Yin Yang” includes a number of important provisions.

First, it involves complementarity, ordering, and change. The theory divides all things in the world and each of them separately into a group yin and group Jan. Usually, Jan designates everything that has the properties of clarity, uplift, dynamism, fullness, outward orientation, warmth and lightness. Against, yin denotes everything that has the properties of decline, calmness, weakness, inwardness, coldness and heaviness. Yes, the sky is

Yang, and the earth - yin, sun- Jan, and the moon- yin, the man is Yang and the woman is Yin. In the human body, the heart and lungs are Yang, and the liver, kidneys, and spleen are Yin. qi(human life energy) - Yang, and blood - Yin. Of the twelve meridians of the human body, six outside– yang, and six - from the inner- yin. For each organ, its morphological part is Yang, and the functional part is Yin. So, for example, there are yin and Yang of the heart, kidneys and spleen.

Due to its opposite nature yin and Yang are mutually regulated, and one exists and increases at the expense of the other. When cold increases, heat decreases and vice versa. In spring and summer it gradually becomes warmer - Yang begins to predominate, in autumn and winter it gets colder - predominates Yin. When patients suffer from intense heat, they experience symptoms of "empty Yin"- this is thirst or dryness of the skin, which indicates an "excess Yang." Treatment in this case is to eliminate the patient's fever, give water. On the other hand, fever may be caused by a lack yin, because the initial lack yin unable to control Yang. In this case, the treatment is enrichment yin so that the water extinguishes the fire and the heat disappears.

Secondly, yin and Yang constitute the unity of opposites. This has a double meaning.

One side, yin and Yang depend on each other. Without yin can't be Yang. No life energy (Jan) the human body cannot exist (Yin). The opposite is just as obvious. It is also true that human health depends on the prosperity of vital energy and the physical condition of the body, on harmony yin and Jan. The cure for disease is, ultimately, to balance yin and Yang in the human body.

On the other hand, yin and Yang can turn into one another. Excess yin ends with the transition to Yang, and the excess of Yang is transformed into Yin. This statement of our ancestors confirms the change in temperature during the year: “The winter solstice gives birth to Yang, and the summer solstice Yin."

In military affairs, as in medicine, it is necessary to start with the organization in order to have an idea of \u200b\u200bhow the situation will change. A weak army can be stronger and defeat a powerful enemy if it is well organized.

If the treatment of the disease is carried out with the wrong methods, then the disease, characterized as "yang" (high fever, red complexion, rapid pulse), can suddenly turn into another form - "yin" (low temperature, pale color face, weak pulse).

Thirdly, Yang and yin mutually penetrate each other. Character Yang and yin relative in all things. If the day is Yang and the night is yin, that morning represents Yang yin, and time after midnight -Yin Yang, just like the evening is Yin Yang, and midnight is Jan Yin. There is no shortage of "iron women" and "wool men" among people. In the sky that has properties Jan, rising vapor causes cloudiness and rain. On a land considered yin, rising vapor causes dew to fall. This is the interpenetration of Yang and yin, which gives birth to all things.

In "Suwen" one can read the following: "Heaven and earth are coexistence Jan and Yin... Movement and inertia, up and down, Yin and Yang turn into their opposite and give birth to all changes. The Book of Changes also expresses the idea of the birth of all things through interpenetration yin and Jan.

USIN

Evolution of the Five Elements - usin(wood, fire, soil, metal, and water) is a philosophical concept popular during the Spring and Autumn Era and the Warring States period. It represents the connection between all things in the world as five types of energy movement. It is the knowledge and understanding of the nature of the five basic elements that is the starting point of a general concept that explains the origin of all things, their unity in its vast diversity.

Wood: flexible and weak in appearance, plants grow and symbolize irresistible vitality. The liver and tendons of a person are considered the same, since these organs are endowed with great vitality.

Fire: lively and warm. Fire resurrects the memory of the sun, which allowed the creation of all living things. A heart that constantly circulates blood human body, as well as language - are considered things of the same nature.

The soil: dense and calm. The soil accepts everything and gives birth to everything. The end of summer, the season of ripening vegetables and fruits, and also one of the dense organs - the spleen - are considered things of the same nature.

Metal: by nature, he shows the ability to kill and personifies the cool wind of autumn when the leaves fall. It is believed that the nature of the metal have lungs.

Symbols of the five elements (elements): wood, fire, soil, metal and water

Water: calm and cold, flowing down. Winter, as well as the kidneys, are believed to be endowed with these features.

Between the five elements there are connections of two orders.

First, the five elements nourish or generate each other. It is known that wood feeds fire, fire feeds soil, soil feeds metal, metal feeds water, and water feeds wood. This cycle is continuous.

Secondly, the five elements mutually overcome each other. It is known that wood holds soil, soil holds water, water overcomes fire, fire overcomes metal, and metal overcomes wood. This cycle is also continuous.

In the 34th chapter of this book it is stated that "in diagnosing this or that disease of the liver, it is necessary to prescribe a remedy that acts primarily on the spleen in order to tone up its energy, thereby preventing its disease." This knowledge is based not only on practical experience, but also on the point of view of philosophy, according to which the tree (liver refers to the element "wood") "overcomes" the earth (spleen refers to the element "soil"). Therefore, it should be taken in time necessary measures prevention.

Through the theory of the five elements, ancient philosophers tried to cover all things and all phenomena of the world.

All things are interdependent and lose their meaning if their interconnections are violated. And there doesn't seem to be a single example that calls into question the theory of the five elements.

In the course of its development, the doctrine "Yin Yang" and the theory of the five elements were combined to form the theory that the ancient Chinese applied to astronomy, geography, the calendar, the arts, agriculture, cooking, feng shui, military science, and medicine. In traditional Chinese medicine, the provisions of this theory are considered not only acceptable, but also closely related to treatment. Always talking about yin and Jan kidneys, heart, meridians, etc. Chinese doctors practicing Western medicine, cannot deviate from the influence of this theory and use the concepts yin and Jan to indicate a positive or negative result of an analysis or examination.

Xie and Zheng

These two words are opposite in meaning. Zheng, also called zheng qi, means truth, dignity, justice, beauty and everything that is good for the whole society as a whole and individual people. Thus, in military terms, a war waged to resist aggression and oppression is a just war. In traditional Chinese medicine, the concept zheng qi can be related to both natural phenomena and to humans. Wind, cold, heat, humidity, dryness and fire are called the "six breaths" on which the existence of mankind depends. If their changes do not go beyond the norm, then they are positive factors. (zheng qi).

Se, also called xie qi, means malice, cruelty, injustice and everything that harms society and the good of individuals. In traditional Chinese medicine se can also be natural and human in nature. If the changes of the six aforementioned "breaths" respectively go beyond the limits of the norm and adaptability of a person, then they can become negative factors, as well as pathogenic factors. (se qi). An imbalance or an excessive concentration of pathogenic factors can damage health, and in the most severe cases, cause illness. Traditional Chinese medicine practitioners are also called xie qi pathogenic energy.

Vital energy ( qi), blood ( xue), pure body fluids ( jin), turbid body fluids ( e), vital substance ( ching) and spirit ( shen) are elements of the normal life of the organism, as well as positive factors of human existence, allowing it to resist the effects of negative factors.

The negative factors themselves can also be of human nature. Overwork and too much mental stress can harm the functions of the body and cause nervousness, insomnia, inflammation of the gums, and constipation. All these symptoms are called "fever" by traditional Chinese medicine doctors, that is, they are negative factors. What does this lead to? In fact, the cause of the ailments lies in the excessive functioning certain bodies, transforming zheng qi in se qi. Traditional Chinese medicine says: "Any excess of vital energy is 'fire'." When the human body is subjected to certain influences, it suffers, for example, from the stagnation of phlegm, blood or moisture, and its physiological functions are impaired, this can lead to new diseases. As a result, stagnation of phlegm and similar disorders are also called se qi.

It is obvious that the ratio se and zheng relatively. When certain boundaries are crossed, positive factors can turn into negative ones. So, blood is necessary for the life of the body, but it can become a negative factor in case of its stagnation. From a medical point of view, the same climatic conditions can cause diseases in some people and not cause them in others, because different people show different adaptability to these conditions. So, the same thing is good for some and bad for others. The reason is that a person's life energy can be strong or weak. It is written in Huangdi's Inner Canon that pathogenic energy is not capable of infecting a person who has a sufficient supply of vital energy. As a consequence of this it is necessary to accumulate vital energy in oneself in order to maintain good health. However, even a person in good health runs the risk of becoming a victim of illness if he encounters an exceptionally strong negative factor. This is why Huangdi's Inner Canon recommends avoiding unfavorable air and wind currents. And for the prevention of AIDS, for example, unwanted relationships should be avoided.

