In autumn, we must open up this "muddy water nest"! Eliminate damp toxin, no turbidity and light!
When the autumn breeze rises and the dew falls, many people will feel that some parts of the body are not so comfortable, such as tiredness, heaviness, loss of appetite, and even heavy moisture and yellowing of the skin. Traditional Chinese medicine believes that the beginning of autumn is the time when yang energy gradually converges and yin energy gradually rises, and it is also the time when moisture is easy to stagnate. Today, Xiaobian will teach you a trick~~ Open the armpits, a way to dredge the body's "turbid water", so that the dampness and evil will not stay, so that the body can regain lightness.
Traditional Chinese medicine believes that the human body has 12 meridians that are connected to various organs of the body. There are four meridians around the "turbid water nest": the intersection of the lung meridian, the heart meridian, the pericardial meridian and the gallbladder meridian, and it is also the first acupuncture point of the hand shaoyin heart meridian, which can be said to be an important area for the accumulation of bad substances in the human body. After the beginning of autumn, the qi of heaven and earth gradually receives, and the yang energy of the human body also begins to rise, and the moisture is easy to stagnate in the armpits due to the lack of yang qi, resulting in physical discomfort.
"The Yellow Emperor's Neijing": "Those who start autumn, lie down early and get up late, make the mind peaceful, slow down the autumn punishment, restrain the spirit, and make the autumn calm; The spirit of punishment is always appropriate. Eat a little more modestly to nourish the collection. In this passage, it is emphasized that after the beginning of autumn, adjust the work and rest and restrain the spirit, and the "autumn punishment" refers to the influence of moisture.
The "Yellow Emperor's Neijing" describes the armpit as a "turbid water pit". Why? The flow of qi and blood in the body passes through a system called meridians. This system is like a highway, connecting our internal organs. The armpit is one of the important transportation hubs, connecting the heart, liver and lung meridians. When our heart and liver are uncomfortable, the armpit is like a traffic jam on the highway, blocking the circulation of qi and blood in our body, leaving some bad breath, which is what Chinese medicine calls "turbidity". Coupled with the sedentary and inactive modern life, people's meridians are more unobstructed, and moisture and turbidity are more likely to accumulate in the armpits, which pose a threat to health.
How to solve this problem? Slapping, a simple and effective method. It is like clearing obstacles on the highway, and by patting it, the qi and blood in the body can circulate again, and the turbid qi in the armpits can be dispersed. This method, also known as "boosting", is based on the principle of promoting the smoothness of the meridians through external stimulation, thereby helping the body to achieve a healthy state.
The method of patting the armpit is simple: gently pat the armpit of the other hand with one hand for about 30 seconds at a time. Start with a little lighter, if the blockage is severe, it may be painful, and gradually increase the force, this operation can promote the smoothness of the meridians around the armpit and help remove turbidity. However, if you have enough time and endurance, it is advisable to get sha (not everyone can do it).
You're definitely going to be asking now, what is sha?
It is recorded in the "Neijing": "Those who are sha are also angry." There are twelve meridians in the human body, which are important channels for the circulation of qi and blood. However, in some specific conditions, such as trauma, dampness and cold, emotional and other factors, it may lead to poor qi and blood, blockage of meridians, and then form the so-called "sick qi". And patting is to use the power to stimulate the meridians, so that they expand and unobstructed, so as to drive the qi and blood, and force these "sick qi" out of the meridians and discharge them to the surface of the skin.
You may remember when you were a kid and after you fell, your mom would pat the injured area for you, and then bruises would appear on your skin. This is the most intuitive example, bruising, which is actually formed by the blood being slapped onto the surface of the skin.
You may be asking again, does everyone get sha after slapping?
Not necessarily. It has to do with each person's physique, physical condition, and the environment at the time. Generally speaking, people who have poor circulation of qi and blood in the body and have sick qi are more likely to have sha after patting. And people who are in good health, even if they are patted, may not be able to get sha.
Taoism inherited the ancient immortal thought of our country; Immortality and cultivation have become the main ideas and cultivation goals of Taoism, so Taoism attaches great importance to medicine and health preservation techniques. This paper introduces the achievements of Ge Hong, Tao Hongjing, Sun Simiao and others in medicine, and discusses the Taoist health and fitness techniques from five aspects: taking food, bigu, guiding, xingqi, and room, and distinguishes the scientific factors and false exaggerations. The article believes that Taoism has a lot of scientific valuable things and valuable experience and knowledge in medicine and health preservation, and this cultural heritage should be cherished, excavated and sorted out, its false and superstitious factors should be eliminated, and its scientific content should be carried forward.