XU AND SHI

Shi means profit, dominance and excess, as well as xu, its opposite, means lack, backwardness and lack. In military affairs, it is recommended to "avoid strength and go towards weakness", using tactics consisting in creating "the appearance of weakness when there is strength, and the appearance of strength when there is weakness."

Warlord Zhang Fei from the State of Shu defended the Danyang Bridge with such unparalleled courage that he forced many hundreds of thousands of enemy soldiers to retreat. When the enemy army appeared in front of the undefended city, the famous politician of this era, Zhu Geliang, resorted to the "empty city" strategy to save the day.

When checking the health of their patients, practitioners of traditional Chinese medicine divide them into "strong" and "weak". Diagnosing diseases, they divide them into two categories: "diseases of redundancy" and "diseases of insufficiency".

The first category is characterized by an excess of pathogenic energy, and should be treated according to the principle of weakening. It is necessary to use diaphoretic medicines in diseases caused by exogenous pathogenic factors, in which an excess of pathogenic energy remains on the surface of the body. It is necessary in case of intoxication or indigestion of the stomach to use emetics. For constipation, a laxative should be taken. With stagnation of blood, it is necessary to take a medicine that enhances blood circulation. Antipyretics should be used to eliminate excess body heat; diuretics - with edema and difficulty urinating. As regards diseases of the excess of the five dense organs, such as fever of the heart, the symptoms of which are redness of the tongue, red urine and pain when urinating, this should be treated with dao chi wan 3 . Liver fever, symptoms of which are impatience, irritability, dizziness, tinnitus, should be treated xie qing wan 4 . In heat of the kidneys, the symptoms of which are insomnia, involuntary ejaculation and increased sexual desire, you can use zhi bo di huang wan 5 .

"Deficiency" diseases are characterized by a lack of vital energy. To treat these diseases, it is necessary to localize the part of the body suffering from weakness. The principle of treatment is the use of various strengthening drugs. Shen qin bai shu wan 6 should be used in case of lack of energy, symptoms of which are fatigue, weak voice, pallor and weak pulse. Sy wu tan 7 - with insufficient blood, the symptoms of which are a waxy complexion, irritability, insomnia and hypomenorrhea. Liu wei di huang wan 8- in case of insufficiency yin, the symptoms of which are heat of the extremities, red cheekbones, night sweats and weak pulse. Jin gui shen qi wan 9 – in case of shortage Jan, the symptoms of which are coldness of the extremities, watery stools, copious, clear urine, and weak pulse.

For dense organs there are also various symptoms insufficiency. Before prescribing this or that tonic medicine, the doctor must determine the localization and nature of the pathologies by clinical symptoms; it can be, for example, lack of vital energy, lack of blood, yin or Jan heart, liver and other organs.

It is not difficult for practitioners of traditional Chinese medicine to recognize all kinds of disorders caused by excess or deficiency. However, sometimes it happens that the disease is characterized by a lack of vital energy and an excess of pathogenic energy. In this case, it is difficult to determine what is the ratio of vital and pathogenic energy in human body. The fundamental principle of treatment is to use both restorative and relaxing remedies at the same time, but in order to be able to accurately determine the dose of both restorative and relaxing medicines and the order of their application, it is necessary preliminary analysis. Take, for example, malignant tumors. There is no doubt that they are caused by an excess of pathogenic energy, which should be removed by relaxing means. In the same time cancerous tumors lead to a lack of vital energy, which must be replenished through strengthening means. However, relaxing medicines harm the vital energy, while strengthening remedies also nourish the pathogenic energy. It can be extremely difficult to separate the main from the secondary.

An even more difficult problem is the recognition of false symptoms. It turns out that diseases of “redundancy” have symptoms of “insufficiency”, and, conversely, diseases of “insufficiency” have symptoms of “redundancy”. The ancient physicians tried to warn their patients, saying that "extreme insufficiency is manifested by symptoms of excess, and extreme excess is manifested by symptoms of deficiency." For example, some women suffer from blood stasis, which gives symptoms of "deficiency" such as amenorrhea, weight loss and dry skin. In this case, you can mistakenly diagnose "insufficiency". In fact, patients should be prescribed da huang zhe cun wan yu, to eliminate blood stasis. The true symptoms of this disease can be seen on the tongue - these are individual red spots or continuous redness - in addition, the pulse is not weak, but strong. As medical writings show, misdiagnosis is not uncommon, since man is not without sin.

Chinese medicine for health and longevity

Preface to the Chinese edition

More and more people in the world are disillusioned with the methods and approaches of Western medicine and are beginning to be interested in original systems of healing and self-regulation. Who is to blame for such a sad end to the industrial age? Specialists - physicians, sociologists and futurologists - primarily blame scientific and technological progress itself for this. The acceleration of the pace of life, the increase in the number of stresses, the deterioration of the ecological situation and the high concentration of the population in cities are the main reasons for the accelerated destruction of our physical and mental health. According to studies, 80% of diseases now are diseases of the immune system, and immunity, unfortunately, is practically not treatable with modern chemical preparations.

Each chapter of this book is devoted to proving the dialectical connection between the art of war and medicine. The chapters are independent of each other in content and at the same time are closely interconnected by the fact that they provide descriptions not only of typical examples of diseases, but also of new concepts that bear the imprint of philosophical wisdom. Genuinely scientific character, richness of content, ease of reading and cognition, combined with practical recommendations, make this book a table book. It is designed to inspire you to maintain peace of mind and maintain good health. Reading it will be especially helpful to those who practice traditional Chinese or Western medicine, as the application of military doctrine in treatment or self-regulation will help them perform miracles.

Theoretical Foundations of Chinese Medicine

YIN YANG

In the era of Spring and Autumn and during the period of the Warring States (720-221 BC), the concepts yin and Jan served a number of philosophers in order to solve certain philosophical problems and learn about the world. Later, a doctrine called "Yin-Yang" 1 arose. In Suwen 2 , the first treatise of Huangdi's Inner Canon, its author explains Yang and yin in the following way: "Yin and Yang constitute the general law of the Universe, their ratio allows us to analyze and explain various phenomena and the objective course of development, the causes of all changes and the inner basis of the birth of all things, their evolution and death. Since the infinite change of the world is determined by the relation yin and Jan, then for the diagnosis and treatment of diseases one should proceed from this fundamental position.

Diagram of the Great Limit, symbolizing strength yin and Jan

With regard to military affairs, it can be said that the movement, stop and deployment of armed forces must also be subject to law. Yin Yang, in this case, the army can become invisible.

Teaching " Yin Yang” includes a number of important provisions.

Yang, and the earth - yin, sun- Jan, and the moon- yin, the man is Yang and the woman is Yin. In the human body, the heart and lungs are Yang, and the liver, kidneys, and spleen are Yin. qi(human life energy) - Yang, and blood - Yin. Of the twelve meridians of the human body, six are on the outside - yang, and six - from the inner- yin. For each organ, its morphological part is Yang, and the functional part is Yin. So, for example, there are yin and Yang of the heart, kidneys and spleen.

Secondly, yin and Yang constitute the unity of opposites. This has a double meaning.

If the treatment of the disease is carried out with the wrong methods, then the disease, characterized as "yang" (high fever, red complexion, fast pulse), can suddenly turn into another form - "yin" (low temperature, pale complexion, weak pulse).

USIN

Fire: lively and warm. Fire resurrects the memory of the sun, which allowed the creation of all living things. The heart, which constantly makes the blood circulate through the human body, as well as the tongue, are considered to be things of the same nature.

Metal: by nature, he shows the ability to kill and personifies the cool wind of autumn when the leaves fall. It is believed that the nature of the metal have lungs.

Symbols of the five elements (elements): wood, fire, soil, metal and water

Water: calm and cold, flowing down. Winter, as well as the kidneys, are believed to be endowed with these features.

Between the five elements there are connections of two orders.

First, the five elements nourish or generate each other. It is known that wood feeds fire, fire feeds soil, soil feeds metal, metal feeds water, and water feeds wood. This cycle is continuous.

In the 34th chapter of this book it is stated that "in diagnosing this or that disease of the liver, it is necessary to prescribe a remedy that acts primarily on the spleen in order to tone up its energy, thereby preventing its disease." This knowledge is based not only on practical experience, but also on the point of view of philosophy, according to which the tree (liver refers to the element "wood") "overcomes" the earth (spleen refers to the element "soil"). Therefore, the necessary preventive measures should be taken in time.

Through the theory of the five elements, ancient philosophers tried to cover all things and all phenomena of the world.

In the course of its development, the doctrine "Yin Yang" and the theory of the five elements were combined to form the theory that the ancient Chinese applied to astronomy, geography, the calendar, the arts, agriculture, cooking, feng shui, military science, and medicine. In traditional Chinese medicine, the provisions of this theory are considered not only acceptable, but also closely related to treatment. Always talking about yin and Jan kidneys, heart, meridians, etc. Chinese practitioners of Western medicine cannot deviate from the influence of this theory and use the concepts yin and Jan to indicate a positive or negative result of an analysis or examination.

Xie and Zheng

These two words are opposite in meaning. Zheng, also called zheng qi, means truth, dignity, justice, beauty and everything that is good for the whole society as a whole and for individuals. Thus, in military terms, a war waged to resist aggression and oppression is a just war. In traditional Chinese medicine, the concept zheng qi can be related to both natural phenomena and to humans. Wind, cold, heat, humidity, dryness and fire are called the "six breaths" on which the existence of mankind depends. If their changes do not go beyond the norm, then they are positive factors. (zheng qi).

Vital energy ( qi), blood ( xue), pure body fluids ( jin), turbid body fluids ( e), vital substance ( ching) and spirit ( shen) are elements of the normal life of the organism, as well as positive factors of human existence, allowing it to resist the effects of negative factors.

The negative factors themselves can also be of human nature. Overwork and too much mental stress can harm the functions of the body and cause nervousness, insomnia, inflammation of the gums, and constipation. All these symptoms are called "fever" by traditional Chinese medicine doctors, that is, they are negative factors. What does this lead to? In fact, the cause of ailments lies in the excessive functioning of certain organs that transform zheng qi in se qi. Traditional Chinese medicine says: "Any excess of vital energy is 'fire'." When the human body is subjected to certain influences, it suffers, for example, from the stagnation of phlegm, blood or moisture, and its physiological functions are impaired, this can lead to new diseases. As a result, stagnation of phlegm and similar disorders are also called se qi.

It is obvious that the ratio se and zheng relatively. When certain boundaries are crossed, positive factors can turn into negative ones. So, blood is necessary for the life of the body, but it can become a negative factor in case of its stagnation. From a medical point of view, the same climatic conditions can cause diseases in some people and not cause them in others, since different people show different adaptability to these conditions. So, the same thing is good for some and bad for others. The reason is that a person's life energy can be strong or weak. It is written in Huangdi's Inner Canon that pathogenic energy is not capable of infecting a person who has a sufficient supply of vital energy. As a consequence of this it is necessary to accumulate vital energy in oneself in order to maintain good health. However, even a person who is in good health runs the risk of becoming a victim of illness if he encounters an exceptionally strong negative factor. This is why Huangdi's Inner Canon recommends avoiding unfavorable air and wind currents. And for the prevention of AIDS, for example, unwanted relationships should be avoided.

XU AND SHI

When checking the health of their patients, practitioners of traditional Chinese medicine divide them into "strong" and "weak". Diagnosing diseases, they divide them into two categories: "diseases of redundancy" and "diseases of insufficiency".

For dense organs there are also various symptoms of insufficiency. Before prescribing this or that tonic medicine, the doctor must determine the localization and nature of the pathologies by clinical symptoms; it can be, for example, lack of vital energy, lack of blood, yin or Jan heart, liver and other organs.

It is not difficult for practitioners of traditional Chinese medicine to recognize all kinds of disorders caused by excess or deficiency. However, sometimes it happens that the disease is characterized by a lack of vital energy and an excess of pathogenic energy. In this case, it is difficult to determine what is the ratio of vital and pathogenic energy in the human body. The fundamental principle of treatment is to use both restorative and relaxing agents at the same time, however, in order to be able to accurately determine the dose of both restorative and relaxing drugs and the order of their use, a preliminary analysis is necessary. Take, for example, malignant tumors. There is no doubt that they are caused by an excess of pathogenic energy, which should be removed by relaxing means. At the same time, cancerous tumors lead to a lack of vital energy, which must be replenished through strengthening agents. However, relaxing medicines harm the vital energy, while strengthening remedies also nourish the pathogenic energy. It can be extremely difficult to separate the main from the secondary.

Introduction

In the 18th century, a famous Chinese doctor named Xu Dachun 11 lived in Jiangsu Province, who was a native of Wujiang County, Jiangsu Province. He was invited to the emperor Qian Long, he left us his numerous works, such as the interpretation of the Canon on difficult issues based on the Huangdi neijing 12 , Classified recipes from Discourses on febrile illnesses 13 and Speech of the ignorant on prudence in treatment 14 , which posterity characterized by the following words: "He revealed the essence of military theory deeper than any of the doctors." It should be noted that his book On the Origins and Diffusion of Medical Knowledge 15 contains a chapter in which he likens the art of healing to the art of war and, proving this idea, claims that the thirteen chapters of Sun Tzu's Art of War adequately describe the methods of curing diseases.

Due to his profound knowledge of medicine, Xu Dachun carefully examines the similarities between martial arts and medicine, between military and medical principles, and comes to amazing discoveries. This unique medical treatise is of great scientific importance for the history of Chinese medicine. However, it should be noted that even before him, many Chinese doctors in theory and practice found the relationship between military art and medicine.

In Huangdi's Inner Canon, the connection between medicine and martial arts is proved by the following statement: "Do not affect pathogenic energy when it is at its peak, and do not attack an army that is in perfect order of battle," which corresponds with the recommendation "do not insert a needle into the patient's body if he has an acute attack of fever, excessive sweating." Thus, in Huangdi's Canon of the Interior, edged weapons are compared to acupuncture techniques, the use of which requires long practice.

Sun Simiao, the famous physician of the Tang Dynasty (618-907), speaking about the actions of a doctor, compares them with the behavior of a military leader before the battle: "One should combine caution and courage, be shrewd and faithful to the cause."

The prudence is that the physician, as well as the general who wants to understand the situation and understand his opponent, first study all the symptoms with the utmost care. Courage is understood as the transition to decisive action at the moment when the position of the enemy becomes clear enough to ensure victory.

Loyalty refers to the attitude shown by soldiers in the battle for the liberation of the people, and doctors who heal from illness in the name of saving lives. Insight refers to the doctor's knowledge of the major and minor symptoms of a disease that support the diagnosis.

AT Ancient China almost all physicians sought to apply military doctrine to medical science. The question arises, how can military strategy be used in medicine?

In moral and ethical terms, traditional Chinese medicine has always encouraged "good doctors" who combine professional medical ethics with high skill. Our ancestors considered medicine to be the “science of goodness”, and medical technology was considered to be the technology of “good will”.

Zhang Zhongjing 16, the famous physician of the Eastern Han Dynasty (25-220), stated that doctors should try to treat "the diseases of noble people and relatives, save ordinary people and people from various strata." The image of the great doctor - the savior of the human race, which has been preserved throughout the history of Chinese medicine, is fully consistent with the ideas of the Chinese strategist, who believed that war should "suppress riots and prevent injustices" ("Wei Liaozi" 17, ch. ").

As a consequence, in Sun Tzu's Art of War, the author demands that nobility and virtue become the most important qualities for a military leader.

On the other hand, Chinese medicine, like Chinese martial arts, is built on a strict and solid theoretical base based on a materialistic approach and simple dialectical connections. The connection between man and the universe is fundamental to Chinese medical theory. I He 18, eminent doctor the era of Spring and Autumn (770-446 BC), describes six weather characteristics: cloudy, sunny, windy, rainy, night, day, which, in turn, were divided into four periods and five forms.

According to the teachings of traditional Chinese medicine, Heaven, Earth and Man form a vast whole. The human body is divided into numerous mini-systems - these are five dense organs (heart, lungs, spleen, liver and kidneys), six hollow organs (large intestine, small intestine, stomach, gallbladder, bladder and "triple heater" - the upper opening of the stomach, the cavity of the stomach and the upper opening of the bladder), as well as 12 meridians. During the examination, the doctor asks questions, feels the pulse, analyzes the entire set of mini-systems of the body, before prescribing a treatment that allows you to influence the cause of the disease, eliminate the symptoms and cure the patient.

Any excess or disharmony causes disasters: prolonged cloudy weather causes cold illnesses, excessive exposure to the sun causes heat illnesses, windy weather causes aching hands and feet, rainy weather causes pain in the abdomen, a restless night can cause dizziness, and a tiring day can lead to heart disease. Diagnosis of the disease and its treatment are carried out after a comprehensive study of clinical symptoms, which is the famous methodology of traditional Chinese medicine. This is a very simple systematic approach.