The question of life and death is a major philosophical issue in life. Although it is an inevitable law of dialectical development, human desire always hopes to prolong life, especially the supreme ruler of the exploiting class, who always hopes to maintain a life of wealth and glory, arrogance and lasciviousness for a long time, and greedily pursues immortality. In the Spring and Autumn Period, Qi Jinggong said: "Ancient and immortal, what is the joy?" During the Warring States period, a group of monks appeared, and in order to cater to the psychology of princes and nobles seeking immortality, they fabricated a lie that there was an elixir of immortality on the sea. After Qin Shi Huang unified the six countries, Xu Fu, a scholar of Qi State, wrote that there were Penglai, Abbot, and Yingzhou three sacred mountains on the sea, and many immortals lived there, and if they could reach it, they could ask for immortals and immortal medicine. In 219 BC, Qin Shi Huang sent Xu Fu to lead thousands of boys and girls into the sea to seek immortals. In 215 BC, Qin Shi Huang sent Fang Shi Han Zhong and others to "seek the medicine of immortality". After several years, a lot of manpower and material resources were spent, but nothing was found. When Emperor Wu of the Han Dynasty, Fang Shi Li Shaojun said to Emperor Wu that gold can be refined with dansha, and gold can be used as a drinking vessel to benefit longevity, and you can see the immortals on Penglai Island, so Emperor Wu sent Fang Shi into the sea to seek peace and other immortals. Sun Qing, the Fang Shi Gong of the Qi State, told Emperor Wu of the Han Dynasty about the Yellow Emperor riding the dragon to the sky, and Emperor Wu was deeply envious when he heard it, and said: "I am as sincere as the Yellow Emperor, and I regard my wife as if I had lost my ears." ("Historical Records: Feng Zen Book") what the Qin Emperor and Han Wu urgently pursued was to become immortal and immortal. Taoism is a religion native to China, and it inherits the ancient idea of immortals.
"Hug Puzi" said: "It's a pity to be alive, but it's terrible to die." Therefore, immortality and becoming an immortal are the main ideas of Taoism, and they are also the cultivation goals of Taoism. In order to cultivate immortal immortality, first of all, you have to prolong your life, and the role of medicine is also to cure and prevent diseases and prolong people's lifespan, so medicine has become a necessary means of immortal cultivation. "Hug Puzi • Miscellaneous Responses" said: "Therefore, those who were Taoists at the beginning of ancient times should also practice medical skills to save the near disaster." The so-called "near disaster" refers to the various diseases that people suffer from. Early Taoism, such as the Taiping Dao and the Wudou Rice Dao in the late Han Dynasty, combined preaching with healing. Due to the epidemic of infectious diseases and plagues in the late Han Dynasty, Taoists used cheap Chinese herbs and "Fu Shui" to treat people's diseases, so that some people could be reborn. Therefore, Ge Hong said that "prolonging life" and "eliminating disasters and curing diseases" became Taoist business. Wang Zhe, the founder of Quanzhen Dao, said: "The medicine is the beauty of the mountains and rivers, and the essence of plants and trees. …… Kenjing scholars, the lives of the living; If a blind doctor harms a person's body, those who learn the Tao must not pass it, and if they do not, they will not be able to help the Tao. If you can't cling to it, it will be detrimental to yin gong; Greedy for money outside, and repaired at home. This shows that those who learn the Tao must be proficient in medicine, and medicine is helpful to the promotion of religion, but they must not be persistent, take medicine as a profession, or even use medicine to greed for money. This kind of immoral behavior, of course, is detrimental to Yin Gong, and it is impossible to cultivate to become an immortal.
To sum up, there are two reasons why Taoism attaches importance to medicine: First, if you want to cultivate to become an immortal, you must take alchemy, and medicine is an important means of taking alchemy. Second, medicine can help the living people of the world, and the use of medicine to cure diseases and save people and get close to the masses is one of the best ways to expand the influence of religious propaganda.
In order to cultivate the truth and become an immortal, Taoism has a variety of cultivation techniques, such as taking alchemy, guiding the qi, opening the valley, storing the spirit, and the art of the room, etc., so Ge Hong said: "Those who know the art of Xuansu can only live in the room; Those who know the way of acceptance, it is said that only the practice of qi can prolong life; Those who know the trick of Qu Shen say that guidance can be difficult to age; Those who know the prescription of plants and trees can only be infinitely bait. Although these Taoist cultivation techniques are aimed at cultivating the truth and becoming immortals, they are vain and superstitious, but they contain the scientific content of ancient medicine and health preservation. These two aspects are described below.