The strategists of ancient China also applied the method systems approach. With regard to strategic issues relating to the military situation as a whole, Sun Tzu requires to take into account "Dao, time, location, personality of the commander and strategic objective" in order to cover all aspects of conducting military operation and subject it to a comprehensive analysis. With regard to tactical issues such as troop disposition, in order to make a decision, Chinese strategists found the relationship between time, place and person, took into account the changes in these factors in the course of military operations, and then applied the appropriate tactics to ensure victory over the enemy.

The theory of the systems approach, which we find in ancient China in its infancy, became the basis for the development of medicine and the theory of military art, in the same way it was the basis for Chinese philosophical thought, directing its development in a completely different direction than the development of Western philosophy. One Swedish scholar argues in this regard that "the traditional philosophical thought of China is based, in particular, on the system and naturalness, harmony and harmony."

In addition, Chinese military science and medicine have general principles approach to solving major problems.

The first is to focus on preventive measures. Chinese doctors emphasized that "the sages take care of as yet undiagnosed diseases."good doctor, in their opinion, is someone who cares about the prevention of disease. The strategists believed that "it is necessary to act even before the conflict occurs", and that it is necessary to "observe order before the trouble occurs" (Laozi) 19 . "Danger falls on the head in peacetime if preparations for war are neglected." One of the principles of the art of war is to "pay attention not to the absence of the enemy or protection from him, but to the appropriate training of the troops, their own ability to repel any attack" (Sun Tzu's Art of War, Ch. "Nine Changes" ). The one who is ready at any moment is invincible. Like military leaders, physicians also have a responsibility to place great emphasis on prevention.

The second principle is to select military leaders and doctors according to the same criteria. Zhu Cheng, who lived in the Ming Dynasty (1368-1644), quite rightly says: “In order to select an army commander, one must test his talents and abilities; the same principle is used to select physicians.” In ancient China, the military leader had to prove his wisdom, loyalty, goodwill, courage and severity. A competent military leader, devoid of moral qualities, was not considered a good commander. The same was true for the doctor. A good doctor should treat diseases patiently, modestly and selflessly, without any pretense, have extensive and deep knowledge, perfectly recognize pathological symptoms, distinguish true signs from false ones and prescribe the necessary medicine.

The third principle is that the use of military force is as far-reaching as the choice of drugs. Therefore, it is necessary to exercise prudence in the appointment of treatment methods.

Our ancestors attached great importance to the ability to follow the natural course of things. Xu Chun-fu 20 in The Complete Code of Ancient and Modern Medicine 21 says: “Just as a good commander alternates defensive and offensive tactics in accordance with the actions of the enemy, a good doctor in each case prescribes the most different medicines and chooses various points acupuncture." Many Chinese doctors agree with this opinion.

The examples listed are sufficient evidence that the application of military theory to medical science is a rich source of inspiration, opening up wide horizons for activity in theoretical and practical terms. The philosopher Chen Yi 22, who lived in the Song era (960-1270), wrote: “Unity is a universal property of the world. Different paths lead to the same end, and all ideas produce the same effect. It is impossible to violate this law, which contains the unity of all things and phenomena, despite the huge difference between them.

The concept of "unity" referred to here is the philosophical principle of the Chinese perception of the universe, or, in other words, the way the Chinese think about the surrounding things and events.

This kind of bridge between military theory and medical science, according to the terminology of our ancestors, is called at(understanding, reason). The famous scholar Huang Zongxi of the 23rd Ming Dynasty wrote: “To teach or teach, there is no other way than one's own apprenticeship. To learn for yourself, there is no other way than to know yourself.”

Knowing oneself is self-education, the purpose of which is the development of new theoretical horizons based on one's own observations, experience and achievements in science. It can be assumed that people who have distinguished themselves in medical science and the art of war, subject to the constant continuation of their research in this area, will certainly come to the creation of new medical theories.

Chapter 1

"There is nothing in the world more valuable than a person" - this thought, expressed in "Military Methods" by Sun Win 24, reveals the distinguishing feature of Chinese civilization. In ancient China, many physicians, Taoists, Confucians, and Legalists 25 held a similar view. They believed that "man is as great as Heaven and Earth", he is the master and soul of nature. The Chinese sages attached great importance to the position of man in the universe, as well as to his vital activity.

A legend has come down to us, according to which a certain Shen-nong 26 at the dawn of civilization came up with the idea of growing medicinal plants. It is said that he, seeing the terrible situation of people suffering from natural disasters and all kinds of infectious diseases, began, at the risk of his life, to taste all kinds of plants and water from all sources in order to determine their effect on humans. Subsequently, he introduced members of his family to this occupation in order to study with them methods and means of protection against diseases.

Emperor Huang-di invented writing, the boat, the wagon, the laws of music, arithmetic, and overcoming gravity, and also made important contributions to medical science. In his service were two minister-physicians, whose names were Qi Wo and Lei Gong. The first one was versed in traditional medicine, and the second - in acupuncture. The ruler and his two ministers studied the totality of the relationship between man and nature, watched the change of seasons, analyzed the changes yin and Jan, aging and death of a person, they were looking for means to cure diseases. The conversations of these people make up the Huang Di Canon of the Inner, or Huang Di Neijing, which sums up the entire medical science of that time.

Shen-nong. Ivory figurine. 19th century

This legend allows us to assert that the art of medicine originated in China in ancient times and that it was Chinese medicine that captured the emergence of the idea of the superiority of man over all things. To heal a disease for the sake of saving a person - this is the goal of medicine. In the preface to A Thousand Golden Recipes for Emergency Care 27 written by the famous physician of the Tang Dynasty, Sun Si-miao 28 (581–682), it is said: properties of gold. Sun Simiao formulates three rules of conduct for doctors who want to achieve this.

Yellow Emperor Huangdi. 18th century miniature

Firstly, the doctor, of course, should have kindness and love, neglect fame and profit. All doctors, following the example of their predecessors, are obliged to constantly improve themselves, to drive away from themselves all vanity and all desire, to be merciful in the treatment of wounds and the salvation of the dying. The doctor must be inclined to self-sacrifice in order to help the patient in the most desperate situation. He should in no way practice his trade for the sake of acquiring a fortune.

Secondly, he must treat all patients in the same way, without exception, whether they be simple or noble, rich or poor, beautiful or ugly, intelligent or foolish. In treatment, it is necessary to reach the point of self-sacrifice.

Thirdly, he should deal with the sick without haste, without thinking of difficulties. He should not doubt or listen to personal considerations. He must treat the sufferings of the sick as if they were his own, and treat them without any delay or negligence.

According to Sun Simiao, a doctor must meet these criteria in order to become a great master and serve the people. Otherwise, it will only bring harm.

The rules formulated by Sun Simiao summarized the ideas of his predecessors and the experience gained by famous doctors of the past. The story of the "apricot tree" is very revealing to illustrate what a good doctor should be.

“There is nothing more valuable in the world than a person” - this idea has been and remains the most important for Chinese medicine, its highest ethical principle, which is observed by all respected doctors in China.

During the Three Kingdoms period (220–280), a doctor named Dong Feng lived in seclusion on Mount Lushan near the coast of Jiangsu, who never refused to accept a patient, no matter what he suffered. The only reward he asked of his patients was that, after their recovery, they plant a certain number of apricot trees near his house, depending on the complexity of their case. Many years passed, and Dong Feng's secluded dwelling was surrounded by a grove of apricot trees. When the fruits ripened, he gathered them and, without explaining anything, left them behind the fence so that each peasant could exchange a little of his grain for the same amount of fruit. By obtaining the grain in this way, Dr. Feng helped poor old people who were deprived of support and travelers who found themselves in a difficult situation. Its virtues have earned universal praise, and the apricot tree has become a symbol often used by patients to express their appreciation and respect for the doctor. Now medicines, hospitals and medical associations are given the name "Apricot Tree".

Chapter 2

In ancient times, belief in magic dominated the consciousness and behavior of people who felt their powerlessness before the forces of nature, which led them into a state of panic horror. As a person began to learn the laws of nature and human society, talismans and spells increasingly lost their power over him.

Sun Tzu said that war is a test of intelligence and strength, and that its outcome depends on the wisdom and courage of people, and not on the patronage of supernatural forces. He specifically spoke out in favor of banning divination and other magical practices in military affairs, stating that knowledge of the enemy's position "does not depend on praying to the gods, or on predictions or a horoscope, but depends entirely on people who understand the position of the enemy." His scientific approach to war, apparently, was associated with the enormous role that military affairs had for the security of the state, the life of the army and the people.