Since the 20th century, environmental protection has become an important bottleneck restricting the survival and development of human society. As a traditional religion native to China, Taoism has always attached great importance to the protection of the natural environment. "Lao Tzu Xiang'er Note" put forward the theories of "keeping the way of neutrality", "impulsiveness is harmony", and "harmony is mutually beneficial". The qi of "neutralization" has the function of "harmonizing all things", and is an important foundation for the harmonious coexistence and symbiosis between man and nature. It can be said that the nature of "Tao" is "neutral", it is natural and harmonious, and only the harmony of heaven and earth can have the growth and maturity of all things. "The Way of Neutralization" is an important ideological resource for Taoism to pursue a harmonious life and harmonious nature.
Starting from the harmonious idea of "the way of neutralization", the Taoist theory of ecological harmony emphasizes the harmonious coexistence and coexistence of man and nature. "Man is the law of the earth, the earth is the law of the sky, the heaven is the Tao, and the Tao is the nature" is the Taoist criterion for dealing with the relationship between man and nature, which reflects the ecological ethics of Taoism and nature, the ecological wisdom of the unity of nature and man, and the ecological construction of harmony and symbiosis.
The Tao of Nature: The Ecological Ethics of the Way of Neutralization
"The Way of Neutralization" embodies the Taoist idea of harmonious ecological ethics of "Taoism and Nature". "Man is the law of the earth, the earth is the law of the sky, the heaven is the law of the Tao, and the Tao is the law of nature." The nature of the Tao is natural, and the law is "non-action". All things are born naturally and are not restricted by any external objects.
The ecological ethics of "Tao gives birth to all things". Taoism believes that all things in heaven and earth are incarnated by the "Tao", so "everything that is tangible contains the Tao nature". All things exist according to the nature given to them by the Tao, and they have the right to live and develop naturally, and human beings have no right to destroy them. Human beings' attitude towards all things should be as Ge Hong's "Inner Chapter of Hug Puzi" as "let things be natural", that is, follow objective laws and live in harmony with all external objects, so as to achieve harmony between man and nature as a whole.
The ecological ethics of "the way leads to everything". Taoism believes that man and nature are a unified whole, and should respect each other and live in harmony, and nature is a necessary condition for the survival and development of human society. Taoism also believes that the Tao incarnates all things, but human beings are incarnated by the "neutralizing" qi of the Tao, and are the most spiritual and intelligent creatures among all things. Therefore, man occupies the position of "the teacher of all things" and is the "chief of all things". That is to say, man has the responsibility to manage and care for all things, and man's behavior should conform to the "way of heaven", and man should "help the heavenly creatures" and "help the earth to nourish the form", so as to make nature more perfect and make himself more harmonious with nature.
The ecological ethics of "Tao Gui and Neutralization". Taoism starts from the whole of "Taoism and Nature" and attaches great importance to the dependence of human beings on the environment. Taoism believes that maintaining the harmony and tranquility of the entire natural world is an important prerequisite for the survival and development of human beings. To maintain the harmony and unity between man and nature, it is necessary to ensure the peace of heaven and earth. "Harmony of Taoism" means that human society and nature should maintain a harmonious balance. The Taiping Sutra emphasizes that if human beings want to be at peace for a long time, they must bring harmony and tranquility to the earth on which they live. To this end, human beings must understand the laws of nature and act in accordance with the laws of nature, so as to truly achieve the harmonious coexistence of man and nature.
The Unity of Heaven and Man: The Ecological Wisdom of the Way of Neutrality
The Taoist scriptures say: "Heaven and earth are in harmony, and all things sprout", "Heaven and earth are not in harmony, and yin and yang are out of balance", which embodies the ecological wisdom of Taoism that heaven and man are one. Taoism believes that man and nature are mutually induced and mutually influential.
The ecological wisdom of "harmonious coexistence" between man and nature. The Taiping Sutra believes that the sun, the yin, and the neutral three qi are in harmony and incarnate all things, so in nature, the sun, the taiyin, and the neutral three qi are indispensable. Only when the two qi of yin and yang are in harmony with each other to produce the qi of "neutralization" and jointly give birth to all things, can there be peace in the natural world. The Taiping Sutra further points out that man is a part of all things in nature, and is also born of the "neutral" qi of nature, that is, heaven, earth, and man are all part of the natural world, and they themselves have a symbiotic and co-prosperous relationship, so they must respect each other and live in harmony.
The ecological wisdom of "harmonious coexistence" between man and nature. Taoism believes that man and nature coexist in symbiosis, and the quality of the natural environment is directly related to the survival and development of human society. The so-called "disharmony between heaven and earth, the error of yin and yang, and the disaster of all peoples" means that the imbalance of natural ecology will directly affect the survival of the human world. This ecological wisdom of harmonious coexistence between man and nature runs through almost all aspects of Taoist thought, such as in terms of self-cultivation, Taoism emphasizes its own harmony, and pursues the truth with the Tao and longevity. Another example, the Taoists of all generations can consciously afforestation, beautify the surrounding environment of Taoist buildings, and the pine and cypress and green trees inside and outside the Taoist temple are the concrete embodiment of Taoism's care for nature and environmental protection.
The ecological wisdom of "harmonious coexistence" between man and nature. Modern environmental science tells us that nature has a certain overall correlation, that is, there is no isolated phenomenon between the natural universe, and everything is in a relationship of opposite, mutual restriction, interdependence and mutual constraint. Man and nature are also related as a whole, so the harmonious coexistence of man and nature is the inevitable choice of human society. Taoism is not opposed to "humanizing" nature, but advocates that man's transformation of nature should be constrained by morality, that measures should be taken to protect the environment, and that he should live in harmony with all things in nature with a humble spirit. Since man and all things in heaven and earth coexist in the same earth and are an interdependent community, man, as the spirit of all things, has the responsibility and obligation to coordinate and care for the relationship between man and the universe, heaven and earth, and all things in nature.
Harmony and symbiosis: ecological construction of the way of neutrality
The lessons of human history tell us that while enjoying the right to nature, human beings should shoulder the responsibility of protecting the ecological environment. The "2010 Guiyang Consensus" issued by the Guiyang Conference on Ecological Civilization held last year clearly stated that "green development and climate change response are major opportunities and challenges facing the international community, and they are also important contents of achieving China's economic and social development and ecological civilization construction goals".
Starting from the idea of "the way of neutrality", Taoism further expounds the ecological ethics of "harmony and symbiosis" between man and nature. The Taiping Sutra points out that human beings and the lives of all things in nature have the right to exist, which is the "great virtue of heaven and earth". "Harmony and symbiosis" requires people and nature to live in harmony and coexist and prosper. This is a basic criterion for the harmonious development of man and nature, and it is also an important part of the construction of modern ecological civilization. Today's Chinese Taoist community is actively expounding and promoting the ecological wisdom of Taoism, practicing the neutralization method of "harmony and symbiosis", so as to comprehensively promote the construction of the natural ecological environment.
Actively advocate ecological protection and strive to promote the construction of ecological Taoism. Taoism advocates nature and has always attached great importance to the protection of the environment. As early as 1993, at the National Commendation Meeting for Patriotism and Patriotism in Taoist Circles held by the China Taoist Association, Taoists across the country were actively encouraged to "plant trees and beautify the environment", and commended "advanced individuals in tree planting and forest protection". In 1995, the China Taoist Association participated in the World Conference on Religion and Environmental Protection held in the United Kingdom, issued the Declaration of Chinese Taoism on Ecological and Environmental Protection, and officially joined the World Federation of Religions and Environmental Protection. Since then, China's Taoist circles have taken active action to carry out the construction project of comprehensively promoting environmental protection and ecological Taoist temples, and have achieved remarkable results.
The first is to advocate afforestation and establish a base for the construction of Taoist ecological forests in China. In early 2003, the China Taoist Association issued an initiative to the national Taoist community, planning to establish a "China Taoist Ecological Forest Construction Base" in Minqin County, Wuwei, Gansu Province. At present, the "base" has basically completed the task of afforestation, which has played a good ecological and social role in the desertification prevention and control work in Minqin County.