Amulet. Qing dynasty

Medicine, in turn, must also have a scientific theory of the prevention and treatment of diseases. To do this, first of all, you need to get rid of superstitions. The Huangdi Canon of the Inner, written over 2,000 years ago, says: “It is impossible to discuss medical theories with those who meditate on deities and spirits; it is impossible to discuss treatments like acupuncture with those who despise it.”

Bian Que 29 was famous as great doctor the state of Qin of the Spring and Autumn era (770–446 BC), located on the territory of modern Shandong province. He earned such a reputation for curing diseases with rare dedication, and Sima Qian, a historian of the Han Dynasty (206-220 AD), wrote a biography of him in his Historical Notes (Shiji). Bian Que was the first doctor to receive such an honor. He said that only in six cases did he have no desire to treat patients, and one of them was when the patient did not believe in medicine, but in witchcraft. It was a challenge to deism.

In the "Biography of Bian Que" included in the "Historical Notes", one can find an interesting story.

Passing through the territory of the state of Guo, Bian Que learned that the crown prince was terminally ill, and the ministers were praying for his recovery. He appeared at court and, before inquiring about the symptoms of the disease, said that he could bring the prince back to life. “I know,” Minister Zhong Shuzhi answered him, “that in ancient times the physician Miao Fu 30 turned his face to the north and offered up chants to resurrect the dead. Do you have the same abilities as him?” Bian Que answered "no". “I also know,” the minister continued, “that in the Middle Ages, a doctor named Yu Fu could extract gray matter to resurrect the dead. Can you do it? Bian Que answered “no”, but noticed that the prince did not die, but only lost consciousness. Although he failed to convince the minister, the ruler, who retained a spark of hope, allowed the doctor to visit the prince. Bian Que felt the slight warmth of his skin and an almost imperceptible breath. Then he set to work, immediately asking one of the students to give an injection to the acupuncture point. sanyan wuwei. After a while, the prince began to slowly regain consciousness. Then Bian Que told another student to put plasters on the sore spots. The prince turned on his back. The doctor began to massage the patient and prescribed him to drink medicinal decoctions. After 20 days, the prince recovered. The ruler turned to the doctor with words of gratitude: "My son would have died without your intervention." According to the general testimony, Bian Que replied that "he does not have the ability to raise the dead", he only cared for the sick, who actually almost died. This deep knowledge and modesty were so different from the ideas about the power of magic that dominated the minds of people that they dealt her the last strong blow.

Zhang Zhongjing, a famous physician at the end of the Han era, developing the ideas of Bian Que, wrote in Discourse on Febrile Diseases (Shanhanlun): “Many people neglect medical and pharmacological knowledge. Such people not only cannot help themselves if they become ill, but they are not even able to keep themselves in a normal shape. They are much more willing to pursue power, honors, or wealth in their quest to become powerful. But they are not able to resist a simple ailment or a serious illness. When they get sick, then, confused, they run to the sorcerers. Their fate is pitiable: what awaits them is not honors, not wealth, but death. This deeply materialistic statement sharply criticizes those who pursue power and at the same time allow belief in sorcerers to the detriment of their health. Zhang Zhongjing's warnings still hold true today.

In order to stay healthy, you need to learn the basics of medicine and realize the importance of maintaining an orderly lifestyle.

Chapter 3

For 2,000 years, Chinese doctors have been advising to engage in disease prevention, which is consistent with the recommendation to constantly think about danger in a peaceful period of time in order to prevent war. The “Huangdi Canon on the Internal”, which appeared during the Western Han Dynasty (206 BC - 23 AD), contains the following statement: “The sages treat the disease when it has not yet manifested itself, eliminate disorders when they are still in their infancy. It is too late to eliminate disorders when they have already happened, and to correct the established disorder. It's like trying to dig a well to quench your thirst, or forging weapons when war has already been declared." This point of view testifies to the importance attached to prevention both in military affairs and in medicine.

China is an ancient country with a long military history. In the Book of Changes (I Ching) 31, written 3,000 years ago, one can read: “When peace reigns, one should not forget that danger may come; when there is power, one should not forget that it can collapse; when order reigns, one should not forget that trouble can come. This is the result of a long experience.

The story of Prince Yi of the state of Wei is very indicative. This ruler loved cranes so passionately that he gave them official titles, provided them with pompous chariots and excellent food, and paid no attention to national defense. When his state was attacked by the army of the state of Di, the officers and soldiers refused to fight - the corrupt ruler lost his power. There are many such examples in Chinese history. That's why Sun Tzu gives next recommendation: "One of the main principles of the art of warfare is to rely not on the absence of the enemy or protection from him, but on sufficient training of the troops and their readiness to repel any attack."

Losing a life due to a careless attitude to a disease that is harmless at first is, of course, a problem of a different scale, but it also provides an instructive example. Any disease can turn into a serious problem, therefore, prevention and timely treatment are of particular importance here.

Of course, only a powerful country is able to defend itself against enemies, and only being in good health can a person protect himself from diseases. In peacetime, the country should not forget that danger can come at any moment, and a person should constantly take care of strengthening his physical health. This recommendation is contained in an ancient book called Songshan Taiyu Book on Breathing (Songshan Taiyu Xiansheng Qi Jing) 32: “Take care of life while it is still active, avert disaster when it has not yet arrived; Treat the disease before it shows up." The author also recommends "conserving vital energy and good mood”, to strengthen their physical constitution and protect themselves from diseases. To know oneself and one's opponents is a precondition for warfare. In the same way, knowledge of pathological factors helps to prevent diseases.

In traditional Chinese medicine, there are three categories of pathogens.

First - natural factors. Wind, cold air, heat, moisture, dryness, fire - six qi necessary for the existence of all living things, however drastic changes able to turn them into pathogenic factors, and then a person loses good spirits and the ability to resist disease.

The second category is emotional factors. Here we are talking about seven emotional states that can cause disruption in work internal organs. Chinese medicine classifies the causes of disorders in the work of internal organs, based on seven emotional states of a person: joy, anger, sadness, concern, grief, fear, fear. A surge of any of these seven emotions, its prolonged or excessive manifestation, exceeding the protective abilities of the human body, can cause mental shock, disruption of the internal organs, and eventually lead to illness.

The third category is a combination of external and internal factors. eating disorder, sexual immoderation, fatigue or idleness, improper treatment of wounds - all this can affect the physiological functions of a person, harm his vital energy and organ function, and cause illness.

In general, it is necessary to protect yourself from diseases that come both from outside and from within, in other words, to avoid natural pathogenic factors in a timely manner, as well as try to restrain your emotions.

To protect yourself from natural pathogenic factors, you should pay attention to seasonal climate changes. In order to preserve vital energy and direct it to protect the body from "evil forces", it is necessary to follow the laws of changing nature. Effective ways to avoid exposure to the latter are contained in the following tips: “Dress lightly in spring and warm in autumn”, “In winter you need a warm room to sleep in a warm bed, and in summer - the room is clean and cool”, “In spring and summer you need to lie down facing the east, and in autumn and winter - facing the west.

“How can a disease penetrate a person if he maintains vital energy in his body?” This statement confirms the need to monitor the circulation qi in the body, based on proper breathing, to keep vital energy not in a scattered, but in a concentrated form, in order to maintain a natural defense mechanism. Additionally, one should maintain mental balance, cultivate in oneself a lack of desire to consume excessive amounts of food, avoid overwork and excesses during sexual intercourse, disharmony of the seven emotional states and improper treatment wounds.

The means used by our ancestors to strengthen vitality, whether it is psycho-training in the room, or sports exercises and practice qigong in the fresh air, were all effective preventive measures.

However, it is extremely important for doctors to prescribe such treatment that would prevent the appearance or development of diseases. There are many ways to prevent disease through medicine. The methods of smallpox prevention discovered by our ancestors represent a significant contribution of the Chinese to prevention and medicine. Probably, this infectious disease appeared in the south of China in the 2nd century, and then, spreading to the north, it went beyond the Great Wall and captured vast regions. The Manchu emperors seriously feared the end of their dynasty. The imperial court encouraged research into the treatment of smallpox.

Competition in the preparation of tea.

Yuan Dynasty, 18th century

As early as the 8th century, an effective preventive method was found, consisting in the use of the scabs of the sick to cause a slight infection in healthy people. In the 17th century it spread to other countries, and in 1796 the English physician Edward Jenner invented the method of vaccination. The rapid spread of this preventive method enabled the World Health Organization to declare, on October 26, 1979, the complete extinction of smallpox throughout the globe. We owe this to Jenner and Chinese doctors. The achievement paved the way for the prevention of other infectious diseases. In recent decades, typhus, fever, Indian visceral leishmaniasis, measles, diphtheria, polio, schistosomiasis have been largely controlled through medical prevention.