The second is to put forward the concept of "ecological Taoism" and hold a forum on ecological protection of Taoist temples. Ecological Taoism emphasizes the protection of the natural environment in order to realize the fairyland on earth pursued by Taoism. In 2006, the first China Taoist Ecological Conservation Education Workshop (the predecessor of the China Taoist Palace Ecological Protection Forum) was held, and the Qinling Declaration was adopted, which put forward the goal of building an environmentally friendly Taoist temple. In 2007, the second China Taoist Ecological Conservation Education Workshop was held, which proposed seven specific tasks, such as integrating the land use and management of Gongguan into the regional ecological protection plan. In 2008, the 3rd China Taoist Temple Ecological Conservation Forum was held, and the "Ecological Taoist Temple" project received the attention of the United Nations Development Programme (UNDP) and was also supported by the World Foundation for Religions and Environmental Protection. The forum issued the "Maoshan Declaration on Ecological Taoism", which requires Taoist temples to "establish and improve the rules and regulations for ecological protection and publicity and education, greatly enhance the ecological and environmental protection awareness of the Taoist community, maximize the use of energy-saving technologies and materials, and form a benign ecosystem in harmony with the surrounding natural environment and community groups". This has made the activities of building ecological Taoist temples more broad, and explored a new path for Taoism to participate in environmental protection.
Actively carry out environmental protection planning, and strive to promote the construction of ecological civilization. In 2009, the China Taoist Association formed the "Outline Opinions on the 8-Year Plan for the Protection of the Environment in China's Taoist Circles (2010-2017)", which was issued to provincial (municipal) Taoist associations. The "Outline Opinions" require all local Taoist associations and palaces to conscientiously study, implement, and incorporate the ecological protection of the palace into the goal of creating a harmonious palace, so as to make new contributions to the construction of ecological Taoist temples and the protection of the ecological environment. The main contents of the "Outline Opinions" include: carrying out ecological and environmental protection education to improve environmental awareness; Maximize ecological benefits in the use of resources, such as rational planning of building facilities, advocating civilized incense, and maximizing the protection of water resources around Taoist temples; Implement environmental awareness and actions into daily life, such as advocating a Taoist frugal lifestyle, advocating health and fitness methods that meet environmental protection requirements, etc.; Make full use of various forms and channels to publicize environmental protection, such as advocating that all Taoist festivals and large-scale religious activities should highlight the content of ecological protection propaganda.
Actively promote the concept of environmental protection, and strive to promote the construction of ecological harmony. In terms of the protection of the natural ecological environment, the author believes that it is necessary to pay attention to the real implementation of the "three protections". That is to say, while emphasizing people-oriented, we should pay attention to the protection of the natural environment; While emphasizing the construction of material civilization, it is necessary to pay attention to the protection of ecological civilization; While emphasizing the building of spiritual civilization, it is necessary to pay attention to the protection of natural ecological harmony.
In terms of the construction of modern ecological civilization, the author believes that it is necessary to adhere to the fundamental transformation of the "four concepts". That is to say, to achieve a fundamental change in the concept of nature, know how to respect and protect nature; It is necessary to realize a fundamental change in values, and use the morality and ethics that human society should have to restrain the desire for unlimited consumption; It is necessary to realize a fundamental change in the concept of ethics, expand the orientation of ethics to the relationship between man and nature, respect nature, and care for the environment; In order to achieve a fundamental change in the concept of production, human beings should make use of nature under the premise of understanding, respecting, protecting and loving all things, so that human beings and all things in nature can exchange materials and energy in a high degree of harmony and unity, and finally realize the harmonious development of human beings and the entire natural ecosystem.
In terms of the sense of responsibility for the protection of the natural environment, the author believes that it is necessary to adhere to the comprehensive implementation of the "four measures". That is to say, adhere to the strategy of sustainable development, adhere to the construction of the social legal system, increase publicity and education, and strengthen the sense of social responsibility and personal consciousness.
To sum up, Taoism's "Tao of Neutrality" advocates an ecological concept of harmonious coexistence between man and nature. The ecological harmony theory of the way of neutrality emphasizes the way of survival of harmony and symbiosis between man and nature, and requires human society to always follow the ecological ethics of "Taoism and nature" and the ecological wisdom of "harmony between man and nature". This Taoist idea of ecological civilization is exactly what human society must vigorously advocate and promote. In particular, it has very important practical and guiding significance for the construction of modern ecological harmony, for the construction of a socialist harmonious society and the promotion of the harmonious development of the ecological environment.
We can also use traditional Chinese medicine to regulate the heart and liver and eliminate evil qi through dietary therapy and herbal medicine. For example, you can eat foods that have the effect of soothing the liver and relieving depression, nourishing the heart and soothing the nerves, such as roses, chrysanthemums, red dates, etc. These foods can not only help eliminate evil qi, but also promote the circulation of qi and blood, making our heart and liver healthier.