Traditional Chinese medicine has also proven effective in treating cancer, cardiovascular disease, hypertension, and other ailments. Therapeutic shoes with built-in magnets and medicinal plants, discovered recently, have allowed a significant number of hypertensive patients to recover.

The preventive methods of traditional Chinese medicine are varied and effective. For example, the main point used in acupuncture , – zu san li(10 cm below the knee from the outside) - improves the functions of the small intestine and stomach, strengthens the physical condition of the body.

A decoction of chamomile, especially in autumn, is a very useful drink that improves memory and vision.

A drug called liu and san, Consisting of six parts of talc and one part of medicinal reglissa, it refreshes and protects against sunstroke.

A decoction of ginger with the addition of burnt sugar has the ability to dissipate cold and prevent a runny nose.

Autumn in China - most often dry time years, and the cough is common illness. A potion made from pear syrup quligao and syrup erdungao 33, improves lung function and treats cough. Lotus root tincture with crystalline sugar produces the same effect and is suitable for patients who expectorate mucus with blood.

Lamb is an excellent food in winter, but it is not suitable in summer because it is warm in nature.

Perilla leaves and ginger are the ingredients needed for cooking fish dishes and crabs. Delicate ginger and fresh leaves perilla taste good.

Therapeutic exercises daoyin.

Fragment of drawing on silk. 168 BC e.

A tincture of jujube seeds in oil and mandarin peel strengthens the stomach and ensures good sleep.

Azerol tincture with honey is especially suitable for elderly people suffering from constipation, as it softens the arteries and facilitates bowel movements.

Soybean broth with rice is very good for people with nephritis or people with heart disease.

Angelica, ginger and lamb soup is a classic remedy for menorrhagia caused by weakness in women.

Wine made from Chinese wolfberry has the ability to improve kidney function and treat impotence. However, healthy young people should not take it because it causes dizziness, eye irritation and tinnitus.

Thus, constant preventive exercises will help people improve their physical condition, prevent the spread of diseases and increase vitality.

Diet is also very important for promoting health and preventing disease.

It is better to prevent diseases than to cure them, but prevention must be constantly practiced and the symptoms of diseases should be treated carefully, since they are not as noticeable as a living enemy.

Chapter 4

The difference between a wise man and a fool lies in their attitude to trifles. Before The Art of War was published, Jiang Shan, 34 China's first strategist, wrote in his military treatise that Dao(the way, the principle of life) is born from small things and that trouble can be caused by a trifle. Chinese scholars have always attached great importance the smallest things, because they knew that it is much easier to extinguish a spark than a flame of fire ignited from it. This conclusion, based on history, has been repeatedly confirmed.

For example, Emperor Huan Zong of the Tang Dynasty, who ruled from 712 to 756, turned out to be so carefree that it led An Lushan and Shi Siming to rebel.

Practitioners of traditional Chinese medicine have long understood that it is necessary to treat a disease that is just about to manifest itself, and before it reaches the internal organs. If you allow it to develop, it will be very difficult to get rid of it.

An Lushan's intention to raise an uprising became known even at the time when he was commander of the troops in Pinlu. But Huan Zong did not listen to the denunciations and, lulled by the sweet speeches of the general, appointed him the ruler of three provinces, placing him at the head of a strong army of 150 thousand people. When An Lushan and Shi Si-ming rebelled in Fanyang in 755, the emperor was completely unprepared, as he was busy only with singers and dancers. The rebels met no resistance and quickly captured Luoyang. The warlord Guo Ziyi managed to put down the rebellion after eight military campaigns. This was the beginning of the decline of the great Tang Dynasty. A harsh lesson worthy of reflection.

For example, a runny nose is a minor condition and for most people it resolves within a few days. However, it is obvious that this minor disease can cause pneumonia, tracheitis, nephritis, pyocarditis, rheumatism.

The “Canon of Huangdi on the internal” says: “A good doctor thinks when the symptoms of the disease only appear on the surface of the body; a worse doctor does not begin treatment until the ailment hits the muscles; the worst doctor does not start treatment until the disease has reached the arteries and tendons; a bad doctor will not treat until the disease affects the six hollow organs (stomach, gallbladder, small intestine, large intestine, bladder, and "three heaters"); the worst doctor will not treat until the disease touches the five dense organs (heart, lungs, liver, spleen and kidneys). To attack the disease in these five organs is to put the patient on the brink between life and death.”

The defeat of one organ can affect the state of the rest. Liver disease can affect the spleen, and spleen disease can affect other organs.

This passage speaks of the great role played by prevention and early treatment to prevent the development of the disease so that it does not become incurable.

From this point of view, one ancient story is very important.

Huang Di Neijing. 18th century engraving

The famous physician Bian Que, who lived in the era of the Warring States, was visiting, according to Sima Qian in his Historical Notes, Huan, the ruler of the principality of Qi. Seeing that he did not look well, he resolutely told him: “You are sick. Fortunately, the disease is not severe, only the skin of your body is affected, but there is a risk that it will intensify if you are not treated in a timely manner. The ruler, not believing, answered him dryly: "No, I feel good."

After the departure of the doctor, he declared: “What nonsense! This doctor has a mania for declaring a person sick to show his competence.”

Five days later the doctor returned and repeated his warning: “The disease has entered the blood. If you do not immediately begin treatment, then you will find yourself in a dangerous position. However, the ruler did not want to listen to him.

Five more days passed, and Bian Que again disturbed the ruler, assuring him that the disease had reached the stomach and internal organs and that his life was in danger. These words did not faze Huang, who still remained calm. After another five days, when he saw Huan, the doctor left without saying a word. The ruler was surprised and sent one of his associates to ask Bian Que about the reason for such a quick departure. “It is easy to treat a disease,” he replied, “which affected only the skin of the patient, it is enough to use a cold napkin. It is not much more difficult to treat the patient when the disease has not touched the blood vessels, it is enough to do acupuncture. When the disease has struck the stomach and internal organs, there is still hope to cure the patient with the help of tinctures of medicinal plants. When the disease affects the spinal cord, there are no means of salvation. This is how things stand with King Huan.”

Five days after this statement, the ruler collapsed from a serious illness and soon died without finding Bian Que, who disappeared without a trace.

In Discourse on Febrile Diseases, Zhang Zhongjing, the great physician of the Han Dynasty, tells this story with admiration and analyzes it as follows: “When the disease first develops, the damage is on the surface of the human body and does not reach either the blood vessels or the internal organs. . It is relatively easy to cure it if you start in time. However, if you give freedom to pathogenic factors, they penetrate into the body and displace the vital energy that opposes them. The patient can be helped if you try to strengthen the vital energy. But even after the final elimination of the influence of pathogenic factors, the vital energy still remains affected. If the disease continues to develop, and at the same time we do not pay attention to health, there is a risk of intensifying the disease to such an extent that life will be in danger.” He recommends that people seek medical treatment without delay if they feel unwell, and not follow the example of Lord Huan. This recommendation deserves the closest attention - any doctor should be particularly resolute in dealing with the disease as soon as the first symptoms appear, and begin appropriate treatment.

Today, when the cost of treatment is high, people should focus not only on appropriate treatment, but also on the need to start examination and diagnosis in a timely manner.

The facts prove that adherence to this principle makes it possible to treat cancer, a disease that was previously considered incurable. Regular health checks make it possible preliminary diagnosis tuberculosis, cancer, hepatitis and other diseases. It will help in achieving good treatment results, reduce the risk of spreading infectious diseases.

According to Liu shi chun qiu, a historical work written by Lü Buwei (? - 235 BC), the first minister of Qin in the Warring States period, people in primitive society suffered from stasis of blood and immobility (rigidity) of muscles and joints caused by torrential downpours and floods, "so they danced to keep up the circulation qi in their bodies."

The dances mentioned here were early forms of the ancient daoyin, a type of exercise used by man in his struggle against the elements and diseases.

dance, one of early forms ancient daoyin, depicted on a ceramic bowl from excavations in Datong Principality of Qinghai Province, dating from 4,000 to 10,000 years old

Daoyin it was widely used for medicinal and health purposes and during the Spring and Autumn and Warring States periods (770–221 BCE). Usage daoyin in the fight against disease is described in detail in the Huangdi Neijing (The Yellow Emperor's Inner Canon), the earliest medical work extant in China. One passage reads: “The Middle State (i.e. China) is located on a humid plain and is inhabited by all kinds of living beings. The people there have a rich variety of food, but little physical exercise, and as a result they suffer from weakness in cold limbs. Exercise is the best treatment daoyin and heel massage... The book also says that indigestion cannot be cured only medicines without the help of exercise daoyin.

Lao Tzu, the great philosopher of the Spring and Autumn and Warring States periods, is known as the earliest preacher and founder of the art of practice. qigong in the school of Taoism. In search of naturalness and simplicity, he thought of "accumulating qi, to make the human body as flexible as the body of an infant.” The book of Laozi, which is the repository of his philosophical ideas, contains many descriptions of the theory, principles and methods qigong. An excerpt from his treatise reads: "The Primordial qi, around dantian(the area of accumulation of vital energy just below the navel) will always be sufficient if it is accumulated correctly. For this purpose, it is necessary to take qi Heaven's nose, eh qi Earth - mouth. Such absorption should be very slow, deep and even. Many scholars, both ancient and modern, regard this passage as a classical interpretation qigong. Lao Tzu, with his excellent knowledge of traditional Chinese medicine, practicing qigong, paid great attention to the development ching(life essence, generative energy), qi(life energy) and shen(spirit) - "three treasures" of the human body.

Clear description of methods daoyin was discovered on a piece of jade belonging to the Warring States period, on which the following words were carved: “Take a deep breath and lower the air into dantian. Hold it there for a while and then exhale as if it were growing grass shoots until the air reaches the top of your head. In this way, life energy yang will rise and yin- go down. Those whose life energy yang and yin will follow the appointed path, they will live, otherwise they will die.” This is a fairly systematic interpretation of the theory of what we now call qigong.

Portion of an inscription describing the methods of daoyin found on a piece of jade from the Warring States period (475-221 BC)

During the Qin and Han dynasties (221 BC - before 220), special writings appeared on qigong which is gaining great popularity among people as an important means of preventing and curing diseases. Evidence of this are two silk scrolls discovered in the excavations of the Han tombs on the outskirts of Changsha, Hunan province in 1973. One of these scrolls contains records of the types of ailments that can be cured through exercise. daoyin, and the methods used in these exercises. On another scroll are 40 drawings depicting figures of both sexes and of various ages, dressed in various vestments and performing various movements, mostly with free hands, but sometimes with weapons. Traces of these movements are found in the exercises that were common among people in later periods.

Specialists in the field of medicine of those times did a lot to study and popularize qigong. Hua Tuo (? - 208), the great physician of the Eastern Han Dynasty (25-220), created a set of exercises daoyin, called wuqinxi, literally "games of the five animals", imitating the movements of a tiger, a bear, a deer, a monkey and a bird. Practicing these exercises regularly, he lived to a flourishing old age, when he was executed by order of the emperor.

Figures of daoyin on a silk scroll from excavations of tombs of the Han Dynasty on the outskirts of Changsha, Hunan province.

Fragment of a drawing. 168 BC e.

Exercises daoyin won the favor of literati and officials in feudal China, during the Western and Eastern Jin and Southern and Northern Song (265-589), and received further development both in theory and in practice. Ge Hong (281–341), a famous pharmacist and alchemist, claimed that the purpose qigong is to strengthen the positive elements in the human body in order to prevent diseases in advance. He described a wide variety of methods qigong, including muscle relaxation, achieving a state of rest of consciousness, controlled breathing, self-massage various parts body, exercise daoyin, imitating the movements of animals, birds and insects, and so on.

Illustrations for baduanjin(eight precious exercises).

18th century manuscript

Tao Hongjing (456-536), the famous physician of the Southern and Northern Dynasties, was the first in China to collect records concerning qigong. In his collections there are exercises from eight forms, which later became known as baduanjin(eight pieces of brocade or eight precious exercises) and methods tuna(exhalation and inhalation), which are included in what we now call liujiyue(six healing sounds). This is a kind of exercise. qigong, in which various sounds are pronounced to have a healing effect on various internal organs.

During the Sui and Tang dynasties (581–907) qigong was officially recognized at the imperial court as a means of treating diseases. "Major Treatise on the Causes and Symptoms of Diseases" edited by Imperial Physician Chao Yuanfang contains 213 simple and practical methods daoyin and may be called quick guide medical qigong. Sun Simiao (581–682), the great physician of the Tang Dynasty (618–907), reflected not only traditional Chinese theories and methods in his work A Thousand Recipes for Emergencies qigong to maintain health, but massotherapy practiced by Buddhists.

Discussions about qigong can be found in many medical writings of subsequent dynasties. Compiled at the beginning of the 12th century by a group of imperial physicians from the Song Dynasty, The Basic Set for the Sacred Relief of Diseases contains two chapters on daoyin and qigong with detailed descriptions of the use of consciousness to control the flow qi(internal energy) in the body to treat diseases. Therapeutic use daoyin was also discussed in the book "Health Secrets" written by Cao Yuanbai during the Ming Dynasty (1368-1644). He lists 46 diseases that can be cured with qigong. The Complete Collection of Medical Records from Ancient and Modern Works edited by Cheng Menlei and other scholars of the Qing Dynasty (1644-1911) lists a large number of methods daoyin, developed over the centuries. The Ming and Qing dynasties witnessed a real boom qigong in medical circles, in which almost all well-known doctors were involved. Never before qigong as the art of healing was not practiced as widely as during this period.

By the end of the Qing Dynasty qigong began to decline under the pressure of feudal oppression and the intervention of imperialism. AT early period Republic of China (1912–1949), some books were published on qigong, but most of them were of little value, with the exception of Jiang Weiqiao's "Yin shi chi" ("Methods of Quiet Sitting"), which was warmly received thanks to her plain language and practical approach. However, in general, qigong was forgotten and was on the verge of extinction. Fortunately, in the early fifties of this century, with people's regime he was brought back to life. First qigong was declared a national treasure in China, and then UNESCO classified it as a treasure of world cultural heritage.

Chapter 5

In China, for many millennia, the idea of the need for moral education of people, the active participation of people in social life, education of high moral qualities.

Human virtues were the moral force that supported the military. In Sun Tzu's Art of War, the author lists five necessary qualities military commander: wisdom, loyalty, benevolence, dignity and severity. On the other hand, it denotes a number of dangers that lie in wait for the warriors.

If they are reckless, they risk falling into a trap and dying; if they are cowardly, they risk being captured; if they are irritable, they run the risk of being in a ridiculous position; if they are proud and very concerned about their authority, they run the risk of being insulted; if they show excessive sympathy for people, they risk suffering torment. The author emphasizes: “A military leader must have dignity. Without this, he is not able to effectively command, and without a good commander, the army will not be able to win. That is why dignity is like the arms of an army.”

The qualities of a military leader are listed in Wu Tzu 35: "dignity, determination, foresight and restraint."

On the basis of such observations, doctors came to the conclusion that moral education and improvement are very important for health. In the "Canon of Huangdi on the internal" in the first chapter it is said that self-improvement is the road to health and longevity.

Practitioners of traditional Chinese medicine recognize that self-cultivation leads to the development of such moral qualities as affability, modesty, restraint, sociability, and peace.

This allows the human body to better resist psychological shocks and illnesses. Otherwise, a person loses moral and physical vigor and runs the risk of becoming a victim of the disease. All this is recorded in Huangdi's Inner Canon: “If you become filled with all kinds of desire and worry all day long, it will damage your health. If, having fallen ill once, you continue to behave unrestrainedly, then you may not recover.

Physician Sun Simiao (Tang Dynasty) writes in his essay "A Thousand Golden Recipes for Emergency Care"36: "One who strives for cultivation must be benevolent in nature. This will help him avoid all kinds of evil and resist all diseases. It is the main means of keeping oneself in good health.”

To achieve this goal, it is necessary to have greatness of spirit and never come into conflict with anyone. Our ancestors said that a good name and the desire to benefit society are better than weapons. The writers Wang Xiaanjin and Hu Wenhuan (Ming Dynasty) recommended as little as possible to strive for fame, prosperity, and lead a simple and calm life.

Eight Immortals. Carved lacquer box. 18th century

In the collection of his works, Lu Yan cites the following story: “Having learned that his interlocutor had killed a man with a sword, Lu Dongbin 37 (in Chinese legends, this is one of the eight immortals) declared: “Buddha is merciful, just like all immortals. How is it that someone dies? I am armed with a sword, but my weapon is designed to kill greed, lust and anxiety.

Both in military theory and in traditional Chinese medicine, the concept of “improvement” does not at all mean that one must stop thinking or acting, on the contrary, alternate intense activity and rest, work with dedication, not allowing various extraneous thoughts to capture oneself. Then you can maintain the normal physiological functions of the body and live long.

The “Internal Canon of Huangdi” says that harmony in the emotional sphere leads to peace of mind and self-concentration, helps to avoid outbursts of anger, and thus protects the organs from pathologies.

The significance of Sun Simiao's great contribution to traditional Chinese medicine is described in the treatise "A Thousand Golden Recipes for Emergency Care" and "Supplements to the Thousand Golden Recipes". He knew how to keep himself in good physical condition and mental balance. The duration of his life fully confirms his theory.

Clearly, the TCM view of spiritual cultivation is really a matter of worldview. Long-livers are benevolent and generous people who pursue noble goals and do not allow worries to overcome themselves.

Chapter 6. Natural environment and health

Man lives surrounded by nature. In order to choose a place to live and adapt to it, a person must follow the principles recommended by the art of war.

In his military treatise, Sun Tzu says: “When an army sets up a camp, it should choose high ground, avoiding low and damp places or sunny and humid places. She must be comfortable, organize supplies, protect herself from various diseases, which will ensure her victory. This principle, proclaimed by Sun Tzu, is also very valuable for choosing a place of residence.

In the book How to Live Better? ("Yangshengfuyu") scholar Chen Jiru (Ming Dynasty) writes that "a person should equip his dwelling in an elevated, sunny place that allows him to protect himself from diseases." We understand this well today. An adult person inhales 15 cubic meters of air per day. Fresh air, rich in oxygen, nitrogen and anions, is very important for the metabolic processes in the human body, while the pathogenic and saturated with harmful substances atmosphere seriously affects the state of health. Numerous respiratory diseases such as asthma, bronchitis, lung or stomach cancer and myocardial infarction are associated with air pollution. The Respectable Discourses of the Elderly (Laolao Hengyan) 38 states that "low and damp terrain is not suitable for habitation" and that "houses can protect us from the problems caused by moisture."

A house in the mountains is an ideal refuge for a scientist. Drawing on silk, 16th century

All people are well aware that a sunny place is healthier than a dark one. The sun not only has the ability to kill microbes, protect us from diseases, heals and warms the atmosphere, but it also affects the state of the human soul. The period of maximum illumination gives us a feeling of joy and is good for health.

The Good Discourses of the Elderly states: “A habitation suitable for health is that which is built on a free, sunny place with a large courtyard in front of the house, a wide and tree-lined road, with large gaps between them and at a sufficient distance from the house, so that they do not interfere with the sun's rays.

In A Thousand Golden Prescriptions for Emergency Care, Sun Simiao describes the conditions suitable for housing in the following words: "One should choose a housing on a mountainside, facing the riverbed, in a fertile area with a favorable climate and clean springs." His point of view is exactly the same as that of Sun Tzu, who spent 102 years in his chosen place.

The dwelling should be located near a water source, in an accessible place. Water is indispensable for human existence, and pure water rich in trace elements, good for health. On the other hand, water is necessary for plants, it beautifies the surrounding area. That is why our ancestors recommend “setting up houses in an open area in front of a hill near the river bank. The place should be protected by trees and bamboo, have a vegetable garden and an orchard. The homeowner should have easy access to both the boat and the wagon.”

If you settle in such an environment, then, obviously, a person will be healthy and live long life. Therefore, Buddhists and Taoists, wishing to obtain immortality, built their temples in picturesque places among mountains and rivers, and emperors, striving to live "ten thousand years", built their country residences in beautiful places with a mild climate.

However, it is very difficult for us to find such a place because we live and work in a modern city. But a person can completely change his environment by creating or decorating the environment in which he lives. The legendary character Yuchaoshi gives us a good example to follow. In Han Fei Tzu 39 he says that in ancient times the fauna was so numerous that human beings retreated before wild animals. And then a wise man came, who began to arrange dwellings in trees in order to protect himself from wild animals. Gradually, the population increased, people declared the sage a king and named Yuchaoshi. Yuchaoshi's initiative was the first attempt by human beings to adapt natural conditions to your needs.

Today, modern conditions allow you to equip your home so that it is suitable for life. You can plant flowers and trees in the yards and on the balconies, and if conditions allow, arrange a small garden with stone decorations, an aquarium, birds and a vegetable garden. In this way, you can not only improve the atmosphere or reduce noise, but also make environment more conducive to physical health.

In houses without a garden and a balcony, you can install several pots with attractive plants, such as cacti or orchids. These plants can not only delight the eye, but also improve the air. They will turn out to be the most alive and attractive precisely at the time when nature begins to fade.

In addition, windows should be opened from time to time to ventilate the room and irradiate it with sunlight. In summer, windows should remain half-open, and in winter they should be opened regularly. It is necessary to periodically sweep the yard in front of the house to keep it clean and avoid pollution of the home. This practice contributes to the prevention of diseases and the prolongation of life.

Chapter 7

The great doctors of the past emphasized that we are what we eat. But diet is also important. Sun Simiao also noted that "a poor diet can lead to illness or premature death."

What does "poor diet" mean? This means eating too much, eating gourmet food, a lot of meat, and especially fat.

With the rise in the standard of living of people, eating only to satisfy hunger has become enough a rare occurrence, it often happens that a person cannot resist the temptation before a good meal. One scholar of the Yuan Dynasty stated that "abundance on the table is the cause of many diseases." According to the ideas of our ancestors, if you consume a lot of meat, chickens, ducks, fish and cooked different ways grain, there is a risk of "the appearance of a strong internal heat”, which can cause toxicity, boils, coughs, diabetes and carbuncles. This is consistent with the approaches of modern medicine, according to which overeating leads to obesity, diseases of cardio-vascular system, diabetes, hypertension, atherosclerosis, blood poisoning caused by boils and other pustular formations.

Giving preference to one or another diet, it is necessary to pay attention to metabolic processes and to ensure that nutrients enter the body evenly, and food does not reduce protective functions cells. We must also keep in mind the immunity against certain infectious diseases. The classics of Chinese medicine said: “The preference for salty foods increases the heartbeat and affects the complexion, the preference for bitter foods weakens the skin and promotes hair loss, spicy food leads to hardening of the tendons and whitening of the nails, the preference for sour contributes to muscle aging and discoloration of the lips, sweet food exacerbates diseases of the mouth and baldness.

What is the best diet for health?

As early as 2,000 years ago, Sun Tzu emphasized that victory does not necessarily depend on numbers.

"Huangdi's canon on the internal" allows us to conclude that Moderate nutrition is a critical factor in good health and longevity.

The concept of "eating in moderation" includes five aspects.

First, the amount of food should be optimal - you should not eat too much or give preference to certain foods. A rationally chosen diet, a harmonious combination of tastes, a diet composed of “fine” and “coarse” foods, meat and vegetables, is especially necessary for older people who, due to the weakening of Yin and digestive functions, easily endure starvation, but cannot digest too much. rich food. Here we should recall the following proverb: “One should not eat and drink when there is no hunger and thirst. When there is a desire to eat, then a lot of food may not be enough, when there is no desire, then even a single bite will seem excessive. “If you take no more than one piece for lunch, you will live to be 99 years old ...”

Secondly, you should eat at a certain time, eat light breakfast, avoid alcohol in the evening, eat a lot or, conversely, too little food. There should be 4-5 hours between meals so that it can be digested. Thus, we should have breakfast at 7 o'clock in the morning, lunch at noon and dinner at 18 o'clock.

Thirdly, care must be taken not to eat at all or to take in small quantities those foods that are not necessary or useful for nourishing the body. The famous physician Zhu Dan-hsi of the 40th Yuan Dynasty (1281-1358) recommends not to consume strong wines, very fatty foods, fried, spicy or very sweet.

Fourthly, the process of eating should be characterized by such parameters as "warmth", "slowness" and "softness". By “warmth” is meant that in both summer and winter one should eat warm food, and by no means raw or cold, because. cold food harmful to the stomach and spleen. “Slow” refers to the fact that food must be chewed and swallowed slowly to allow the digestive organs to absorb nutrients as much as possible. By "mildness" is meant that tender foods should be cooked and foods that are hard and indigestible should be avoided. The food of the elderly should be especially "well-cooked, slightly warm and soft", as it is better digested. In the twilight of his life, the great poet Lu Yu of the Song Dynasty (1125-1210) wrote a poem in which he wrote that rice broth is necessary for longevity.

End of free trial.

Chinese Medicine for Health and Longevity Yun Long

Yun Long Chinese Medicine for Health and Longevity

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YIN YANG

USIN

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